Voice of Oromiyaa/KFAI interviews Dr. Mohammed Hassan and Dr. Asefa Jala...

Horii dha moo ‘Digimtii’ Dha?

Malkaa Caffee Irraa | Mudde 29, 2013
Horii dha moo ‘Digimtii’dha, Baddallee maaltu dhamaasee?
Maaliif Bulguu nutti faarsuu? Kan hortee keenya gabaabse.

Yaa Baddallee warra Biiraa, maallaqa moo nama feetuu?
Warra gumaaf wal barbaadnu, maal dhabdanii jala ceetu?

Minilik diina gumaa ti, Bulguu Bulgaatti isa beeknaa,
Yoo isa faarsuun akka taate, abbaa toltuuf numa eegna !

Maallaqni nama maraachaaf Baddalleen maallaqa reebaa,
Wallaallis diina gurraachaa, Teediin waan hin beekne xeebaa.

Aannolee madaan hin qoorree, Calanqoos lafeetu addaataa,
Wal tuttuquu hin dhiisnu taanaan, haalli isaa badaa fakkaata.

Si gorsinaan hin dhageessuu, Teedii gunfuree ilma Kaasaa,
Mee bakka geessu si ilaallaa, burraaqi kaa maal abbaa isaa?

Nutis aariin quba of nyaannaa, atis sirbii lafa dhiitii,
Teedii akaakayyuu Garmaamaa, of wallaaluun nama miitii.

Nutis mormii ofitti hin laafnuu, atis dhaadi nama dhaadduu,
Maayyii dhugaatu irra aanaa, numa ilaallaa nama gaabbu !

Ergii dubbiin tana taatee, wal dhabuu keenya fakkaattii,
Gara Daadhiitti achi yaanaa, Baddalle egaa atis Nagaatti! (2)

Malkaan Caffee teessoo emailii “Malkaacaffee@gmail.com” tiin quunnamuu ni dandeessuu.

Freedom is never given voluntarily, it has always been earned

By Ibrahim Amae Elemo, M.D., M.P.H | December 27, 2013

Dear Friends and Colleagues, Obboleeyyan Oromoo akkam jirtu, nageennii isan badhaadhaa:

The bigotry against the Oromo people continues unabated to date. It is an established historical fact that the Oromo people, the Somali and other peoples of the South were conquered and incorporated into the Abyssinian Empire at the end of 19^th century through an earth scorching policy and savagery of Menelik’s army supported by western powers such as the Great Britain and France. Twenty years ago we were close to defeating the remnants of the genocidal regime of Menelik and Haile Selassie had it not been for the voice of moderation by some politicians in the Oromo Liberation camp. Back then some of the Oromo elites wanted to give peace a chance, wanted to negotiate with the colonial settlers. They chose the path of peace and reconciliation. We recall the famous saying of Leenco Lata, “I am not an Ethiopian. However, I would like to negotiate to be an Ethiopian”. The answer to that offer from these remnants twenty years later is the formation of the revivalist groups who are planning to tour Oromiya to dance on the graves of the millions of Oromo martyrs and other peoples of the South who were brutally massacred while defending their homeland. The aftermath of the conquest was what we now know as one of the worst slave trade empire built by Menelik. I can hardly imagine the extent of the brutality when hundreds of thousands of Oromo children were taken way from under the arms of their loving parents and sold into slavery; tragically, several of whom died en route owing to harsh conditions. These were a people, reduced in to slavery and tenancy, were once the master of their own destiny and produced to the world a civilization superior to the Abyssinian civilization in East Africa.  This is also an established historical fact.

Today, many Oromo scholars, including myself, are profoundly enraged by a decision of a beer company to sponsor a singer that diminished the memory of the victims by glorifying the legacy of one of the worst tyrants of the modern Ethiopian empire into the Abyssinian hall of fame. This may cause the buried emotions of the Oromo nationalists to re-emerge again. There are millions out there, including myself, are willing to lead the Oromo people to a full victory through a well-controlled and disciplined struggle. We don’t like to see bloodshed between the oppressor class and oppressed masses, like what we have witnessed in Rwanda. The unwise campaign of these ignorant, never learning and unrepentant sons of our colonial masters may lead to undesired consequences. This is our worst fear. We remember what Dr. Gamachu Magarsa recently said when he was asked about his take on the Oromo people being bullied by the northern “superior race” of Ethiopia from one generation to another. He said “what will happen may not be good for them and for us as well”. That is the voice of moderation we hear from some of our elites. Even these very elites who are working to prevent the worst case scenario from happening are despised and bullied non-stop by the Abyssinian chauvinists.

Freedom is never voluntarily given. It has always been earned! Which means we Oromos must be willing to pay the necessary sacrifice to earn what all people love, cherish and celebrate every year, Freedom! Talking about earning what you deserve, I always remember what I told one of the college professors on the occasion of my graduation from Gondar College of Medical Sciences after I was suspended and penalized for a year and half for leading students’ protest against the current regime in Ethiopia. She said, “Congratulations Dr. Ibrahim, we have given you your degree and now you are ready to leave us”. I then boldly told her “Dear Dr. Thank you for congratulating me.  You may have given others their degrees. But, as far as I am concerned, I earned it.”  Just to distinguish myself from others who bowed to the puppets and all bullies in order to graduate from college with a degree. I was willing to pay the utmost price, and I knew I was not alone. I knew there were millions who suffered and continued to suffer.  They needed me more than I needed my very much desired degree, they needed us. The purpose of this short piece is to show our ignorant brothers in the opposite camp that they must cease and desist from their provocative actions. That is precisely what most of us want in this counter-campaign.  Or else, they are responsible for all the consequences of their campaign to re-conquer Oromiya.

Last but not least, it is worth mentioning the fact that judging by their past rhetoric the forces currently ruling Ethiopia may not be on the side of these sycophants who are so blind as to see the irreversible change of the mind sets of the oppressed masses of Ethiopia. Finally, I would like to conclude by using the words I used to love hearing from the mouth of my late Somali friend, Abdida’ad Ibrahim Bulala, whom I proudly call my Oromo friend, , Egereen kan Ummata Oromooti!

Ibrahim Amae Elemo, M.D., M.P.H

State Power is key to Empowerment

Baro Tumsa once said:

"We Oromos must capture state power by any means necessary. In order to do this we must clandestinely organize all sectors of our society. It is the responsibility of young educated Oromos, like you, to disseminate this spirit of Oromo nationalism when you return to your respective communities. We can only change the deplorable condition of our people by being tolerant to one another and reestablishing Oromo unity. In this way we can build strong organization, capture state power and take actions that facilitate fundamental social transformation"

Atihoo maal yaaddaa!!!

Geerarsaa

Wantin Ani hawwee Hafee
Haadhoo wali bira sadii
Hanoolee Kuudha sadii
Caffee eeshii mana gadii
Haadhoo wali bira sadii Lolaan qoosaa baafaatu
Hanoolee kuudha sadii bonaa ganna raafaatu
Caffee eeshii manaa gadii damma itti takkaalaatu
Otoo akka garra kotii
Oromiyaan biyya kotii
Qeerroon hiriyyaa kooti
Gootnii Oromo mooti
Opdoni diina Kooti
Waayyaaneen maali nagooti
Magaal Finfinnee kooti
Oromiyaan biyya kooti
alagaan  maali nagooti

bilisumaan umata oromoof 

MINILIK WARRA HABASHAA – HITLER AFRIKAA-TI

Muddee/December 20, 2013 · Gadaa.com

Dubbiftoota mandhee tanaa jaalatamoo fi kabajamoo, mee kunoo hardha immoo waayee dubbii mataduree kanaa irrattin waa isiinii dhiyeessa. Akkan kana irratti waa jedhu kan na kakaase, waggaa dhibbaffaa du’aatii Minilik faashistichaa sababeeffachuun: duula ginni-bittee, iliitoonni fi jalaa-jaleewwan warra Habashaa keessumaa kan warra Amaaraa uummata Oromoo irratti adeemsisaa jirani. Hubaddhaa barri amma keessa jurru kun bardhibbee 21-ffaa dhaa! Dirreen duula warreen kanaa inni hangafni kan irratti tahaa jiru Oromiyaa dhaa! Jarri duula hamaa fi fokkisaa kana uummata, sabaa fi biyya Oromoo irratti oofaa jiran kun: “tokko taanetoo Toopphiyaa warra Wayyaanee harkaa baafnee ijaarranna” nuun jedhuu!

Yaa Oromoo, yaa uummatoota Kibbaa, yaa addunyaa dubbii akkanaa kana maal jenneetoo himna? Maal jenneetoo barreessina? Waan hundaafuu, dursinee seenaa faashisticha warra Amaaraa, seenaa Hitler Afrikaa kana keessaa hamma tokko wajjumaan mee haa ilaallu!

