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Ethiopia’s Villagisation Scheme is a failure April 28, 2014

Posted by OromianEconomist in Africa Rising, Colonizing Structure, Corruption, Ethnic Cleansing, Free development vs authoritarian model, Gambella, Janjaweed Style Liyu Police of Ethiopia, Land and Water Grabs in Oromia, Land Grabs in Africa, Ogaden, OMN, Omo, Omo Valley, Oromia, Oromia Satelite Radio and TV Channels, Oromia Support Group, Oromian Voices, The Colonizing Structure & The Development Problems of Oromia, The Tyranny of Ethiopia, Theory of Development, Youth Unemployment.
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The orderly village of Agulodiek in Ethiopia‘s western Gambella region stands in stark contrast to Elay, a settlement 5km west of Gambella town, where collapsed straw huts strewn with cracked clay pots lie among a tangle of bushes.


Agulodiek is a patch of land where families gradually gathered of their own accord, while Elay is part of the Ethiopian government’s contentious “villagisation” scheme that ended last year. The plan in Gambella was to relocate almost the entire rural population of the state over three years. Evidence from districts surrounding Gambella town suggest the policy is failing.


Two years ago people from Agulodiek moved to Elay after officials enticed them with promises of land, livestock, clean water, a corn grinder, education and a health clinic. Instead they found dense vegetation they were unable to cultivate. After one year of selling firewood to survive, they walked back home.


“All the promises were empty,” says Apwodho Omot, an ethnic Anuak, sitting in shade at Agulodiek. There is a donor-funded school at the village whose dirt paths are swept clear of debris, and the government built a hand pump in 2004 that still draws water from a borehole. Apwodho’s community says they harvest corn twice a year from fertile land they have cleared. “We don’t know why the government picked Elay,” she says.


Gambella region’s former president Omod Obang Olum reported last year that 35,000 households had voluntarily moved from a target of 45,000. The official objective had been to cluster scattered households to make public service delivery more efficient. Critics such as Human Rights Watch said the underlying reason was to clear the way for agricultural investors, and that forced evictions overseen by soldiers involved rape and murder. The Ethiopian government refute the allegations.


Last month the London-based law firm Leigh Day & Co began proceedings against the UK Department for International Development (DfID) at the high court after a man from Gambella alleged he suffered abuse when the agency supported the resettlement scheme. Since 2006, DfID and other donors have funded a multibillion-dollar programme in Ethiopia that pays the salaries of key regional government workers such as teachers and nurses through the Protection of Basic Services scheme.


A DfID spokesman said: “We will not comment on ongoing legal action, however, the UK has never funded Ethiopia’s resettlement programmes. Our support to the Protection of Basic Services Programme is only used to provide essential services like healthcare, schooling and clean water.”


Karmi, 10km from Gambella town, is a newly expanded community for those resettled along one of the few tarmac roads. Two teachers scrub clothes in plastic tubs on a sticky afternoon. A herd of goats nibble shrubs as purple and orange lizards edge up tree trunks. There is little activity in the village, which has bare pylons towering over it waiting for high-voltage cables to improve Gambella’s patchy electricity supply.


The teachers work in an impressive school built in 2011 with funds from the UN refugee agency. It has a capacity of 245 students for grades one to five – yet the teachers have only a handful of pupils per class. “This is a new village but the people have left,” says Tigist Megersa.


Kolo Cham grows sorghum and corn near the Baro river, a 30-minute walk from his family home at Karmi. The area saw an influx of about 600 people at the height of villagisation, says Kolo, crouching on a tree stump, surrounded only by a group of children with a puppy. Families left when they got hungry and public services weren’t delivered. “They moved one by one so the government didn’t know the number was decreasing,” he says.


The Anuak at Karmi have reason to fear the authorities, particularly Ethiopia’s military. Several give accounts of beatings and arrests by soldiers as they searched for the perpetrators of a nearby March 2012attack on a bus that killed 19. The insecurity was a key factor in the exodus, according to residents.


As well as the Anuak, who have tended crops near riverbanks in Gambella for more than 200 years, the region is home to cattle-herding Nuer residents, who began migrating from Sudan in the late 19th century. Thousands of settlers from northern Ethiopia also arrived in the 1980s when the highlands suffered a famine. The government blamed the bus attack on Anuak rebels who consider their homeland colonised.


