Thursday, October 31, 2013

“Chaltu as Helen,” and Oromophobia



By: Laalo Guduru | Onkoloolessa/October 31, 2013
Two remarkable Oromo episodes dominated the Ethiopian diaspora blogosphere and social media over the last few months: the episode of Jawar Mohammed and the Tesfaye Gebre-ab phenomenon. Here, I will only focus on Tesfaye Gebre-ab.
Lest Tesfaye’s newest book, the YeSidetegnaw Mastawesha, see the light of the day, the most vicious campaign of mediaeval inquisitorial proportion was launched against Tesfaye, ironically utilizing the most modern instrument, the Internet. If truth to be told, the purpose of the campaign was not so much as to attack Tesfaye, as to combat a heresy of talking in open about the trials and tribulation the Oromos endured in the hands of the successive Ethiopian governments. Thus, a retrograde movement was born to kill a book from being published in this the 21st century. The would-be publisher was pressured, threatened and cajoled not to publish the book. In turn, succumbing to pressure, the publisher tried to pressurize Tesfaye to at least expunge one section, Chaltu as Helen, from the book. Rumor has it that Tesfaye was as mad as hell for being asked this. He found this to be degrading. Rather than taking a single leaf of the book to appease these backward chauvinist gangs, who were trying to use the ax of censorship to silence him at this day and age, he preferred forfeiting any monetary value he may have procured out of it.
Rather than conceding to their indecent proposal, he published the book on the web for the whole world to get it for free. When you think valor is dead and no more, you see courageous men as Tesfaye – appearing from time to time and gracing the world scene, and this restores the hope you have in the human spirit. To paraphrase a section of John F. Kennedy’s book, Profiles in Courage, Tesfaye did what he must — in spite of personal consequences, in spite of obstacles and dangers and pressures. In whatever arena of life one may meet the challenge of courage, whatever may be the sacrifices, Tesfaye faced it following his conscience — the loss of his friends, his fortune, his contentment, even the esteem of his fellow men — all these did not matter and did not veer him from what he believed.
Within few days of posting the book on the Internet, more than a dozen articles, if they deserve to be called that, mushroomed on the Internet condemning the writer, asking for his flesh and blood or to banish him from the face of the earth. I tried to read all of them, including the one by an ex-judge posted before the book was published; and this one in particular went on and on ad nauseam without saying much. I really read them very carefully, I tried to understand them, and I wanted to know where they come from, and how they can harbor such a fear against a work of literature. Why was such a campaign conducted against the publishing of this book?
I can’t say I was successful in disentangling their thinking. However, in their entire writings, one thing was very clear. Tesfaye embodies the two twin evils that the Ethiopia chauvinist elites abhor: Oromo and Eritrea, and they could not tolerate this “dangerous” phenomenon fused in one person. And it’s also evident that they could not forgive Tesfaye for writing Ye Burka Zimita. In every one of their comment, you see them again and again coming to his most popular book. In fact, the so-called judge states after he read Ye Burka Zimita, he did not want to set his eyes on Tesfaye. His crime, they all agreed, “he tried to sow seeds of discord between Oromos and Amhara.” Little did they know that the Oromos did not need Tesfaye’s book to know the historical crimes the Amhara ruling class perpetrated against the Oromos. It is beyond comprehension when one tries to condemn a historical novel that clearly depicts the past conflict. Had it been for the current Amhara elites, Harriet Beecher Stowe’s Uncle Tom’s Cabin, and multiple other novels dealing with slavery and colonialism would not have been published because, according to them, they disseminate seed of discord between whites and blacks. You can’t achieve peace and reconciliation by hiding past deeds, but by openly talking about them.
Finally, there was a reason why in particular Chaltu Inde Helen in Ye Sidetegnaw Mastawesha drove the chauvinist camp crazy. To some extent, through time, some have reluctantly started to recognize that the Oromos were treated unfairly in the distance past. But they always tried to belittle even this by saying, “it happened in the remote past by the ruling group and that present generation had nothing to do with it.” However, the settings in Chaltu Inde Helen discredit this apologist argument. It depicted a picture of what relatively recently occurred in the center of Addis Ababa in the middle class environment. In tackling the twin issues of ethnicity and urban versus countryside conflicts, the writer hit a raw nerve with many elites who grew up in Addis Ababa, and who used to falsely portray themselves as if they were above the so-called ethnic strife that besieged the country. Tesfaye’s book is a mirror reflection of the childhood that most Addis Ababan elites passed through. It is a book about them. In this book, most of them see their ugly selves – what they had done when they were young – how they grew up bullying, harassing and bashing Oromos and others, or – how they were harassed and then lost their identity and assimilated; they have always wanted to repress this memory; they did not want this to come into light of the day because, not only does it show their hypocrisy, but because it is also a constant reminder of their guilt. At least for those who moved to the West, it’s also painful because they now know what it means to be on the receiving end of discrimination. It is also a painful memory for those non-Amharas, who through severe harassment were forced to assimilate, and forget and deny their true selves and identity, and lived as Addis Ababans. To claim an Addis Ababan identity, the book showed to this group, means nothing, but self-denial and acquiring a thinly veiled Amhara identity. Some at least do not want to revisit this stage of their history.
The Addis Ababan elites, who are predominantly Amahras or forcefully assimilated others, always tried to portray themselves as if they were non-ethnic. However, Chaltu Inde Helen exposed that they were just as bad as any chauvinist Abyssinian. In addition, Chaltu Inde Helen cut the ground out from under the Amharas who always blamed the past discrimination only on the system and failed taking person responsibility that they were part and parcel of the system. And so, they came in drove to condemn Tesfaye for he rudely put a mirror in their face and forced them to meet their other selves, and see glaringly their past deeds which they did not want to see. The tolerant and accommodative metropolitan lives they claimed they led, this book showed, were nonexistent, false and only lived on their minds.
After Tesfaye released his book on the Internet, the campaign to stop its publication became mute, and now the attack shifted towards discrediting the quality and the substance of the book itself. This attack obviously targeted Chaltu Inde Helen. As if reading from the same page, all of them started singing the same chorus. They declared that the conflict in the book, that is the bullying, tormenting, mental harassment and forced assimilation that Chaltu underwent in the hand of Addis Abbabans was a predicament that everyone who moves from the countryside to Addis Ababa endured and nothing to do with her ethnicity. I don’t know which “genius” first came up with this point, but you could almost see their elation when they found this argument, because they believed this would poke a hole in the central point of Chaltu Inde Helen, and emasculate the potency of the message thereby also delivering them from their pain, and the embarrassment the book caused them. So, every one of them repeated this self-delusional argument with a glee.
Their line of argument is that Chaltu came from countryside to Addis and any balager Menze, who comes from Menz to Addis Ababa, would have faced the same situation to adjust to city life. Their conclusion was that Chaltu did not suffer because she was an Oromo. The problem is the suffering that Chaltu had to endure is not equivalent with harassment a person coming from Amhara area to Addis Ababa had to endure. This kind of argument is very common in politics and it’s called equivalence fallacy in logic. The pattern of this fallacy is usually explained using this formula:
A is the set of c and d
B is the set of d and e
A and B both contain d
Thus, A and B are equal
If we use this formula to depict the argument against Chaltu Inde Helen, we can come up with several scenarios, but let’s just take one simple example and dismantle their argument. Here is one scenario:
Chaltu (A), an Oromo does not speak Amharic (c) and has a tattoo in her neck areas (d), which connotes she is from the countryside and thereby exposing her to ridicule.
Assegedech (B), an Amhara from Menz speaking Amharic with accent (e) and has a tattoo in her neck areas (d), which connotes she is from the countryside and thereby exposing her to ridicule.
Conclusion: Chaltu and Assegedech both have tattoo in their neck areas and both are harassed in Addis Ababa for this reason. Therefore, Chaltu’s harassment has nothing to do with her Ormoness.
Just because both are ridiculed and laughed at because of their niqisat, the writers want us to believe that both are equally situated and the ultimate consequence they face as a result of their situation is similar. This is a typical false equivalence and a logical fallacy – which describes a situation as apparent equivalence, when in fact, there is none. It is often used by apologists attempting to justify or excuse certain discrimination and disparate treatments.
The other way of perpetuating this fallacy is to present as equivalent one shared trait between the two subjects. For example if both are teased because of language related issues (Chaltu because she is Oromo and spoke Amharic with Oromo accent, and Assegedech because she had Menze accent), our apologist conclude equivalence between these two situations. The magnitude of the teasing, and most importantly, the consequence of “changing” as a result of the harassment, is not considered by them. But, if you go a little deep, there is no equivalence between the two conditions at all. Leaving aside the incomparable magnitude of teasing that Chaltu as an Oromo has to endure compared with Assegedech who comes to Addis from Menz, the consequence is dramatically dissimilar. Assegedech by changing her accent to conform to Addis Ababa accent will not have to change her language. She is not forced to change her culture and way of life, and most of all her identity and ethnicity, will still remain Amhara. The change she is asked to make pales in comparison to the metamorphosis Chaltu is required to undergo to conform. Chaltu, through the harassment, is forced to forget her language, culture, and way of life, and hate her identity. Because identity is one of several fundamental human needs, Chaltu, through this forced assimilation, is losing who she is by and large. Assegedech is asked to make changes on the periphery, while Chaltu is asked to change her core – who she is. Therefore, there is no equivalency between the two.
It’s so sad that most of these apologist writers, due to the role they assigned for themselves as protectors of the legacy of the Amahra domination, failed to sympathize with a human misery. The system of domination, the bullying and harassment of the students at school and society killed this once promising, vivacious beautiful girl. The story is even beyond the depiction of the Oromos forced assimilation, it is also on different level about the story of an individual’s suffering and struggle – a story about an individual who is caught between two systems and does not know how to cop. Because they were blinded by the defense of the old order, they could not even for a moment empathize with Chaltu’s agony as a person. What makes these people so callous and indifferent to such sad story? I have no clear answer, but to surmise that the fear of the Oromo, or Oromo phobia, a term popularize by Jawar, has something to do with it.
* Laalo Guduru can be reached at “laaloguduru@gmail.com”