SEENAA OLLUMMAA OROMOO FI WARRA HABASHAA
Iliitonnii fi barreessitoonni gita-bittee Habashaa seenaa ofii akka fedhanitti dhiyeeffachuu dandayu. Garuu, seenaan isaanii garri irra caalu kan sobaa fi dharaan laaqame. Isaan sobuufis, seenaa ofii sobaan lallaaqufis “mirga qabu“. Garuu, seenaa sobaan lallaaqame kana nutti fe’uuf mirga wayiituu hin qabani. Seenaa Habashaa isa ifumatti sobaan lallaaqamee keessaa inni tokko, Minilik Lammaffaan isaanii kun “Toopphiyaa tokkoomse” kan jedhu. Minilik Biyya Habashaa tokkoomsun, kunis isa Teediroosi fi Yohaannis faa jalqaban fiixaan-baasuun isaa dhugaa dha. “Toopphiyaa tokkoomsuun” isa soba. Ammoo, impaayera Toopphiyaa jedhamtu saba Oromoo fi uummatoota Kibbaa: Afaar, Kafichoo, Kuulloo-Kontaa, Walaayitaa, Hadiyyaa, Sidaama, Gedewoo, Koonsoo, Moochaa, Gimiraa fi warreen hafan hedduu humna meeshaa waraanatiin qabatee koloneeffachuun empaayera Toopphiyaa jedhamtu ijaaruuun isaa mirkana.

Sana dura guruu, uummanni Habashaa (Amaaraa-Tigree) fi uummanni Oromoo akka uummatoota ollaalee tahaniitti bardhibbee hedduu wal-cinaa jiraatanii jiru. Wal-cinaa jiraachuun kunillee kan lolaa fi nagaan walmake ture. Bardhibbee fi jaarraawwan hedduu uummanni Oromoo Habashoota daangaa isaa cabsanii itti-dhufan ofirraa ittisaa ture. Ofirraa ittisuu kanaaf garuu, inni ollaalee isaa irraayyis tahee, baargama cewuun meeshaa waraanaa fi loltuu alagaa barbaacha hin dhamaane. Isaan garuu, baargama cewuun kan biraa hafee, bardhibbee 17-ffaa faa keessallee loltuuwwan Porchugaal dhibba danuu of-cinaa hiriirsaa turani. Haatahu malee, uummata Oromoo jilbeeffachiisuu fi dachee Oromiyaa taakkuu takkallee qabachuu hin dandeenye. Garuu, walakkeessa jaarraa 19-ffaa irraa kaasee maqaa Kiristaanummaa isaanitiin humnoota Oroppaa oggaa sanii: Biritaaniyaa Guddoo, Faransaa, Ixaaliyaa fi Rusiyaa irraa meeshaa waraanaa fi loltuuwwan argachuun waraana waggaalee 31 (1868 – 1899) fudhate booda Oromiyaa dagabaafachuu (koloneeffachuu) dandayanii jiru.

LAFARRAA DUGUUGGII MINILIK UUMMATA OROMOO IRRATTI ADEEMSISE
Barreessitoonni Habashaa sobaa fi dharaan waayee Minilik “Toopphiyaa Tokkoomsuu” faa nutti odeessuu dandayu. Garuu, dhugaa fi dhugoon lafa jiru inni hojii fi gocha Hitler naazichaa Oromoo irratti adeemsisuu isaati. Mee duguuggii warraanni isaa, abbootiin duulbantiiwwan (“Raasonni“) isaa Oromoota: Walloo, Darraa, Salaalee, Gullallee, Aabbuu, Galaan, Gimbichuu, Ada’aa, Bachoo, Sooddoo, Walisoo, Ammayyaa, Kuttaayee, Caboo, Noonnoo, Caliyaa, Daannoo, Iluu Galaan, Gaamoo Jibaat, Jimma Raaree, Iluubbaa Booraa faa irratti oofan maqaa dhoofnetuma, gara waraana inni mataan isaa bantii waraanaa tahuun gaggeesseetti haa ceenu. Kanas lamaan tokko callaa: isa kan Oromoo Arsii fi Oromoo Barentuu gabaabinaan haa ilaallu!

Waggaalee torba guutuu waraanni Minilik kan gariin isaa isuma Minilikiin durfame, Oromoota Arsii irratti oofe. Ammoo, gichilloonni Oromoo Arsii akka nama tokkootti hiriiruun ofirraa faccisuun ofirraa deebisaa turani. Waraana kana garii isaa irratti Minilik mataan isaa yeroo xiqqoof boojiyamuu jalaa baye. Ammoo, duula isa bara 1886 irratti waraanni Minilikii fi wasiila isaa Raas Dargeen durfame, meeshaa waraanaa isa ammayyaa Oroppaa irraa argateen itti-dhufe. Oromoon Arsii “Amaarris Amaaara duraanii miti! Meeshaan waraana isaaniis isa duranii miti!” kan jedhe: Minilik meeshaa waraanaa kan Oroppaa rifeensa mataa isaa irraa hamma qeensa miila isaatti hidhate, kaarta-qartuu fi riqicha-tolchituu Oroppaa, leenjiftuu fi gorsituu waraanaa isaan Faranjii, phaaphasii Habashaa taabota bachisee fannoo rarraafatee Minilik cinaa gaangee irra taa’etoo dhumaatii Oromoo kana eebbisu duraa-dubaan of-cinaa qaba ture. Oromoon Arsii garuu, meeshaa waraanaa isa kan Oromoo fi kutannoo biyya ofiiti fi bilisummaa ofiitii du’uu san malee, wanni inni qabu hin turre.

Waraana fokkisaa fi jibbisiisaa kana irratti Oromoonni Arsii, leenconni sanyii leencaa akka okaatti haamamani. Isaan waraana irratti dhumuu irraa hafanii boojiyaman, Raas Dargeen tarree galchisiisee guyyaa tokko duwwaa namoota 12 000 harka isaanii irraa cirsiisuun morma isaaniitti rarraasise. Kana kan barreessee nutti dabarse Oromoos miti; Faranjiis miti. Seena-tarreessituu Minilik kan Gabra-Sillaasee jedhamu, isa Minilik duukaa-deemee waa barreessu san ture. Hubaddhaa harka-muraan kun isa booda bowwaa Aannoleetti tahee mitii! Gara boodaa immoo Oromoota “silaa duulli raawwatee“, “silaa biyyi keenya qabamee” jedhanii erga gara qeyee ofiitti deebiyuun bubbulanii, warri Minilik ganda gandaan waamsisanii, afaan qawwee itti-qabuun gayyaasanii Aannoleetti dubartoota kuma sadii ol (3 000) tahan irraa harma, akkanuma dhiirota kuma hedduun lakkaawaman irraa harka-mumursiisani. Kun mee isa Hitler naazichi uummata Yuudaa irratti adeemsise sanaa gadii mitii! Isa akkanaa kana Waaqatti, uummatoota Afrikaa fi addunyaatti iyyachuu malee, akka kun deebiyee nutti hin dhufneef, tokkummaa keenyaaa fi qabsoo bilisummaa keenyaa sonaan jabeeffachuu malee maal goona?

Waraanni Habashaa kan Minilikii fi phaapphasii Habashaatiin durfame, inni meeshaa waraanaa ammayyaa hidhatee loltuu 20 000 hidhachiise, Oromoo Barentuu kan Carcar irraa hanga gooroo Meettaa Calanqootti deemu haleelaa ture san ofirraa ittisaa Calanqoo dhaqqabe. Oromoonni Afran Qalloo akka nama tokkootti hiriiruun Calanqootti biyya isaanitiif, lubbuu isaanii takkittii san kennuuf yaa’ani. Kana biraa kuteeyyuu obbolummaa fi walmararfannoof jecha, uummata Adaree kan amiira isaanitiin durafamee fi obbolaa Oromoo Sumaalota keessaa garii of-cinaa hiriirsanii gayyaa’ani. Hubadhaa waraanni Oromoo kun meeshaa Oromoo kan duudhaa: eeboo, shootala, furrisa, gaachana, hablee fi mancaa faa malee homaa hin qabu turee! Tahus qeerransoonni Afran Qalloo, qeerransoonni sanyii qeerransaa biyya abbaa gadaa fi biyya haadha siiqqeef jecha, guyyaa guutuu waraana Minilik isa meeshaa Oroppaa hidhate san dura dhaabatanii kan dhume dhumee, kan hafe boojiyame. Gooroon Calanqoo sun dhiiga Oromootiin lafa goggogaa mitii haroo fi hara fakkaate. Minilik naazichi Afrikaa asittis akkuma Arsiitti godhe san harka bojiyamtoota Oromoo mumursiise. Itti-dabaluun funyaani fi gurra namoota irraa cirsiise. Phaaphasiin Habashaa sunis: “maqaa abbaatiin, maqaa ilmaatiin, maqaa hafuura qulqulluutiin!”, jechaa akkuma isa bowwaa Aannolee eebbisee sana isa gooroo Calanqoo kanas eebbise.