David Pred is the managing director of Inclusive Development International. The charity is representing Gambella residents, who haveaccused the World Bank of violating its own policies by funding the resettlement programme. An involuntary, abusive, poorly planned and inadequately funded scheme was bound to fail, he says. “It requires immense resources, detailed planning and a process that is truly participatory in order for resettlement to lead to positive development outcomes,” he adds.


Most of flood-prone Gambella, one of Ethiopia’s least developed states, is covered with scrub and grasslands. Inhospitable terrain makes it difficult for villagisation to take root in far-flung places such as Akobo, which borders South Sudan. Akobo is one of the three districts selected for resettlement, according to Kok Choul, who represents the district in the regional council.


In 2009, planners earmarked Akobo for four new schools, clinics, vets, flourmills and water schemes, as well as 76km of road. But the community of about 30,000 has seen no change, says 67-year-old Kok, who has 19 children from four wives. “There is no road to Gambella so there is no development,” he says. One well-placed civil servant explains that funds for services across the region were swallowed by items such as daily allowances for government workers.


A senior regional official says the state ran low on funds for resettlement, leading to delivery failures and cost-cutting. For example, substandard corn grinders soon broke and have not been repaired, he says. The government will continue to try to provide planned services in three districts including Akobo this year and next, according to the official.


However, the programme has transformed lives, with some farmers harvesting three times a year, says Ethiopia’s ambassador to the UK, Berhanu Kebede. The government is addressing the “few cases that are not fully successful”, he says. Service provision is ongoing and being monitored and improved upon if required, according to Kebede.


At Elay, Oman Nygwo, a wiry 40-year-old in cut-off jeans, gives a tour of deserted huts and points to a line of mango trees that mark his old home on the banks of the Baro. He is scathing about the implementation of the scheme but remains in Elay as there is less risk of flooding. There was no violence accompanying these resettlements, Oman says, but “there would be problems if the government tried to move us again”.



Read @ original source:http://www.theguardian.com/global-development/2014/apr/22/ethiopia-villagisation-scheme-fails?CMP=twt_gu

Make Ogaden Accessible US House Urges Ethiopia April 24, 2014

Posted by OromianEconomist in Aannolee and Calanqo, Africa Rising, African Poor, Aid to Africa, Colonizing Structure, Corruption, Free development vs authoritarian model, Human Rights, Janjaweed Style Liyu Police of Ethiopia, Land and Water Grabs in Oromia, Land Grabs in Africa, Ogaden, OMN, Omo, Omo Valley, Oromia, Oromia Support Group, Oromian Voices, Oromiyaa, Oromo, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Self determination, Sidama, Slavery, State of Oromia, The Colonizing Structure & The Development Problems of Oromia, The Tyranny of Ethiopia.
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The U.S House of Representatives and the government of United Kingdom plus EU Parliament and United Nations have recently stepped up a campaign to help Somalis from Ogaden region to realize that their voice has been heard by the International Community after decades of virtually silent.

As UK’s government recently released a report indicating allegations of abuses by the Liyu Police or “Special Police”,which London expressed its concerns,United States House of Representatives and EU Parliament have both sent strong messages to Addis Ababa,which was meant to open the Somali religion of Ogaden to the humanitarian agencies and International media to have free access to avoid further humanitarian crisis.

The U.S Congress issued a message which eventually published on Somalilandsun that reads:

The US House of Representatives has asked Ethiopia to Permit Human Rights and Humanitarian Organizations Access to its Somali region of Ogaden. The House informed (d) ETHIOPIA. “That Funds appropriated by this Act that are available for assistance for Ethiopian military and police forces shall not be made available unless the Secretary of State–
(A) certifies to the Committees on Appropriations that the Government of Ethiopia is implementing policies to–
(i) protect judicial independence; freedom of expression, association, assembly, and religion; the right of political opposition parties, civil society organizations, and journalists to operate without harassment or interference; and due process of law; and (ii) permit access to human rights and humanitarian organizations to the Somali region of Ethiopia; and (B) submits a report to the Committees on Appropriations on the types and amounts of United States training and equipment proposed to be provided to the Ethiopian military and police including steps to ensure that such assistance is not provided to military or police personnel or units that have violated human rights, and steps taken by the Government of Ethiopia to investigate and prosecute members of the Ethiopian military and police who have been credibly alleged to have violated such rights.”http://somalilandsun.com/index.php/world/4945-make-ogaden-accessible-us-house-urges-ethiopia

