Surrounded by unstable regimes and beset by national conflicts, the current Ethiopian government has long been preoccupied with containing any militant threat. In June, even as the country was gripped by its worst famine in 25 years, the government announced plans to increase its military budget by $50 million -- to $400 million -- just one week after appealing to the international community for assistance.As a result, in addition to deploying troops into Somalia for the past two years, and intermittently clashing with Eritrean troops along their northern border, Ethiopia's military has also fought several internal conflicts in the Ogaden and in the less known Oromia regions.Ethiopia's ethnic Oromo people have been in conflict with the state since they were forcibly integrated into the Amhara-dominated Ethiopian empire at the end of the 19th century. However, the arrests of at least 100 Oromos since Oct. 29, including the secretary general of the Oromo Federalist Democratic Party (OFDM), without warrant or charge is an indication that the conflict is intensifying.The 53 Oromos still being detained by the authorities also include three human rights workers, teachers, students and successful businessmen. They have all appeared in court three times since their arrest on allegations of supporting the outlawed militant group, the Oromo Liberation Front, but have yet to be formally charged.
As is common practice in Ethiopia, the court keeps extending their illegal incarceration to give the Ethiopian police and intelligence services more time to gather evidence.At their last appearance, several detainees said they had been taken from their jail cells at Addis Ababa's Maikelawi detention center in the middle of the night and tortured.A former Ethiopian journalist and human rights activist who endured Maikelawi for eight months, Garoma Wakessa -- now a Canadian resident -- still has trouble recounting the horrors he encountered."Even in Canada I have no relief," he says. "I know what's happening to those people and it's not human."Garoma explains that because of Maikelawi's special status as an interrogation center rather than a formal prison, the use of torture to extract information is widespread. Guards use electrical cables or sticks during investigations, and interrogations are conducted in rooms with varying electricity."In the absolute dark room there is a possibility they will kill you because you are dangerous according to them," says Garoma.Similar reports of abuse, often following arbitrary arrests or other forms of state suppression, have been well documented by local and international human rights groups, but fail to garner international attention in a corner of the world ravaged with bloodshed.Instead, Ethiopian Prime Minister Meles Zenawi has enjoyed considerable support from the Bush administration in order to counter the threat of Islamic extremism in the region. In October 2007, however, in the wake of the 2005 general elections whose bloody aftermath claimed 200 lives and amidst mounting abuses in the Ogaden region, the U.S. Congress passed the "Ethiopia Democracy and Accountability Act," which would withhold U.S. aid from Ethiopia unless it implements human rights reforms. The act must still be passed in the Senate and signed into law by the president.Nevertheless, since the mass detainment of Oromos in October, the State Department has been largely mute on the subject. There have been no stern warnings, with one State Department official simply maintaining that the U.S. is supportive of reconciliation between the OLF rebels (a onetime political party) and the government.Negotiations between 125 elders of the Oromo community and the government have been initiated in recent weeks, purportedly as a means of finding a peaceful solution.But many Oromos argue that by continuing to arrest Oromo political leaders and scholars, the government is demonstrating it is not interested in reconciliation."This is a gimmick, an overture to deceive Oromo public opinion, world opinion, and portray itself as if the regime is changing,"
Matthew Stein is a Canadian freelance journalist who has previously contributed to World Politics Review from Bogotá, Colombia.
Friday, December 12, 2008
Friday, December 5, 2008
DOUBLE STANDARDS AND A FAULTY PROBLEM DIAGNOSIS
By Gurmeessaa Tokkummaa
December 2008
I want to begin my response to the factual errors, the double standard, and the faulty diagnosis of the problems of the Oromo liberation struggle contained in the article entitled “INCREASING POLITICAL ACTIVISM AND MOBILIZATION” by acknowledging the contributions of its author, Dr. Asafa Jalata, for the Oromo cause.
Dr. Asafa Jalata begins his paper by categorizing the enemies of the Oromo into two camps. To his credit Dr. Jalata depicted a clear, albeit obvious, picture of the crimes committed by the external enemy, “the Tigrayan-led regime”, against the Oromo. The atrocities visited on the Oromo people by the TPLF are indeed horrendous and staggering. While condemning the human rights violations perpetrated by the TPLF and its Trojan horse, OPDO, Dr. Jalata reserved his harshest wrath against what he characterized as “political entrepreneurs.” He accused these “internal enemies” for “attempting to strangulate the development of Oromummaa”.
He argued that these “political entrepreneurs” take advantage of the “low level of the political consciousness of our people” and “abuse and misuse Oromo diversity”. One can infer from this that Dr. Jalata believes that the Oromo are so ignorant and gullible as to be easily manipulated and thus need being baby-seated by the enlightened few, without whose benevolent leadership the nation is doomed. He could not even hide this elitist view when he exhorted his likes, whom he claims “are not part of the crowd” but rather the “movers and shakers”, rescuing Oromos from the plague of these “entrepreneurs”.
The question is: if Dr. Jalata’s nationalists are not “part of the crowd”, as he alleges, and thus not part of the population, how could they be “movers and shakers”?
Dr. Jalata’s argument, if one could call it as such, is that “Since some Oromos are not politically conscious, they manifest such local identities rather than national Oromummaa” and thus need some kind of transformation “through education”.
It is not clear how the Doctor is to accomplish this lofty goal when some of the people he accuses of “low consciousness” happen to be as if not more educated, in the real sense of education as a pursuit and grasp of knowledge, than Dr. Jalata. This is even more puzzling, not to mention pitiful, when the Doctor recommends the magic of “study groups” as a solution, a sort of a duck tape fix for a very complex problem.
From the article we can enumerate five distinct factors, which according to the Good Doctor, distinguishes “Oromo nationalists” from “Oromo political entrepreneurs”. These are sacrificing for the cause, high national consciousness, not being in the service of the Tigrean oppressive machinery (mainly OPDO), supporting OLF and being a member of the Oromo Liberation Army (OLA). By using these five criteria as a benchmark, I will try to show how Dr. Jalata used a double standard and misdiagnosed the problem.
Criterion of Sacrificing for the Cause
Dr. Jalata claims that “Oromo political entrepreneurs attack those who sacrifice themselves for the Oromo cause and spend their times and energies in attacking the OLF and its national leadership”. The reality however is that the protagonists on both sides of the debate have paid dear sacrifices. Out of the ten living members of the National Council (elected on the 3rd National Congress) who have set their feet on the ground in Oromia and taken part in actually engaged in fighting the enemy during the last decade, eight are with the group that Dr. Jalata condemns. Of the three individuals who have joined the OLF leadership fulltime from the Diaspora over the last decade, at a great cost and sacrifice to themselves, their families and their career, two are with the group that Dr. Jaalata maligns. Simply put, on both sides of the divide are many who suffered imprisonment and torture under both the Dergue and Tigrean regimes.
Can Dr. Asafa tell us that the sacrifice of Abbaa Biyya Rooba or Qubsa is not at par with that of Abba Caala Lata? Or that the sacrifice of Qanaanisaa, Magarsa Bari’s younger brother, is not at part with that of Tamam? Unless Dr. Jaalata is to arbitrarily attach more value to the sacrifices of some and flatly deny the sacrifices of others, his criteria of sifting the good guys from the bad guys in OLF based on level of sacrifice is not valid.
The people Dr. Jalata castigates today are the very people who supported and defended the OLF and its leadership for decades. Besides, what is attacked is not OLF but the poor performance of its leaders. It is the lack of progress and the paralysis that is the issue.
Criterion of High National Consciousness
As far as I am concerned the ultimate measure of a person’s national consciousness is a willingness to risk ones life, person and wellbeing for the nation. Then comes second the physical, mental, financial and moral support and contribution one renders to advance the cause of the people. From my own personal experience in the Oromo struggle over the last two decades a person’s level of education did not and does not translate into higher commitment or contribution to the struggle. The facts do actually speak to the contrary.
By the way how does Dr. Jalata measure high national consciousness? Through education? If so, could Dr. Jalata provide us with clear empirical evidence to support his thesis? How many of those attending his seminars graduated to genuine nationalists?
Political consciousness would not come only through education; one can develop political consciousness through the hard school of experience. The writer failed to analyze the political consciousness of Oromos in the pre 1991 era. How did patriots like General Wako Gutu come to boldly challenge and shaken the foundations of the imperial regime without “eductation”? Did Lenjiso Diga need education of the sort that Dr. Jalata idolizes to hand Menelik’s army its biggest defeat at the battle of Doddota taking his wife, Tayitu, captive and forcing Menelik to literally flee the battlefield for his life?
I agree that it takes consciousness and determination to sacrifice ones lifestyle or lives for a national cause. But while we appreciate the sacrifices of those toiling on our behalf, should we forfeit our right to ask their ability to lead us and their leadership style?
Dr. Asefa again failed to understand the obvious fact that the political consciousness of Oromos is high today compared to 1991. It is the current political consciousness of the Oromo that maintained this organization against all odds. When you are conscious, you question, challenge, analyze and finally take necessary action. It is this consciousness that brought a much needed change to OLF, without which it would have melted away.
The Criterion of not being in the service of the Tigrean regime (mainly OPDO)
The OLF has been recruiting into its ranks members of the OPDO ever since 1991. There are many current and former members of the OPDO who are as fervent a nationalist as could be--- if an objective measurement is used. While the OPDO as an organization is clearly an enemy outfit, we cannot deny that many of its members have paid the ultimate sacrifice after joining OLA as well as OLF’s clandestine structures inside Oromia. Many are rotting in jail for their nationalist stands and deeds.
While reading the article one cannot escape witnessing Dr. Jalata’s double standard on this issue. If being a member of OPDO is a cardinal crime, how can one reconcile the fact that Dr. Jalata invited Dr. Nagaso Gidada, a person who symbolized and personified the very humiliation of the Oromo people in the hands of the TPLF for over a decade (he has since apologized and atoned for it), as a keynote speaker to the OSA conference, an organization in which Dr. Jalata was Board Chairman? Did Dr. Jalata have any qualms?
Dr. Jalata’s double standard is also apparent when one looks at his verbal comments about the stands taken by high ranking military officers who joined OLF in 2006, after years of membership in OLF’s clandestine network. While General Kamal, General Hailu and Colonel Abebe sided with the progressives in the change camp, it is only Colonel Gammachu that remained with the reactionary group that Dr. Jalata supports.
The only scenario under which Dr. Jalata can exonerate himself from the charge of using a double standard is if he subscribes to an Orwellian logic in which “all animals are equal but some animals are more equal than others”, which is even more problematic.
What is even more bizarre is the assertion by Dr. Jalata that “Millions of our people have joined the OPDO for their bellies to gain daily food items and basic necessities”. As a self-anointed nationalist, how does Dr. Asafa plan to deal with the “millions” of his fellow Oromos other than condemning them as enemy? Did he think about what this says about our nation and all of us when a sizable portion of our population is allegedly conspiring against itself driven by the need for “daily food items and basic necessities”?
Many of our most celebrated national figures have at one point or another served the Ethiopian system. This did not prevent them from paying the ultimate price for their nation when called upon and once dissociating from the oppressive system. It will be a great disservice for us to now use a blanket categorization of a large segment of our population as enemy simply because they joined an enemy entity for lack of “daily food items and basic necessities”. How about the magic of “study groups” to educate them?
Criterion of Supporting OLF
It seems Dr. Asefa believes that objections and challenges to “the leadership” that comes even from members and Oromos in general is an attack on OLF and Oromumma. OLF members have been challenging OLF for effective leadership ever since its inception.
Unless we want to deny the glaring facts, there is more than one group that claims the name of OLF. Judging by his attendance of the meeting in Minneapolis organized by the Shane group, on which he presented this paper and by his condemnation of the other group, Dr. Jalata’s support and sympathy clearly lies with the Shane group.
Dr. Jalata has every right to support whatever faction he deems consistent with his core views, even if one wishes he remained a neutral scholar. It would be also unfair for him not to recognize the same right for others and to deny them the benefit of the doubt.
If supporting the Shane group, which apparently does not enjoy the support of the majority of OLF members, is a litmus test for being a true nationalist, a majority of the Oromo people would not be considered nationalist at all. Out of the 3 individuals who are alive today that are duly elected by the OLF National Congress at one time or another as Chairmen of OLF, two do not support the Shane group--- Dima and Galasa. The younger brother of OLF’s martyred Chairman, Magarsa Bari, is with the change camp.
Is Dr. Jalata then to tell us that Dima and Galasa are not Oromo nationalists? How can Dr. Jalata tell us that Magarsa Bari’s family has not suffered enough and hence his younger brother who has for decades been a fighter and commander of OLA in many zones did not pass the threshold of being Oromo nationalist?
It has been over 30 years since Jara Abba Gada has left OLF. Obviously he does not support Shane. Are we then to assert that he is not an Oromo nationalist?
Dr. Jalata claims that the Wayyaane “…have also hired hidden agents and inserted them in the Oromo national movement to attack and destroy the OLF from inside.” This is nothing but an insinuation. If not, Dr. Jalata should present his empirical evidence.