Sana booda Oromoon Barentuu, Arsii, Tuulamaa, Walloo, Gujii, Maccaa fi kaan lafni lafee isaa tahe irraa fudhatamee gabbaarii tahe. Kaan qabamee gabaa biyya keessaa fi biyyoota alaatti gurgurame. Kana hojii fi gochi Minilik warra Amaaraa, kana gochi naazicha Afrikaa kan Minilik jedhamuu! Namicha akkanaa kana, bineessicha garaan bineessaa kana, naazicha sammuu fi hojiin naazii kana kunoo amma iliitonni Amaaraa: “inni goota keessanii fudhaddhaa” nuun jedhu. Raajii dha; akkamitti dhaloonni fi barri gara duubaatti deema?

LAFARRAA DUGUUGGII MINILIK UUMMATOOTA KIBBAA IRRATTI ADEEMSISE
Uummanni Oromoo duris kophaa isaa dagabaafattoota Habashaatiin hin gabroomfamne. Hardhas kophaa isaa mitii manneen hidhaa impaayerittii keessatti kan argamu. Saboota, sablammiiwwanii fi uummatoota Kibbaa kanneen lakkoofsaan baay’ee tahan wajjin dirree waraanatti cabe. Ammallee isaan wajjin Karchalleewwan impaayerittii keessa jira. Lafarraa duguuggiin suukkaneessaan Minilik bineensichi garaan bineensaa Oromoo irratti adeemsise uummatoota obbolaa Oromoo isaan Kibbaa hedduu isaanii irrattis adeemsifamee jira. Waraana Minilikii fi dhibee namaa-sa’aa kan isaan wajjin Oromiyaa seeneen uummanni Oromoo kumaa-kitilaan dhumee, lakkoofsa uummatichaa kitila kudhan irraa gara kitila shaniitti gadi-bu’ullee, humna heddummina lakkoofsa isaatitiin kunoo ammallee numa jira. Garuu, uummatoonni Kibbaa gariin isaanii dhumaatii sana irraa hafuu hin dandeenye. Kan waa hafanillee hardha lakkoofsi isaanii daran xiqqaa dha. Mee amma dubbii keenya gabaabsachuuf jecha, waayee uummatoota obbolaa Oromoo keessaa kan sadan isaanii callaa akka fakkeenyaatti waa haa mildhannu!

Akkuma Minilik mataan isaa phaaphasii Habashaa of-dukaa buusuun Oromoo Arsii fi Oromoo Barentuutti duule san, inni waraana Habashaa gaggeessuun uummata Walaayitaatti duule. Uummanni Walaayitaa keenyaa inni boonaa fi seenaa boonsisaa qabu kun, biyya isaa guutuu irratti waltahuun waraana warra Habashaa isa ibidda tufaa namaa-sa’aa, lafaa-marga gubaa deemuu san dura gore. Torban sadii guutuu waraana faashistootaa kana ofirraa ittise. Gandeen Walaayitaa barbadaawanii, uummanni Walaayitaa biyya isaa guutuu irratti akka dullacha masqalaatti gorra’ame. Mootiin Walaayitaa seena-qabeessichi sun, Xoonaan: “silaa nu fixanii, mee sanyumaafillee namni kiyya waa haa-hafu” jechuun harka kennate. Minilik, phaaphasiin Habashaa fi jeneraalonni Habashaa: sabbata, shaashii fi uffata baaqqee faa funyaan ofiitti marachuun hamma daangaa Walaayitaa dabranitti adeemaa turani. Foolii reeffa uummata obbolaa keenyaa isa akka hoolotaatti qalamuun torban lamaa faa ture sanitu Habashoota dabarsuu dide. Yaa uummata Afrikaa, yaa uummata Afro-Ameerikaa kanaan maal jetta? Kan hunda caala nama dhibu, waraanni Minilikiin durfame sun inni bowwaa Aannoleetti Oromoota irratti harma-muraa fi harka-muraa adeemsise sun, inni gooroo Calanqootti dhiiga Oromootiin dacheen haroo akka taatu godhe sun, uummata Walaayitaa isa ajjeese fi isa madayee lafa ciisu san gadi-jedheetoo dhiiga isaa xuuxxachuu sani! Mee yaa Waaq, Minilik faa uumaa ilmoo namaa irraayyi gara bineessa daggalaatti of-geeddaran moo? Kun hojii fi gocha Hitler naazichaa kan hin taane, maaltu taharee?

Waraana warra Minilik bara dheeraa ofirraa-ittisaa uummatoota turan keessaa inni tokko uummata Kafichoo ti. Ofirraa-ittisa kana irraa kan ka’een uummanni obbolaa Oromoo kun, Kaficho sonaan lafarraa duguugame. Warri Minilik uummata Kafichoo dhibbayyaa 65 (“65%”) akka fixan nu Oromootanii mitii, obbolaa keenya Kafichootanii mitii, barreessitoota Biyya Faranjii-tiin (Oroppaatiin) galmeeffameeti jira. Akkanuma uummanni Diimee dhibbayyaan 70 lafarraa duguugameeti jira. Kana irraa kan ka’een hardha lakkoofsi uummata Kafichoo keenyaa 400 000 callaa yoo tahu, kan Diimee immoo 800 (dhibba saddeet) callaa dha. Kana irratti lafa uummatoota Kibbaa fi Oromoo dhibbayyaa 70 irraa fudhachuun uummatoota bilisaa fi birmada turan kana gabbaarii fi gabra taasifatani. Lafa uummatoota Kibbaa fi kan Oromoo isa fudhatame kana keessaa dhibbayyaan 30 bataskaana isaanii, kan Ortodoksiitiif kenname. Kanaaf, bataskaanni Habashaa akkuma Raas Daargee fi Raas Masfiin faa abbaa-lafaa isa olaanaa ture.

Kana bira dabree uummatoonni kun akka bineeyyii dagalaatti adamsamuun qabamanii gabaa biyya keessaa fi biyyoota alaatti heddumminaan gurguramaa turani. Minilik mataan isaa abbaa-gabraa fi daldaltuu gabraa isa olaanaa ture. Ennaa uummata Walaayitaa gabroomfatee qeyee isaatti deebiyu, Walaayitoota akka gabraatti qabate 3 000 ooffatee gale. Kan biraa hafee loltuun warra Habashaa inni dassiibnillee (“common soldier“) Walaayitoota lamaa-sadii gabra godhachuun fudhatee biyya ofiitti deebiye.Uggum yaa Waaq! Minilik abbaa-gabraa fi daldaltuu gabraa kanatu, Minilik harma-mursiisaa fi harka-muriisaa kanatu, Minilik dhiiga ilmoo namaa dhugsiisaa kanatu, Minilik lafarraa duguugaa fi duguugsisaa uummata Diimee fi Kafichoo fayitu “jagnaa fi goota” nuuf tahuun, ayyaanni waggaa dhibba isaa kabajamuuf deema jechaa dha. Abadan ammas warri Habashaa lafarraayyi nu duguugu malee, otoo nuti jirruu kun dachee Oromoo irratti hin tahu!

XUMURA DUBBII
Yaa Oromoota alaa-manaa jaalatamoo fi kabajamoo, kunoo ergan kanaa olitti hamma tokko waa isiniif dhiyeessee mee ammammoo kanaa gadittan waan nu Oromoota, ee nu Oromoota harmi akaakileewwan teenyaa fi harki abaabileewwan keenyaa mummuramee, maal-maal faa gochuun akka nu irraa eegamu waa lafa-kaayuuf yaala. Raajii Waaqaa, safuu namaa akkamitti namni mataan isaa fayyaalessa tahe, namni sammuun isaa waa yaadu, nama harma harmee teetii fi harka abbilee keetii mummure san: “inni jagna keetii fudhaddhu” siin jedha? Akka amma dhagayaa jirruutti iliitonni Amaaraa waayee kanaa irratti, jechuun waayee du’iisa Minilik kan waggaa dhibbaa ayyaaneffchuu irratti alaayyis, biyyaayyis dibbee rukuchaa jiru. Kunoo jara kanatti erga waggaa sadiyiitii asii, oddokabreen isaanii sun itti-ka’uun lafaan isaan dhaddhayaa jira. Keessa kutaniituu nuti oddokabree isaanii kana hoo’isuun, akka isaan waliin finfina (“xabala“) dhaqnu fedhu. Nuti harkatu nu hanqate malee, silaa akka amantii Waaqeffannaatti “dhalli namaa marti” obboleessa ofiitii, jarreen maraatan kana finfina Finfinnee faa mitii gara hospitaala Qarree Kolfee (“Amaanu’eel“) sana isaan geessinaayyu!