The EU’s head of International Unit Party Socialist democrat,Anna Gomes,MEP said “Ethiopia is one of the largest humanitarian and development aid receiver yet these donations are used incorrectly and corruptly. Western governmental Organizations and Western Embassies to Addis Ababa ignored the stolen donations and humanitarian aid that are being used as a political tool by the Ethiopian regime, which is contrary to EU rules on the funding”.http://www.tesfanews.net/eu-holds-discussion-on-ethiopian-human-rights-crisis-in-ogaden-and-kality-prison/
Ulvskog, MEP,in her part when she was speaking about the steps needed to be taken in order to stop the human rights abuses that is being committed against Ethiopian and Ogaden civilians, she said that the EU could use sanctions or words against Ethiopia or follow up documents and information like the one provided by Ogadeni whistle-blower, Abdullahi Hussein,who smuggled out one-hundred-hours filmed footage, to show the reality in the ground.

The UK government’s website said last week that there have been many reports of mistreatment associated with the Special police,including torture and executions of villagers accused of supporting the Ogade n National Liberation Front.

“The UK government and the UN have pressed the Ethiopian government to articulate a reform plan for the Special police.The Ethiopian government has agreed this is needed,so we will encourage them to take action”,added the report.https://www.gov.uk/government/case-studies/country-case-study-ethiopia-justice-and-treatment-in-detention

The Rights Groups such as Human Rights Watch,Amnesty International and Genocide Watch have accused of Ethiopia that it has committed war crimes and crimes against humanity in Ogaden region.The ONLF accuses Addis Ababa similar charges of egregious human rights abuses against Somali civilians in the region.

John Holmes, The highest UN Official to visit Somali Region of Ogaden in part of its fact finding mission,since the Ethiopian crackdown (2007) called on a further investigation,a plan to wait its implementation until now.

Somali people of Ogaden Region,who has been deplored the international Community’s inaction and silence,when it comes to human rights violations committed at Ogaden region could now feel that they have been heard as the International Community including U.S,UK,EU and United Nations are ready to take action against those committed war crimes and crimes against humanity yet believe that they can get away with it.

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How Long the Sufferings of the Oromo People go on under the Unjust and Tyrannic Rule of Ethiopia? April 22, 2014

Posted by OromianEconomist in Aannolee and Calanqo, Colonizing Structure, Corruption, Dictatorship, Human Rights, Human Traffickings, Janjaweed Style Liyu Police of Ethiopia, Oromia Support Group, Oromian Voices, Oromiyaa, Oromo Artists, Oromo Culture, Oromo Identity, Oromo Media Network, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, Poverty, Self determination, Slavery, State of Oromia, The Colonizing Structure & The Development Problems of Oromia, The Tyranny of Ethiopia, Tyranny.
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The TPLF Ethiopian government is a  government controlled by one person, or a small group of people. In this form of government the power rests entirely in the hands of  one person or cliques, and can be obtained by force or inheritance.

The dictator(s) may also take away much of its peoples’ freedom. In contemporary usage, dictatorship refers to an autocratic form of absolute rule by leadership unrestricted by law, constitution, or other social and political factors within the state.

In the 20th century and  in this early 21st century hereditary dictatorship remained a relatively common phenomenon.

For some scholars, a dictatorship is a form of government that has the power to govern without consent for those who are being governed (similar to authoritarianism, while totalitarianism describes a state that regulates nearly every aspect of public and private behavour of the people. In other words, dictatorship   concerns the source of the governing power (where the power comes from)   and totalitarianism concerns the scope of the governing power (what is the      government).

In this sense, dictatorship (government without people’s consent) is a contrast to democracy  (government whose power comes from people) and totalitarianism (government controls every aspect of people’s life) opposes pluralism.

There for, in the case of Ethiopian’s dictatorial system , not only disappearance of exercising democracy, free speech, free election, free mass media and freedom of demonstrations  but also the existence of droughts, poverty and hunger through out the ages of Ethiopian empire.