The fact is that a number of the key leaders of the progressive camp did not join OLF after it was founded, some helped found it. For example, out of eight members of the former Political Bureau that are still alive, as many have been martyred, 2 are with the reactionary Shane group, two are with the progressives, 2 have taken a neutral position, and the remaining 2 are with the splinter group of 2001. A majority of the members of the National Council elected at the Emergency National Congress of May 1998 are with the progressive camp. National Council members elected on the 3rd National Congress of 2004 are evenly divided between the two groups and neither side constitutes a quorum.
Criterion of being a member of the Oromo Liberation Army (OLA)
Dr. Jalata accords his highest regard to members of OLA for their readiness to pay the ultimate price and rightly so. However, he goes astray by failing to explain why and how the vast majority (over 90%, a whopping figure) of the members of OLA in the various Zonal Commands has rejected Dr. Jalata’s favorite Shane group and pay their allegiance to the camp of national renewal, which Dr. Jalata seems to condemn.
Lastly, I would like to say a few words on what I believe to be a correct diagnosis of the problems that have bedeviled the Oromo liberation struggle in general and the OLF in particular. Let me begin by stating what the problem is not. The bone of contention is not Oromumma. If diversity is a criterion, the leadership of the change group is by far the most diverse of any Oromo liberation organization. What distinguishes the leaders and supporters of the two groups is not the level of national consciousness. Nor is it possible to pass a reasonable verdict based on who sacrificed more for the cause than the other. Contrary to what Dr. Jalata claims, the change camp did, and does, actually state in its statements that it does celebrate and honor the contributions and sacrifices of all those who worked and suffered over the years to bring the struggle to its current stage.
The underlying cause of the problem is 17 long years of paralysis, organizational ineffectiveness, and lack of a coherent strategy. The leadership simply could not lift the organization out of the doldrums. It could not inspire and lead the people to wage a robust resistance. It could not resolve conflict properly. It failed to make effective use of the human, material and intellectual resources entrusted to it. Dr. Asafa should therefore not talk about mobilization for the Shane camp when it was in fact the very group which arrogantly chose to demobilize its own members and supporters by failing to listen to the overwhelming desire for renewal and progress. Rather than adopting change it rather became reactionary. By closing all the high roads for change, it brought upon itself a revolution, from which it could not and will survive (the organization will not only survive but will thrive, prosper and lead the Oromo to victory). Shane has no body else to blame but itself for its ineptness, and refusal to heed calls for a way out. This is a colossal case of failure of leadership. Genuine nationalists could disagree. That is ok. But to arbitrarily and falsely charge your opponents with sectarianism is self-serving.
In conclusion, let me state that
1) The change in OLF is not a result of a low level of political consciousness as Dr. Jalata alleges but rather a product of years of soul searching and agonizing.
2) The Oromo people and its struggle have produced enough revolutionary intellectuals, but the Shane failed to make effective use of them.
3) Dr. Asefa failed to study the root cause of the change in OLF, which is the ineffectiveness of the leadership to mobilize, organize and lead the Oromo. By so doing Dr. Jalata tried to cover up the colossal failures and weakness of our leaders who have paid great sacrifices but proven unfit to lead the Oromo to victory.
4) The Oromo liberation struggle has stagnated and change is badly needed. The time is ripe for a new generation of leaders reared on the foundations of Oromumma. The recent change in OLF represents this promise and potential.
December 2008
I want to begin my response to the factual errors, the double standard, and the faulty diagnosis of the problems of the Oromo liberation struggle contained in the article entitled “INCREASING POLITICAL ACTIVISM AND MOBILIZATION” by acknowledging the contributions of its author, Dr. Asafa Jalata, for the Oromo cause.
Dr. Asafa Jalata begins his paper by categorizing the enemies of the Oromo into two camps. To his credit Dr. Jalata depicted a clear, albeit obvious, picture of the crimes committed by the external enemy, “the Tigrayan-led regime”, against the Oromo. The atrocities visited on the Oromo people by the TPLF are indeed horrendous and staggering. While condemning the human rights violations perpetrated by the TPLF and its Trojan horse, OPDO, Dr. Jalata reserved his harshest wrath against what he characterized as “political entrepreneurs.” He accused these “internal enemies” for “attempting to strangulate the development of Oromummaa”.
He argued that these “political entrepreneurs” take advantage of the “low level of the political consciousness of our people” and “abuse and misuse Oromo diversity”. One can infer from this that Dr. Jalata believes that the Oromo are so ignorant and gullible as to be easily manipulated and thus need being baby-seated by the enlightened few, without whose benevolent leadership the nation is doomed. He could not even hide this elitist view when he exhorted his likes, whom he claims “are not part of the crowd” but rather the “movers and shakers”, rescuing Oromos from the plague of these “entrepreneurs”.
The question is: if Dr. Jalata’s nationalists are not “part of the crowd”, as he alleges, and thus not part of the population, how could they be “movers and shakers”?
Dr. Jalata’s argument, if one could call it as such, is that “Since some Oromos are not politically conscious, they manifest such local identities rather than national Oromummaa” and thus need some kind of transformation “through education”.
It is not clear how the Doctor is to accomplish this lofty goal when some of the people he accuses of “low consciousness” happen to be as if not more educated, in the real sense of education as a pursuit and grasp of knowledge, than Dr. Jalata. This is even more puzzling, not to mention pitiful, when the Doctor recommends the magic of “study groups” as a solution, a sort of a duck tape fix for a very complex problem.
From the article we can enumerate five distinct factors, which according to the Good Doctor, distinguishes “Oromo nationalists” from “Oromo political entrepreneurs”. These are sacrificing for the cause, high national consciousness, not being in the service of the Tigrean oppressive machinery (mainly OPDO), supporting OLF and being a member of the Oromo Liberation Army (OLA). By using these five criteria as a benchmark, I will try to show how Dr. Jalata used a double standard and misdiagnosed the problem.
Criterion of Sacrificing for the Cause
Dr. Jalata claims that “Oromo political entrepreneurs attack those who sacrifice themselves for the Oromo cause and spend their times and energies in attacking the OLF and its national leadership”. The reality however is that the protagonists on both sides of the debate have paid dear sacrifices. Out of the ten living members of the National Council (elected on the 3rd National Congress) who have set their feet on the ground in Oromia and taken part in actually engaged in fighting the enemy during the last decade, eight are with the group that Dr. Jalata condemns. Of the three individuals who have joined the OLF leadership fulltime from the Diaspora over the last decade, at a great cost and sacrifice to themselves, their families and their career, two are with the group that Dr. Jaalata maligns. Simply put, on both sides of the divide are many who suffered imprisonment and torture under both the Dergue and Tigrean regimes.
Can Dr. Asafa tell us that the sacrifice of Abbaa Biyya Rooba or Qubsa is not at par with that of Abba Caala Lata? Or that the sacrifice of Qanaanisaa, Magarsa Bari’s younger brother, is not at part with that of Tamam? Unless Dr. Jaalata is to arbitrarily attach more value to the sacrifices of some and flatly deny the sacrifices of others, his criteria of sifting the good guys from the bad guys in OLF based on level of sacrifice is not valid.
The people Dr. Jalata castigates today are the very people who supported and defended the OLF and its leadership for decades. Besides, what is attacked is not OLF but the poor performance of its leaders. It is the lack of progress and the paralysis that is the issue.
Criterion of High National Consciousness
As far as I am concerned the ultimate measure of a person’s national consciousness is a willingness to risk ones life, person and wellbeing for the nation. Then comes second the physical, mental, financial and moral support and contribution one renders to advance the cause of the people. From my own personal experience in the Oromo struggle over the last two decades a person’s level of education did not and does not translate into higher commitment or contribution to the struggle. The facts do actually speak to the contrary.
By the way how does Dr. Jalata measure high national consciousness? Through education? If so, could Dr. Jalata provide us with clear empirical evidence to support his thesis? How many of those attending his seminars graduated to genuine nationalists?
Political consciousness would not come only through education; one can develop political consciousness through the hard school of experience. The writer failed to analyze the political consciousness of Oromos in the pre 1991 era. How did patriots like General Wako Gutu come to boldly challenge and shaken the foundations of the imperial regime without “eductation”? Did Lenjiso Diga need education of the sort that Dr. Jalata idolizes to hand Menelik’s army its biggest defeat at the battle of Doddota taking his wife, Tayitu, captive and forcing Menelik to literally flee the battlefield for his life?
I agree that it takes consciousness and determination to sacrifice ones lifestyle or lives for a national cause. But while we appreciate the sacrifices of those toiling on our behalf, should we forfeit our right to ask their ability to lead us and their leadership style?
Dr. Asefa again failed to understand the obvious fact that the political consciousness of Oromos is high today compared to 1991. It is the current political consciousness of the Oromo that maintained this organization against all odds. When you are conscious, you question, challenge, analyze and finally take necessary action. It is this consciousness that brought a much needed change to OLF, without which it would have melted away.
The Criterion of not being in the service of the Tigrean regime (mainly OPDO)
The OLF has been recruiting into its ranks members of the OPDO ever since 1991. There are many current and former members of the OPDO who are as fervent a nationalist as could be--- if an objective measurement is used. While the OPDO as an organization is clearly an enemy outfit, we cannot deny that many of its members have paid the ultimate sacrifice after joining OLA as well as OLF’s clandestine structures inside Oromia. Many are rotting in jail for their nationalist stands and deeds.
While reading the article one cannot escape witnessing Dr. Jalata’s double standard on this issue. If being a member of OPDO is a cardinal crime, how can one reconcile the fact that Dr. Jalata invited Dr. Nagaso Gidada, a person who symbolized and personified the very humiliation of the Oromo people in the hands of the TPLF for over a decade (he has since apologized and atoned for it), as a keynote speaker to the OSA conference, an organization in which Dr. Jalata was Board Chairman? Did Dr. Jalata have any qualms?
Dr. Jalata’s double standard is also apparent when one looks at his verbal comments about the stands taken by high ranking military officers who joined OLF in 2006, after years of membership in OLF’s clandestine network. While General Kamal, General Hailu and Colonel Abebe sided with the progressives in the change camp, it is only Colonel Gammachu that remained with the reactionary group that Dr. Jalata supports.
The only scenario under which Dr. Jalata can exonerate himself from the charge of using a double standard is if he subscribes to an Orwellian logic in which “all animals are equal but some animals are more equal than others”, which is even more problematic.
What is even more bizarre is the assertion by Dr. Jalata that “Millions of our people have joined the OPDO for their bellies to gain daily food items and basic necessities”. As a self-anointed nationalist, how does Dr. Asafa plan to deal with the “millions” of his fellow Oromos other than condemning them as enemy? Did he think about what this says about our nation and all of us when a sizable portion of our population is allegedly conspiring against itself driven by the need for “daily food items and basic necessities”?
Many of our most celebrated national figures have at one point or another served the Ethiopian system. This did not prevent them from paying the ultimate price for their nation when called upon and once dissociating from the oppressive system. It will be a great disservice for us to now use a blanket categorization of a large segment of our population as enemy simply because they joined an enemy entity for lack of “daily food items and basic necessities”. How about the magic of “study groups” to educate them?
Criterion of Supporting OLF
It seems Dr. Asefa believes that objections and challenges to “the leadership” that comes even from members and Oromos in general is an attack on OLF and Oromumma. OLF members have been challenging OLF for effective leadership ever since its inception.
Unless we want to deny the glaring facts, there is more than one group that claims the name of OLF. Judging by his attendance of the meeting in Minneapolis organized by the Shane group, on which he presented this paper and by his condemnation of the other group, Dr. Jalata’s support and sympathy clearly lies with the Shane group.
Dr. Jalata has every right to support whatever faction he deems consistent with his core views, even if one wishes he remained a neutral scholar. It would be also unfair for him not to recognize the same right for others and to deny them the benefit of the doubt.
If supporting the Shane group, which apparently does not enjoy the support of the majority of OLF members, is a litmus test for being a true nationalist, a majority of the Oromo people would not be considered nationalist at all. Out of the 3 individuals who are alive today that are duly elected by the OLF National Congress at one time or another as Chairmen of OLF, two do not support the Shane group--- Dima and Galasa. The younger brother of OLF’s martyred Chairman, Magarsa Bari, is with the change camp.
Is Dr. Jalata then to tell us that Dima and Galasa are not Oromo nationalists? How can Dr. Jalata tell us that Magarsa Bari’s family has not suffered enough and hence his younger brother who has for decades been a fighter and commander of OLA in many zones did not pass the threshold of being Oromo nationalist?
It has been over 30 years since Jara Abba Gada has left OLF. Obviously he does not support Shane. Are we then to assert that he is not an Oromo nationalist?
Dr. Jalata claims that the Wayyaane “…have also hired hidden agents and inserted them in the Oromo national movement to attack and destroy the OLF from inside.” This is nothing but an insinuation. If not, Dr. Jalata should present his empirical evidence.