Ethiopian opposition says members beaten, illegally detained

Negaso Gidada
Negaso Gidada
October 31, 2013 (Reuters) – An Ethiopian opposition group accused police and security officials of beating, illegally detaining and abducting more than 150 of its members between July and September this year.
The Horn of Africa country has won international plaudits for delivering double-digit growth for much of the past decade, but rights groups often accuse the government of using state institutions to stifle dissent and silence political opposition.
Addis Ababa, long seen by the West as a bulwark against militant Islam in the Horn of Africa, denies charges that it is quashing dissent.
In a 39-page report launched on Thursday, the Unity for Democracy and Justice (UDJ) detailed what it said were “gruesome rights violations” committed against its supporters and members.
“One hundred and fifty members and supporters of the party have been subject to severe beatings, illegal detentions and abductions by police and security officials,” party chairman Negasso Gidada told reporters.
“We are asking the government to stop these human rights violations and take those responsible to justice,” said Negasso, who served as the country’s president from 1995 to 2001, before joining the opposition.
A government spokesman declined to comment saying it had to receive the report.
Earlier this month, Human Rights Watch said many former detainees – including politicians, journalists and alleged supporters of insurgencies – were slapped, kicked and beaten with sticks and gun butts during investigations at Addis Ababa’s Federal Police Crime Investigation Sector, known as Maekalawi.
Ethiopia intensified its clampdown on peaceful dissent after the disputed 2005 election, the New York-based watchdog said.
Back then, the disputed polls ended in violence and the killing of 200 people. Opposition candidates won 174 seats but many did not take them up, saying the vote was rigged.
In an interview with Reuters this month, Prime Minister Hailemariam Desalegn said the government was not to blame for the opposition’s poor showing.
He has also accused some opposition party members of collaborating with rebel groups the government had previously labelled as terrorist organisations.
But UDJ’s leaders deny any links with the outlawed rebel groups, and warn the government that “stifling” dissent may encourage violence in the country.
“We are not requesting anything from the government side, we are requesting a level playing ground,” Girma Seifu, a senior UDJ official and the sole opposition politician in Ethiopia’s 547-seat parliament.
Reuters

Wednesday, October 30, 2013

The rebel group, the Ethiopian People’s Patriotic Front (EPPF) reported yesterday (October 29, 2013) that members of the 24th Brigade 4th Regiment of the Ethiopian National Defense Forces (ENDF) have disappeared with their full military equipment and uniforms



October 30, 2013
The rebel group, the Ethiopian People’s Patriotic Front (EPPF) reported yesterday (October 29, 2013) that members of the 24th Brigade 4th Regiment of the Ethiopian National Defense Forces (ENDF) have disappeared with their full military equipment and uniforms.
The Radio said the members of the regiment deserted on October 21, 2013.  The Brigade had been placed in the North Western Front of Ethiopia between Metema and Quara borders.
According to EPPF Radio, the members of ENDF have been complaining and falling out with the senior leadership and administration of the Force regarding corruption, nepotism, mal-governance and salaries within the system.
Similarly, the Radio reported that the Special Force of the government and its militia have clashed around Armacheho, North Western Ethiopia on the 25th of October 2013.  At least 15 died due to the clash. The fight started after the government’s Special Forces wrongly assumed the militia were EPPF’s soldiers and opened fire on them.
Another opposition Radio, Finote Democracy, has reported on Sunday that the Ethiopian Defense and government officials are planning to put the administration of all domestic flights of the Ethiopian Airlines under the administration of  the Metal and Engineering Corporation (MetEC). METEC is a parastatal fully managed and headed by officials of the Ethiopian Defense Forces.

Oromo Demonstrajon i Bergen Norway Oktober 26,2013 We Need Justice all oromoo Peoples !!

Beeksisa Wal-gahii WWDO, Sadaasa 03, 2013

Beeksisa Wal-gahii WWDO, Sadaasa 03, 2013
Walga’ii keenya idilee kan ji’a dhuftuu akkuma barame Sadaasa gaafa 03, 2013 gageeffanna. Kanaaf, guyyaa kanatti dhimmoota barsiisaa, bashannansiisaa fi bo’aarsaa ta’an qopheessine irratti waliin akka hirmaannuuf dargaggoota naannoo Washington DC, MD fi VA jiraattaniif waamicha dabarsina. Keessummaas yoo hafeertan bakki ni jiraata.
Bakki: Waajjira Hawaasa Oromoo 6212 3rd St NW Washington, DC 20011
Guyyaa: 11/03/2013
Sa’a: Waaree booda 6:00 irraa kaasee,
Dargaggoon Oromoo Irree Oromiyaati!
Koree Gidduu WWDO

Tuesday, October 29, 2013

Al-Shabaab rebuilds forces in Somalia as African Union campaign stalls


One of a number of propaganda photographs published on Somali websites, apparently from al-Shabaab strongholds, showing uniformed men riding on motorbikes.
One of a number of propaganda photographs published on Somali websites, apparently from al-Shabaab strongholds, showing uniformed men riding on motorbikes.
October 29, 2013 (The Guardian) — A Kenyan soldier clambers up to his sentry post and stares out across vast plains of bush, acacia trees and red dust. The savanna is peaceful now, but he knows that when darkness falls the enemy will return, typically a band of 15 to 20 men armed with AK-47 rifles. “Every night they are in front of us,” the soldier says. “They shoot and go. They run away.”
Along the frontline, the Kenyans have piled clusters of green sandbags to provide cover. Behind them, a military base is protected by high walls crowned with razor wire. About 1,200 troops from Kenya and Sierra Leone are garrisoned in this desolate Somali hinterland. On an average day, green, heavily armoured vehicles set off to patrol the crucial port city of Kismayo, running the gauntlet of roadside bombs, a deadly tactic imported from Afghanistan and Iraq. In punishing heat, soldiers can be seen rolling a surveillance drone across the tarmac of the Italian-built airport.
This is where the war on terror in east Africa is being waged. Troops from the African Union and the fledgling Somali national army are battling al-Shabaab, the extremist Islamist group notorious for carrying out beheadings, recruiting boys to fight and forcing girls into marriage that claimed responsibility for last month’s attack on the Westgate mall in Nairobi, which claimed 70 victims.
Some analysts interpreted the Kenyan atrocity as a sign of weakness, the thrashings of a dying animal. But there are signs that al-Shabaab is regrouping and evolving, recruiting members more quickly than it loses them and, in the words of Somalia‘s president, becoming “an extended hand of al-Qaida“. Officials admit that, after forcing al-Shabaab out of the capital, Mogadishu, in 2011 and Kismayo in 2012, the campaign against it has lost momentum and stalled. Military maps show swaths of red labelled “AS infested area”, while the African Union force, Amisom, lacks a single helicopter in a country similar in size to Afghanistan.
A series of propaganda photographs published on Somali websites last week, apparently from al-Shabaab strongholds, show uniformed men riding through town on motorbikes and in pickup trucks, with banners celebrating the Westgate attack and, bizarrely, sporting contests such as a tug-of-war and an egg-and-spoon race. Children feature heavily in the images. “This is intended as a message they are still alive,” one Somali government official said.
While a UN report in 2011 put al-Shabaab’s strength at about 5,000 fighters, a Kenyan military intelligence officer serving with Amisom put the true figure almost three times higher, and probably growing. The group may have lost key urban centres, but it still controls a third of Somalia’s total territory, he estimates.
“Al-Shabaab trains its recruits on a daily basis,” said the officer, who did not wish to be named. “They train more new troops than are killed, so they could even be increasing. They are powerful and you cannot underestimate them. They are still very active, not in fighting but in moving, especially in areas they control.”
The organisation has turned to improvised explosive devices (IEDs) to attack Amisom convoys, already injuring four Kenyans who had to be evacuated home. “They bury them along routes where they expect our troops to go then spring the ambush. We cannot rule out support by al-Qaida,” said the officer. “We’re not sure they’re getting logistical support, but they are getting expertise. Some of the IEDs we come across are not locally assembled; they are assembled with foreign expertise.”
The officer added that he had heard unconfirmed reports that the Briton Samantha Lewthwaite, the so-called “white widow” wanted by Interpol, was operating in the mountains of Somalia’s Puntland province. He also cast doubt on claims that US-born “jihadist rapper” Omar Hammami had perished last month after falling out with al-Shabaab’s leadership: “There is no confirmation he has been killed. They are rumours. I believe he is still around.”
Nevertheless, al-Shabaab is understood to be suffering logistical problems, shortages of ammunition and recent internal power struggles, though it appears that the hardline Ahmed Abdi Godane has emerged supreme. Witnesses say that he maintains control over towns such as Barawe with just a handful of armed loyalists, whose presence is enough to instil fear and obedience.
Al-Shabaab (the Youth) first emerged as the radical youth wing of Somalia’s now defunct Union of Islamic Courts in 2006. It filled a vacuum, imposing a strict version of sharia law in areas under its control, including stoning to death women accused of adultery and amputating the hands of thieves. It soon nurtured ambitions to join forces with al-Qaida, but was reportedly rebuffed by Osama bin Laden, who warned in a letter that it was causing too many civilian casualties in Mogadishu. Bin Laden’s death, however, removed that obstacle and al-Shabaab declared itself an al-Qaida affiliate early last year.

Monday, October 28, 2013

Sabboontoti Oromoo 69 ta’an Oromummaan Yakkamuun Mana Murtii Wayyaaneetti Dhihaatan.

bilisummaa1Onkoloolessa 28, 2013 (Qeerroo) — Onkoloolessa 24,2013 Oromummaan himatamanii akeeka ABO ummataaf ibsuun gaaffii mirga saba Oromoo yaada jedhuun uummata kakaafataniitu himata jedhuun ilmaan Oromoo 69 ta’an Galmee Tashaalee Bakkashoo jalatti sabboonti Oromoo 33 mana murtii mana murtii Federaalaa olaanaa Lidetaa dhaddacha 4ffaa dhihaachuu gabaasi jiru Qeerroo addeessa.
Kutaalee Oromiyaa bakkoota adda addaa irraa sababaa Oromummaa isaaniin yakkamuun Oromoonii bakkoota adda addaatti murtiin seeraa alaa itti kennamaa jiraatu illee ummanni Oromoo qabsoo diddaa gabruma takkaa illee hin dhaane.
Onkoloolessa 24,2013 mana murtii feederaalaa dhadacha 4ffaa kanneen dhaabbatan sabboontoti Oromoo 33 kanneen armaa gadii ta’uu beekama.
1. Tashaalee Bakkashoo
2. Tarfeessaa Magarsaa Hundee
3. Alamaayyoo Gaaromsaa
4. Mulaatuu Abdiisaa Goobanaa
5. Lijaalem Taaddasaa Hawwii
6. Hasan Mohaammed Usmaan
7. Addunyaa Lammeessaa Beenyaa
8. Milkeessaa Waaqjiraa Gammadaa
9. Saamsoon Alamuu Qixxeessaa
10. Gammachuu Ammishuu Galgaloo
11. Usmaan Umar
12. Jaarsoo Booruu Raaree
13. Usmaa’el Kaliifaa Muzayyil
14. Guutuu Mul’isaa Gaddafaa
15. Kaffaalee Faxxanaa Gabayyoo
16. Huseen Bariisoo Godaanaa
17. Tolosaa Bachoo Gichoo
18. Kaanuu Gunos Damissee
19. Ittaanaa Sambataa Tuuchoo
20. Abarraa Biqilaa Tolosaa
21. Hirphaa Duubee Deekam
22. Soorsaa Dabalaa Galaalchaa
23. Asfaaw Hangaasoo Baatii
24. Mohaammed Saalim Waaqoo
25. Bashir Daadhii Tulluu
26. Hasan Amaan Saggee
27. Muktaar Usmaan Harbee
28. Alamaayyoo Tolosaa Liiban
29. Tashaalaa Iddoosaa Dirribaa
30. Boontuu Wadaay Buuraa
31. Bulchaa Sooressaa Guyyee
32. Mazgabuu Dabalaa Waaqjiraa
Qeerroo