Jibbi hamaan daangaa hin qabnee fi maqa-xureessiin hamaan isaan amman tana uummata Oromoo fi saba Oromoo irratti oofaa jiran, isaantu hin beekne malee, Oromoota alaa-manaa tokko taasisaa, Oromummaa fi adeemsa walabummaa Oromiyaa kana caala akka cimsatan gochaa jira. Xurree qalloo hamma qaajjisa rifeensaa geessu, kan isaan wajjin walqixxummaan bulluuf waa jirtu wayiillee amma kunoo akkuma jirutti jirma sibiilatiin cufaa jiru. Kanaaf, nuti Oromoonni waltaanee Oromummaa keenya daran cimsachaa, karaa bilisummaa keenyaa daran qulqulleeffachaa Oromiyaa boruu ishii walaboomte san, hardhuma gadameessa impaayerittii isaanii keessatti akka daran jabeeffannu nu taasisaa jiru. Kana irratti “hayyee itti-cimaatii itti-fufaa” jechuu malee, wanni biraa kan isaaniin jennu hin jiru. Otoo hin beekin bilisummaa fi walabummaa keenyaaf nu kakaasaa akka jiran ganamumaan beekuu qabuuyyu. Waan hundaafuu, mee armaan gadittan dubbii cimtuu tana jala harriquuf wanneen tokko tokko isiniif tarreessa:

1) Dhalawwan Oromoo dhiiraa-dubartiin, jaarsaa-jaartiin, gayeessaa-gayeettiin, shamaraa-dargaggeessi hundi alaa-manaa waltahuun tokkummaa ofii isa ammaa caala cimsatanii tarkaanfachuu qabu! Walmararfachuu fi walii-nahuun, waldhagawuu fi walgargaaruun, walii-iyyuu fi walii-birmachuun, waljajjabeessuu fi gamtaan hojjachuun amma yeroon isaa! Hardhuma waamichi isaa!

2) Hayyoonni Oromoo alaa-manaa dhugaa fi dhugoo seenaa keessaa gaggaragalchuun, wanneen Minilik naazichi Afrikaa uummata Oromoo fi uummatoota Kibbaa irratti adeemsise Afrikaa teenyaa fi addunyaaf dhiyeessuu qabu! Isaanis, Oromoonni biroos mammaaksa Oromoo isa: “abbaan iyyu malee, ollaan namaa hin birmatu“, jedhu san sa’aa takkoofillee dagachuu hin qabani!

3) Dureewwan Oromoo tokkoomanii uummata Oromiyaa galaana Abbayyaa kana karaa hundumaan: kakaasuu, ijaaruu, gurmeessuu, walitti-qindeessuu fi karaa maraan hindachiisuu qabu! Kana immoo seenaa keenya keessaa dureewwan Oromoo warra Waladaa Maccaa-Tuulamaa isaan bara Hayila-Sillaasee san irraa akka fakkeenyyaatti fudhachuutu mishaa taha.

4) Otoo lubbuun teenya jirtuu ayyaanni Minilik faashistichaa kun dachee teenya irratti hin kabajamu! Warri gocha Minilik isa kaleessaa faarsuu fi kabajuuf kurfaawu kun boru gocha Minilik bowwaa Aannolee, gooroo Calanqoo, baddaa Gullallee, Biyya Walaayitaa fi Biyya Kafichoo faa irratti adeemsise san deebisee gochuuf waan irraa deebiyuu mitii, uummanni Oromoo kana fashalsuuf karaa maraan of-qoppheessuutu kan nama baasu taha!

5) Siidaan Minilik naazichaa fi kanneen biroo kan Teediroosi fi kan weerartoota kaanii magaalaawwan Oromiyaa keessaa bubuqqifamuu dha qabu! Akkanuma manneen barumsaa, hospitaalonnii fi daandiiwwan maqaalee yakkamtoota Habashaa kanaan waamaman jijjiiramuu qabu! Dursee Minilik sangaa fardaa Oromoo irraa boojiyate san yaabbatee wiirtuu Shaggarii fi wiirtuu Oromiyaa kan tahe, Birbirsa keessa (“Piyaassaa“) dhaabatu sun hatattamaan buqqifamuu qaba! Kun waamicha dubartoota Oromoo Aannoleetti harmi irraa cicciramee fi waamicha dhiirota Oromoo Aannolee fi Calanqootti harki irraa mummuramee ti!

6) Walii-tumsuu fi walirratti du’uun sun: ee onneen Ilaansoo Halloo fi Abbishee Garbaa, kan Firrisaa Abbaa-Foggii fi Leenjisaa Diigaa faa, kan Biiftuu Amoosaa fi Tufaa Munaa faa kan deebitee nu keessatti cimtu kunoo amma! Yaa Oromoo koo nuti onnee fi seexaa: Elemoo Qilxuu fi Jaarraa Abbaa-Gadaa, Waaqoo Guutuu fi Magarsaa Barii, Nadhii Gammadaa fi Guutamaa Awaas, Hayila-Maaram Gammadaa fi Taaddoo Birruu, Alamuu Qixxeessaa fi Maammoo Mazammir, Jaatanii Alii fi Baaroo Tumsaa faa, kan Saartuu Yusuufi fi Raggaatuu Roobaa, Leelliftuu Leellisaa fi Lalisee Nadhii faa qabnawoo, ekeraalee isaanitu nu bira ijaajjuun nu jajjabeessaa jirawoo wanni duubatti deebinuuf tokkollee hin jiru. Yaa Oromoo amma gayeen gayee-dhaa karaa hundaan cimnee walchimsuun garuma fuulduraatti haa tarkaanfannu! Ilaa, lafarraayyi duguugamnee dhumna malee, bilisummaa fi walabummaa Oromiyaa irraa kakuu-dhaa, laguu-dhaa duubatti hin deebinu!

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* Taammanaa Bitimaa: gurree@web.de

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Gatiin Dhiiga Goototaa Bilisummaa Biyyaati!

Muddee/December 17, 2013 · Gadaa.com

Jiituu Lammii- Unbarsiitii Finfinnee

KUTAA 1ffaa

“….Nuti duunus du’uu baannus  akeekni   keenya  ilmaan ilmaan keenyaatiin galma gaha…!”H/Maariyam  Gammadaa 1968

Aadaa Oromoo keessatti sanyiin ooda. Sanyiin akkatti faca’u qaba. Yeroo faca’u qaba. Lafa isaaf ta’utu jira. Akeeka faca’uuf qaba. Margee akka calla gaarii kennu kunuunsa gaafata. Qonnaan bulaa gaariin kana hunnda beeka. Lafa sanyichi jaalatu  filatee qotee – bulleessee, dikee ittigatee -xaa’omsee facaasa. Simbirri hamtuun akka hinfunaanne, bineensi balaafamaan akka hinballeesine halkanii guyyaa eega. Biqilaan gosa biraa keessa makamee itticobee akka hinquucarsine irraa cira. Keessaa bubuqqisa. Yeroo gahu eegee walitti qaba. Calleessee galfata. Antuunniif daanawoon akka hinyaanne kuusaa keessattis eegumsa tolcha. Hagamuu rakkatullee  sanyiirraa hinyaatu. Qooqa bulee bara dhufuuf facaasa. Dhalootaaf sanyii dabarsa. Warri sanyii nyaate warra oodaati. Oyiruutu lafa baha. Maatiitu beela’a. Maatiin beela’e gaadidduudhaba. Ormaaf ergama. Qe’ee isaanii ormatu dhaala. Ijoolleen warra sanyii nyaatee gurmuu hinqaban. Abbaa argetu waldhaansoof kajeela – humna ittilaallata. Ulfina hinqaban. Fokkuun warra sanyii nyaatee himamee hindhumu.

Firoottan koo, maniin dubbii kiyyaa waa’ee sanyii midhaanii miti.   Sanyii sanyii caalu kan hundi keenya ittirakkachaa jirrutu dubbii kanaan wal fakkeenya qabaayyan akka kanaan dubbachuu barbaade malee. Saba mirga abbaa biyyummaa gonfachiisuuf; akkasumas biyyi biyya ta’ee birmadummaan akka jiraatu sammuu dhalootaa keessa sanyii sirrii facaasuu gaafata. Warri akkaataa kanaan jabaatee dhaloota ijaarrate har’a saba bilisa, biyya birmaduu qaba. Nuun kanatu nu hanqate. Kanaaf biyya dhabnee gaaga’amne. Dhaloota sanyii sirrii harkaa hinqabne beela qoonqoo otoo hintaane beela namoomaatu ajjeesa. Namummaa beela’nii du’uu caala wanti qaanii ta’u hinjiru.   Akka kanaan dhaloota maalummaa saba isaafi egeree biyyaa isaa hubatee horachuu baannaan gaaga’ama  sabaatu umrii dheerata.