The fact is that a number of the key leaders of the progressive camp did not join OLF after it was founded, some helped found it. For example, out of eight members of the former Political Bureau that are still alive, as many have been martyred, 2 are with the reactionary Shane group, two are with the progressives, 2 have taken a neutral position, and the remaining 2 are with the splinter group of 2001. A majority of the members of the National Council elected at the Emergency National Congress of May 1998 are with the progressive camp. National Council members elected on the 3rd National Congress of 2004 are evenly divided between the two groups and neither side constitutes a quorum.
Criterion of being a member of the Oromo Liberation Army (OLA)
Dr. Jalata accords his highest regard to members of OLA for their readiness to pay the ultimate price and rightly so. However, he goes astray by failing to explain why and how the vast majority (over 90%, a whopping figure) of the members of OLA in the various Zonal Commands has rejected Dr. Jalata’s favorite Shane group and pay their allegiance to the camp of national renewal, which Dr. Jalata seems to condemn.
Lastly, I would like to say a few words on what I believe to be a correct diagnosis of the problems that have bedeviled the Oromo liberation struggle in general and the OLF in particular. Let me begin by stating what the problem is not. The bone of contention is not Oromumma. If diversity is a criterion, the leadership of the change group is by far the most diverse of any Oromo liberation organization. What distinguishes the leaders and supporters of the two groups is not the level of national consciousness. Nor is it possible to pass a reasonable verdict based on who sacrificed more for the cause than the other. Contrary to what Dr. Jalata claims, the change camp did, and does, actually state in its statements that it does celebrate and honor the contributions and sacrifices of all those who worked and suffered over the years to bring the struggle to its current stage.
The underlying cause of the problem is 17 long years of paralysis, organizational ineffectiveness, and lack of a coherent strategy. The leadership simply could not lift the organization out of the doldrums. It could not inspire and lead the people to wage a robust resistance. It could not resolve conflict properly. It failed to make effective use of the human, material and intellectual resources entrusted to it. Dr. Asafa should therefore not talk about mobilization for the Shane camp when it was in fact the very group which arrogantly chose to demobilize its own members and supporters by failing to listen to the overwhelming desire for renewal and progress. Rather than adopting change it rather became reactionary. By closing all the high roads for change, it brought upon itself a revolution, from which it could not and will survive (the organization will not only survive but will thrive, prosper and lead the Oromo to victory). Shane has no body else to blame but itself for its ineptness, and refusal to heed calls for a way out. This is a colossal case of failure of leadership. Genuine nationalists could disagree. That is ok. But to arbitrarily and falsely charge your opponents with sectarianism is self-serving.
In conclusion, let me state that
1) The change in OLF is not a result of a low level of political consciousness as Dr. Jalata alleges but rather a product of years of soul searching and agonizing.
2) The Oromo people and its struggle have produced enough revolutionary intellectuals, but the Shane failed to make effective use of them.
3) Dr. Asefa failed to study the root cause of the change in OLF, which is the ineffectiveness of the leadership to mobilize, organize and lead the Oromo. By so doing Dr. Jalata tried to cover up the colossal failures and weakness of our leaders who have paid great sacrifices but proven unfit to lead the Oromo to victory.
4) The Oromo liberation struggle has stagnated and change is badly needed. The time is ripe for a new generation of leaders reared on the foundations of Oromumma. The recent change in OLF represents this promise and potential.
Thursday, December 4, 2008
Gadaa Jijjiiramaa
Gadaa Jijjiiramaa
Maxxansaa Duraa
Sadaasa 2008
“Roorroo diinni ummata keenya ummata Oromoo irraan ga’aa jiruu fi tuffii diinni akka sabaatti nuuf qabu yoo laalu, lammii kiyya kan lubbuun jiru dhiisii kan du’ee lafa jalatti awwaalameellee hirribarraa dammaqsii qabsoof kakaasii, diina loli jedhiin naan jetti qalbiin,” Jaalle Guutamaa Hawaas, 1994
Barreeffama “Jijjiirama, Gadaamessa Guddinaa” jedhu maxxansaa duraa kana keessatti olola murni boodessaan Shanee warraaqsa jijjiiramaa dhaaba keessatti dhooyee ummata Oromoo fi qabsaa’ota Oromoo bal’aan ammataame dura dhaabbachuuf ooftu irratti kan xiyyaafate ta’a.
Maxxaansaan Sadaasa 2008 kun “Murtii fi Kutannoolee Walgahii GS Hatattamaa” jechuun ibsa “Miseensota Qofaaf!!” jechuun murni Shanee wolgahii mijuu hin qabnee fi seeraa alaa Onk. 2-5, 2008 ta’e baase laala.
“Wolgahiin GS” seeraa alaa kun “haala dhaabaa” yeroo gamaaggamu akkana jedha:
“ABO baroota dheeraa qabsoo godhe kana keessatti gufuulee hedduu keessa dabree as gahe. Dhaaba keessatti murni adda addaa ka’ee dhaaba irratti fincilee ture. Fincilaa ykn fottoqinsa isaa ammaa wajjin marraa sadii ABO keessaa murnooti bahan. Fottoqinsa amma dura tahan irraa isa ammaa waanneen adda godhu: hoggana keessaa namooti hangi tokko dhaaba keessaa bahuu, ummata Oromoo keessaa warri naannoo kibba bahaa lakkoobsaan wayyaan isaan waliin bahuu fi zoonii waraana bilisummaa Oromoo tokko (Zoonii Kibbaa) jeequu isaanii ti. Murni kun bolola aangoo irraa gochaa seeraan alaa kana akka raawwatan, fedha aangoo qaban bakkaan gahachuuf siyaasaa tokkummaa dhaabaa fi sabaa diiguutti akka dhimma bahan walgahiin hubatee jira. Garaagarummaa akeeka siyaasaa qabna jedhanii labsatanis hin jiru. Bu’urri sochii sirna dhabloota kanaa hogganaa fi qabeenya dhaabaa dhuunfachuun akka ofii barbaadanitti dhaabicha hoogganuu fi qabsicha gara barbaadanitti oofuu akka tahe xiinxala taasifameen GS mirkaneeffatee jira. Maddi jeequmsa kanaa bolola aangoo ta’uu isaa irratti walii galame.”
Maxxansa kana keessatti barreeffamoonni 4 wol duraa duubaan dhiyaatu: isaanis,
Dhugumatti Maddi Jeequmsaa Bolola aangootii?
Oromoo Hoogganuu Dadhabanii, Oromummaa Namaa Waakkachuu
Kamtu Gandummaa, Kamtu Oromummaa?
Heeraa fi seera ofii itti hin bulleen kakachuun aadaa abbaa-irrootaa ti
Dhugamatti Maddi Jeequmsaa Bolola Aangoo ti?
"Wolgahii GS" jechuun teessuma miju-hanquu, kanaaf yaa'ii seeraa alaa, murni Shanee Onkololessa 2-5 godhe jedheen booda labsi ba’e akkana jedha:
“xiinxala taasifameen….. Maddi jeequmsa kanaa bolola aangoo ta’uu isaa irratti walii galame.”
Xiinxala “shanee” kan bolola aangoo jedhu hiikkaa dhugaa aangoon human warraaqaa fi bilisummaaf lolu keessatti qabdu wallaaluu irra mada. Dhaaba ykn jaarmaya tokko keessatti aangoon kan muudamuuf hojii jireenya dhaaba sanaa mirkaneessuu fi akeeka ummata qabsaa’aniif bakkaan gahuuf mirga murtiilee ittiin dabarsanii dha. Aangoo wanni jedhu badhaasa osoo hin taane dirqama, jaarmaya warraaqaa keessatti. Murni “shanee” aangoof hubatnoon qaban, akka qabeenya dhuunfaa namni tokko irratti abbaa fi guyyaa barbaade,ykn guyyaa kan dura jiru irraa du’e kan dhiigaan itti aanu dhaalu malee meeshaa ykn itti gaafatama waloo ykn gamtaa kanneen ijaarsa ykn dhaaba tokko keessatti dirqama taligaa itti kenname murtii hiree ummataa fi jaarmayaa irratti dhiibbaa guddaa qaban fudhataniinii miti.
Dhuguma akkuma murni “shanee” jedhu dhibdeen dhaaba keessatti uumame “bolola aangoo” tahuu nama amansiisuu danda’uu qaba. Mee yommuu “bolola aangoo” jedhamu fedhii maaliif aangoon kun dantaa ummata Oromoo dursa? Akkuma namuu beeku addi bilisummaa Oromoo jaarmaya dureessa diinagdee guddaa sochoosu dhaaba kana dhuunfachuun nama aangoo harkaa qabu addatti badhaasu akka hin taane ni hubatama. Jaarmaya human qabeessa humnoota naannoo fi addunyaa irratti badhaasa qabeenyaas tahe kabajaa addaa namaa argamsiisuu miti. Bu’aan guddaan maqaa qabsoo Oromootiin of yaamuu fi achi keessatti beekkamuu maqaan osoo hin taane, hojiidhaan dantaa ummata Oromoo kabachisiisuu danda’uu fi bilisummaa Oromoo argamsiisuu qofaan dhufa. Kun badhaasa osoo hin taane, bu’aa bahii hedduu fi wareegama bifa hundaa gaafata. Keessattuu dhugaan sochii qabsoo Oromoo irraa barranne, kanneen ummataaf of kennine jedhan hojiidhaan jijjiirama argamsiisuu dadhabuu irraa kan ka’e hireen isaan mudachaa jiru abaarsaa fi jibba waan ta’eef maqaaf aangoo barbaaduun kanneen dhugumaan yaaduu danda’an waan kajeelanii miti.
Dhibdeen guddaan hooggana Adda Bilisummaa Oromoo keessa ture, dhibdee bolola aangoo hin taane, hoogganni ture hiikkaa dirqama wallaaluun aangoo itti kenname meeshaa tattaaffii warraaqxotni qabsoon Oromoo keessatti jijjiiramni firii qabeessii fi qabsoo ummata Oromoo fuula dura furgaasu akka hin dhalatne dura dhaabbataniin godhachuu dha. Hunda dura silaa kan hiikkaa argatuu qabuu fi gaaffii deebi’uu male, kanneen ganna soddomaa ol dhaaba kana keessatti aangoo ol’aanaa qabaachaa turan, osoo jijjiirama mul’ataa dhaaba keessatti hin maddisiisin maaliif aangoo irratti akka boo’anii fi kanneen dhaaba keessatti murtii qabsoo ummata Oromoo ukkaamama keessaa baasu akka fudhatamu gaafatan maaliif akka yakkamanii dha. Addunyaa ar’a keessa jiru kana keessatti aangoo barbaaduun dhibdee miti. Dhibdeen aangoo sabni ykn murni tokko namatti kennuun rakkoo ummataa furuu dadhabuu dha. Xuriin ykn fafti guddaan osoo homaa hin hojjanne ummata dhaabataniif dagatanii akka ilkaaniin aangoo ciniinanitti gara du’aa ykn boollatti deemuu dha. Amalli “shanee” irra agaru kanuma. Aangoo malee gidiraa ummatni Oromoo keessa jiruu fi galii bilisummaa osoo hin taane, abjuun isaan argan “aangoon” isaanii namoota birootiin gaaga’amuu dha. Mee hundaafuu gama barruu “shanee”n “miseensota qofaaf” jettee baafteetti haa deebinuu.
Mee “xiinxala” kana deebifnee haa xiinxallu. Maddi rakkoo akkuma murni Shanee “xiinxala taasisee” argeen “bolola aangoo” ti jennee haa fudhannu--- mee jechumaafuu haa fudhannu. Akka kanaatti kan irratti wol dhabame “aangoo” irratti jechuudha. Mee fakkeenyaaf bineensi “aangoo” jedhaniin kun qabeenya haa jennuunii--- jechamaaf.
Qabeenya kana argachuuf tokko ni gororaaf. Kan qabeenya harkaa qabu sun “bolola” kuun qaba jedhee yakkuun san yoo hin qabaanne ka gaafatetti gadilakkifnaan rakkoon hin jirtii? Kuni ta’uun hafee, harkaa-qabaan qabeenya gamtaa san yoo dhowwate, dhoowwataan sun akkamitti “bolola” jedhamu san irraa bilisa jechuunii dandeenya?
Kuni bololaa miti karaan jechuu dandeenyuun ni jira. Tokko, qabeenyi sun kan dhuunfaa yoo taate, handhuuraa abbaa qabeenyi harka jiruu yoo taate jechuudha. Lammaffaa, kan qabeenyicha harkaa qabu qabeenya bololaa’aatti dabarsuu osoo fadhuu bololaan “karaa maleen” fudhachuutti gamnaan sarmuu dide yoo kan jennu taate. Kana jechuun “abbaan qabeenyaa” bololaan “karaa sirnaatin” itti dhufnaan kennuu hin didne jechuudha. Kuni akkana yoo taate karaa malee bololutu yakko malee, bololuun yakka miti jechuudha.