Sunday, October 27, 2013

Norway: Bergen streets in the fight against torture

 at http://www.facebook.com/ayyaantuu.oromiyaa, https://twitter.com/ayyaantuu

October 27, 2013, Norway (BA) – We demonstrate in order to put pressure on the Norwegian government and the international community, so they can put pressure on the regime in Ethiopia , says EBSS Tesema to BA.
He explains that many of them are asylum seekers from the region of Oromia in Ethiopia , where the systematic injustice taking place.
WHIPPED AND HUNG
Opposition politicians , journalists and regime critics are subjected to systematic torture at a police station in Addis Ababa , according to a Human Rights Watch report that was presented last week.
The police station is located in the heart of the capital Addis Abbeba in Oromia region .
Torture methods used include blow to the body with hard objects and flogging . Prisoners are also hung from the ceiling in very painful positions, writes Aftenposten.
Merciless
Ethiopia’s ruling party , Ethiopian People’s Revolutionary Democratic Front ( EPRDF ) , has ruled the country for over 20 years. Following the disputed elections in 2005 , the authorities have turned down hard on the opposition.
Anti -terror laws since 2009 have been used to imprison both journalists and dissidents .
It is these conditions Ethiopians in Bergen will have an end.
With banners with slogans like ” Stop the torture of Oromo ” and ” Stop lavishing “, and the use of megaphones , spread the message to people in the downtown streets.
-BA
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Jaal Obsee Margoo

Jaal Obsee Margoo
Jaal Obsee Margoo
Jaal Obsee warqeekoo, sabbontuu Oromoo!
Haasawaa fi dubbiin kee kan nuuf qabu Simboo!
Haalaa fi amallii kee kan hundaa hawwatu
Kabajaa fi safuun kee kan namnuu dubbatu
Toltuu, kaamettii koo, kankee maal himanii, kamimmoo dagatuu?
Tollii fi gaarummaan kee lakkawamee hin dhumu
Burqaan arjummaa kee waarabamee hin gu’uu (2x)
Gaarummaan gonfamtee, tolaan dhangi’amte
Jalqabuma duraa, gaafuma dhalatte
Eebbaa fi kennaa guddaa kan Waaqni siif laate (2x)
Miidhagduu, bareedduu dunbushee intalaa
Bareedinaa fi simboo keessayuu amala
Waaqni siif kenneera kan caalu jaalala (2x)
Qabsooftuu Oromoo, haadha manaa gootaa
Walitti qabduu koo hundaa Oromootaa (2x)
Beektuu intala Oromoo kan hin qabne mudaa!
Hundumaa kabajjaa, beekaa, xiqqaa fi guddaa
Obsee obsituu koo, kan tiksitu waadaa!
Safuu hin dagatne dagaagsituu aadaa (2x)
Kanaaf si abdanna, kanaaafis siin boonna
Yeroo cinqaan dhufu lakki maaf dhiphanna
Obseenoo nuuf jirti, ishee uf biraa qabna
Jaal qabsoo dhugaa sayibummaa faana
Kan dorgamaa hin qabne maal wal cinaa qabna?
Akkasfaa jetneetu namatti himanna
Yaaddoon tokko hin turre waan hunduu cimina! (2x)
Jetnee osoo hin turiin osoo hin tilmaamiin
Maal akka abjootte, maallis akka yaadde osoo nuuf hin himiin
Haala dhukubakees osoo si hin gaafatiin
Qabnee si hirkifnee osoo si hin wal’aaniin
Dhaamsa qabdu hundaa osoo nuuf hin dhamiin
Kaayyoon saba Oromoo osoo galma hin gahiin (2x)
Oduu gaddisiisa guddoo rifachiisaa
Kan namnuu hin yaadne nama falmisiisaa
‘Obseen ni dadhabde biyya Norwayitti
Takkaa hin yaadamne du’a akka tasaa ti.’
Jedhani naaf ergan namooti dhamsaani
Waanaan ta’u dhabee uf dhahee lafaani
Kun dhugaa moo sobaa maali dubbiin kuni?
Maalo mee naaf hima haala isaa dhugaanii (2x)
Guddoo rifachiisaa, akkaan nama aarsaa
Yoomuu hin haqamu qalbii namaa keessaa
Jaalalli obseen qabduu onnee keenya keessaa
Barabaraan teessi galmee seenaa keessa (2x)
Abbaan warraa Obsee Jaalle Daawud Ibsaa
Goota-jabaa guddaa saba Oromoo keessaa
Firoottan obsee warri biyyaa alaa fi warri biyyaa keessa
Jabinna isaa isiniif ha kennuu Waaqni hunda qabeessa!(2x)
Lubbuun aaddee obsee hamaaramtu, haagaltu Jannata
Waaqni ha qananiisu ha kennuuf raamata (2x)
Siifan Sabaan
Netherlands irraa
Onkoloolessa 25/2013

Dhaamsa Jajjabinaa

jobsee1Jaal Obseen erga gara qabsootti dhuftee yeroo dheeraa waliin dabarsine. Hariroon keenyi akka jaalaatti halaan jabaa ture. Akka jaallummaa qofaatti kan walitti siqnu osoo hin taane akka dubartummaa fi hiriyyaa iccitii dhunfaa waliin qoodatuuttis turre. Hiriyyaa koo dhugaa fi iccitii turte,jaal Obseen..
Yeroo dheeraa waliin dabarsine keessatti jaal Obseen haalli fi rakkoon fedhe yoo dufellee amalli ishee kan hin jijjiramnee fi kan nama hin nuffinee dha. Hanga dhumaatti kan nama waliin dhabattuu fi kan nama gorsitu akkasumas kan nama jajjabeessitu turte.
Jaal Obseen nama rakkate bira garaa ittin darbitu hin qabdu. Garalaafummaan ishee dangaa hin qabu. Nama gargaruu fi nama tajaajiluuf kan uumamte fakkaatti.
Hundaa caalaa ammoo sabbonummaa ishee fi kaayyoof amanamummaan ishee maaloo osoo Oromoon hunduu akkas ta’e nama jechisiisa. Nama kaayyoo sabaaf dadhabduu fi yeroo ishee hunda sanaaf kennitee turte. Jaallan bakka adda addaa jiran quunnamuu fi jajjabeessuun hojii ishee ture. Durbartoota Oormoo biyya Eritrea jiran yoroo rakkinaa fi bal’inaa biraa hin dhibamtu ture. Kana malees, dubartootni Oromoo ijaaramanii akka saba isanaiif gumaachan gochuu keessatti namoota adda-durummaan hojjetaa turanii, qindeessanii fi hoogganan keessaa isheen nama tokko turte.
Nama akkasi akka tasaa ufbiraa dhabuun waan guddoo nama rifachisuu fi nama gaddisiisuu dha. Keessattuu maatii, firrottan , jaallanii fi hirriyyoota ishee hundaaf jaal Obsee battalatti ufbiraa dhabuun guddoo ulfataa dha.
Addattimmoo abbaa-warraa ishee, HD-ABO, jaal Daawud Ibsaaf gadda gaddaan olii ti. Nama dirqama fi gaafatama ulfataa saba Oromoo baatee jiru irratti gaddi akkasi dabalamuun guddoo ulfataa fi hamaa dha. Gaddii kun kan ilmaan Oromoo hundatis.
Kunis waan WAAQAA waan ta’eef waanti isa falman hin jiru. Oromoon haala dandahamee hundaan abba warraa jaala Obsee, Jaal Daawud Ibsaa fi firoottan ishee waliin gadda kana qooddatee jajjabeessuun dirqama Oromummaa ta’a.
Waaqni lubbuu jaal Obsee qananiisee jannatta keessa nuuf haa kaahuun jedha.
Abba warra jaal Obsee Jaal Daawud Ibsaa, maatii, firoottan akkasumas jaallanii fi sayiboota ishee hundaaf waaqni jajjabina isaa haa kennuuf!
Jaal Siifan Sabaa
Netherlands irraa

Saturday, October 26, 2013

Sirni Awwaalchaa J/Obsee Kabajaa Olaanaan Raawwate

October 26, 2013 by Oromedia

(Oromedia, 26 October 2013) Sirni awwaalchaa, Jaal Obsee Margoo, bakka maatii, firoottanii ishii akksumas miseensootii fi deeggartooti qabsoo bilisummaa Oromoo heddumminaan argamanitt biyya Norwey magaala Berganitti Onkoloolessa 11, 2013 akka aadaa fi sirna amantii ishiitti raawwate.
J Obsee (8)Waa’elli keenya Dassuu Duulaa akka nuuf ibsetti, sirna awwaalachaa kana irratti Oromooti Hoolandi, Jarman, Ingilizii fi bakkoota aaddaddaa jiraatan Onkoloolessa 24, 2013 Norwey Bergan seenuun akka aadaa biyyaatti reeffatti nagaa dhaammatan.
Akkanaan sirna awwaalchaa Jaal Obsee Onkoloolessa 25, 2013 bakka Oromooti kumaa ol ta’an  otuu ilaalchaa fi amantiin adda walii hin qoodiin sirna kana irratti argamuun jaalalaa fi kabajaa Hayyu Duree ABO fi maatii isaaniif qaban agarsiisanii jiru.
Oduun nu gahe akka ibsutti, sirna awwalchaa kana irratti Jaal Daawud Ibsaa fi Oromooti argaman marti gadda dhugaa ibsachuun cinattis, jabinaa fi murannoo Jaal Obseen qabaachaa turte dabaree dabareedhaan ibsaniiru.
Sirna awwaalchaa kana irratti seenaa Jaal Obsee ibsame irraa akka hubatametti, Jaal Obsee Taadassaa Margoo abbaa ishee obbo Taddasaa Margoo fi harmee ishee addee Enkuayehush Hundee  irraa Sadaasa 29 bara1976-tti  Oromiyaa Lixaa,  magaala Mandii Ganda 01 keessatti dhalaatte.
J Obsee (10)Jaal Obseen obbolaan dhiiraa lama; Danel Taddasaa fi Tottobaa Taddasaa; Obbolaa durbaa Shan; Asgedech Taddasaa, Masarat Taddasaa, Mariyam Taddasaa, Abayinesh Taddasaa fi Tenanyee Taddasaa akka qabdus beekamee jira.
Jaal Obseen barnoota ishee sadarkaa duraa fi olaanaa (lammaffaa) magaala Mandii mana Barumsaa Mana-sibuu keessatti baratte.
Qabxiin barumsa sadarkaa olaanaa kan Yuniversitii ishee galchu galmeessuun, barnoota ishee Yuniversity Finfinnee galtee barachuu eegalte. Barnoota waggaa tokko duuba jeequmsa Yuniversitii Finfinnee keessatti ka’een barnoota ishee itti fuftee xumuruu akka hin dandeenye kan ibsame yoo ta’u, iyya keessatti miidhaa fi dhiibbaa irra gaheen  gara biyya Keenyaa, Nairobiitti baqattee turtii yeroo muraasaa booda,  Bitootessa bara 2000 keessa gara waajirri qabsoo bilisumma Oromoo argamutti, Asmara seenuun barnootaa fi leenjii miseensumaaf barbachisuu fudhatee sirnaan miseensummaa dhaabaa guuttate, miseensa ABO  taate.
Ergaa biyyaa Eritrea seente waggaa lamaa booda,   Muddee 5, bara 2002 Hayyu Duree Gumii Sabaa ABO Jaal Dawud Ibsaa waliin sirnaan gaa’ila isaanii kan rawwatan yoo ta’u, biyya Eritrea turtii waggaa 12 ol keessatti gaddaa fi gammachuu Oromoo fi qabsoon Oromoo qabu irrattii hirmaachuun fi haawaasaa fi qabsoo Oromoo tajaajiluun hojii boonsaa dalagaa akka turtes mirkanaa’eera.
J Obsee (6)Xumuraa bara 2012 irratti obboloota ishee bara dheeraaf adda baate waliin wal arguuf Asmera/Eritrea irraa waraqaa yeroof argatteen gara Awropaatti ka sochoote Jaal Obseen, haala waraqaa yeroo fi eenyummaa ishee waliin wal qabateen karaa irratti didhaan ishee mudatus dhuma irratti obboloota ishee garii waliin qaamaan wal arguu itti akka milkoofte illee himame jira.
Rakkoo Waraqaan sochii irraa qabdu furachuun fi gara abbaa warraa ishee duubbee qabsoo jirutti deebi’uuf hawwuu fi karoorfachun iyyannoo hirkattummaa siyaasaa gaafattee naannoo oboleessi ishee qubatee jiru, naannoo Bergen, wayita qubattee jirtutti, dhukkuba tasaa Onkoloolessa 8 bara 2013 qabeen wal’aansa hatattamaa mana wal’aansaa naannoo Bergenitti yaalamaa erga turtee booda, Onkoloolessa 11 bara 2013 addunyaa kana irraa boqotte.
Namooti sirna awwalachaa kana irratti argaman akka ragaa bahanitti,  jalaalli Oromoo fi Oromummaa ishii kan daangaa hin qabne Jaal Obseen, nama uumaan garaa lafinaan guutamte fi nama hunda gargaaruuf fedha qabdu, haadha namummaa ti.
HD GS ABO Jaal Dawuds Ibsaas gaafa 15/10/2013 namoota isaan jajjabeessaniif xalaya galataa barreessan keessatti rifaatuu balaa tasaa mudateen tuqamanis, hirmaannaa fi birmannaa seexessaa golee Oromiyaa fi addunyaa mara irraa isaanifi darbeen akka jajjabaatan  dhaamanii jiru.