In fact, Ethiopia today is 123 out of 125 worst fed countries in the world. According to a new Oxfam food database “while the Netherlands ranks number one in the world for having the most plentiful, nutritious, healthy and affordable diet, Chad is last on 125th behind Ethiopia and Angola.”

In the presence of democratic right, according to the International Covenant on Economic, Social, and Cultural Rights:

Here, we’ve got all we need: Article 1, paragraphs 1 and 2 (International Covenant on Civil and Political Rights, which includes the exact same text as the first article) :

  1. All peoples have the right of self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.
  2. All people may, for their own ends, freely dispose of their natural wealth and resources without prejudice to any obligations arising out of international economic cooperation, based upon the principle of mutual benefit, and international law. In no case may a people be deprived of its own means of subsistence.

On the contrary Ethiopia is facing an ecological catastrophe: deforestation, desertification, soil erosion, overgrazing and population explosion .Tens of thousands of Oromo’s who are sick and dying from drinking the polluted waters of Lake Koka, once a pristine lake, located some 50km south of FINFINNE. Like the people who are dying around Lake Koka, the people who live in the Omo River Basin in South-western Ethiopia are facing an environmental disaster that could push them not only to hunger, starvation, dislocation and conflict, but potentially to extinction through habitat destruction. According to International Rivers, a highly respected environmental and human rights organization committed to protecting rivers and defending the rights of communities that depend on them. Furthermore, in 2004 when the then President of Oromia ( now Refugee) agreed to move Caffe Oromia from Finfinne To Adama, Oromo students peacefully demonstrated to oppose the systematic disposition of Finfinne from Oromia. Hundreds of students dismissed from universities, dozens of Metcha Tulema leaders thrown to prison, the Organization which was functional for over 40 years get closed.

In the last 100 years under various regimes of Abyssinians, Oromo farmers and peasants were systematically displaced from the land they lived on for generations. Under TPLF Wayanes regime, oromos in areas around Finfinne have been snatched off their land and left for destitution and forced to work as a daily laborer on their own land or their whereabout is unknown.

Obviously the present  project of displacing Oromo’s by Tigrians and amharas is complete, and the next step is the official take over, that is including these areas under Finfinne. When will these expansions stop? Holota? Ambo? Bushoftu? Who is next? We have stopped fighting for ownership of Finfinne since 2004, and they want to take more!

The rights based response to the problem of land and grabbing article 11:

  1. The States Parties to the present Covenant recognize the right of everyone to an adequate standard of living for himself and his family, including adequate food, clothing and housing, and to the continuous improvement of living conditions. The States Parties will take appropriate steps to ensure the realization of this right, recognizing to this effect the essential importance of international co-operation based on free consent.
  2. The States Parties to the present Covenant, recognizing the fundamental right of everyone to be free from hunger, shall take, individually and through international co-operation, the measures also including specific programmers, which are needed:
  1. To improve methods of production, conservation and distribution of food by making full use of technical and scientific knowledge, by disseminating knowledge of the principles of nutrition and by developing or reforming agrarian systems in such a way as to achieve the most efficient development and utilization of natural resources;
  2. Taking into account the problems of both food-importing and food-exporting countries, to ensure an equitable distribution of world food supplies in relation to need.

In additional, the government has a responsibility to respect his people’s rights!!

The right to life and freedom from torture and degrading treatment. Freedom from slavery and forced labor.

The right to liberty.

The right to a fair trial.

The right not to be punished for something that wasn’t a crime when you did it.
The right to respect for private and family life freedom of thought, conscience and religion, and freedom to express your beliefs freedom of expression freedom of assembly and association.
The right to marry and to start a family.
The right not to be discriminated against the respect of these rights and freedoms.
The right to peaceful enjoyment of your property.
The right to have an education.
The right to participate in free elections.
The right not to be subjected to the death penalty.