Ibsi “wolgahii GS” kun jeequmsi adda addaa ABO keessatti deddeebi’ee akka dhalate hima. Jaallan labsa maddi jeequmsa kanaa “bolola aangoo” ti jedhu barreessan kun bara 2001tti Galaasaa wojjiinis waan isaan wol dhabsiise yeroo ibsan “bolola aangoo” kana jedhanii turan. Akkasumas 2003tti Abbaa Biyyaa Roobaa fi Quubsaa Sabaa qabeenya kanaaf akka bololan “gubbarraa gadi” dhim’isaa akka ture yaadanna. Kora Sabaa 3ffaa irrattis kan bololanii dheebuu kana osoo hin bahin galan akka turan odeeffamee ture. Amaan Kadiiris bolola aangoof AWO ijaare jechuu ShG irraa dhageenye. Waaqni lubbuu isaa haa maaruu Siyaay Ibsas fi Jaarraa Abbaa Gadallee akkas jedhanii turan. Wolgahii GS Bitootessa 2008 irrattis bololtoonni qabeenya kanaaf bololanii akka dhaban matootiin ShG woldhabbiin booda maaybaasii oduu adda addaa irratti dubbataniiru.
Kana jechuun kan ShG aarse bololli kun sirnaan ta’uu dhabuu erga taatee woltajjii sirnaa kan akka KS fi GS irratti bololuun yakka ta’aa? Akkasumas namni “qabeenya” gamtaa marraa 3 fi 4 kenni jedhee dide, sirna dide moo qabeenyuma san tasa gadi hin lakkisuu jedhee didaa jira? Akka dubbiin jirtutti yoo dubbanne “karaanis” akkasuma “karaa maleenis” aangoof bololuun dhoorkaa--- abbaa qabeenyaa yoo ta’e malee. Kana jechuun kan qabeenya irratti falmamu kana harkaa qabu qabeenya kana akka qabeenya gamtaatti laalaa akka hin jirree fi akka qabeenya dhuunfaatti laalaa akka jiru agarsiifti dubbiin.
Mee bakka dubbiin nuun geessitu dhiifnee, haala qabatamaa jiru haa xiinxallu. Miseensota GS Shaneen wanjala “bolola” aangootin yakkite afur keessaa kan bakka gaafatamaa duraan qabaachaa turerra ol siikfame nama tokko qofa. Ka hafan ammallee gaafatamuma yeroo duraan Shanee jalatti ajajamaa turan qabaachaa turaniin wolgitu ykn saniiyyuu gadii qabu. Gariin gaafatama sanii olii fedhiin kan gadi lakkisantu keessa jira.
Hayyee jechaafis taatu --- jechumaaf--- mee jarri kun dhuguma “bolola” ittin himataman tana ni qaban jennee haa fudhannu.
Akkas yoo taate ummata dhibbootaan addunyaa guutuu gubbatti bakka wolgahiin sochii jijjiiramaan yaamame ta’u hundaa irratti tarree galee gumaata kuma kumaan baasu kun maaltu isa bololche? Namoota kana keessa manguddoota, haawwan, dargaggoo, shamarrran fi murna hawaasaa hundatu jira. Gadi fageessanii yoo laalan namootuma kaleessa yeroo Shaneen gaafatama, aangoo irra turte tarree galanii dhaabaaf gumaachaa ba’antu ammas jijjiiramaaf danatee dhaabbatee falmaa jira.
Mee kan dargaggootaa fi shamarranii yeroof haa dhiifnu. Manguddoonni akka Haaji Qaasim (Minnesota) faan aangoo kamiif bololaa jiru? Moo aangoo baanan tanatu yoo tokko qabate hafuuraan hunda geessi? Haaji Qaasim dhaloota Waldaa Macaa fi Tuulamaa irraa kaasee qabsoo Oromoof gumaata qabeenyaa fi lubbullee baasaa as gahan. Ar’a dhiiroo isaanis urmii kanatti osoo gargaarsa mootummaa irratti irkatanii rakkachaa jiraatanuu “bolola aangoo”f jecha waan Oromoo jedhan hundaaf gumaata kennuu?
Hayyee mee Haaji Qaasim “worra naanoo kibba bahaa” kan namoonni “bolola aangoo” macheesse keessaa bahan kana dhiifnee namoota biroo haa fudhannu. Oromoonni naannoo biraa kan akka Lalisee Roobaa (UK) kan qabsoo kanaaf qaama isaanii cinaa awwaalan maalif jijjiirama kana deeggaru laata?
Waraanni Bilisummaa Oromoo zoonilee fi bakka hundatti “worra” aangoof bololan jedhame kana jala hiriiran maalif lubbuu isaanii tan bakka bu’uu hin dandeenye wareeguuf du’aaf tarree galan? Balloo, miseensonni WBO hundi “worra badaa” san ta’innuu? Kanas keessa gadi buunee dhugaa isaa yoo qoratnu WBO moggaa fi dachee Oromiyaa hunda irraa kan dhufee fi kan inni lubbuu isaa aarsaa gochuuf ka’eefis bilisummaa biyyaa fi sabaaf malee “bolola” kamii fi eenyuufuu akka hin ta’in ifatti mul’ata. Kan isaan fi ShG duugdaa fi garaa godhe ShG dirqama WBO ijaartee, leenjiftee, hidhachiiftee fi duulchiftee bilisummaa sabni Oromoo dheeboteef fiduufii hanqachuu, akkasumas rorroo hamaa ummatichi Oromoo yeroo ammaa jala jiru irraa qoluuf ShG hoogganummaa firi-qabeessa kennuu dadhabuudha.
Dubbii fi dhugaa jirtu akka armaa olitti tarrifametti faana dhoofnee yeroo xiinxallu dubbiin dubbii “bolola aangoo” akka hin ta’in, dhugaan jirtu faallaa ibsa “wolgahii GS” Shaneen baafte akka ta’e agarra. Yeroo leelliftoonni ShG “bolola aangoo” jedhanii qoosan kan isaan itti qoosaa jiran ummata Oromoo ti. “Wolgahiin GS” jedhame madda rakkoo jaamaanuu arguu danda’u “xiinxalee” hubachuu dadhabuun kan nu agarsiisu murni kun aangoo akka “qabeenya dhuunfaatti” laalu “worra badaa” san irraa ittisuu malee saba kanaaf mul’ataa fi karoora kamuu akka hin qabne mul’isa. Kuni ShGn akka hooggana ABOtti ol osoo hin ta’in gadi guddachuu isii agarsiisa. Dhugaa dubbachuun firummaa hin dhoorgituu, “qurxummiin sammuun shamaan” baanan illaanuu kana.
Oromoo Hoogganuu Dadhabdee, Oromummaa Namaa Waakkatuu
"Wolgahii GS" jechuun teessuma mijuu hin guutin, kanaaf yaa'ii seeraa alaa, murni Shanee Onkololessa 2-5 godhe jedheen booda labsa baase keessatti rakkoo ammaa dhaaba keenya mudate kan dabran hundaa irraa adda kan taasisan keessaa tokko
"…… ummata Oromoo keessaa warri naannoo kibba bahaa lakkoobsaan wayyaan isaan [jijjiirama] waliin bahuu" dha jedha.
Labsa kana keessatti gubbaa gubbaa yoo laalan "worri naannoo Kibba Bahaa" "ummata Oromoo" "keessaa" tokko ta'uun hin haalamne. Saba tokko keessatti "worra gaarii" fi "worra badaa" jechuun tokkummaa sabichaa haaluun akkamitti adda ta'an gaafiidha.
Kibba Bahaa jechuun lafa. "Worra kibba bahaa" jechuun maali? Namni Oromoo tokko "worra naannoo kibba bahaa" ta'ee "naannoo worra biraa," akka Afaan Shanetti jechuu, ilma yoo argate ilmi sun "worra" kam ta'a? Namni biraa naannoo Oromiyaa tokko irraa "worra naannoo kibba bahaa" abaarame kana keessaa takka fuudhee intala yoo argate intalti sun "worra" kam taati? Jechuun nama fiixaa (ancestry) fi hortee (descent) isaa/isiitin kan addaan qoodnee "ejjannoo siyaasaa" itti herregnu yoo taate boru akka sabaatti garam deemna? Siyaasaan eenyummaa siyaasaa kasaaraa fi mucucaa waan ta'eef eessa dhaqna?
Fakkeenyaaf mee fagooyyu osoo hin deemne hoogganuma ShG keessaa nama tokko, J/Tamaam Yuusuf, haa fudhannu. Jaalli kun Hara Maayaatti dhalatus abbaan isaa "worra naannoo kibba bahaa" irraa ta'uu ragaa qabatamaa wojjiin kan himan jiru (namni haadha isaa erga abbaan Tamaam irraa aakiramee fuudhe malee abbaa Tamaamii miti jedhama). Odeessi kun dhugaa ykn dhara ta'uun siyaasaa Oromoo keessatti gonkumaayyuu barbaachisaa miti. Maqaa namaa kaasuun hooda waan ta'eef tasa ka'us hin malle. Safuudhasi. Garuu karaan ShG kun karaa mucucaa ta'uu sirritti waan agarsiisuuf dhiifama wojjiin itti gargaarame. Gaffiin barbaachisaa fi fardiin gaaffii "eennummaa " osoo hin taane karaa ShG taraaraa jirtu kana yoo fudhanne, akka sabaatti garam deemaa jirradha? ShG Obboleessa obboleessatti firoomsite moo, ni diinomsite? Sabicha eessan gahuuf deemti? (Logically it can only lead us towards absurdity).
Irbuu hooggantoonni ABO KS irratti fudhatan keessaa tokko tokkummaa sabichaa tiksuudha. Akkuma gubbatti caqafnetti ibsi kun "ummata Oromoo keessaa worri naannoo kibba bahaa lakkoofsaan wayyaan [wayyabni]" jijiirama wojjiin akka dhaabbatan ragaa bahee jira. Jijjiirama faana ba'uun "diiggaa" erga ta'ee "worra kibba bahaa" gaaddisa Oromoo, akka hiikkaa Shaneetti, keessatti tiksuu dadhabde jechuudha. Kuni akkana yoo ta'e, ShG gaafatama irbuu kana tiksuu dandeette moo ni dhabde?
Jechoota murni kun bakka adda addaatti darbatan yoo qalbifanne yaada "ABO jechuun ummata Oromoo jechuudha. ABO jechuun ammoo hooggana isaa ti" jedhu dhageenya. Kanaaf hoogganumma ShG diduun, Oromummaa diduu dha. Namni ykn "worri" yakka hoogganummaa ShG tti "duulun" himatame, Oromoo irratti duule akka jechuuti. Kan Oromootti duulu, diina malee fira Oromoo ykn Oromoo ta'a? Jecha kanaan "worri kibba bahaa" wayyabni diina ABO qofa osoo hin taane diina Oromootis jechuu. Kana jechuun kan gubbatti ShG Orumummaa "worra kibba bahaa" hin waakkanne jedhe gadi fageessanii yoo laalan fakkeessaa ta'uu agarra.
ABO keessatti kan namuu qaamaa-qalbii godhatee osoo mama sammuu keessa hin galchine masakamuun jecha "qaamni jalaa kan gubbaatif ajajama" jedhu ta'uu hogguu laallu, miseensotaa Shanee kan paltalk, internet fi ganda keessatti Oromummaa namtokkee "worra kibba bahaa" fi "worra kibba bahaa" jimlatti waakkatan ajaa'ibuun karaa miti. Duula kana kan labse ShG ta'us kan eebbise "Wolgahii GS" gubbatti ibsame waan ta'eef.
Oromoon saba, saba tokko jechuu erga fudhannee qaama saba kanaa keessaa "worra badaa" jennee tokkorratti labsa abaarsaa yoo baafne kan abaarame "worra san qofa moo sabicha?" jennee ofii fi wolis gaafachuu qabna. Hooggana saba ofii tokkoomsee hoogganuu dadhabee Oromummaa isaanii waakkachuun labsa irratti baasuu fi mooraa diinaatti herregu, madaala kamiin hooggana Oromooti jechuunii dandeenya?
Seenaa kana yoo laallu seenaa tokkotu namatti mul'ata. Nama Jarman tokkotu bara Naazii san waan dhala namaa hundaan, keessattuu ummata cunqurfamaa harqootaa gabrummaa jala jiru, hogguu yaadatamuu qabu jedhe jedhan. "Yeroo isaan [worri Naazii] Kaatolikoota keessaa coqanii itti duulan, ani Kaatolikii waan hin ta'iniif cal'ise. Guyyaa kaan yeroo isaan Yahuuda jedhanii dhabamsiisan, ani Yahuudaa waan hin ta'iniif afaan qabadhe. Guyyaa isaan Marxistoota adamsan, ani Marxist waan hin ta'iniif afaan cufadhee cal'ise. Guyyaa isaan na bira gayan, ani dubbachuu dadhabe; namni biraa naa dubbatullee dhabame" jedhe jedhama.
Oromoo, mucuca seenaa kana irraa Waaqni nu oolchinnaa!!!
Kamtu Gandummaa, Kamtu Oromummaa?