Godina Shawaa lixaa aanaa Hincinnii keessatti uummatni Oromoo gamtaan gaaffii mirgaa kaasan.

Onkoloolessa 25,2013 Finfinnee

Godina shawaa lixaa aanaa Hincinnii ganda Abay Waraabessaa keessatti uummatni Oromooo gamtaan gaaffii mirgaa kaasuun jala deemtota wayyaanee irratti tarkaanfii sirreessaa fudhatana. Aanaa kana keessatti gaaffiileen mirgaa kanneen akka dabalinsa himna ibsaa, bishaanii fi karaa gaafatamaa turuu irraan darbee dargaggootni hojii dhabdummaan rakkachuun waan jabaateef uummatni gamtaan bulchinsa aanaa gaafatee jira. Bulchaan aanaas yeroo hedduu waadaa sobaan dura dhaabbachaa turuu irraan darbee hojjettootni humna ibsaa waan malaammaltummaan uummata cinqaniif uummatni gamtaan yaa’uun reebuun tarkaanfii sirreessaa irratti fudhatee jira. Mootummaan wayyaanee milishoota gandaa bobbaasuun uummata reebsisuu fi sakattaasisuuf yaalii taasisus milishootni gaaffiin uummatni gaafate gaaffii kenya, qawween baanu afaan qawwee gara diinaa malee gara uummataa miti jechuun mootummaa wayyaanee afaanfaajjessanii jiran. Wayyaaneenis poolisoota federaalaa naannoo kanatti bobbaasaa jira. Dhiibbaa kamuu wayyaaneen gaggeessus gaaffii mirgaa irraa uummatni akka hin dhaabbanne qeerroon Godina Shawaa lixaa irraa addeessee jira.