Read more @: http://ayyaantuu.com/horn-of-africa-news/oromia/how-long-injustice-and-suffering-of-the-oromo-people-go-on/


Stop aid to Tyrants: It is time to a new development model April 14, 2014

Posted by OromianEconomist in Africa, Africa Rising, Climate Change, Colonizing Structure, Comparative Advantage, Corruption, Development, Dictatorship, Domestic Workers, Economics, Economics: Development Theory and Policy applications, Environment, Ethnic Cleansing, Facebook and Africa, Finfinnee, Food Production, Free development vs authoritarian model, Human Rights, Human Traffickings, Land Grabs in Africa, Opportunity Cost, Oromia, Oromia Support Group, Oromiyaa, Oromo, Oromo Identity, Oromo Nation, Poverty, State of Oromia, The Colonizing Structure & The Development Problems of Oromia, The Tyranny of Ethiopia, Theory of Development, Tweets and Africa, Tyranny, Youth Unemployment.
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“Compare free development in Botswana with authoritarian development in Ethiopia. In Ethiopia in 2010, Human Rights Watch documented how the autocrat Meles Zenawi selectively withheld aid-financed famine relief from everyone except ruling-party members. Meanwhile democratic Botswana, although drought-prone like Ethiopia, has enjoyed decades of success in preventing famine. Government relief directed by local activists goes wherever drought strikes.”-  http://time.com/23075/william-easterly-stop-sending-aid-to-dictators/

Traditional foreign aid often props up tyrants more than it helps the poor. It’s time for a new model.

Too much of America’s foreign aid funds what I call authoritarian development. That’s when the international community–experts from the U.N. and other bodies–swoop into third-world countries and offer purely technical assistance to dictatorships like Uganda or Ethiopia on how to solve poverty.

Unfortunately, dictators’ sole motivation is to stay in power. So the development experts may get some roads built, but they are not maintained. Experts may sink boreholes for clean water, but the wells break down. Individuals do not have the political rights to protest disastrous public services, so they never improve. Meanwhile, dictators are left with cash and services to prop themselves up–while punishing their enemies.

But there is another model: free development, in which poor individuals, asserting their political and economic rights, motivate government and private actors to solve their problems or to give them the means to solve their own problems.

Compare free development in Botswana with authoritarian development in Ethiopia. In Ethiopia in 2010, Human Rights Watch documented how the autocrat Meles Zenawi selectively withheld aid-financed famine relief from everyone except ruling-party members. Meanwhile democratic Botswana, although drought-prone like Ethiopia, has enjoyed decades of success in preventing famine. Government relief directed by local activists goes wherever drought strikes.
In the postwar period, countries such as Chile, Japan, South Korea and Taiwan have successfully followed the path of free development–often in spite of international aid, not because of it. While foreign policy concerns have often led America to prop up dictatorial regimes, we need a new rule: no democracy, no aid. If we truly want to help the poor, we can’t accept the dictators’ false bargain: ignore our rights abuses, and meet the material needs of those we oppress. Instead, we must advocate that the poor have the same rights as the rich everywhere, so they can aid themselves.

Easterly is the co-director of New York University’s Development Research Institute and author of The Tyranny of Experts: Economists, Dictators, and the Forgotten Rights of the Poor.

Read  further at original source@


As protestors from Kiev to Khartoum to Caracas take to the streets against autocracy, a new book from economist William Easterly reminds us that Western aid is too often on the wrong side of the battle for freedom and democracy.  In The Tyranny of Experts: Economists, Dictators, and the Forgotten Rights of the PoorEasterly slams thedevelopment community for supporting autocrats, not democrats, in the name of helping the world’s poorest. Ignoring human rights abuses and giving aid to oppressive regimes, he maintains, harms those in need and in many ways “un-develops” countries.

The Tyranny of Experts takes on the notion that autocracies deliver stronger economic growth than freer societies.  Easterly argues that when economic growth occurs under autocratic regimes, it is more often achieved at the local level in spite of the regime’s efforts.  In some instances, growth under autocracies can be attributed to relative increases in freedoms.  He points to China as an example of this, attributing the country’s phenomenal growth to its adoption of greater personal and economic freedoms, especially compared to the crippling Maoist policies of the past.

Easterly also rejects the myth that dictators are dependable and that a certain level of oppression should be overlooked for the sake of economic growth and overall prosperity. Most recently, the violence and chaos following the 2011 Arab uprisings has made some nostalgic for the stable, if undemocratic, governments that kept civil unrest in check, allowing for a measure of economic development to take hold. Easterly stresses that instability and tumult in the wake of ousting a dictator is not the fault of an emerging democracy, but instead an understandable result of years of autocratic rule. The answer is not to continue to support autocrats in the name of stability, but rather to start the inevitably messy process of democratization sooner.