Murni Shanee gaaffii qabsoo Oromoo fuuldura tarkaanfachiisuu dadhabuu isaa deebisuu waan hin dandeenyef dhugaa guddaa fagoo mul’atu kana dhoksuuf, mormitoota isaa waca “gandummaa, naannummaa fi gosummaa” jedhuun haguuguu barbaada. Namoonni gariin saba Oromoo sirritti osoo hin qoratinii fi ummata isaanii gadi-fageenyaan osoo hin hubatin rakkoon QBO gaadi’ee qabe hooggana fi jaarmaya warraaqaa yaada, humna, beekumsaa fi qabeenya ummataa gara tokkotti luuccessee hoogganu dhabuu ta’uu osoo arganuu “buburrummaa guddina sabboonummaa” akka sababaatti jala muru. Waldhaansoon QBO keessa jiru wadhaansoo boodessitootaa fi warraaqxota gidduu jiru ta’uu arguu akka waan dadhabanii, waldhaansoo jiru “waldhaansoo gama tokkoon gandummaa, naannummaa fi gosummaa, gama kaaniin Oromummaa gidduu” godhanii dhiheessu. Dawaan ShG fi cirdheessi isaanii “rakkoo” kanaaf eeran dhaadannoo “gandummaa….” dhabamsiisuu jedhu. Gandummaa, naannummaa fi gosummaan Oromummaan bakka buufamuun gaariidha. Garuu dhugaan jirtu murni ShG gandummaa kan dhabamsiisuun ammoo ofii gandummaa ol ta’uun osoo hin taane gandummaa ofii Oromummaa taasisee, kan nama biraa ammoo raroo gandummaa uwwisuuni.
Oromummaan dhugaa Oromoof maraaf faayaa fi kabajaa guddina sabummaa waan ta’eef kan dura dhaabbatu hin jiru. Garuu Oromummaa jechuun halluu gariin dhalootaan cuuphame, gariin ammoo hooggantoota ABO tin itti dibame, kan guyyaa fedhan irraa haqan, godhamee dhiheeffamu Oromummaa jechuuniin nama rakka. Oromummaa tabba samii gubbatti ol fagaate kan gariin ol hiixatullee qabachuun hafee qubaanis tuquu hin dandeenne, gandummaa fi gosummaan ammoo dhoqqee gariin saamunaa “seeraa-heeraa ABO” tinis dhiqanis irraa ba’uu hin dandeenne godhanii dhiheessuun furmaata Oromummaa diiguu malee ijaaruu, yarsuu malee dagaagsuu ta’uu hin danda’u.
Kanneen sirna fokkataa ol’aantummaa Abashaa jalatti guddanne foolii xiinxala ShG keessaa waan ifa nuuf galutu jira. Akkuma abashoonni Itoophummaa kennaa isaan guyyaa fedhan namaa laatan, guyyaa fedhan namarraa mulqan taasifatan, jaleewwan ShG keessaa kanneen Oromummaan akka jaakkeetii isaan namatti uwwisan kan yeroo barbaadanitti namarraa mulquu danda’an itti fakkaatu danuudha.
Oromummaan wolqixxummaa fi wolkabajaa fi woljaalala irraa magartee dhaabbattu hundaan waan fudhatamtuu fi jaalatamtee ammatamtuuf kanneen “diinota” ykn masaanuu Oromummaati jedhamanii dhiheeffaman, kan akka gandummaa, naannummaa fi gosummaa, kana wojjiin jalqabumaayyuu waldhaansoo seenuu isii hin barbaachisu. Kana yeroo jennu sabummaan itti-ba'a waldhaansoo eenyummaa namootaa fi murnoota adda addaa giddutti ta'u irraa akka maddu, marguu fi kanaanis haaromaa fi guddataa deemu malee siidaa dhabbaataa akka hin ta’in dagachuu hin qabnu. Oromummaan ganda, naannoo fi gosoota Oromootin alatti waan ilaalamu, waan addaa tokko kan kophatti jara kanarraa bilisa ta’ee of danda'ee utubame fakkeessanii dhiheessuun “abbaan qoodaa qooda of hin hanqisuu” saniin wol fakkaata. Kan as irratti hubatamuu qabu dhibdeen kun kan ummata naanoo, ganda fi gosa Oromoo kamuu addatti laaluu akka hinta’inii fi kanneen ummataaf beekna ykn ummataan deemna jedhan qofa ilaalu akka ta’e dha.
Sab-biyyoota addunyaa keessa ar'a jiranii fi kaleessas turan keessatti dorgommiin eenyummaa ol'aanaa, sabummaa ykn sab-biyyummaa, fi eenyummaa sabaa-gadii (subnational identities) giddutti ta'u irraa walaba ta'an gonkumaa hin jiran. Dorgommiin kun akka maletti qabamuun dhalata akkasumas dhabama sab-biyyoota hedduuf sababa akka ta'e seenaan ragaa ba'a. Akkuma sab-biyyummaan yeroo ammaa bakka hundatti eenyummaa sab-qaxxamur (transnational) wojjiin waldhaansoo qabuuf dirqamaa jirtu, eenyummaa sab-gadii wojjiinis gochuuf dirqamaa akka jirtu dagachuu hin qabnu. Waldhaansoon kun waldhaansoo deemaadha, kan dhuma hin qabne. Kanaaf haalli kun madda guddinaa fi wolta’iinsaa ta’uun hafee madda diigumsaa fi woldhabbii akka hin taane yeroo hunda of-eeggachuun saba keenya baalaa irraa hanqisuuf barbaachisaa dha.
Oromummaan tokkoof ilma gudeedaa, kaanif amooo ilma guddisaa miti. Haala qabsoon teenna ar’a keessa jirtu keessatti gandummaa, gosummaa fi naannummaa mudaa namoota hagoo “naannoo worra akkasii ykn akkanaa” qofa laalu jedhanii, ofii ammoo guututti irraa qulqulluu taasisanii dhiheessuun dogoggora guddaadha. Tokko kan “yakka gandummaa” tin gaafatamu, kuun ammoo kan gaafatu godhanii dhiheessuun kaxaa dha.
Mee fakkeenyaaf woldhabbii ABO keessatti dhiheenya dhalate kana xiinxala armaa olii kana haala ala kanatti agarru wojjiin wolqabsiisuun haa gamaaggamnu.
Ganda jechuun kutaa jechuu, kan gandummaa nama jechisiisu bakka hoogganni tokko itti dhalate yoo ta’e hoogganni ShG 99% ganda lama qofa keessaa kan madde. Akka herrega ShG tti ummanni “ganda” lamaan kanaa silaa akka jiruun murna kana deeggaree, jijjiiram dura dhaabbata. Dhugaan lafarra jiru kana hin agarsiisu. Murni kun ummatuma na deeggaran jedhee abdatu keessaayyuu 1% of jalatti hiriirsuu hin dandeenye. Kan inni gochuu danda’e yoo jiraate ummata Oromoo irra bal’aa hafe jimlatti abaaruun deeggarsa isaanirraa hoonga’uudha. Kun kan agarsiisu ummataan tufamuu murna kanaa ti.
Madaalli gandummaa kutaa yoo kan ta’u taate yoo xinnaate kutaan 4-5 keessaa ummanni harka 99% ta’u jijjiirama deeggara. Kan hafanis barbaachisummaa jijjiirama hin haalan. Garuu worri jijjiirama jedhu bulguu ykn kookkoo dha jedhamee waan itti himameef kan kanaan yaadda’anii (fear of the unknown) haga dubbiin addaan baatutti eegan heddu.
Himata gandi tokko ykn kutaan tokko, kutaa dhibii irra sabboonaa dha jennee kan amannu yoo taate malee haala kanaan murna kamtu gandummaan irra ibsamuu danda’a?
Kana wojjiin gaaffii gaafatamuu qabu tokkotu jira. Mee akkuma murni Shanee nama biraatti quba qabanii “worra naannoo tokkoo” ta’uu irraa gandummaa/gosummaan himan, maalif isaanis ulaagama kanaan hin madaalle?
Fakkeenyaaf, Dr. Taaddasaa, Asteer, Liidiyaa, A/Caalaa fi Daawud, Shigut, fi Gaashuu addatti maal waan wolitti qabaniif gara tokko goruu danda’an? Abubakar, Bayaan, Tamaam fi Bultum addatti maal waan wolitti qabaniif gara tokko goran? Atoomsaa woggaa meeqaaf Abiyyuu irraa addan hin baanee fi jijjiirama jechuun Nairobi keessa fiigsisaa turan maaltu addaan baasee Bultum faatti hidhe?
Kan hundarra dinqisiisus jira. Fakkeenyaaf Daawud fi Koloneel Gammachuu maaltu woliin hiriirse? Dubbiin dhugaatti dubbii qabsoo yoo taate jaallan ilkaan diinaan jalatti wojjiin qabsaa’e gansiisee Koloneel Gammachuu maaltu adda isaa Koloneel Abbabaa, fi jeneraalota Hailu fi Kamaal irraa baasee Daawud wojjiin tarree isa galche?
Dhiiroo, bifa kanaan kamtu Oromummaadha? Kamtu ammoo gandummaadha?
Deebii isaa ummata Oromoo fi dubbiftootaaf dhiisuu wayya. Qabsaa’aan hundi akka qabsaa’aa dhugaatti of gamaaggamuu qaba. Ejjannoon fudhanne madaala maal irratti kan irkate jedhee of gaafachuu fi bakka dhugaan fi haqni isa dhaabde dhaabbachuu qaba.
Kanaan alatti bukoon dhugaa xiqqoo kijiba kumtaalaan itti dabalanii qamashan dhugaa guutuu godhanii fudhachuu fi nama sammuu fi qalbii qabu fudhachiisuu yaaluun injifannoo siyaasaa osoo hin taane taajjabbii qofa argamsiisa.
Heeraa fi seera ofii itti hin bulleen kakachuun aadaa abbaa-irrootaa ti
Qalbii Oromoo keessatti heerri, seerri bakka guddaa qaba. Seerri kan kabajamuuf adaba sodaaf qofa miti. Oromoo biratti seerri kakuu nama tokkoof kan biraa gidduu jiru duwwaa miti. Oromoon seerri irbuu namaaf Waaqa gidduu jiru jedhee waan amanuuf seera cabsuu akka cubbutti fudhata. Oromoon “seera jennaan, lagni yaa’ullee dhaabbachuu qaba” kan jedhuuf kanaafi. Oromoon “seerri laafaaf kaayan jabaa hin hanqatu” yeroo jedhu ol’aantummaa seeraa fi murtiin seeraa hunda, kan aangoo qabuu fi hin qabnellee, wolqixa akka laalu agarsiisuufi.
Oromoon seera ofii tumate irra ejjatuu dhiisii, seera diinaatuu cabsuun kan itti ulfaatuuf hubannaa seeraa kan dhaalmayaan qaama godhate kana irraa waan ka’uufi. Wayyaaneen akkuma abbaa-irroota hundaa seeruma ofii baafte cabsiti, deebitee seeraan saniin kakatti. Kuni aadaa abashootaa waan ta’eef guddisee nama raajuu hin qabu. Kana nama raaju Oromoota Oromoo hoogganna jedhan irree osoo hin qabaanne gocha aabbaa-irrootaa kanatti gamuu fi aadeffatuu isaanii ti.
ShG dhaaba keenya hoogganuu dadhabee QBO laamshessuun dhugaa waakkii fi wacni kamuu dhoksuu miti. ShG waltajjii sirnaa irratti amantaa GS dhabee akka buqqifamu waan beekuuf gaaddisa sirnaa baqatee namoota jijjiirama gaafatan maqaa xureessuu fi hujii ala taasisuu hujii godhate. Yaada rakkoo kana mariin furachuuf MGS dhiheessan fudhatuu kan dideefis kanaafi.
Heera ABO keessatti Aangoo 30.2 jalatti sirritti akka mul’atutti Koreen Seeraaf Toohannoo (KST) “Heera fi Seeronni miseensota, qondaalotaa fi hoogganoota Dhaabaa hundaan hojii irra oolfamuu fi kabajamuu tiksa.” Akkasuma aangoo 30.4 jalatti heerri keenya: “Himannoo fi iyyannoo miseensonni fi qaamonni dhaabaa murtii seeraa fi sirnaa irratti qabaatan fi sirnaan dhiheeffatan fuudhee ilaala. Murtii seeraa itti kenna” jedha. DabaleesAkkasuma angoo 30.5 jalatti, “Dhimma seeraa irratti, walgahii GS giddutti murtii seeraa kan kennu qaama kana waan taheef murtiin KST dabarsu hundaan kabajamaa dha” jedha. Hundaan kabajama jedhe malee akka jaleewwan ShG jechuu yaalan HD ykn ShG “haala muddaa” keessatti murtii GS ykn KST diduu ni danda’a kan jedhu tasa hin jiru. Kuni aangoo heeraa osoo hin taane aangoo abbaa-irrummaa ti.