Friday, October 25, 2013

Buufata oduu irraa gara daandii hojiitti (Action) haa jijjiirru

 http://www.facebook.com/ayyaantuu.oromiyaa, https://twitter.com/ayyaantuu
 
Afomia Yosef Nega irraa | Onkololessa 24, 2013
Afomiya Yosef
Afomiya Yosef
“Buufata oduu irraa gara daandii hojiitti (Action) haa jijjiirru“ “Afaan ati haasoftu kun Afaan Simbiraatii (“yewewof Quanqa new inde?”) naan jedhan buddeenaf laga gama ce’een”. Akkuma uummatni Oromoo beeku baroota darban keessa kaayyoo lafa babal’ifachuufi uummata biro koloneeffachuuf akkasumas amala kadhattummaa isaniin kadhaadhaaf gara kibba Etiopiyatti kessumaa naannoo Oromiyaatti godaanaa turan. Isaan kunis waarra Habesha ofiin jedhan maqaa Habashaan daladala lafa Oromiyaa irraatii qarshii buufachaa bara dheeraaf tura. Bakka Amaarri naannoo Oromiyaa keessatti hin godaanne hin jiru jechuun ni danda’ama, haa ta’ulle malee keessumaa naannoolee Arsii, Baalee, Wallaggaa fi Showa akka fakkenyaatti kaasuun in danda’ama. Naannoo Arsii Assallaa fi Baalee Gobbaa ammalle uummatni baay’een Afaan Amharaa dubbachuun kan beekamu yeroo ta’u baay’oliinis kan naanichatti dhalatanii Afaan Oromoo hin beekne hedduutu jiru. Akka fakkeenyaatti barattoota Universitiitti ani waliin baradhe hedduun achii dhufan Afaaan Oromoo hin beekan.
Egaa Afaan beekuun akka carra hafuu ille ni danda’a, garuu jarri kun baadiyaa irra dhufan. Afaan qofa haasa’uunis Oromoo nama jechisiisuu dhiisuu danda’a. Hanga ammaattillee baadiyya Arsii keessaa ‘Mandarri Amhaara’ akka jiru naaf ibsan. Naannoo Showaa keessumaa bakka ‘Addisalem’ jedhamutti mana barnootaa Amaariffaan akka banamuuf hanga qaama naannoo Oromiyaatti(region) iyyata godhachuun beekamu. Isaanifis milka’eera.
Biyya Gondar Jedhamu keessa carraa buddeenaaf gaafan deemu sababan Afaan Oromoo dubbadhuuf waanni narran hin geenye hin jiru. Yoon hunda isinitti hime yeroo fixa, ‘hunda dubbatan dugdan dhungatani’ jedhu mitii. Ani garuu akka hojjetaatti magaala keessatti bilbila kaasee Afaan Oromoon yoon haas’elle nan rifadhan ture. Gaafa tokko hiriyya koo faana osoo Afaan Oromoo haas’aa deemnuu “Afaan ati haasoftu kun Afaan Simbiraatii (“yewewof quanqa newe inde?”) nuun jedhan, jaarsi guddaan nu bukkee deemaa jiran tokko. Akka aadaa keenyaatti jaarsi guddaan hin arrabsamu. Homaa hin deebisneef. Garuu akkas jenneen, ‘Lakki ‘Afaan Oromoo’ haasofne jenneen”. Isa booda akkas jedhanii nuuf deebisani;”ihee ye gala quanqa new ayidel? Nuun jedhan. Itti dabalaniis,”Isu quanqa ahunim tenagaralachewu inde? Ahuun Mengist Amarigna ayideleme indiyaweru yetederegew” jedhani. Umuriin isaanii 65 ta’u. Gaafa biraa immoo mana kireeffadheen ‘Oromoo ta’uukoo torbee lama booda na barani. Isa booda gaafa manni kiraayi ji’aa gahu jaartiin haati manaa balbala irra dhaabattee mucaa ishii tokkoo osuma gurrikoo dhagahuu ,”Hiji abbatuu gaallaan yebet kirrayi beyiihu” jettiin. Kuni bara 2012. Gaafa tokkos bishaan humnaa oli fayyadamte naan jettee erga na arrabsitee booda “Duroos qedime baweke noro indennanteen ayinet ekkoo beeteen alakeraayyim nebere” jette. Akkas jechuun “dursee osoon Oromoo ta’uukee beeka ta’ee mana koo warra akka keessaniif hin kireessu ture” jette. Gaafa biraas osoon Afaan Oromoon bilbila haasofsiisaa deemaa jiruu dhagaa natti darbatanii na reebaniiru.
Egaa kuni waan narra gahan keessaa isa xiqqoodha. Baruma 2013 kana keessaa barsiisaa naannoo Oromiyaa irraa dhufee Gondar University irraa barsiisaa ture tokkos biiroo keessatti reebanii ajjessuuf gaafa jedhani iyyuun ofirraa gadhiifachuu isaa ani raggaadha. Mana yaalaas geessaaa ture. Isa boodas lubbuu isaaf sodatee hojii gadhiisee baqatee bakkanni jiru hin beekamu.
Gara ergaakoo har’aatti yeroon dhufu; Wallagga keessatti fakkenyaaf naannoo laga Guddaa Qeexoo jedhamu Dambo Dollo keessatti ummatni bara Dargii dura Amahara irraa dhufanii buufatan abbaa warraa 500-600 ol ta’an akka jiran waan ani ijakoon argee jirudha. Ummatni naannoos ni beeka. Jarreen kun naannoo Dambi Dolloo qofaatti mandara tokko ta’anii addatti bahanii jiraatu (mandara Amharaa jedhaman). Namni isaanitti dubbatus, namni mirga isaani tuqus hin jiru. Akka barbaadan bahanii galu. Afaan Oromoos hin beekani. Ijoolleen isaaniis Afaan Oromoo hin beekan. Hanga naaanno Oromiyaatti ol iyyachuudhaan Afaan barnootaa gara Amaariffaatti akka jijjiiramu gochuuf gaarri isaan hin dhiibne hin jiru. Keessumaa, kan baay’ee nama dhibu waan isaan jedhanii gaafatan keessaa; nuti Uummatni Amhara naannoo Dambi Dolloo baay’inni keenya waan xiqqaa miti. Ijoolleen keenyaas horaa jiru abba warraa 1000 ta’uuf jirra kan boodas dabalaa deema; kanaaf akkuma Naannoo KAMISEE, ‘Oromiyaa naannoo Addaa Amharaa’ jedhamee akka nuuf adda bahuu jedhanii Region (Naannoo) Oromiyaa gaafatani. Garuu hanga yoonaa hin milkoofne. Jarreen kun naannoo Laga Qeexoo bakka qonnaaf baay’ee mijaa’aa kana uummatni keenya hin arganne irra qubatanii jiru. Laftichis Laga Guddaa Qeexoo kana faana walbukkee waan ta’eef jal’isiif baay’ee kana mijaa’udha. Garuu jarri durumaanuu kadhaadhaan dhufan, hojii hin beekani. Ammallee kadhaa irraa adda hin bane.
Egaa Obbo Shiferaa Shugutee Naannoo Kibbaa, jarreen akkanaa kana ari’uun isaa ni yaadatama. Amhaaraan maaliif Kibba fi Oromiyaa keessa akka qubatan taasifame?? Egaa yaada koo gabaabsuuf, gara magaalaa ‘Dambi Dolloo’ yeroo deemtani seenaa kana namootni gurguddoon isinitti himu. Jara sanas irra deeme ilaalee. Lafa keenyaa ‘Abba koof fi Akaakayyukoo irraa kutanii keennaniif’ jedhanii kan himatanis Oromoo baay’eedha. Jaarsoliin naannoo Dambii Dolloos dhimma kana yeroo gabaabduu ani qabu keessatti naaf ibsan.
Namoonni naannoo osoo beel’anii afaan qabatii taa’u jedhu.Isaan kunis dhiphina lafaan baay’ee rakkachaa jiru. Keessumaa namootni lama ani haasofsiise kunniin akka jedhanitti; ”Silaa warri naannoo Dambi Dollo barumsa qabaniifi baratan karaa nuuf saaqu jennee turre, silaa iyyata barbaachisu osoo nuuf gochuu danda’anii unuu itti deemmanna, sagalee dhageessifanna naan jedhu”… Yoo abbaan iyyate ollan dirmata’ jedhu mitiiree ilmako naan jedhan”.
Namichi Obbo Waggaarii jedhamu akkas jedhanii dubbatan; ani Radio Ameerika nan hordofa, tarii namichi Debuubii (Kibba) sun Warra Amaara deemanii lafa namaa qabatani kana akka ari’e dhagaheen ture; warri kan keenyaa maal ta’ani? Uumatni fi dargaggootni naannoos maal nurratti dhiisan? Lafa abbaakoo ani otoo hin dhaaliin eenyutu Abbayi gamaa dhufee akka dhaaluuf kenneef jedhee hin gaafatuu?“ Jedhan.
Gabaabumatti, mee Warri naannoo ani kaase kana jirtan fi quuqamtoonni Oromoo hundi mee yaada akkamii qabdu? Naannoo Tigray uumatni Amhaaraa qubatani hedduun hin turre warri jiranis, hundi dhiibbaa uummataatiin gadhiisanii arri’amaniiru. Naannoo kibbaas akkasuma gara biyya saaniitti akka galan godhamaniiru. Oromiyaan maaliif diina ofi keessaatti hammattee teessiree? Isaani warri bour Oromoo bulchina jedhanii aangoo gaafatani. Gaafa region’ bira deemnee Afaan keenyaa haasofnu mirgi keenya hin eegamu, ni arrabsamna. Naannoo Oromiyaa keessatti maaliif manni barumsaa warra Naftanyaaf banamee itti baratu? Barattootni Oromoo region Amaahaara deeman gidiraa hedduutu isaani irra gaha, kan isaanii garuu lafa Oromoorraa akkamiin qubatanii jiraatu.
Nuti hanga yoomitti gadiijennee bitamnee oiff akka sareetti ilaalamnee jiraanna?? Qeerroo fi shamarrani keenya bakka jiruutti hojiif haa kaanuu, diina ofi keessaa haa sochoofnu. Manni barnootaa warraa amahaaraa Oromiyaa keessaa gubatee baduu qaba. Oromoon biyya isaa irratti kabajamuu qama. Kan ofi kabajee lafa fi saba keenya kabachiisuus Oromoo hunda keenya, keessumaa dhalootaa haaraa. Ta’uu baannaan, dhalootaa keenyaa garbummaa keenyee darbuu taati !!!
Afomia Yosef
Afomia Yosef Nega irraa | Onkololessa 24, 2013
Afomiya Yosef
Afomiya Yosef
“Buufata oduu irraa gara daandii hojiitti (Action) haa jijjiirru“ “Afaan ati haasoftu kun Afaan Simbiraatii (“yewewof Quanqa new inde?”) naan jedhan buddeenaf laga gama ce’een”. Akkuma uummatni Oromoo beeku baroota darban keessa kaayyoo lafa babal’ifachuufi uummata biro koloneeffachuuf akkasumas amala kadhattummaa isaniin kadhaadhaaf gara kibba Etiopiyatti kessumaa naannoo Oromiyaatti godaanaa turan. Isaan kunis waarra Habesha ofiin jedhan maqaa Habashaan daladala lafa Oromiyaa irraatii qarshii buufachaa bara dheeraaf tura. Bakka Amaarri naannoo Oromiyaa keessatti hin godaanne hin jiru jechuun ni danda’ama, haa ta’ulle malee keessumaa naannoolee Arsii, Baalee, Wallaggaa fi Showa akka fakkenyaatti kaasuun in danda’ama. Naannoo Arsii Assallaa fi Baalee Gobbaa ammalle uummatni baay’een Afaan Amharaa dubbachuun kan beekamu yeroo ta’u baay’oliinis kan naanichatti dhalatanii Afaan Oromoo hin beekne hedduutu jiru. Akka fakkeenyaatti barattoota Universitiitti ani waliin baradhe hedduun achii dhufan Afaaan Oromoo hin beekan.
Egaa Afaan beekuun akka carra hafuu ille ni danda’a, garuu jarri kun baadiyaa irra dhufan. Afaan qofa haasa’uunis Oromoo nama jechisiisuu dhiisuu danda’a. Hanga ammaattillee baadiyya Arsii keessaa ‘Mandarri Amhaara’ akka jiru naaf ibsan. Naannoo Showaa keessumaa bakka ‘Addisalem’ jedhamutti mana barnootaa Amaariffaan akka banamuuf hanga qaama naannoo Oromiyaatti(region) iyyata godhachuun beekamu. Isaanifis milka’eera.
Biyya Gondar Jedhamu keessa carraa buddeenaaf gaafan deemu sababan Afaan Oromoo dubbadhuuf waanni narran hin geenye hin jiru. Yoon hunda isinitti hime yeroo fixa, ‘hunda dubbatan dugdan dhungatani’ jedhu mitii. Ani garuu akka hojjetaatti magaala keessatti bilbila kaasee Afaan Oromoon yoon haas’elle nan rifadhan ture. Gaafa tokko hiriyya koo faana osoo Afaan Oromoo haas’aa deemnuu “Afaan ati haasoftu kun Afaan Simbiraatii (“yewewof quanqa newe inde?”) nuun jedhan, jaarsi guddaan nu bukkee deemaa jiran tokko. Akka aadaa keenyaatti jaarsi guddaan hin arrabsamu. Homaa hin deebisneef. Garuu akkas jenneen, ‘Lakki ‘Afaan Oromoo’ haasofne jenneen”. Isa booda akkas jedhanii nuuf deebisani;”ihee ye gala quanqa new ayidel? Nuun jedhan. Itti dabalaniis,”Isu quanqa ahunim tenagaralachewu inde? Ahuun Mengist Amarigna ayideleme indiyaweru yetederegew” jedhani. Umuriin isaanii 65 ta’u. Gaafa biraa immoo mana kireeffadheen ‘Oromoo ta’uukoo torbee lama booda na barani. Isa booda gaafa manni kiraayi ji’aa gahu jaartiin haati manaa balbala irra dhaabattee mucaa ishii tokkoo osuma gurrikoo dhagahuu ,”Hiji abbatuu gaallaan yebet kirrayi beyiihu” jettiin. Kuni bara 2012. Gaafa tokkos bishaan humnaa oli fayyadamte naan jettee erga na arrabsitee booda “Duroos qedime baweke noro indennanteen ayinet ekkoo beeteen alakeraayyim nebere” jette. Akkas jechuun “dursee osoon Oromoo ta’uukee beeka ta’ee mana koo warra akka keessaniif hin kireessu ture” jette. Gaafa biraas osoon Afaan Oromoon bilbila haasofsiisaa deemaa jiruu dhagaa natti darbatanii na reebaniiru.
Egaa kuni waan narra gahan keessaa isa xiqqoodha. Baruma 2013 kana keessaa barsiisaa naannoo Oromiyaa irraa dhufee Gondar University irraa barsiisaa ture tokkos biiroo keessatti reebanii ajjessuuf gaafa jedhani iyyuun ofirraa gadhiifachuu isaa ani raggaadha. Mana yaalaas geessaaa ture. Isa boodas lubbuu isaaf sodatee hojii gadhiisee baqatee bakkanni jiru hin beekamu.
Gara ergaakoo har’aatti yeroon dhufu; Wallagga keessatti fakkenyaaf naannoo laga Guddaa Qeexoo jedhamu Dambo Dollo keessatti ummatni bara Dargii dura Amahara irraa dhufanii buufatan abbaa warraa 500-600 ol ta’an akka jiran waan ani ijakoon argee jirudha. Ummatni naannoos ni beeka. Jarreen kun naannoo Dambi Dolloo qofaatti mandara tokko ta’anii addatti bahanii jiraatu (mandara Amharaa jedhaman). Namni isaanitti dubbatus, namni mirga isaani tuqus hin jiru. Akka barbaadan bahanii galu. Afaan Oromoos hin beekani. Ijoolleen isaaniis Afaan Oromoo hin beekan. Hanga naaanno Oromiyaatti ol iyyachuudhaan Afaan barnootaa gara Amaariffaatti akka jijjiiramu gochuuf gaarri isaan hin dhiibne hin jiru. Keessumaa, kan baay’ee nama dhibu waan isaan jedhanii gaafatan keessaa; nuti Uummatni Amhara naannoo Dambi Dolloo baay’inni keenya waan xiqqaa miti. Ijoolleen keenyaas horaa jiru abba warraa 1000 ta’uuf jirra kan boodas dabalaa deema; kanaaf akkuma Naannoo KAMISEE, ‘Oromiyaa naannoo Addaa Amharaa’ jedhamee akka nuuf adda bahuu jedhanii Region (Naannoo) Oromiyaa gaafatani. Garuu hanga yoonaa hin milkoofne. Jarreen kun naannoo Laga Qeexoo bakka qonnaaf baay’ee mijaa’aa kana uummatni keenya hin arganne irra qubatanii jiru. Laftichis Laga Guddaa Qeexoo kana faana walbukkee waan ta’eef jal’isiif baay’ee kana mijaa’udha. Garuu jarri durumaanuu kadhaadhaan dhufan, hojii hin beekani. Ammallee kadhaa irraa adda hin bane.
Egaa Obbo Shiferaa Shugutee Naannoo Kibbaa, jarreen akkanaa kana ari’uun isaa ni yaadatama. Amhaaraan maaliif Kibba fi Oromiyaa keessa akka qubatan taasifame?? Egaa yaada koo gabaabsuuf, gara magaalaa ‘Dambi Dolloo’ yeroo deemtani seenaa kana namootni gurguddoon isinitti himu. Jara sanas irra deeme ilaalee. Lafa keenyaa ‘Abba koof fi Akaakayyukoo irraa kutanii keennaniif’ jedhanii kan himatanis Oromoo baay’eedha. Jaarsoliin naannoo Dambii Dolloos dhimma kana yeroo gabaabduu ani qabu keessatti naaf ibsan.
Namoonni naannoo osoo beel’anii afaan qabatii taa’u jedhu.Isaan kunis dhiphina lafaan baay’ee rakkachaa jiru. Keessumaa namootni lama ani haasofsiise kunniin akka jedhanitti; ”Silaa warri naannoo Dambi Dollo barumsa qabaniifi baratan karaa nuuf saaqu jennee turre, silaa iyyata barbaachisu osoo nuuf gochuu danda’anii unuu itti deemmanna, sagalee dhageessifanna naan jedhu”… Yoo abbaan iyyate ollan dirmata’ jedhu mitiiree ilmako naan jedhan”.
Namichi Obbo Waggaarii jedhamu akkas jedhanii dubbatan; ani Radio Ameerika nan hordofa, tarii namichi Debuubii (Kibba) sun Warra Amaara deemanii lafa namaa qabatani kana akka ari’e dhagaheen ture; warri kan keenyaa maal ta’ani? Uumatni fi dargaggootni naannoos maal nurratti dhiisan? Lafa abbaakoo ani otoo hin dhaaliin eenyutu Abbayi gamaa dhufee akka dhaaluuf kenneef jedhee hin gaafatuu?“ Jedhan.
Gabaabumatti, mee Warri naannoo ani kaase kana jirtan fi quuqamtoonni Oromoo hundi mee yaada akkamii qabdu? Naannoo Tigray uumatni Amhaaraa qubatani hedduun hin turre warri jiranis, hundi dhiibbaa uummataatiin gadhiisanii arri’amaniiru. Naannoo kibbaas akkasuma gara biyya saaniitti akka galan godhamaniiru. Oromiyaan maaliif diina ofi keessaatti hammattee teessiree? Isaani warri bour Oromoo bulchina jedhanii aangoo gaafatani. Gaafa region’ bira deemnee Afaan keenyaa haasofnu mirgi keenya hin eegamu, ni arrabsamna. Naannoo Oromiyaa keessatti maaliif manni barumsaa warra Naftanyaaf banamee itti baratu? Barattootni Oromoo region Amaahaara deeman gidiraa hedduutu isaani irra gaha, kan isaanii garuu lafa Oromoorraa akkamiin qubatanii jiraatu.
Nuti hanga yoomitti gadiijennee bitamnee oiff akka sareetti ilaalamnee jiraanna?? Qeerroo fi shamarrani keenya bakka jiruutti hojiif haa kaanuu, diina ofi keessaa haa sochoofnu. Manni barnootaa warraa amahaaraa Oromiyaa keessaa gubatee baduu qaba. Oromoon biyya isaa irratti kabajamuu qama. Kan ofi kabajee lafa fi saba keenya kabachiisuus Oromoo hunda keenya, keessumaa dhalootaa haaraa. Ta’uu baannaan, dhalootaa keenyaa garbummaa keenyee darbuu taati !!!
 Afomia Yosef
 from Norway