Easterly is of course not the first to call attention to the importance of prioritizing rights and freedoms in the development agenda. Scholars from Amartya Sen to more recently, Thomas Carothers and Diane de Gramont, have also advocated for a rights-based approach to development. In Pathways to Freedom: Political and Economic Lessons From Democratic Transitions, my coauthors and I similarly found that economic growth and political freedom go hand-in-hand.

Still, the hard questions remain: how to help those without economic and political freedoms?  And when should donors walk away from desperately poor people because their government is undemocratic? Easterly argues that the donor community should draw the line with far more scrutiny than it does today – not just at the obvious cases, such as North Korea, but with other undemocratic countries, such as Ethiopia, where human rights abuses are rampant. He debunks the notion that aid can be “apolitical,” arguing that it is inherently political: giving resources to a government allows it to control and allocate (or withhold) resources as it sees fit. The aid community should focus on ways to help oppressed populations without helping their oppressors. For example, scholarship programs, trade, and other people-to-people exchanges can give opportunities to people in need. At the very least, Easterly argues, development actors should not praise oppressive regimes or congratulate them on economic growth they did not create.

Rather than being seduced by “benevolent dictators,” Easterly urges donors to focus their energy on “freedom loving” governments that need help. The Millennium Challenge Corporation is a step in the right direction but, as Easterly pointed out during the CFR meeting, MCC’s approach is undermined by other U.S. aid agencies, such as USAID, that continue to assist countries even when they don’t meet certain good governance and human rights standards.

Easterly also emphasizes the need for aid organizations to be more transparent about where their money is going. Robert Zoellick made strides in this direction during his tenure as World Bank president. But more recent developments suggest that the Bank still has a way to go in becoming more open and accountable.  (Easterly noted that an initial invitation to speak about The Tyranny of Experts at the World Bank was later rescinded for “scheduling reasons.”) http://blogs.cfr.org/development-channel/2014/03/14/helping-the-oppressed-not-the-oppressors/#cid=soc-facebook-at-blogs-helping_the_oppressed_not_the_-031414

No democracy, no aid






March 26, 2014 (The Seattle Times) — SOMEHOW — probably my own fault — I have wound up on Bill Gates’ list of the world’s most misguided economists. Gates singled me out by name in his annual 2014 letter to his foundation as an “aid critic” spreading harmful myths about ineffective aid programs.

I actually admire Gates for his generosity and advocacy for the fight againstglobal poverty through the Bill & Melinda Gates Foundation in Seattle. We just disagree about how to end poverty throughout the world.

Gates believes poverty will end by identifying technical solutions. My research shows that the first step is not identifying technical solutions, but ensuring poor people’s rights.

Gates concentrates his foundation’s efforts on finding the right fixes to the problems of the world’s poor, such as bed nets to prevent malarial mosquito bites or drought-tolerant varieties of corn to prevent famine. Along with official aid donors, such as USAID and the World Bank, the foundation works together with local, generally autocratic, governments on these technical solutions.

Last year, Gates cited Ethiopia in a Wall Street Journal guest column as an example, a country where he described the donors and government as setting “clear goals, choosing an approach, measuring results, and then using those measurements to continually refine our approach.”

This approach, Gates said, “helps us to deliver tools and services to everybody who will benefit.” Gates then gives credit for progress to the rulers. When the tragically high death rates of Ethiopian children fell from 2005 to 2010, Gates said this was “in large part thanks to” such a measurement-driven program by Ethiopia’s autocrat Meles Zenawi, who had ruled since 1991. Gates later said Meles’ death in August 2012 was “a great loss for Ethiopia.”

Do autocratic rulers like Meles really deserve the credit?

Gates’ technocratic approach to poverty, combining expert advice and cooperative local rulers, is a view that has appealed for decades to foundations and aid agencies. But if technical solutions to poverty are so straightforward, why had these rulers not already used them?

The technical solutions have been missing for so long in Ethiopia and other poor countries because autocrats are more motivated to stay in power than to fix the problems of poverty. Autocracy itself perpetuates poverty.

Meles violently suppressed demonstrations after rigged elections in 2005. He even manipulated donor-financed famine relief in 2010 to go only to his own ruling party’s supporters. The donors failed to investigate this abuse after its exposure by Human Rights Watch, continuing a long technocratic tradition of silence on poor people’s rights.