Kanaaf sanyii kana  akkuma akka isaatti facaafnee dhalootaaf guduunfuu qabna. Kana gochuuf ammoo ofuma keenyaafuu sanyii dhugaa harkaa qabaachuu keenya mirkaneeffachuutu dursa. Kana gochuu hanqannee sanyiin kun harka dhalootaatti waakkii taanaan nutu warra sanyii nyaate ta’e. Salphinichis kanuma keenya. Dhugaa dubbachuuf har’a hundi keenya sanyii kana wal qixa harkaa hinqabnu. Gariin keenya sanyii kana nyaannee salphinatti hafnee namaaf ergamaa jirra ta’a. Gariin keenya ammoo sanyii kana ol-kaayaa balleessinee nu harkaa badeera ta’a. Yookanimmoo  hantuunniif daanawoon nu harkatti fixeera ta’a.  Gariin kenyaammoo lafa hintaanerra facaafnee, ykn. kunuunsa dhoowwannee sanyiin gosa biraa nu harkaa dhaale ta’a. tariimmoo sibmirroon diinaa funaantee, bineensi hamaan balleessee sanyii malee hafneerra ta’a. Kun hunduu badiidha. Bu’aan isaa dhalootatti waan hiixatan dhabanii, lafti ofii sanyii ormaa magarsee ilmaan ofii yoo ormi ittiroorrisu arguu ta’e.

Karaa biraatiin, Warri sanyii dhufaa darbaan diroo lakkaayee isaan qaqqaberratti cichanii bineensa hamaafi shimbirroo diinaa irraa faccisanii, gatii jabaan, waldhaansoo guddaan  dhaloottatti diroo dabarsaa jiran yaadachuu qabna. Hunda caalammoo sanyii kana wal harkaa fuunee dhalootatti dabarsuun sabatti- abdii, biyyatti- ulfina horuuf sammuu dhalootaa keessa sanyii kana facaasuu, isa faca’e kunuunfachuun hojii keenya ta’uu qaba. Kanaaf,  faana warri sanyii kana nuun gahe keessa darbe akeekkachuufi dhaamsa sagalee isaanii kuusaa seenaa keessaa barbaadanii qalbeeffachuun hojii kanatti human hora.

Kanaaf jecha akkaataatti dhaloonni baroota  keessatti walfuree, seena wal harkaa fuudhee sanyii kan nuuf dabarse  hubachuuf taateewaan tokko tokko gumbii seenaa keessaa fuunee akka waliin yaadannun hawwee – turtii gaarii.

1966, Arsii –Dheeraa.

Barri kun bara Waldaan Walgargaarsa Maccaafi Tuulamaa golee Oromiyaa hunda keessatti karra diinni cufe saaquun Oromoo wal agarsiisuuf  sochii jabaa ittijalqabe ture. Guyyaaan armaan olii kunimmoo guyyaa saba wal yaadachiisee miirri tokkummaafi abbaa biyyummaa ittihaarome, Oromoof guyyaa addaa ture. Oromoon, guyyicha  haala kanaan dura argameefi dhagahamee hinbeekamneen uggura diinaa cabsee kumaatamaan gaaddisa tokko jalatti bakka kanatti wal gahe. “….burqituun walitti yaatee galaana taati. Akkuma kana dhalli namaas [Oromoonis] wal gahee biyyaafi saba guddaa ta’a!” jedhan namguddoo beekamoon tokko haala uumamaa jiru qalbiin erga xiinxalanii booda  saba kana gargar ittisuun diinatti qormaata jabaa akka ta’uu danda’u tilmaamaa. Tilmaamni isaanii otoo xinnoo hinturree human nafxannyootaa akkuma dur ittifakkaatee saba guddaa kana walirraa ittisuuf ergametti baallee kolfaa kaayee har’uun dhugoomuu jalqabe. Sanyichi yeroo isaaf malutti bakka isaaf ta’utti faca’era. Amma wanti ittaanu sanyii kana simbirroon diinaa akka hinfunaanne jabaatanii eeggachuu ture. Kanaaf ammo warri sanyicha facaasan hanga mil’uu ijaallee otoo hindagatanii  “…ani  kan garaa koo garaatti deeffadheera! Kana booda waan fiddan fidaa…!”  jechuun Sanyii dabarsanii bineensatti kennuurra  lubbuu ofii kennuu akka filatan  dhugoomsan. Sana booda sagaleefi raawwiin  lammii garaa ciibsu qe’ee Oromoo keessaa burquu eegale. “ …hojiin nuti jalqabne hanga bofa garaa seeneeti. Gadis harkifamu, keessattis dhiifamu summii isaa facaaseera waan ta’eef bu’an isaa tokkuma. Nuti duunus du’uu baannus akeekni keenya  ilmaan ilmaan keenyaatiin galma gaha…” jechuun sanyiin facaasan  dhaloota keessatti biqilee Oromoof furmaata,  diinaafimmoo summii bara baraa akka ta’u raagan.

Gama biraatiin diinni bardheeraaf akka waan aangoon Waaqirraa isaan qofaaf kennametti himachaa ture dacheen  ittiin sochootee abidda kana ofirraa dhaamsuuf wixxisuu jalqabe. /Ittifufa/

Kutaa ittaanu keessatti  lamaanuu wal bira qabnee ilaalla.

Horaa Bulaa!

Effort to Unify QC-OLF and Shanee-OLF Dead, Say Insiders

SUNDAY, DECEMBER 15, 2013

By Gurraacho Silgaa

Since the OLF split into Transitional Authority (QC) and Shanee Gumii (SG) in 2001, the concept of reconciliation has emerged as a central theme of political discourse within the Oromo community in the diaspora. Reconciliation has been promoted as a way of re-directing Oromo resources and energy that is being wasted on in-fighting and toward challenging and eventually defeating Ethiopian colonialism.  The hope was, and remains to be, that the splintered organization – the OLF that is – will again become one, united in its purpose, in its structure, in its function and in its processes, made stronger and thereby play the midwifery role expected from it in the re-birth of an independent and democratic Oromo state.

An encouraging sign in that direction emerged last year after over a decade of demand by the wider Oromo populace, during which the OLF performed more self-replication and internal bickering than it did anything else. I am talking about a “Memorandum of Understanding and Agreements” between the OLF Transitional Authority (QC) and the OLF Shanee Gumii (SG) issued on November 20, 2012. At the time many commentators questioned whether that    “understanding” was destined to join on the Internet the various previous “understandings” reached among the different Oromo organizations but came to naught or it would be a “real deal” worth the limited accolade it received from the Oromo Diaspora.

I hoped, and prayed, that it would be the later for the sake of our people and for this much loved organization for which the Oromo people’s respect has been eroding for the last twenty years.

Months after a global tour by the two factions to introduce their agreement and garner public support for it, and despite the eagerness of the Oromo public to learn the fate of their agreement, no news or progress report has been forthcoming. Thirteen (13) months after the hastily put together and announced “memorandum of Understanding,” time has proved that this one is no different from the “memorandums of understandings” among Oromo political oganizations that preceded it. Just like many before it, the QC-Shanee “understanding” remained on the Internet without amounting to anything on the ground.

The lofty assertions and promises made in their “memorandum of understanding” such as “we have resolved our differences”, “we are determined to revitalize the national struggle for liberation”, and their “agreement” to reunite their forces and combine their resources remained just that: a series of lofty pronouncements devoid of any substance.

Reliable sources inform this writter that the QC-Shanee “memorandum of understanding” is now dead and buried over who should become the Chairman (Hayyuu Duree) of the newly merged OLF. The details are sketchy at this time but both sides claimed chairmanship of the organization and refused to compromise. They are currently engaged in recriminations blaming the other side of causing the unification effort to flounder and eventually fail.

Those close to the unification effort say they are not surprised at all by such turn of events. They say such an outcome was a foregone conclusion right from the very beginning for two reasons.

The first is the fact that both sides excluded their very members from discussions and decisions on such an important matter which had the potential of merging the long separated factions. All during the talks, members on both sides knew what was going on just as much as the general public - which is to say almost nothing. As a result, members had no opportunity to push their leaders to compromise when necessary or to help device new strategies to bring the talks to a successful conclusion or at least question their leaders’ decisions. As one member of the QC group put it in afaan Oromoo, the attitude of the leaders on both sides is “Kan wal lolus hooggana, kan araaramus hooggana, miseensi maal keessaa qabaa? Yoo loli jedhan loluu malee! Yoo dhiisi jedhan dhiisuu malee!”