Thursday, October 24, 2013

Godina Jimmaa aanaa Saqqaa keessatti hojjettootni qonnaa Almii sirna Wayyaanee irratti diddaa kaasan.

Onkoloolessa 23,2013 Jimmaa
Mootummaan Wayyaanee fi jala deemtotni garboomfataa wayyaanee dhiibbaan isaan ilmaan Oromoo irratti gaggeessaa as gahan daangaa hin qabu. Investerootni habashaa fi alagootaas saaminsa gaggeessuu irraan darbee dhiibbaa daran sirna bulchinsa wayyaanee ol gaggeessaa jiran. Godina Jimmaa aanaa Saqqaa keessatti investimentiin qonnaa Almii jedhamu hojjettootaaf miindaan kaffalaa ture hedduu xiqqaa tahuu irraan darbee yeroon kaffaluu dhabuu irraa hojjettootnii fi uummatni gamtaan diddaa dhageessisanii jiran. Hojjettootni qonnaa kanaa guutumman hojii dhaabuun mootummaan wayyaanee garboomfataa dha. miindaan kaffalamu gahaa miti jechuun dhaadannoo dhageessisanii jiran. Namoota isaan dura dhaabbachuuf yaalanis waardiyoota gorsanis waan didaniif reebuun tarkaanfii sirreessaa irratti fudhatanii jiran. Mootummaan wayyaanees gocha kanaan dhiphachuun waraana hedduumminaan bobbaasee dargaggootaa fi hojjettoota hidhaa jira. Ilmaan Oromoo
  1. Jamaal Nuuree
  2. Caalii Abbaa Gaarree
  3. Sintaayyoo Lammeessaa
  4. Mohaammed Aliyyii
  5. Suraafel Kamaal
Jedhaman mana hidhaatti kanneen ukkaamsaman yoommuu tahu gariin doorsifamaa jiru.

Wednesday, October 23, 2013

African rule of law declines despite economic gains, Ibrahim index shows

Mo Ibrahim Foundation’s annual governance appraisal calls for greater focus on justice and safety to avoid social unrest
Mo Ibrahim says that despite progress on governance, African countries must be stronger on justice and safety. Photograph: Keith Bedford/EPA
Mo Ibrahim says that despite progress on governance, African countries must be stronger on justice and safety. Photograph: Keith Bedford/EPA
October 23, 2013 (The Guardian) — African countries have experienced widespread human development and improved economic opportunities since 2000, but the rule of law has deteriorated in a number of countries, according to the Ibrahim index of African governance (IIAG).
The annual index, published on Monday by the Mo Ibrahim Foundation, was established by the Sudanese philanthropist in 2006 to chart Africa‘s development progress.
The 2013 edition found that 94% of people in 52 countries – Sudan and South Sudan have been excluded for a second successive year due to lack of available data – lived in a country that had demonstrated improved overall governance since the turn of the century. However, average scores in the category looking specifically at safety and the rule of law showed a marked decline.
“If this deterioration is not turned around, it could signal an era where, despite fewer regional conflicts, we will see an increase in domestic social unrest across Africa,” Mo Ibrahim wrote in a foreword to the report.
Ibrahim said the index presented a “mixture of overall progress but increased complexity”, as it showed vast differences between countries and highlighted the challenges faced by governments in sustaining that progress.
“Eighteen of the 52 countries analysed saw their best ever performance in this year’s IIAG. But these figures, of course, also reveal the challenges of sustaining progress and underline that an equitable allocation of resources must be a priority for policy and decision makers,” he added.
The index marks countries for their progress in four categories: human development, participation and human rights, sustainable economic opportunity, and safety and the rule of law.
There were no surprises at the top- and bottom-ranked countries overall. At the upper end of the scale, Mauritius was followed by Botswana, Cape Verde and Seychelles. These four countries have shared the four top slots, in various positions, since the index was launched in 2007.
Somalia was the poorest performing country overall and in all four categories, a position it has held for the past seven years. Second from bottom was the Democratic Republic of the Congo (DRC), followed by Eritrea and then the Central African Republic (CAR).
Liberia, Angola, Sierra Leone, Rwanda and Burundi have made the biggest improvements since 2000, while Madagascar, Eritrea, Guinea-Bissau, Somalia and Libya have deteriorated the most over that period.
There were huge disparities in the category marking rule of law and safety, which incorporates a number of indicators including judicial process, accountability and transparency, corruption, social unrest, violent crime, conflict and refugees. The highest-scoring country, Botswana, achieved 88.9 out of 100; Somalia, at the other end of the table, scored 4.9, while DRC and CAR scored 24.5 and 24.9 respectively.
Mali was among the five countries that experienced the biggest deterioration in the rule of law and safety since 2000. Its score in this category has declined steadily over the years, and dropped a further 10 points between 2011 and 2012, when the country experienced a food crisis and insurgency. Egypt’s score also dropped by seven points between 2011 and 2012.
Thirty-five of the 52 countries demonstrated improvements in the human rights and participation category since 2000, although the indicator looking specifically at rights recorded a decline, while those on participation rates and gender improved. The figures suggest that legislation enshrining people’s rights at international and national level has not necessarily translated into action.
About 90% of African countries made progress on sustainable economic opportunities, while all have improved their human development records since 2000.
The Mo Ibrahim Foundation defines governance as “the provision of the political, social and economic public goods and services that a citizen has the right to expect from his or her state, and that a state has the responsibility to deliver to its citizens”. The index is compiled using data from international and national sources, including representatives of government, business, academia, media and civil society.
For the first time, this year’s index includes data from the World Economic Forum global competitiveness report on issues including police services and the quality of education. The information includes input from business leaders, who are increasingly seen as essential to future development prospects.
The four categories are divided into 14 subsections and 94 indicators.
“This is the most accurate picture of what is going on in Africa, based on data, not personal views or political bias,” said Ibrahim, speaking at the study’s launch. “This is reality, a mirror put in front of Africa. This is not a time for African pessimism or optimism. These things are fashionable. This is the time to be realistic. We’re calling for Afro-realism.
“The picture is complex,” he added. “There are great achievements, but also challenges. We really need to focus on both of them.”
The former Irish president Mary Robinson, who is on the panel that awards the Ibrahim prize, added: “The focus of the MDGs [millennium development goals] is perhaps showing through. The weakness of those goals is they didn’t address rule of law and human rights.
“As we focus now on sustainable development goals, we need to bring in factors that address these issues. Health and education are important, but it’s worying that the very issues not improving are the ones that bring social cohesion and peace. It’s Afro-realism all right. There are real challenges there.”
Asked about the call by the African Union for the international criminal court to defer prosecution against sitting leaders, Ibrahim said the AU and the ICC need to sit down and discuss what would work best for both. He said while there can be no impunity, it was a “valid question” to ask why the only cases the ICC has brought have been against African leaders.
The Ibrahim prize for achievement in African leadership, established in 2007 and last won by President Pedro Pires of Cape Verde in 2011, was not awarded. The prize, awarded to a democratically elected former African head of state or government, provides winners with the opportunity to pursue their commitment to Africa once they have stepped down from office.