ShG tarkaanfiin fudhachaa baye irkoo seeraa-heera akka hin qabne sirritti beeka. Kana waan beekuuf “murtiin fudhanne murtii siyaasaati” jedhee qaanyii malee dubbata. ShG murtii KST diduun mucuca seeraa kan keessaa ba’uu hin dandeenye Adoolessa xx, 2008 keessa lixe. ShG murtii qaama seeraa kan GSn utubame diduun seeraa fi heera dhaabaa irratti finciluu daran GS lamuu akka wolgahuu hin dandeenye taasise. Saniin booda ShG qaama furmaataa osoo hin taane madda rakkoo ta’uun fi heeraa-seera ABO faallessuun aangoo fi fudhatama seeraa akka of dhabsiise eenyurraayyuu dhokataa hin turre.
Kana booda gaaffiin hafte, akkamitti dhaaba daandii heeraa- seeraatti deebifnaa qofa. Fincila ShG kana dhaamsuun mirga miseensota ABO qofa osoo hin taane dirqamasi. Amiinummaan miseensotaa kan ittiin madaalamuun dirqama seenaa fi seeraa kana bahuu fi hanqachuuni. MGW/Miseensotni Gumii Warraaqaa/ ShG seerarratti fincile buqqisuu isaanif galatoomfamu qabu.
ShG murtii KST kana GS tti ol iyyachuu, KST murtii isii irra deebitee akka laaltu gaafachuu, ykn ammo wolgahii GS hatattamaa yaamuun kolba ykn sirna ture. ShG kana hunda didee fincila kan filateef aadaa heeraa fi seeraan bulmaataa gonkuma waan hin qabneefi.
ShG kan seeraa ol ta’uun irree malee abbaa irree of taaise hujirraa dhaabuun tarkaanfii sirrii fi seeraa ti. Heeraa fi seera ofii itti hin bulleen kakachuun aadaa abbaa-irrootaa ti.
Jijjiirama, Gadaamessa Guddinaa
Maxxansaa Duraa- Sadaasa 2008
Maxxansaa Duraa
Sadaasa 2008
“Roorroo diinni ummata keenya ummata Oromoo irraan ga’aa jiruu fi tuffii diinni akka sabaatti nuuf qabu yoo laalu, lammii kiyya kan lubbuun jiru dhiisii kan du’ee lafa jalatti awwaalameellee hirribarraa dammaqsii qabsoof kakaasii, diina loli jedhiin naan jetti qalbiin,” Jaalle Guutamaa Hawaas, 1994
Barreeffama “Jijjiirama, Gadaamessa Guddinaa” jedhu maxxansaa duraa kana keessatti olola murni boodessaan Shanee warraaqsa jijjiiramaa dhaaba keessatti dhooyee ummata Oromoo fi qabsaa’ota Oromoo bal’aan ammataame dura dhaabbachuuf ooftu irratti kan xiyyaafate ta’a.
Maxxaansaan Sadaasa 2008 kun “Murtii fi Kutannoolee Walgahii GS Hatattamaa” jechuun ibsa “Miseensota Qofaaf!!” jechuun murni Shanee wolgahii mijuu hin qabnee fi seeraa alaa Onk. 2-5, 2008 ta’e baase laala.
“Wolgahiin GS” seeraa alaa kun “haala dhaabaa” yeroo gamaaggamu akkana jedha:
“ABO baroota dheeraa qabsoo godhe kana keessatti gufuulee hedduu keessa dabree as gahe. Dhaaba keessatti murni adda addaa ka’ee dhaaba irratti fincilee ture. Fincilaa ykn fottoqinsa isaa ammaa wajjin marraa sadii ABO keessaa murnooti bahan. Fottoqinsa amma dura tahan irraa isa ammaa waanneen adda godhu: hoggana keessaa namooti hangi tokko dhaaba keessaa bahuu, ummata Oromoo keessaa warri naannoo kibba bahaa lakkoobsaan wayyaan isaan waliin bahuu fi zoonii waraana bilisummaa Oromoo tokko (Zoonii Kibbaa) jeequu isaanii ti. Murni kun bolola aangoo irraa gochaa seeraan alaa kana akka raawwatan, fedha aangoo qaban bakkaan gahachuuf siyaasaa tokkummaa dhaabaa fi sabaa diiguutti akka dhimma bahan walgahiin hubatee jira. Garaagarummaa akeeka siyaasaa qabna jedhanii labsatanis hin jiru. Bu’urri sochii sirna dhabloota kanaa hogganaa fi qabeenya dhaabaa dhuunfachuun akka ofii barbaadanitti dhaabicha hoogganuu fi qabsicha gara barbaadanitti oofuu akka tahe xiinxala taasifameen GS mirkaneeffatee jira. Maddi jeequmsa kanaa bolola aangoo ta’uu isaa irratti walii galame.”
Maxxansa kana keessatti barreeffamoonni 4 wol duraa duubaan dhiyaatu: isaanis,
Dhugumatti Maddi Jeequmsaa Bolola aangootii?
Oromoo Hoogganuu Dadhabanii, Oromummaa Namaa Waakkachuu
Kamtu Gandummaa, Kamtu Oromummaa?
Heeraa fi seera ofii itti hin bulleen kakachuun aadaa abbaa-irrootaa ti
Dhugamatti Maddi Jeequmsaa Bolola Aangoo ti?
"Wolgahii GS" jechuun teessuma miju-hanquu, kanaaf yaa'ii seeraa alaa, murni Shanee Onkololessa 2-5 godhe jedheen booda labsi ba’e akkana jedha:
“xiinxala taasifameen….. Maddi jeequmsa kanaa bolola aangoo ta’uu isaa irratti walii galame.”
Xiinxala “shanee” kan bolola aangoo jedhu hiikkaa dhugaa aangoon human warraaqaa fi bilisummaaf lolu keessatti qabdu wallaaluu irra mada. Dhaaba ykn jaarmaya tokko keessatti aangoon kan muudamuuf hojii jireenya dhaaba sanaa mirkaneessuu fi akeeka ummata qabsaa’aniif bakkaan gahuuf mirga murtiilee ittiin dabarsanii dha. Aangoo wanni jedhu badhaasa osoo hin taane dirqama, jaarmaya warraaqaa keessatti. Murni “shanee” aangoof hubatnoon qaban, akka qabeenya dhuunfaa namni tokko irratti abbaa fi guyyaa barbaade,ykn guyyaa kan dura jiru irraa du’e kan dhiigaan itti aanu dhaalu malee meeshaa ykn itti gaafatama waloo ykn gamtaa kanneen ijaarsa ykn dhaaba tokko keessatti dirqama taligaa itti kenname murtii hiree ummataa fi jaarmayaa irratti dhiibbaa guddaa qaban fudhataniinii miti.
Dhuguma akkuma murni “shanee” jedhu dhibdeen dhaaba keessatti uumame “bolola aangoo” tahuu nama amansiisuu danda’uu qaba. Mee yommuu “bolola aangoo” jedhamu fedhii maaliif aangoon kun dantaa ummata Oromoo dursa? Akkuma namuu beeku addi bilisummaa Oromoo jaarmaya dureessa diinagdee guddaa sochoosu dhaaba kana dhuunfachuun nama aangoo harkaa qabu addatti badhaasu akka hin taane ni hubatama. Jaarmaya human qabeessa humnoota naannoo fi addunyaa irratti badhaasa qabeenyaas tahe kabajaa addaa namaa argamsiisuu miti. Bu’aan guddaan maqaa qabsoo Oromootiin of yaamuu fi achi keessatti beekkamuu maqaan osoo hin taane, hojiidhaan dantaa ummata Oromoo kabachisiisuu danda’uu fi bilisummaa Oromoo argamsiisuu qofaan dhufa. Kun badhaasa osoo hin taane, bu’aa bahii hedduu fi wareegama bifa hundaa gaafata. Keessattuu dhugaan sochii qabsoo Oromoo irraa barranne, kanneen ummataaf of kennine jedhan hojiidhaan jijjiirama argamsiisuu dadhabuu irraa kan ka’e hireen isaan mudachaa jiru abaarsaa fi jibba waan ta’eef maqaaf aangoo barbaaduun kanneen dhugumaan yaaduu danda’an waan kajeelanii miti.
Dhibdeen guddaan hooggana Adda Bilisummaa Oromoo keessa ture, dhibdee bolola aangoo hin taane, hoogganni ture hiikkaa dirqama wallaaluun aangoo itti kenname meeshaa tattaaffii warraaqxotni qabsoon Oromoo keessatti jijjiiramni firii qabeessii fi qabsoo ummata Oromoo fuula dura furgaasu akka hin dhalatne dura dhaabbataniin godhachuu dha. Hunda dura silaa kan hiikkaa argatuu qabuu fi gaaffii deebi’uu male, kanneen ganna soddomaa ol dhaaba kana keessatti aangoo ol’aanaa qabaachaa turan, osoo jijjiirama mul’ataa dhaaba keessatti hin maddisiisin maaliif aangoo irratti akka boo’anii fi kanneen dhaaba keessatti murtii qabsoo ummata Oromoo ukkaamama keessaa baasu akka fudhatamu gaafatan maaliif akka yakkamanii dha. Addunyaa ar’a keessa jiru kana keessatti aangoo barbaaduun dhibdee miti. Dhibdeen aangoo sabni ykn murni tokko namatti kennuun rakkoo ummataa furuu dadhabuu dha. Xuriin ykn fafti guddaan osoo homaa hin hojjanne ummata dhaabataniif dagatanii akka ilkaaniin aangoo ciniinanitti gara du’aa ykn boollatti deemuu dha. Amalli “shanee” irra agaru kanuma. Aangoo malee gidiraa ummatni Oromoo keessa jiruu fi galii bilisummaa osoo hin taane, abjuun isaan argan “aangoon” isaanii namoota birootiin gaaga’amuu dha. Mee hundaafuu gama barruu “shanee”n “miseensota qofaaf” jettee baafteetti haa deebinuu.
Mee “xiinxala” kana deebifnee haa xiinxallu. Maddi rakkoo akkuma murni Shanee “xiinxala taasisee” argeen “bolola aangoo” ti jennee haa fudhannu--- mee jechumaafuu haa fudhannu. Akka kanaatti kan irratti wol dhabame “aangoo” irratti jechuudha. Mee fakkeenyaaf bineensi “aangoo” jedhaniin kun qabeenya haa jennuunii--- jechamaaf.
Qabeenya kana argachuuf tokko ni gororaaf. Kan qabeenya harkaa qabu sun “bolola” kuun qaba jedhee yakkuun san yoo hin qabaanne ka gaafatetti gadilakkifnaan rakkoon hin jirtii? Kuni ta’uun hafee, harkaa-qabaan qabeenya gamtaa san yoo dhowwate, dhoowwataan sun akkamitti “bolola” jedhamu san irraa bilisa jechuunii dandeenya?
Kuni bololaa miti karaan jechuu dandeenyuun ni jira. Tokko, qabeenyi sun kan dhuunfaa yoo taate, handhuuraa abbaa qabeenyi harka jiruu yoo taate jechuudha. Lammaffaa, kan qabeenyicha harkaa qabu qabeenya bololaa’aatti dabarsuu osoo fadhuu bololaan “karaa maleen” fudhachuutti gamnaan sarmuu dide yoo kan jennu taate. Kana jechuun “abbaan qabeenyaa” bololaan “karaa sirnaatin” itti dhufnaan kennuu hin didne jechuudha. Kuni akkana yoo taate karaa malee bololutu yakko malee, bololuun yakka miti jechuudha.
Ibsi “wolgahii GS” kun jeequmsi adda addaa ABO keessatti deddeebi’ee akka dhalate hima. Jaallan labsa maddi jeequmsa kanaa “bolola aangoo” ti jedhu barreessan kun bara 2001tti Galaasaa wojjiinis waan isaan wol dhabsiise yeroo ibsan “bolola aangoo” kana jedhanii turan. Akkasumas 2003tti Abbaa Biyyaa Roobaa fi Quubsaa Sabaa qabeenya kanaaf akka bololan “gubbarraa gadi” dhim’isaa akka ture yaadanna. Kora Sabaa 3ffaa irrattis kan bololanii dheebuu kana osoo hin bahin galan akka turan odeeffamee ture. Amaan Kadiiris bolola aangoof AWO ijaare jechuu ShG irraa dhageenye. Waaqni lubbuu isaa haa maaruu Siyaay Ibsas fi Jaarraa Abbaa Gadallee akkas jedhanii turan. Wolgahii GS Bitootessa 2008 irrattis bololtoonni qabeenya kanaaf bololanii akka dhaban matootiin ShG woldhabbiin booda maaybaasii oduu adda addaa irratti dubbataniiru.
Kana jechuun kan ShG aarse bololli kun sirnaan ta’uu dhabuu erga taatee woltajjii sirnaa kan akka KS fi GS irratti bololuun yakka ta’aa? Akkasumas namni “qabeenya” gamtaa marraa 3 fi 4 kenni jedhee dide, sirna dide moo qabeenyuma san tasa gadi hin lakkisuu jedhee didaa jira? Akka dubbiin jirtutti yoo dubbanne “karaanis” akkasuma “karaa maleenis” aangoof bololuun dhoorkaa--- abbaa qabeenyaa yoo ta’e malee. Kana jechuun kan qabeenya irratti falmamu kana harkaa qabu qabeenya kana akka qabeenya gamtaatti laalaa akka hin jirree fi akka qabeenya dhuunfaatti laalaa akka jiru agarsiifti dubbiin.