The second reason, according to those on the inside, is the insatiable appetite by both sets of leaders for power and the want to hold on to power for as long as possible. Based on the constitution of the OLF, say those on the inside, both sets of leaders have over stayed their mandate by over five (5) years.  In an organization which takes democracy seriously, these leaders would be considered illegitimate leaders. The national congress of both factions, required by the constitution to be convened and elect new leaders every four years is overdue by five years. Some say it is no surprise that such leaders with no deeply held conviction and upholding of democracy (free, fair and periodic elections) and democratic norms resist giving up power for the higher good of the Oromo struggle thereby causing the unification effort to fail. These are the same leaders who despite remaining in power for many years failed to advance the struggle in the last two decades and noting more should be expected from them.

 

In the humble opinion of this writer, unification and strengthening of the OLF is of a paramount importance to the Oromo struggle for liberation. However, the unification of these factions would be meaningless unless the underlying purpose is the advancement of the Oromo struggle and achievement of the Oromo people’s aspiration. Having the survival and staying in power of the current leaders as the overriding primary point of negotiations will not serve the interest of the Oromo people nor of their struggle but the narrow interests of those leaders.

Under these leaders, the OLF has been jumping from crisis to crisis for the last two decades and nothing to show in the way of achievements. In fact, I would argue it went backward over the same time period. It is a miracle that it has survived this long with nothing more to show than its accomplishments from over twenty years ago. Today, it is not an exaggeration to say that the OLF is surviving only in name and in the hearts of the masses.

If the OLF is to survive and thrive, it needs to be a well-functioning organization - what it definitely is not at the present time. To become such an organization, it needs to look for dynamic leadership in the younger generation of Oromos not encumbered by any personal issues among the current leaders. Such new and younger leadership has a better chance of unifying the OLF factions, of re-making the organization and of building capabilities and processes consistent with the OLF mission: the advancement of the struggle and eventual achievement of Oromo people’s aspiration for an independent Oromia and a free Oromo people.

Oromia shall be free!

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Understanding Gadaa and Orommummaa:

Oromo Nationalists frequently discuss the underlining premises of Orommumaa within the
aspirations for promoting the commonly shared spirit of the unique Oromo Nationhood. But
not all the resourceful Nationalists approach this fundamental issue from the same angle.
Disagreement in concepts and theories at times could be blown out of proportions intentionally
or unintentionally. When differing ideas and approaches emerge either under the Odaa
tree in Oromia, or discussing at the round tables in Finfinee, Adama, Berlin, Washington DC,
Melbourne, or Minnesota, it should have been viewed as positive, and taken as “a teachable
moment’ or the “learning moments” from these divers views. But often when differing
outlooks and strategies relating to the Oromo Nations issues are debated, it is regularly
perceived by different people as a destructive opposition, or totally negative. Discussion
habitually leads to the total or partial agreement, and disagreements as well. That is the
nature having the interested parties exchange their views on the matter under discussion On
the issues that we all agree, there will be no need to have a broad based civilized discussion.
But few who happen to have a natural deficiencies to the tolerances of the conceptual
diversities and such individuals automatically assume the acceptance for their hypothesis without any question. It becomes apparent for such Oromos that the “Yes Sir/Madam” syndrome should take over, and any persuasive ideas or better alternative strategies, needlessly has to be discarded as destruction and negative. This is an alien impression to the Gadaa cultural persuasions.  Yet another alien partisan thinking is “All or Nothing”.  This is an old concept which gave birth to religious dogmas, and social doctrines/canons such as Communism, Nazism and fascism, and should not be the current urgent focal point for the Nation of Oromia’s frame of reference. This theory could be a very costly hypothesis to be undertaken by the Nation of Oromia at this particular juncture as it could end up being an easily manipulated divisive agent for those opposes to the causes of the Oromo Nation. Yet, it could be the solution for the stagnated journey of Oromia’s quest for independence provide that we could turn it around by updating and tuning it utilizing eclectic approach to appraise its viability and practicality with modern social advances, engulfing its scarcities with the cutting age technological supports.

To be more cohesive and comprehensive and achieve all –inclusive discourse, we need to reflect back to the suitability of these concepts within the practical affiliations of the Oromo Nation by resorting back to the original practices of Gadaa. Therefore, it is quite conventional to have an inquiring minds, and ask;” How does these theoretical passions apply to the everyday lives of the broad mass of the Oromo Nation, and the sciences of Leadership in the context of Oromo Nation?”

The basics model for Leadership in Oromo society in the eras of pre-occupation.
According to the basics model of Gadaa; the paradigm of Leadership is acquired through broad based knowledge of diversities of circumstances, and ability to position one’s own natural or acquired potentials to master the foreseeable predicaments. The ability to envisage those inexorable fates are part and parcels of the leadership prerequisites. This skills of the proficiency to foresee the quandaries is not through possessing the magical power, but often developed through applied analysis of systems and trends that will most likely to be materialized when particular circumstances do prevail. Gadaa is the frame of references for the Nation of Oromia. Had Oromia remained un-colonized, it should have been preserved and cherished since it overwhelmingly encompasses nearly all holistic meaning of life for the entire Oromo citizens and all the human races, starting from birth with a unique lifelong expectations. It is absolutely treasured in the “Age-Grades @ Family Values”, Safuu; the Moral Codes, and the ethically exceptional Democratic form of government. The appropriate comprehension of these practical fundamentals which was interpreted by the precolonial Oromo society had granted the Gadaa cultural model its uniqueness in surviving the internal as well as external nemeses.
Gadaa Cultural heritage promotes purposes in one’s life, without exempting each persons’ ethical, legal and age-grade enshrined responsibilities. As a philosophical and theoretical standard, it is an exceptionally a driving force to motivate citizens towards serving their families, communities, and the human race at large. The joys of productivity with all its meanings, respecting and protecting the elders are non-separable bonds which all Oromo citizens praise their creator Waaqayyoo for enabling them with the capacity to facilitate. After enduring even the long negative effects of colonialism, the commonly shared innocence, none violence personalities of the present day people of Oromo does originate from the innocuous chromosomes inherited from our ancestors who were the gadaa cohorts to its fullest conceptual filtering and orientations. Gadaa manners, and ways of life emerges in the Oromos’ daily interactions with their everyday environment categorically without even the absolute consciousness of that Oromo individual because, it is part of the Oromo people’s DNA.
How far damaging could the colonization of the Oromo Nation by the Abyssinians be for the younger generations, or their birth at a very distant communities might have affected their familiarities with their Gadaa heritage and frame of references, their basic innocence, love for peace and the wellbeing of others, does always vividly transpires and exceptionally displays itself unreservedly. This remains at all the times the unflinching truth and the backbone for the Oromo peoples’ unconditional love for their children no matter where they are. The Oromo Young generation remains the unshakable fundamental sustenance for the genuine cause of their Nation as they proved with their precious lives so far. I have discussed this in my previous message titled: “The Qubee Generation – the Endangered Oromo generation”.
Today it became apparently a well-known and unavoidable facts to the adversaries of the Oromo people that the Oromo National question is out of their reach when they are powerlessly witnessing this young Oromo generation verbalizing quite loudly and clearly “I AM AN OROMOS FIRST” from every corner of the Globe collectively and unanimously.

Just before I will channel back to the main topic, I would like to express my gratitude, pride,
and joy in the commitments of the Oromo younger generations for their authenticity in
pursuing and continuing the flames of the causes of their Nation!!!!!!!!!!!!

It had been a long journey, but now I can smell the Oromo Nation’s freedom at the end of the
tunnel. Nevertheless, it is now that we need to straighten our path for the final journey for freedom. Furthermore it was/is enshrined within Gadaa that the elders need to formulate the proper and the obligatory transition power and responsibilities to the younger generation, so as to assume the advisory role, preserving their own dignities and protecting the Gadaa value codes.
Observing from the artificial daily shenanigans taking place in the communities of the Oromo Nation, one may doubt the possibility of such transition. Additionally, it may appear awkward expecting to transfer the administrative/authorized power which is not in existence. The undeniable fats remains that the synthetic official power of the Colonial Ethiopian regimes did not replaced all the authentic power of the elders within the Oromo society even if it had been under attack for decades. Therefore yes, the Oromo rebellious generation against the Ethiopian Colonialism can transfer the genuine power and errands to the Freedom generation of Oromia.
We can do it, and we will. But first we need to know where we had been as a Nation so as to know exactly where we are unequivocally determined to go. Here are the fundamentals of Oromomummaa:

Democracy
THE FIVE GADAA PARTIES. (Anga’a Dhugumaa)
The Oromo people grouped themselves into five parties. These parties are: Roobalee, Duuloo, Birmajii, Michillee and Horata. They are named after a phenomenon or whatever occurred during the governance of one particular party. For example, Roobalee was named after rain. The fact that it rained heavily is indicated by the phrase “the Roobalee and its bountiful rain” (Yaa Roobalee ya roobashii). Duuloo was named after preparation for war. The fact that the Oromos prepared a big war is indicated by the phrase “Duuloo and the preparation of war” (Duuloo qophessa duulaa). Birmajii was named after happy festival and dance. The Oromos had happy time and phrased this as “Birmajii and its happy dances” (Ya Birmajii ya sirbashii). Michillee was named after war victory. Oromos had great victory over their enemy and showed this by the phrase “Michillee the best friend of war” (Ya Michillee nichuu duulaa). Horata is remembered and was named after years of excellent cattle breeding. These good years were phrased as “Horata and the feeling” (Ya Horata maal godhataa). The names of the five Gadaa parties are indicated in the below figure as supplementary to the above description.