2013 Ibrahim index of African governance

Country
Overall score
Safety & Rule of Law
Participation & Human Rights
Sustainable economic opportunity
Human development
Algeria 25 39 32 27 7
Angola 39 37 30 36 40
Benin 13 12 11 23 25
Botswana 2 1 4 2 4
Burkina Faso 23 21 21 14 41
Burundi 40 43 25 41 42
Cameroon 35 36 39 26 26
Cape Verde 3 3 1 6 5
Central African Republic 49 50 42 44 50
Chad 48 46 48 46 51
Comoros 32 18 24 50 29
Congo 43 40 34 39 37
Congo, Democratic Rep. 51 51 44 47 49
Côte d’Ivoire 44 44 43 32 39
Djibouti 30 24 49 20 22
Egypt 19 30 37 10 10
Equatorial Guinea 45 38 50 42 27
Eritrea 50 48 51 49 47
Ethiopia 33 34 38 15 32
Gabon 24 20 26 33 18
Gambia 22 29 41 11 15
Ghana 7 6 7 13 8
Guinea 42 35 28 45 46
Guinea-Bissau 46 47 35 48 45
Kenya 21 33 23 18 17
Lesotho 9 8 6 17 23
Liberia 29 22 19 38 34
Libya 38 45 46 37 9
Madagascar 37 41 31 29 38
Malawi 16 11 13 28 28
Mali 27 32 20 21 35
Mauritania 34 31 27 30 43
Mauritius 1 2 2 1 2
Morocco 14 13 40 7 11
Mozambique 20 19 14 22 36
Namibia 6 4 5 9 13
Niger 28 28 16 31 44
Nigeria 41 42 36 34 33
Rwanda 15 26 29 8 12
São Tomé & Príncipe 11 9 10 40 14
Senegal 10 15 9 12 19
Seychelles 4 5 8 3 1
Sierra Leone 31 23 22 35 48
Somalia 52 52 52 52 52
South Africa 5 7 3 5 6
Swaziland 26 14 47 25 16
Tanzania 17 16 12 24 24
Togo 36 25 33 43 31
Tunisia 8 17 17 4 3
Uganda 18 27 18 19 20
Zambia 12 10 15 16 21
Zimbabwe 47 49 45 51 30
The Guardian

The Untold Story of “Raggaatuu”- The Famous OLA Commander

Originally written by: Afendi Muteki
Translated by : Hambisaa Soolee
Raggaatuu
Raggaatuu
October 23, 2013 (Gulele Post) — In the history of OLA (Oromo Liberation Army), Juukii Barentoo is the most revered female martyr. Her martyrdom was so different in that she gave her life to save many Oromo fighters while she was one of the leaders of the organization. This was happened in 1984 when the special force of the Dergue army ambushed the OLF central command post at Daro-Billiqa in sounthern Daro-Labu district, Hararge province (Near Hararge-Bale border). Juukii, the first female to be elected to the Central Committee of OLF, fought bravely with the Dergue forces for three consecutive days and saved the life of many leaders and fighters of the organization including Obbo Galaasaa Dilboo, the then chairperson of OLF. When she knew that the OLF leaders and others safely crossed to Bale province, because she was wounded, she took her own life, instead of surrender.
The Dergue junta thought that the martyrdom of Juukii would cause a big morale disaster on OLF fighters and many would leave the struggle and come back to home. But the matter was so different. The death of the famous Oromo heroine created a high spirit of fighting for the independence of Oromia among the youth. As a result, there was an exodus of Oromos who sought to join OLA in the mid 1980s. Especially it was a time where many young Oromo females joined OLA en mass. Asli Oromo, Caaltuu, Waarituu, Ibsitu, Kulani, Dursitu, Obsitu and many more female fighters went to the jungles of Oromia and started to show their bravery in their own rites. Among all Oromo heroines who joined OLA at that time, the one that became the foremost topic of discussion for many people was “Raggaatuu”, an OLA commander for whom a popular saying “Raggaatuu! Dheysitee jalaa hinbaatuu!” ( meaning “Raggaatuu, the one whom you can’t escape”) was created.
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 Raggaatuu was a daughter of an Oromo peasant. She was born in Daro-Labu district of Hararge province. Her name at birth is still unclear to the writer of this article. In OLA and among the Oromos in eastern Oromia, she is known by her nom-de-guerre “Raggaatuu”; it is an Oromo word meaning “the one that is loyal to what she believed in” or “the one that stayed on what she said”.
As it is described at the beginning, Raggaatuu was among the female fighters that joined OLA immediately after the death of Juukii Bareentoo in 1984. It was said that Raggaatuu was younger  than 20 years when she went out for the struggle. She had got a military training at OLA base in southern Hararge. She attended also a para-commando training in Somalia.
Raggaatuu fought the Dergue army in different fronts in Hararge and Bale in late 1980s. When OLF joined the transitional government established by EPRDF in 1991, she worked as a trainer and a political cadre. She already assumed the “Abbaa Buttaa” (commander of a battalion) rank at that time.  However, she was doing her work silently at the period. Her glorious days were yet to come.
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In June 1992, OLF left the EPRDF led transitional government. OLA, its armed wing, assumed the military action against EPRDF forces. The two forces fought bloody battles in Hararge, Bale and Wallaga. But after some period, leadership crises happened in different regional commands of OLA. Analysts say that the main cause of the crisis was EPRDF’s targeting of highly combatant and efficient commanders of OLA. After some period, however, some astonishing commanders rose in OLA and started to fill the leadership gaps. And indeed that was the time when Raggatuu started to show her bravery in action.
The rise of Raggaatuu in Hararge attracted the attention of thousands at once. Her military might became a spirit of OLA existence in the struggle. Her true appearance was known only by few people, but the effect of her operations was felt by the mass. Some believed that Raggaatuu was indeed the same woman as the legendary Juukii Barentoo whom they thought she had restarted the struggle after long years of disappearance in the forests of Oromia. Some even went on arguing that that it was “Ayalensh” of EPRP who came to Hararge under different name and opened a war on EPRDF (“Ayalnesh” was a famous commander of EPRP in Gondar and Gojjam who was captured by EPRDF forces in 1991; she is now living in Europe). All of these assumptions were happened out of the people’s astonishment at extra-ordinary skills and military art of Raggaatuu.
Raggaatuu was a military artist indeed. She won in all of the battles she fought in five years. She was able to open fire in ten different places in a month and disturb her enemy. She was a queen of the vast Carcar plateau in those years.  When she attacked the town of Hardim in one day, she would travel for 100 kms in the eastern direction and open fire at Kurfaa Roqaa on another day before the enemy recovered from the former damage. While the enemies were searching for her around Machara town, she would go further to the north and attack Ciroo town. An interesting thing was that the administrators of the towns and villages of West Harerghe Zone who were assigned by the EPRDF government also recognized Raggaatuu as their leader secretly. They work for the EPRDF government during the daylight, but they work with Raggaatuu in the night.
The vehicles that were traveling permanently in Raggaatuu’s area of influence should fulfill her demand. They should transport the food items and medicines that would be used by the OLA fighters under the command of Raggaatuu. Any owner of a vehicle’s that doesn’t obey her order should leave her realm. And if such owner of a vehicle was found of transporting military personnel, he would get a severe punishment. This may include destroying of the vehicle.

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Raggaatuu is vividly remembered for two famous operations. One was her kidnapping of Mick Wood, and the other was her saving of three top leaders of OLF. This writer still has fresh memory of the two operations. And here he describes them in short.
It was in 1994. OLA was in its full strength then. But Meles Zenawi, the President of the Transitional Government of Ethiopia, was repeatedly saying “There is no war of any kind now. OLF cease to exist in the country. Its armed wing has already perished”. The leaders of OLF wanted to disprove the claim of President Meles Zenawi and show the existence of their army to the world. To this ends, they wanted to undertake some kind of operation and attract the attention of the world media outlet. They thought over all possible situations and concluded that Raggaatuu would accomplish the task. And finally, they told her what they planned. Raggaatuu gladly respond to the leaders of OLF and told them that she would fulfill their demand very easily.
Few days later, a British man called Mick Wood, who was working for an American relief agency called “CARE International” was kidnapped from Galamso town. The staff members of his organization searched him for the whole day in the villages around the town and returned back with no result. After a day, Britain announced the kidnapping of one of her citizens in Hararge. Britain and USA started a joint search for the disappearing man in East Oromia. And after a week, BBC and VOA disclosed that Mick Wood was taken hostage by the armed wing of OLF.
The British Embassy in Addis Ababa negotiated with the kidnappers and Mick Wood was released around the city of Harar. After his release, he told BBC “I was kidnapped by a female OLF commander called Raggaatuu”.
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Raggaatuu’s other operation was accomplished in late 1993. As I said earlier, three top leaders of OLF were trapped in certain village and went out of the chain of command. The organization faced a difficulty to untrap the three leaders and take them to a safer area (some sources say that Obboo Galaasaa Dilboo was among the three people. But this doesn’t seem true). The thing caused a high tension among OLF leadership when it was learned that two of the three people were affected by malaria. Unless they got necessary treatment on time, their life would be at risk. However, nobody would come up with a good solution.
Raggaatuu heard about the situation and took a full responsibility to solve the crisis. She contemplated deeply and tried to see the matter from different angles. She learned that tacking a military action was the least efficient and a very risky scenario. Through some investigations on the socio- cultural conditions of the residents, she came to know that the people of the area had a strong tradition of celebrating “Mawlid” (the birth day of prophet Muhammad). Learning that, she concluded an arrangement of a Mawlid celebration could be the easiest way to take away the three leaders of OLF from the area.  That means, it was possible to transfer three leaders easily when the crowd was gathered to celebrate the feast in that area.
The celebration of “Mawlid” started on the planned day. Oxen and goats were slaughtered.. A huge crowd of people was assembled in the area for the feast. Accordingly, Raggaatuu took away the three OLF leaders and transferred them to a very safe area.
Only few people knew about the plan at the time. But when the government security forces got the information after two years, they took a savage action on the people of the area.
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Raggaatuu, the famous OLA commander, became sick in 1998. Accordingly, she lost all powers of leading her army unit. Further, a very high strife occurred in the central body of the organization and caused the army to divide. This trouble caused some of the fighters under her leadership to surrender to the EPRDF government; some crossed the boundary and went to Kenya and Somalia. Raggaatuu felt lonely. She was so confused about what happened.
Meanwhile, some of her family members heard about her sickness and rushed out to save her life. They asked her to surrender and get a medical treatment. At first, she fiercely opposed their plan. But when her relatives learned that she was about die, they hurriedly took her to Machara town and admitted her to a hospital. The doctors saved her life after some treatment and they told her to take a long time rest. This became a reason for her relatives to convince her to surrender and stay with them. Accordingly, she accepted their proposal and remained in Machara town.
Since her surrender in 1998, Raggaatuu has been a resident of Machara. She was married about ten years ago and became a mother of children. However, her courage and pride is still with her. She doesn’t welcome any kind of attack on her life and others. Especially she doesn’t tolerate the mistreatment of the weak people and women.
The Gulele Post

Jaarmayootni siyaasaa Oromoo sochii “Oromo First” jedhutti fayyadamuu danda’uu?