Mee bakka dubbiin nuun geessitu dhiifnee, haala qabatamaa jiru haa xiinxallu. Miseensota GS Shaneen wanjala “bolola” aangootin yakkite afur keessaa kan bakka gaafatamaa duraan qabaachaa turerra ol siikfame nama tokko qofa. Ka hafan ammallee gaafatamuma yeroo duraan Shanee jalatti ajajamaa turan qabaachaa turaniin wolgitu ykn saniiyyuu gadii qabu. Gariin gaafatama sanii olii fedhiin kan gadi lakkisantu keessa jira.
Hayyee jechaafis taatu --- jechumaaf--- mee jarri kun dhuguma “bolola” ittin himataman tana ni qaban jennee haa fudhannu.
Akkas yoo taate ummata dhibbootaan addunyaa guutuu gubbatti bakka wolgahiin sochii jijjiiramaan yaamame ta’u hundaa irratti tarree galee gumaata kuma kumaan baasu kun maaltu isa bololche? Namoota kana keessa manguddoota, haawwan, dargaggoo, shamarrran fi murna hawaasaa hundatu jira. Gadi fageessanii yoo laalan namootuma kaleessa yeroo Shaneen gaafatama, aangoo irra turte tarree galanii dhaabaaf gumaachaa ba’antu ammas jijjiiramaaf danatee dhaabbatee falmaa jira.
Mee kan dargaggootaa fi shamarranii yeroof haa dhiifnu. Manguddoonni akka Haaji Qaasim (Minnesota) faan aangoo kamiif bololaa jiru? Moo aangoo baanan tanatu yoo tokko qabate hafuuraan hunda geessi? Haaji Qaasim dhaloota Waldaa Macaa fi Tuulamaa irraa kaasee qabsoo Oromoof gumaata qabeenyaa fi lubbullee baasaa as gahan. Ar’a dhiiroo isaanis urmii kanatti osoo gargaarsa mootummaa irratti irkatanii rakkachaa jiraatanuu “bolola aangoo”f jecha waan Oromoo jedhan hundaaf gumaata kennuu?
Hayyee mee Haaji Qaasim “worra naanoo kibba bahaa” kan namoonni “bolola aangoo” macheesse keessaa bahan kana dhiifnee namoota biroo haa fudhannu. Oromoonni naannoo biraa kan akka Lalisee Roobaa (UK) kan qabsoo kanaaf qaama isaanii cinaa awwaalan maalif jijjiirama kana deeggaru laata?
Waraanni Bilisummaa Oromoo zoonilee fi bakka hundatti “worra” aangoof bololan jedhame kana jala hiriiran maalif lubbuu isaanii tan bakka bu’uu hin dandeenye wareeguuf du’aaf tarree galan? Balloo, miseensonni WBO hundi “worra badaa” san ta’innuu? Kanas keessa gadi buunee dhugaa isaa yoo qoratnu WBO moggaa fi dachee Oromiyaa hunda irraa kan dhufee fi kan inni lubbuu isaa aarsaa gochuuf ka’eefis bilisummaa biyyaa fi sabaaf malee “bolola” kamii fi eenyuufuu akka hin ta’in ifatti mul’ata. Kan isaan fi ShG duugdaa fi garaa godhe ShG dirqama WBO ijaartee, leenjiftee, hidhachiiftee fi duulchiftee bilisummaa sabni Oromoo dheeboteef fiduufii hanqachuu, akkasumas rorroo hamaa ummatichi Oromoo yeroo ammaa jala jiru irraa qoluuf ShG hoogganummaa firi-qabeessa kennuu dadhabuudha.
Dubbii fi dhugaa jirtu akka armaa olitti tarrifametti faana dhoofnee yeroo xiinxallu dubbiin dubbii “bolola aangoo” akka hin ta’in, dhugaan jirtu faallaa ibsa “wolgahii GS” Shaneen baafte akka ta’e agarra. Yeroo leelliftoonni ShG “bolola aangoo” jedhanii qoosan kan isaan itti qoosaa jiran ummata Oromoo ti. “Wolgahiin GS” jedhame madda rakkoo jaamaanuu arguu danda’u “xiinxalee” hubachuu dadhabuun kan nu agarsiisu murni kun aangoo akka “qabeenya dhuunfaatti” laalu “worra badaa” san irraa ittisuu malee saba kanaaf mul’ataa fi karoora kamuu akka hin qabne mul’isa. Kuni ShGn akka hooggana ABOtti ol osoo hin ta’in gadi guddachuu isii agarsiisa. Dhugaa dubbachuun firummaa hin dhoorgituu, “qurxummiin sammuun shamaan” baanan illaanuu kana.
Oromoo Hoogganuu Dadhabdee, Oromummaa Namaa Waakkatuu
"Wolgahii GS" jechuun teessuma mijuu hin guutin, kanaaf yaa'ii seeraa alaa, murni Shanee Onkololessa 2-5 godhe jedheen booda labsa baase keessatti rakkoo ammaa dhaaba keenya mudate kan dabran hundaa irraa adda kan taasisan keessaa tokko
"…… ummata Oromoo keessaa warri naannoo kibba bahaa lakkoobsaan wayyaan isaan [jijjiirama] waliin bahuu" dha jedha.
Labsa kana keessatti gubbaa gubbaa yoo laalan "worri naannoo Kibba Bahaa" "ummata Oromoo" "keessaa" tokko ta'uun hin haalamne. Saba tokko keessatti "worra gaarii" fi "worra badaa" jechuun tokkummaa sabichaa haaluun akkamitti adda ta'an gaafiidha.
Kibba Bahaa jechuun lafa. "Worra kibba bahaa" jechuun maali? Namni Oromoo tokko "worra naannoo kibba bahaa" ta'ee "naannoo worra biraa," akka Afaan Shanetti jechuu, ilma yoo argate ilmi sun "worra" kam ta'a? Namni biraa naannoo Oromiyaa tokko irraa "worra naannoo kibba bahaa" abaarame kana keessaa takka fuudhee intala yoo argate intalti sun "worra" kam taati? Jechuun nama fiixaa (ancestry) fi hortee (descent) isaa/isiitin kan addaan qoodnee "ejjannoo siyaasaa" itti herregnu yoo taate boru akka sabaatti garam deemna? Siyaasaan eenyummaa siyaasaa kasaaraa fi mucucaa waan ta'eef eessa dhaqna?
Fakkeenyaaf mee fagooyyu osoo hin deemne hoogganuma ShG keessaa nama tokko, J/Tamaam Yuusuf, haa fudhannu. Jaalli kun Hara Maayaatti dhalatus abbaan isaa "worra naannoo kibba bahaa" irraa ta'uu ragaa qabatamaa wojjiin kan himan jiru (namni haadha isaa erga abbaan Tamaam irraa aakiramee fuudhe malee abbaa Tamaamii miti jedhama). Odeessi kun dhugaa ykn dhara ta'uun siyaasaa Oromoo keessatti gonkumaayyuu barbaachisaa miti. Maqaa namaa kaasuun hooda waan ta'eef tasa ka'us hin malle. Safuudhasi. Garuu karaan ShG kun karaa mucucaa ta'uu sirritti waan agarsiisuuf dhiifama wojjiin itti gargaarame. Gaffiin barbaachisaa fi fardiin gaaffii "eennummaa " osoo hin taane karaa ShG taraaraa jirtu kana yoo fudhanne, akka sabaatti garam deemaa jirradha? ShG Obboleessa obboleessatti firoomsite moo, ni diinomsite? Sabicha eessan gahuuf deemti? (Logically it can only lead us towards absurdity).
Irbuu hooggantoonni ABO KS irratti fudhatan keessaa tokko tokkummaa sabichaa tiksuudha. Akkuma gubbatti caqafnetti ibsi kun "ummata Oromoo keessaa worri naannoo kibba bahaa lakkoofsaan wayyaan [wayyabni]" jijiirama wojjiin akka dhaabbatan ragaa bahee jira. Jijjiirama faana ba'uun "diiggaa" erga ta'ee "worra kibba bahaa" gaaddisa Oromoo, akka hiikkaa Shaneetti, keessatti tiksuu dadhabde jechuudha. Kuni akkana yoo ta'e, ShG gaafatama irbuu kana tiksuu dandeette moo ni dhabde?
Jechoota murni kun bakka adda addaatti darbatan yoo qalbifanne yaada "ABO jechuun ummata Oromoo jechuudha. ABO jechuun ammoo hooggana isaa ti" jedhu dhageenya. Kanaaf hoogganumma ShG diduun, Oromummaa diduu dha. Namni ykn "worri" yakka hoogganummaa ShG tti "duulun" himatame, Oromoo irratti duule akka jechuuti. Kan Oromootti duulu, diina malee fira Oromoo ykn Oromoo ta'a? Jecha kanaan "worri kibba bahaa" wayyabni diina ABO qofa osoo hin taane diina Oromootis jechuu. Kana jechuun kan gubbatti ShG Orumummaa "worra kibba bahaa" hin waakkanne jedhe gadi fageessanii yoo laalan fakkeessaa ta'uu agarra.
ABO keessatti kan namuu qaamaa-qalbii godhatee osoo mama sammuu keessa hin galchine masakamuun jecha "qaamni jalaa kan gubbaatif ajajama" jedhu ta'uu hogguu laallu, miseensotaa Shanee kan paltalk, internet fi ganda keessatti Oromummaa namtokkee "worra kibba bahaa" fi "worra kibba bahaa" jimlatti waakkatan ajaa'ibuun karaa miti. Duula kana kan labse ShG ta'us kan eebbise "Wolgahii GS" gubbatti ibsame waan ta'eef.
Oromoon saba, saba tokko jechuu erga fudhannee qaama saba kanaa keessaa "worra badaa" jennee tokkorratti labsa abaarsaa yoo baafne kan abaarame "worra san qofa moo sabicha?" jennee ofii fi wolis gaafachuu qabna. Hooggana saba ofii tokkoomsee hoogganuu dadhabee Oromummaa isaanii waakkachuun labsa irratti baasuu fi mooraa diinaatti herregu, madaala kamiin hooggana Oromooti jechuunii dandeenya?
Seenaa kana yoo laallu seenaa tokkotu namatti mul'ata. Nama Jarman tokkotu bara Naazii san waan dhala namaa hundaan, keessattuu ummata cunqurfamaa harqootaa gabrummaa jala jiru, hogguu yaadatamuu qabu jedhe jedhan. "Yeroo isaan [worri Naazii] Kaatolikoota keessaa coqanii itti duulan, ani Kaatolikii waan hin ta'iniif cal'ise. Guyyaa kaan yeroo isaan Yahuuda jedhanii dhabamsiisan, ani Yahuudaa waan hin ta'iniif afaan qabadhe. Guyyaa isaan Marxistoota adamsan, ani Marxist waan hin ta'iniif afaan cufadhee cal'ise. Guyyaa isaan na bira gayan, ani dubbachuu dadhabe; namni biraa naa dubbatullee dhabame" jedhe jedhama.
Oromoo, mucuca seenaa kana irraa Waaqni nu oolchinnaa!!!
Kamtu Gandummaa, Kamtu Oromummaa?
Murni Shanee gaaffii qabsoo Oromoo fuuldura tarkaanfachiisuu dadhabuu isaa deebisuu waan hin dandeenyef dhugaa guddaa fagoo mul’atu kana dhoksuuf, mormitoota isaa waca “gandummaa, naannummaa fi gosummaa” jedhuun haguuguu barbaada. Namoonni gariin saba Oromoo sirritti osoo hin qoratinii fi ummata isaanii gadi-fageenyaan osoo hin hubatin rakkoon QBO gaadi’ee qabe hooggana fi jaarmaya warraaqaa yaada, humna, beekumsaa fi qabeenya ummataa gara tokkotti luuccessee hoogganu dhabuu ta’uu osoo arganuu “buburrummaa guddina sabboonummaa” akka sababaatti jala muru. Waldhaansoon QBO keessa jiru wadhaansoo boodessitootaa fi warraaqxota gidduu jiru ta’uu arguu akka waan dadhabanii, waldhaansoo jiru “waldhaansoo gama tokkoon gandummaa, naannummaa fi gosummaa, gama kaaniin Oromummaa gidduu” godhanii dhiheessu. Dawaan ShG fi cirdheessi isaanii “rakkoo” kanaaf eeran dhaadannoo “gandummaa….” dhabamsiisuu jedhu. Gandummaa, naannummaa fi gosummaan Oromummaan bakka buufamuun gaariidha. Garuu dhugaan jirtu murni ShG gandummaa kan dhabamsiisuun ammoo ofii gandummaa ol ta’uun osoo hin taane gandummaa ofii Oromummaa taasisee, kan nama biraa ammoo raroo gandummaa uwwisuuni.