Each party takes power from one another after every eight years. Nevertheless, the Gadaa parties overlap with each other for four years before transfer of power. Hence, new comers are in office alone only for the last four years of their term. The outgoing party stays with the incoming party for the first four years, as an advisor. However, the advisors have no power of decision-making whatsoever. The same tempo cycle repeats itself whenever a new party takes over after every eight years. From the above statements, it is understandable that one party stays in office for a total of twelve years. This is to say that a party stays in office for eight years with power, and for additional four years without power as an advisor.(Anga’a Dhugumaa)
Like different ministers and Cabinets in modern systems of Governments, there are different authorities in a given political party in the Gadaa system. For Example;
§ Abba Biyyaa – The administrator of the country.
§ Abba Dula – war leader
§ Abba Caffe – speaker/chief/ of the council.
§ Abba Gadaa – leader of the party, etc. (Teshome Lemu)
The most important organ of the Gadaa system is the federal assembly known as Gumii Gayoo in Borana and Caffee in other places. These assemblies were very large and attended by councilors called hayyuu, drawn from different sections of the society. These assemblies made laws which defined the essence of Oromo democracy. In short, the specificity and similarity of the myriads of norms, rituals and political practices around which it was organized throughout the Oromo country make Gadaa a unique pan- Oromo institution of great historical depth (Bulcha, 2012, Legesse, 2000).
STANDING (EXECUTIVE) COMMITTEE (SALGAN YAA’I BOORANA)
The standing committee, the supreme council or the”politburo” members are nine. This group that is named after Boorana is the final decision-maker for the Oromo democratic government. Unless the congress that assembles once every eight years changes the decision of the Salgan Yaa’i Boorana, no other body can challenge the decision and power of this group. The Salgan Yaa’i Boorana will be released only after a new Gadaa party takes over power at the end of one Buttaa. This group of nine is elected among the already elected Hayyuu’s. Complaints against this group is never heard in Oromo oral history. The Oromo people show great love for even the name “Salgan Yaa’i Boorana.” This group is mandated to amend the Law (Seeraa), if necessary. Salgan Yaa’i Boorana is the only authorized supreme body to give the final interpretation of the Oromo Constitution. Therefore, the Oromo people place this elected group next to God (Waaqa). This group is highly regarded, and a prayer at formal meetings starts with the name “Salgan Yaa’i Boorana.” The assembly of the Salgan Yaa’i Boorana is conducted at the Odaa center only, which is believed to be Odaa Nabee, located in the center of Oromiyaa.
ODAA AND BOKKU
Odaa is a highly respected place where the Oromo basic laws (Seera) are passed. All locally amended laws go to the Odaa for final approval and distribution. The Odaa is somewhat similar to the American Senate, the upper branch of Congress. However, when Gadaa was revised some five hundred years ago, the Oromos did not enjoy the modern buildings of today. The congress of the Oromos during those years took place under a big oak tree in the open-air. The species of this oak tree is called Odaa. Oromos enjoy coming together in the open-air even today. The absence of bad weather makes it so pleasant to hold meetings in the open-air under the shade of the Odaa tree. The Bokku’s are very similar to the Odaa’s. The main difference is that Odaa is used at the national level while the Bokku is used at the regional level. The participants of the Odaa assembly are representatives of all Oromo regions, while that of the Bokku are from one region only.
Bokku has two meanings. As stated above, it is the assembly place for the decentralized constituency for local parliamentarians composed of several Abbaa Gadaa’s. Second, it signifies and symbolizes governance and power. This symbol (Bokku) is made out of an olive tree. Its use is mostly symbolic, and it is carried by the defense minister (Abbaa Duula) at war fronts. It is also widely used by the Administrator (Abbaa Bokku) as a symbol of power. Sometimes, the Bokku and Kalachaa could be used together. Kalachaa serves the same way as the Christian cross. It is carried by the Qaalluu’s. The societal high quality of Gadaa also governs each Oromo citizen’s adherences to SAFUU cultural heritage. It is a high moral principle that enhances the implementation of the law (Seeraa),
Safuu: Maintains coexistence and harmony among all people;
- Maintains coexistence and harmony between humans and animal;
- Maintains a good relationship between God and man;
- Maintains a good relationship between the old and the young;
- Maintains a proper relationship between the poor and the rich;
- Is a sign of love and peace among the Oromos;
- It is a sign of peaceful life;
- It insures that an approach by a stranger is safe.
Safuu is implanted into the brain of Oromos from childhood. During the steps of the “age grades,” all Oromos are given the chance to learn to live the right way. Therefore, Oromos refrain from killing, stealing, lying and are not violent. Their names tells it all. Typical Oromo names indicate prosperity, growth, love and peace, i.e. Hortuu, Gabbattaa, Jaalataa and Nagaasee, respectively. This culture is near fading away today owing to the influence of the Abyssinians’ culture that was forced upon the Oromos for the last 120 years. This includes (but not limited to;
THE AGE-GRADES AND FAMILY VALUES
Birth to 8yrs, Child, loved and cared for well. (Da’imua or Hijoolee)
8yrs to 16yrs, Young Boy, helps on farm and learns about life. (Dabballee)
16yrs to 24yrs, Grown-up, trainee, mostly defense. (Ittimukkoo)
24yrs to 32yrs, Man, militia, completes military service. (Foollee, Loltuu)
32yrs to 40yrs, Candidate, respected family man. (Raahu, Buttaa)
40yrs to 48yrs, Leader, at different levels. (Luba, Abbaa Gadaa, Hayyuu)
48yrs to 56yrs, Adviser to active party for four years. (Lubaa)
56yrs to 64yrs, Retired, blessing and peace making everywhere. (Gadaamojjii) (Anga’a Dhugumaa)
The apprentices for the head office of Abbaa Biyyaa/Bokku often undergo a detailed, rigorous and highly demanding training by the senior elders; who are often the retired previous Abba Bokkus, after resuming the position of Advisory. Furthermore, these senior Elders often indirectly influence the Oromo public’s approval or disapproval the decision made by the office of Abbaa Biyyaa/Bokkuu, paving the political dilemmas for the Salgan Yaa’I Boorana’s (The standing Committee’s) eventual actions. Even if this may give rise to a question; who is the real leader; is it Abba Biyyaa/Gadaa with Bokkuu in hand, or the senior advisers? On the other side, the advantage lies in rendering the well-balanced decisions and the safety net work of the upper echelon. Furthermore, it directly eliminated the power struggle within the upper ruling personals, which had the negative and measurable devastating disadvantage/effects on the governances and development in most of the developing Nations as we are precisely witnessing all around the world now days.
What is missing, and what is taking place instead, and at what cost to the Nation of Oromia?
N.B answering this question might shed light for those who still have ambiguity of why the Nation of Oromia fights for independence!!!!
After the invasion of the Nation of Oromia by the Abyssinians armed forces, the Oromo people lost the power to exercise their cherished Gadaa democratic governance system, ownership to our own vicinities including other human belongings, the basic and fundamental rights to all social domains; implementing our languages in our own schools, offices, exercising our culture ….. (the list goes on) The proud Oromo citizens were forced and reduced to be the tenants on their own lands. Oromo children were snatched and abridged/obliged to be servants for the colonizers, including but not limited to becoming the target for colonizers’ indiscriminate abuses and tortures with all the its ranges and severities. The Abyssinian colonizers used many of the Oromo sellouts to promote their agendas of defeating, eradicating and controlling the reaming Oromo people under their tight grip. The most noticeable being the Abyssinian emperor Menelik II, who used Gobana Daccee to colonize all Oromo lands, while committing on the Oromo people the worst criminal act of genocide at Aanole and Calanqo, in 1886 and 1887. More than five million Oromos perished/killed while resisting the invading army of Menelik in the 1880. These alien army’s brutality and their inhuman criminal acts perpetuated against the Oromo people included (but not limited to) cutting Oromo Women’s breasts, and burning the children alive.  The Haile Selassie’s regime used modernization as a code word for consolidation of Menelik’s empire. Tthe Dergue regime used the agenda under Marxism-Leninism socialist governing domain to continue maintaining the Abyssinian domination of the people of Oromia. The current Abyssinian colonial regime found democratization to have a useful currency as a code word for its agenda of domination. The TPLF regime, by signing the July 1991 Charter, recognized the fact that “nations, nationalities, and peoples” in Ethiopia have the right to self-determination including independence (July Charter, Art. 2). The preamble of the charter mentioned “the end of an era of subjugation and oppression”. But, time had proved that it was actually the beginning of subjugation and oppression under ethnic Tigrean hegemony. The TPLF, operating under the covert surrogate OPDO party, quickly consolidated its exclusive control over the transitional government at all levels.
Dr. Asefa Jalata wrote in his recent article; “……….Gadaa is the central source of Oromo politics, philosophy, wisdom, worldview, moral values, ethics, laws, and customs from which Oromummaa emerges and develops as the intellectual, ideological, and theoretical powerhouse of the Oromo nation. Since Oromo nationalism is not yet fully grounded in gadaa, it is corrupted by alien ideologies and theories that contradict the Oromo fundamental values and democratic principles. Because of such corruption and the lack of a clear ideological and theoretical approach, the Oromo national movement is currently stifled and misused by misguided Oromo and other forces that are against the Oromo national interest. Therefore, I am more convinced that Oromo nationalists, who are determined to advance the Oromo liberation and emancipation, must return to the source of thegadaa civilization that still survives in the minds and hearts of the ordinary Oromo. As Amilcar Cabral notes, “the question of a ‘return to the source’ or of a ‘cultural renaissance’ does not arise and could not arise for the masses of these people, for it they who are the repository of the culture and at the same time the only social sector who can preserve and build it up and make history……………
……Almost all the Oromo love gadaa because it empowered the Oromo nation to have political freedom and their country. In the early 1990s, most Oromo believed that the OLF would repeat this reality because it restored some gadaa symbols and declared about democracy, the sacred principle of the Oromo nation. After bringing hope to the Oromo people between 1991 and 1992, the OLF was attacked and weakened by the TPLF, Eritrean and Western powers because it could not build an organizational capacity – both politically and militarily. Furthermore, because of the ideological and political immaturity of the Oromo political elites and the absence of the national leadership that could build the OLF through dialogue and national consensus, the organization, that the Oromo people thought as the rebirth of gadaa, was partitioned and owned by self-proclaimed leaders who started to see themselves as organizations. In addition, several elites started to create their mini-organizations to seek political power rather than empowering the Oromo people.
All of these political factions have brought disgrace to themselves and to the Oromo nation. When thousands of Oromo openly joined the Oromo People’s Democratic Organization (OPDO) of the TPLF without any fear and shame, most of the Oromo have become passive and demobilized. Consequently, the TPLF has engaged in terrorism, genocide, and expropriation of Oromo lands and other resources. One would expect that Oromo nationalists would recognize these dangers, and work in collective to overcome their conflicts and divisions through national dialogue and consensus based on the Oromo democratic traditions and revolutionary commitment. So what should the Oromo nationalists do now to overcome public passivism and institutional and organizational ineffectiveness in the Oromo society? …..” (Jalata)
Dr. Asefa Jalata remains one of the most recognized Oromo Nation’s advocate. Even if most of the points he beautifully expressed above are indisputable facts, there are few conceptual and empirical facts that Dr. Jalata overlooked and failed to appreciate:
1) There always should be a separation between politics from both religious, and/or cultural affiliations/persuasions.
2) Absolutism/ Dogmatically orientd philosophical concepts/hypotheses needs to be analysed comparatively with other viable concepts such ‘Eclectic approaches’ so as to validate our choices.
3) The presented criticism against the founders of OLF does not hold up to the threshold for violating the Safuu codes of ethics, and can stage standard for more absolute self-contradictions, and annarchy hidering the basic comprehesion and appreciations for the Gadaa cultural heritage within its appropriate context.
4) There always are the authentic Gadaa dictated manners and presuppositions without violating Safuu, the basic Gadaa code of ethics.
It is true that OLF started the fight for Oromo people’s freedom in the early 1970s. No one in his right mind can disagree that the OLF did copy the liberation agendas appeared to be applicable to the Oromo Nation’s Colonial questions at that time. In those days, yes there was choice for each Oromo concerned citizen: either to fight for the Oromo freedom, or just to pursue personal agendas and be friend with the colonial power of the time at the expenses of the Oromo Nation and continue enjoying an individualistic life styles. As a matter of facts, the original OLF founding fathers were highly principled and genuinely committed pioneers who surrendered the rest of their lives selflessly to fight for the just cause of the Oromo Nation, languishing for several years in the Ethiopian prisons, and in the foreign countries as political refugees. My respect for them goes beyond the expressive power of human languages; for those still living, and honor and glory for those who sacrificed their precious lives for the just causes of the Oromo Nation. This is non-negotiable chapter in my life.
Since April 1974 when the first unit of the OLF guerrilla fighters led by Elemo Qilixxu launched an armed struggle in the highlands of Charchar, Eastern Oromia, up to now, there are measurable scores of progress and achievements which we cannot ignore. Yet at the same time, there are numerous setbacks, and stagnation which many respected Oromo Nationalists are genuinely attempting to address in every corner of the globe. That is why I am not really ready, and even remotely to allude for discounting, or burden the Original founders of OLF with guilt trip. I do have the moral obligation not to jump to visualize some alien persuasions driven concepts of dogmatism which often corners citizens to force down their throats Cultural hypotheses that appears on surface a Nationalistic inducements, so as to score some points at the expenses of the original founding father of OLF. It is un-ethical for any genuine Oromo citizen. On the other hand, it does not mean that one have to accept the status quo of the current OLF’s predicaments. We always do make choice. We often choose our battles, and analyze manners and means we would like to carry on the battle, or not to. If one is really serious about the true Orommumaa, first, he/she needs to comprehend the totality of Gadaa cultural model accordingly, and emulate and digest in parallels with the fundamentals of OLF original political program.
Practically, there were/are huge advances in so many human domains since the formation of OLF. As it was the moral/ethical responsibility for the original founding fathers of OLF to choose to fight for the independence of their Nation, it could be fair to project that it is mine and yours responsibility today to reposition this National journey for the final victory by suggesting the most applicable theoretical path with the support of up-to-date technological gadgets. But, we need to be reminded that it is not Orommummaa to dishonor our elders even if we may come up with the better advanced and most harmonious theoretical arguments. This is a thin and fine line of Ethics of Oromummaa to walk on.