Abdii Boruu | Onkololessa 23, 2013
Akkuma beekamu, bu’aalee qabsoon bilisummaa Oromoo (QBOn) argamsiise keessaa inni tokko fi guddaan Oromummaa badiirraa dandamachiisee cimsuu fi Sabboonummaa Oromoo guddisuu dha. Gabaabumatti ibsuuf, Sabboonummaan Oromoo Oromummaadhaan bilchaachuu dha. Oromummaan guddachuu fi dagaaguun isaa ammoo deebisee qabsoo kana cimsee galii hawwamutti geessa. Kanaaf, Oromummaa fi QBOn harka lamaan qaama tokkoo ti jechuun ni danda’ama. Dhibdeeleen mooraa QBO keessatti uumamani fi sababa kanaan heddoomuun jaarmayoota keenyaa, keessumaayuu ABOrraa fottoqanii gareelee adda addaa ijaaruun, hawaasota Oromoo keessattillee walqoqqooduu fi walitti gaarrefachuun akka uumaman taasise. Kun dhugaa lafarra jiruu dha. Haalli akkanatti uumame kun ammoo tokkummaa Oromoo laaffisee; akka alagaa fi diinni nu tuffatan taasise jechuu dha.
Alagaa fi diinni maaliif akka nu tuffatan irra deddeebi’amee waan ibsameef, waayee kana asitti kaasuu hin barbaadu. Haa ta’u malee, tuffiin isaan nuuf qaban kun akka hirribarraa dammaqnu fi maaliif tuffatamne jennee akka of gaafannu nu taasise ykn taasisa. “Oromummaa keessan dhiisaatii Itoophiyummaaf dursa kennaa…” nuun jechuun isaanii xiiqii nu qabsiisa. Maaliif eenyummaa keessan ibsitan jedhanii nurratti duuluun isaanii yoomiyyuu caalaa nu kakaasa. Isa kanatu sochii “Oromoo First” jedhu dhalche. Sochiin kun ammoo akka dubbii “Dhagaa tokkoon simbira lama…” jedhuu ti. Maal jechuu kooti? Sochiin kun karaa tokkoon duula alagaa fi diinaan nurratti godhamaa ture fi jiru ofirraa qolachuuf yoo ta’u; karaa biraatiin ammoo hawaasota Oromoo kan sababoota adda addaatiin gargar faca’anii, tokkummaa dhaban deebisee cimsuudhaaf akka tokkummaan ilmaan Oromoo jabaatu taasisa. Walumaagalatti, akka Oromummaan dursa argatu godha.
Oromummaan dursa argachuun ammoo, Oromoon gandaan, naanoo fi amantiidhaan akka wal hin qoqqoodne gargaara. Oromootni hunduu akka fedhii uummata ykn saba isaaniitiif waliin dhaabbatan taasisa. Akka dhimma waloo hubatan godha. Kun hunduu hojiiraa yoo oolan tokkummaan ilmaan Oromoo jabachuu fi cimuu danda’a. Tokkummaan keenya cimuun isaa ammoo akka diinaaf/diinaan hin gowwoomne; akka isaan jala hin kaanne; akka isaaniif meeshaa hin taane; akka olola isaaniitiin mooraan keenya hin laafne; sababa kanaan akka qabsoon bilisummaa keenyaa hin dadhabne taasisa. Kana birallee dabree, tokkummaan keenya cimuun humni mooraa keenyaa akka jabaatu taasisa. Humna cimaa fi abdachiisaa qabaachuun ammoo injjifannootti nama geessa. Injifannoon galii barbaadan ykn hawwan sana akka gahan nama taasisa. Kanaaf, Oromummaan dursa argachuun; ani ykn nuyi dura Oromoo dha jedhanii ofitti amanuun, bu’ura tokkummaa keenyaa ti. Tokkummaan keenya humna keenya. Humni diina sodaachisu fi injifachuus danda’u tokkummaa qofaarraa madda jechuu dha.
Gara mata-duree barruu kanaatti deebi’uudhaaf, jaarmayootni siyaasaa Oromoo, kan walaba ta’anii socha’an; kan diina jala kaatanii isaaniif meeshaa hin taane; kan kaayyoon isaanii bilisummaa fi abbaabiyummaa Oromoo mirkaneessuu ta’e; sochii “Oromo First” jedhurraa bu’aa maal argachuu danda’u? Yookaanis ammoo akkamitti sochii kanatti fayyadamuu danda’u jennee yoo gaafii kaasne, waa baay’ee tilmaamuun ni danda’ama. Tokkoffaa fi inni hangafti ykn guddaan, hawaasota Oromoo keessatti, kan walitti mufatee ture deebi’ee walitti araaramuu fi waljaalchuun; afuura gaarii waliif qabaachuun; fedhii saba ofiitiif waliin dhaabbachuun; eenyummaa ofii “Oromummaa” yoomiyyuu caalaa cimsuu fi diina waloo dura dhaabbachuun; walirratti duuluu dhiisanii diinatti garagaluun… kun hunduu akka nagaa fi tasgabbiin mooraa keenya keessatti uumaman taasisu. Nagaa fi tasgabbiin yoo jiraate ammoo, hawaasota keenya kan dur caalaa ijaaruu fi cimsuun ni danda’ama. Howaasota ciminaan ijaaraman keessatti, jaarmayootni siyaasaas waliin cimanii qabsoo kana sadarkaa biraatti ceesisuu danda’u. Tokkoomuun hawaasota keenyaa, tokkummaan qabsaa’otaa fi jaarmayoota keenyaas akka uumamu hundee ta’uu danda’a. Hundee ta’uu qofaa otuu hin taane, jaarmayootni keenya, kan kaayyoo tokko ykn walfakkaata qaban, akka tokkooman dhiibbaa isaanirratti godhuu danda’a. Karaa kanaan jaarmayootni keenya sochii kanarraa bu’aa guddaa argatu jechuu dha.
Lammaffaa, sababa fedheenuu haa ta’u, kana booda, jaarmayaan Oromoo kan fedhii diinaa fi alagaa guutuudhaaf dhaabbate ykn dhaabbatu, kan isaaniif meeshaa ta’u, “Oromoo First” waan faallessuuf, afaanfaajjii uumuudhaan mooraa keenya keessatti, uummata keenyarraa gargaarsa takkallee argachuu hin danda’u. Beekumsi, dandeettii fi qabeenyi jaarmayaa akkanaarra oolu dhaabbatee; gara jaarmayaa fedhii Oromoo guutuutti waan deebi’uuf ykn deebi’uu danda’uuf, jaarmayootni Oromummaarratti hundaa’an qabeenya (resource) kanatti fayyadamuu danda’u. Jaarmayaan ykn jaarmayootni Oromoo beekaniis ta’ee otuu hin beekin; tooftaafis ta’ee fedhii dhuunfaa guuttachuuf jedhanii; Oromummaa faallessaa jiranis akka deebi’anii ofxiinxalan isaan godhuu danda’a. Sochiin Oromummaarratti hin hundoofne fi kaayyoon Oromummaa faallessu eessayuu gayuu akka hin dandeenye hubachuu danda’u jechuu dha. Yoo kana hin goone xumurri isaanii kisaaraa akka ta’u waan nama mamsiisuu miti.
Sadaffaa, akkuma sochii “Oromo first” jedhu kanarratti ibsamaa jiru fi dhugaa waliigalaas ta’e, Oromoon bilisummaa fi abbaabiyyummaa isaa goonfachuu kan danda’u yoo humna cimaa, keessumaayuu humna waraanaa abdachiisaa qabaate qofaa dha. Yoo hawaasotni Oromoo dhugaa kanatti amananii fi yaada kana deeggaran, jaarmayaan ykn jaarmayootni siyaasaa Oromoo kan qabsoo hidhannootti amananii fi isa kanas gaggeessaa jiran hawaasota Oromoorraa deeggarsa fi gargaarsa guddaa argachuu danda’u.

Afraffaa, akkuma beekamu, Addi Bilisummaa Oromoo (ABOn) yeroo ijaaramu fi qabsoo kana hogganee geggeessu miidiyaa gahaa ta’e otuu hin qabaatin garuu uummata keenya dammaqsee, barsiisee fi kakaasee; injifannoolee hamma kana hin jedhamne argamsiise. Akka sochiin “Oromo First” kun karoorfatetti (akka ibsamaa jirutti) miidiyaa Oromoo guddaa, kan uummata keenya biyya jiranillee bira gahuu danda’u ijaaruuf natti fakkaata. Yoo karoorri kun hojiirra oole fi milkiidhaan xumurame, karaa kanaan uummata keenya dhimma isaatiif (dhimma Oromummaatiif) caalaatti kakaasuun ni danda’ama. Yoo uummatni keenya hunduu dhimma isaa fi kaayyoo qabsoo isaa hubatee ka’e, jaarmayaa ykn jaarmayoota fedhii uummata Oromootiif dhaabbatan deeggaruu fi gargaarsa barbaachisaa kennuufii danda’a. Jaarmayootni Oromummaarratti hundaa’an, karaa kanaanis sochii “Oromo First” jedhutti fayyadamuu danda’u jechuu dha.
Egaa, faayidaan jaarmayootni Oromoo sochii “Oromo First” jedhurraa argachuu danda’an kan asitti tuqaman kana qofaa miti. Bu’aalee baay’eetu sochii kanarraa argamuu danda’u. Murteessaan garuu sochii fi carraa kanatti fayyadamuu danda’uu dha. Akkamitti fayyadamuu danda’u? Gabaabumatti ibsuuf, jaarmayootni keenya kan kaayyoos ta’ee galii booddee tokko ykn walfakkaataa qaban, kan bilisummaa Oromoo fi abbaabiyyummaa isaa mirkaneessuuf qabsaa’an hunduu, yeroo afuurri tokkummaa hawaasota Oromoo jidduutti mula’chaa jiru kanatti, garaagarummaa isaanii dhiphisanii gara tokkummaa ykn tumsa qabsaa’otaa fi jaarmayoota Oromootti dhufuu qabu. Keessumayuu gareeleen maqaa ABO qabatanii bakka bakkatti hiramanii jiran walitti deebi’anii ABO cimaa tokko uumuu qabu. Warri walhubannoo labsanii jiranis, waayee kana yeroo dheeraaf lafarra harkisuu dhiisanii daddaffiidhaan tokkummaa dhugaa ijaaruu qabu. Yoo tokkummaan kun karaa lamaan (karaa hawaasota Oromoo fi karaa jaarmayoota keenyaatiin) walbukkee uumamaa deeme, humna cimaa fi abdachiisaatu mooraa keenya keessatti uumamuu danda’a.
Dhumarratti, akkuman yeroo tokko barruu mata-duree “Qubeen Afaan Oromoo mallattoo bilisummaa ti, dhalootni qubee ammoo abdii egeree ti” jedhu keessatti http://gadaa.com/oduu/11224/2011/10/15/qubeen-afaan-oromoo-mallattoo-bilisummaa-ti-dhalootni-qubee-ammoo-abdii-egeree-ti/  ibsuu yaale, sochi “Oromo First” jedhu keessatti kunoo dhalootni qubee abdii egeree saba keenyaa akka ta’an firattis diinattis agarsiisaa waan jiraniif, sochiin isaanii kun Oromoota hundaanuu deeggaramuu fi gargaarsa barbaachisaas argachuu akka qabu carraa kanaan, akka ilma Oromoo tokkootti, dhaamsa koo dabarsuun barbaada. Dargaggoota fi shamarran keenyaanis jabaadhaa Waaqni/Rabbi Ayyaanni Oromoo ija hamtuu isinirraa qabee; fedhiin keessanis akka guutamu isin haa gargaaru. Nuti har’as, borus, yoomiyyuu “Dura Oromoo” dha. Oromoo taanee dhalanne, Oromoo taanee jiraanna, Oromoo taanee duuna.
Galatoomaa!
Abdii Boruu: aboruu@gmail.com