Oromummaan dhugaa Oromoof maraaf faayaa fi kabajaa guddina sabummaa waan ta’eef kan dura dhaabbatu hin jiru. Garuu Oromummaa jechuun halluu gariin dhalootaan cuuphame, gariin ammoo hooggantoota ABO tin itti dibame, kan guyyaa fedhan irraa haqan, godhamee dhiheeffamu Oromummaa jechuuniin nama rakka. Oromummaa tabba samii gubbatti ol fagaate kan gariin ol hiixatullee qabachuun hafee qubaanis tuquu hin dandeenne, gandummaa fi gosummaan ammoo dhoqqee gariin saamunaa “seeraa-heeraa ABO” tinis dhiqanis irraa ba’uu hin dandeenne godhanii dhiheessuun furmaata Oromummaa diiguu malee ijaaruu, yarsuu malee dagaagsuu ta’uu hin danda’u.
Kanneen sirna fokkataa ol’aantummaa Abashaa jalatti guddanne foolii xiinxala ShG keessaa waan ifa nuuf galutu jira. Akkuma abashoonni Itoophummaa kennaa isaan guyyaa fedhan namaa laatan, guyyaa fedhan namarraa mulqan taasifatan, jaleewwan ShG keessaa kanneen Oromummaan akka jaakkeetii isaan namatti uwwisan kan yeroo barbaadanitti namarraa mulquu danda’an itti fakkaatu danuudha.
Oromummaan wolqixxummaa fi wolkabajaa fi woljaalala irraa magartee dhaabbattu hundaan waan fudhatamtuu fi jaalatamtee ammatamtuuf kanneen “diinota” ykn masaanuu Oromummaati jedhamanii dhiheeffaman, kan akka gandummaa, naannummaa fi gosummaa, kana wojjiin jalqabumaayyuu waldhaansoo seenuu isii hin barbaachisu. Kana yeroo jennu sabummaan itti-ba'a waldhaansoo eenyummaa namootaa fi murnoota adda addaa giddutti ta'u irraa akka maddu, marguu fi kanaanis haaromaa fi guddataa deemu malee siidaa dhabbaataa akka hin ta’in dagachuu hin qabnu. Oromummaan ganda, naannoo fi gosoota Oromootin alatti waan ilaalamu, waan addaa tokko kan kophatti jara kanarraa bilisa ta’ee of danda'ee utubame fakkeessanii dhiheessuun “abbaan qoodaa qooda of hin hanqisuu” saniin wol fakkaata. Kan as irratti hubatamuu qabu dhibdeen kun kan ummata naanoo, ganda fi gosa Oromoo kamuu addatti laaluu akka hinta’inii fi kanneen ummataaf beekna ykn ummataan deemna jedhan qofa ilaalu akka ta’e dha.
Sab-biyyoota addunyaa keessa ar'a jiranii fi kaleessas turan keessatti dorgommiin eenyummaa ol'aanaa, sabummaa ykn sab-biyyummaa, fi eenyummaa sabaa-gadii (subnational identities) giddutti ta'u irraa walaba ta'an gonkumaa hin jiran. Dorgommiin kun akka maletti qabamuun dhalata akkasumas dhabama sab-biyyoota hedduuf sababa akka ta'e seenaan ragaa ba'a. Akkuma sab-biyyummaan yeroo ammaa bakka hundatti eenyummaa sab-qaxxamur (transnational) wojjiin waldhaansoo qabuuf dirqamaa jirtu, eenyummaa sab-gadii wojjiinis gochuuf dirqamaa akka jirtu dagachuu hin qabnu. Waldhaansoon kun waldhaansoo deemaadha, kan dhuma hin qabne. Kanaaf haalli kun madda guddinaa fi wolta’iinsaa ta’uun hafee madda diigumsaa fi woldhabbii akka hin taane yeroo hunda of-eeggachuun saba keenya baalaa irraa hanqisuuf barbaachisaa dha.
Oromummaan tokkoof ilma gudeedaa, kaanif amooo ilma guddisaa miti. Haala qabsoon teenna ar’a keessa jirtu keessatti gandummaa, gosummaa fi naannummaa mudaa namoota hagoo “naannoo worra akkasii ykn akkanaa” qofa laalu jedhanii, ofii ammoo guututti irraa qulqulluu taasisanii dhiheessuun dogoggora guddaadha. Tokko kan “yakka gandummaa” tin gaafatamu, kuun ammoo kan gaafatu godhanii dhiheessuun kaxaa dha.
Mee fakkeenyaaf woldhabbii ABO keessatti dhiheenya dhalate kana xiinxala armaa olii kana haala ala kanatti agarru wojjiin wolqabsiisuun haa gamaaggamnu.
Ganda jechuun kutaa jechuu, kan gandummaa nama jechisiisu bakka hoogganni tokko itti dhalate yoo ta’e hoogganni ShG 99% ganda lama qofa keessaa kan madde. Akka herrega ShG tti ummanni “ganda” lamaan kanaa silaa akka jiruun murna kana deeggaree, jijjiiram dura dhaabbata. Dhugaan lafarra jiru kana hin agarsiisu. Murni kun ummatuma na deeggaran jedhee abdatu keessaayyuu 1% of jalatti hiriirsuu hin dandeenye. Kan inni gochuu danda’e yoo jiraate ummata Oromoo irra bal’aa hafe jimlatti abaaruun deeggarsa isaanirraa hoonga’uudha. Kun kan agarsiisu ummataan tufamuu murna kanaa ti.
Madaalli gandummaa kutaa yoo kan ta’u taate yoo xinnaate kutaan 4-5 keessaa ummanni harka 99% ta’u jijjiirama deeggara. Kan hafanis barbaachisummaa jijjiirama hin haalan. Garuu worri jijjiirama jedhu bulguu ykn kookkoo dha jedhamee waan itti himameef kan kanaan yaadda’anii (fear of the unknown) haga dubbiin addaan baatutti eegan heddu.
Himata gandi tokko ykn kutaan tokko, kutaa dhibii irra sabboonaa dha jennee kan amannu yoo taate malee haala kanaan murna kamtu gandummaan irra ibsamuu danda’a?
Kana wojjiin gaaffii gaafatamuu qabu tokkotu jira. Mee akkuma murni Shanee nama biraatti quba qabanii “worra naannoo tokkoo” ta’uu irraa gandummaa/gosummaan himan, maalif isaanis ulaagama kanaan hin madaalle?
Fakkeenyaaf, Dr. Taaddasaa, Asteer, Liidiyaa, A/Caalaa fi Daawud, Shigut, fi Gaashuu addatti maal waan wolitti qabaniif gara tokko goruu danda’an? Abubakar, Bayaan, Tamaam fi Bultum addatti maal waan wolitti qabaniif gara tokko goran? Atoomsaa woggaa meeqaaf Abiyyuu irraa addan hin baanee fi jijjiirama jechuun Nairobi keessa fiigsisaa turan maaltu addaan baasee Bultum faatti hidhe?
Kan hundarra dinqisiisus jira. Fakkeenyaaf Daawud fi Koloneel Gammachuu maaltu woliin hiriirse? Dubbiin dhugaatti dubbii qabsoo yoo taate jaallan ilkaan diinaan jalatti wojjiin qabsaa’e gansiisee Koloneel Gammachuu maaltu adda isaa Koloneel Abbabaa, fi jeneraalota Hailu fi Kamaal irraa baasee Daawud wojjiin tarree isa galche?
Dhiiroo, bifa kanaan kamtu Oromummaadha? Kamtu ammoo gandummaadha?
Deebii isaa ummata Oromoo fi dubbiftootaaf dhiisuu wayya. Qabsaa’aan hundi akka qabsaa’aa dhugaatti of gamaaggamuu qaba. Ejjannoon fudhanne madaala maal irratti kan irkate jedhee of gaafachuu fi bakka dhugaan fi haqni isa dhaabde dhaabbachuu qaba.
Kanaan alatti bukoon dhugaa xiqqoo kijiba kumtaalaan itti dabalanii qamashan dhugaa guutuu godhanii fudhachuu fi nama sammuu fi qalbii qabu fudhachiisuu yaaluun injifannoo siyaasaa osoo hin taane taajjabbii qofa argamsiisa.
Heeraa fi seera ofii itti hin bulleen kakachuun aadaa abbaa-irrootaa ti
Qalbii Oromoo keessatti heerri, seerri bakka guddaa qaba. Seerri kan kabajamuuf adaba sodaaf qofa miti. Oromoo biratti seerri kakuu nama tokkoof kan biraa gidduu jiru duwwaa miti. Oromoon seerri irbuu namaaf Waaqa gidduu jiru jedhee waan amanuuf seera cabsuu akka cubbutti fudhata. Oromoon “seera jennaan, lagni yaa’ullee dhaabbachuu qaba” kan jedhuuf kanaafi. Oromoon “seerri laafaaf kaayan jabaa hin hanqatu” yeroo jedhu ol’aantummaa seeraa fi murtiin seeraa hunda, kan aangoo qabuu fi hin qabnellee, wolqixa akka laalu agarsiisuufi.
Oromoon seera ofii tumate irra ejjatuu dhiisii, seera diinaatuu cabsuun kan itti ulfaatuuf hubannaa seeraa kan dhaalmayaan qaama godhate kana irraa waan ka’uufi. Wayyaaneen akkuma abbaa-irroota hundaa seeruma ofii baafte cabsiti, deebitee seeraan saniin kakatti. Kuni aadaa abashootaa waan ta’eef guddisee nama raajuu hin qabu. Kana nama raaju Oromoota Oromoo hoogganna jedhan irree osoo hin qabaanne gocha aabbaa-irrootaa kanatti gamuu fi aadeffatuu isaanii ti.
ShG dhaaba keenya hoogganuu dadhabee QBO laamshessuun dhugaa waakkii fi wacni kamuu dhoksuu miti. ShG waltajjii sirnaa irratti amantaa GS dhabee akka buqqifamu waan beekuuf gaaddisa sirnaa baqatee namoota jijjiirama gaafatan maqaa xureessuu fi hujii ala taasisuu hujii godhate. Yaada rakkoo kana mariin furachuuf MGS dhiheessan fudhatuu kan dideefis kanaafi.
Heera ABO keessatti Aangoo 30.2 jalatti sirritti akka mul’atutti Koreen Seeraaf Toohannoo (KST) “Heera fi Seeronni miseensota, qondaalotaa fi hoogganoota Dhaabaa hundaan hojii irra oolfamuu fi kabajamuu tiksa.” Akkasuma aangoo 30.4 jalatti heerri keenya: “Himannoo fi iyyannoo miseensonni fi qaamonni dhaabaa murtii seeraa fi sirnaa irratti qabaatan fi sirnaan dhiheeffatan fuudhee ilaala. Murtii seeraa itti kenna” jedha. DabaleesAkkasuma angoo 30.5 jalatti, “Dhimma seeraa irratti, walgahii GS giddutti murtii seeraa kan kennu qaama kana waan taheef murtiin KST dabarsu hundaan kabajamaa dha” jedha. Hundaan kabajama jedhe malee akka jaleewwan ShG jechuu yaalan HD ykn ShG “haala muddaa” keessatti murtii GS ykn KST diduu ni danda’a kan jedhu tasa hin jiru. Kuni aangoo heeraa osoo hin taane aangoo abbaa-irrummaa ti.
ShG tarkaanfiin fudhachaa baye irkoo seeraa-heera akka hin qabne sirritti beeka. Kana waan beekuuf “murtiin fudhanne murtii siyaasaati” jedhee qaanyii malee dubbata. ShG murtii KST diduun mucuca seeraa kan keessaa ba’uu hin dandeenye Adoolessa xx, 2008 keessa lixe. ShG murtii qaama seeraa kan GSn utubame diduun seeraa fi heera dhaabaa irratti finciluu daran GS lamuu akka wolgahuu hin dandeenye taasise. Saniin booda ShG qaama furmaataa osoo hin taane madda rakkoo ta’uun fi heeraa-seera ABO faallessuun aangoo fi fudhatama seeraa akka of dhabsiise eenyurraayyuu dhokataa hin turre.
Kana booda gaaffiin hafte, akkamitti dhaaba daandii heeraa- seeraatti deebifnaa qofa. Fincila ShG kana dhaamsuun mirga miseensota ABO qofa osoo hin taane dirqamasi. Amiinummaan miseensotaa kan ittiin madaalamuun dirqama seenaa fi seeraa kana bahuu fi hanqachuuni. MGW/Miseensotni Gumii Warraaqaa/ ShG seerarratti fincile buqqisuu isaanif galatoomfamu qabu.
ShG murtii KST kana GS tti ol iyyachuu, KST murtii isii irra deebitee akka laaltu gaafachuu, ykn ammo wolgahii GS hatattamaa yaamuun kolba ykn sirna ture. ShG kana hunda didee fincila kan filateef aadaa heeraa fi seeraan bulmaataa gonkuma waan hin qabneefi.
ShG kan seeraa ol ta’uun irree malee abbaa irree of taaise hujirraa dhaabuun tarkaanfii sirrii fi seeraa ti. Heeraa fi seera ofii itti hin bulleen kakachuun aadaa abbaa-irrootaa ti.
Jijjiirama, Gadaamessa Guddinaa
Maxxansaa Duraa- Sadaasa 2008
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