Dimensional approach to the Oromo National struggle.
INDIVIDUALISM in the Oromo society prevailed as the backbone for the colonial regimes of Ethiopia. But yes, it had penetrated into the depth soul of the Oromo society with all its harms. As a result:
-The Oromo Liberation Organizations turned the fight inward among each other with no realm solution insight.
-The subjugation, torture, and exterminations of thousands of the innocent Oromo people continued without any due process, or any accountability from the colonial regime.
-The Oromo people became disillusioned, and disenfranchised.
Therefore it is time to pen our minds and eyes and start appreciating Oromumma dimensionally. We need to know each other better. We need to empower each other, starting at the individual, familial, communal, societal and National levels. We have to understand how we do affect one another, and recognize our potentials if we stood by each other Every Oromo professional, non-professional, and every citizen’s effort need to be channelled cohesively to make our endeavours inclusive of Oromo citizens. Lots of our home-works are already done by our brothers and sisters who paid the heaviest prices with their precious lives. We have to promote our trust, awareness, tolerances, patriotism, compassion and good will for each other. Yet, we shall take all the inhuman brutalities perpetuated against our people as the fuel for pushing us further and further. I will stop here as for now, and will address more the Dimensional approach to the Oromo National struggle under its own merit. .

Conclusion.
By no means, my responses to Dr. Asefa Jalat’s article should be interpreted as though I am discounting the hard works of Dr. Jalata in fields of research and pedagogy; that he rendered so far for his Nation, Oromia. Of course, Right is Right, and wrong is wrong. At this juncture, please allow me to assure you that Dr. Asefa Jalata did cross the line that he should have thought not to. But he remains an extremely valuable educator and coach for our Nation’s journey for freedom. No human is perfect, neither me, nor Dr. Jalata.
The Gadaa’s potentials as presented by Dr. Jalata should be pursued as the central theme for all aspects of Oromo people’s aspirations in life. But the essential point I would like to see incorporated will be, planning/working on its suitability with all the modern human advancement in various fields, so as to address today’s issues accordingly. In this area I do favour the “Eclectic approach”. This theory that does not prescribe strictly to a single prototype or set of postulations, but make the most applicable conclusions from diverse sources of influences , varieties of concepts, or thoughts to increase balancing intuitions into a topic, or utilizes different theoretical positions in specific issues.

Ulfina wojjin,
Yaadasaa Dafaa

http://www.bilisummaa.info/2013/12/08/understanding-gadaa-orommummaa/

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