Rulers only reliably become benevolent when citizens can force them to be so — when citizens exert their democratic rights.

Our own history in the U.S. shows how we can protest bad government actions and reward good actions with our rights to protest and to vote. We won’t even let New Jersey Gov. Chris Christie get away with a traffic jam on a bridge.

Such democratic rights make technical fixes happen, and produce a far better long-run record onreducing poverty, disease and hunger than autocracies. We saw this first in the now-rich countries, which are often unfairly excluded from the evidence base.

Some developing countries such as Botswana had high economic growth through big increases in democratic rights after independence. Botswana’s democrats prevented famines during droughts, unlike the regular famines during droughts under Ethiopia’s autocrats.

Worldwide, the impressive number of developing countries that have shifted to democracy includes successes such as Brazil, Chile, Ghana, South Korea and Taiwan, as well as former Soviet Bloc countries such as the Czech Republic, Poland and Slovenia.

If the democratic view of development is correct, the lessons for Gates are clear: Don’t give undeserved credit and praise to autocrats. Don’t campaign for more official aid to autocrats. Redirect aid to democrats. If the democratic view is wrong, I do deserve to be on Gates’ list of the world’s most misguided economists.


Related findings:



The UK government is providing financial aid to human rights abusers in Ethiopia through funding training paramilitaries, who perpetrate summary killings, rape and torture in the impoverished African country, local media reported.

Through its foreign aid budget, the UK government provides financial support to an Ethiopian government security force known as the “special police” as part of its “peace and development programme”, which would cost up to £15 million in five years, The Guardian reported. 

The Department for International Development warned in a leaked document of the “reputational risks” of working with organizations that are “frequently cited in human rights violationallegations”, according to the report. 

The Ethiopian government’s counter-insurgency campaign in Ogaden, a troubled region largely populated by ethnic Somalis is being enforced by the 14,000-strong special police. 

This is while police forces are repeatedly accused by Human Rights Watch of serious human rights abuses. 

Claire Beston, the Amnesty International’s Ethiopia researcher, said it was highly concerning that Britain was planning to work with the paramilitary force.


The Historic Inauguration of Aannolee Oromo Martyrs’ Memorial Monument and Aannoolee Historical Museum: Siidaa Wareegamtoota Aannolee April 12, 2014

Posted by OromianEconomist in Aannolee and Calanqo, Aannolee Oromo Martyrs’ Memorial Monument, Dhaqaba Ebba, Finfinnee, Hetosa, Oromia, Oromian Voices, Oromiyaa, Oromo, Oromo Culture, Oromo Identity, Oromummaa, Qubee Afaan Oromo, Self determination, Sidama, State of Oromia, The Colonizing Structure & The Development Problems of Oromia, The Tyranny of Ethiopia.
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Photo: Lammiiwani koo bagaa itii sin gayya harma muraa anolee guyaa tokko nusii komaxaa hudaa ishii muraa!!

The Abyssinian war lord Menelik, also known as African Hitler, cut the right hands and breasts of men and women, respectively, during his conquest of Oromia and the rest of today’s  people and lands of Southern Ethiopia in 1880s. During Emperor Hailesellasie and Mengistu Hailemariam’s Dergue time the erection of Aannole memorial monument was not thinkable.  The present state of Oromia has spent over a million dollar to build the  Aanolee Oromo Martyrs’ memorial monument. Many  admirers of the genocidal Menelik have  opposed to the erection of  memorial center  but there is nothing they could do to prevent this inauguration. Aannole  observed the largest human gathering on the 6th April 2014 on the event of inauguration of the monument and the historical museum.





The Aannolee Oromo Martyrs’ Memorial Monument was unveiled in Hetosa, Arsi, Oromiyaa, on April 6, 2014 – also inaugurated was the Aannolee Cultural/Historical Museum. The Monument commemorates the Oromo martyrs whose limbs and breasts were cut off atrociously by the invading Abyssinian/Shoan Amhara army of Menelik II in 1886. Known as the harmaf harka muraa Aannolee, the Menelik’s Abyssinian/Shoan Amhara army mutilated an unknown number of Oromo men’s right hands and Oromo women’s breasts for resisting Abyssinia’s conquest of the Oromo land.

According to the recently published book by Prof. Abbas H. Gnamo, “Conquest and Resistance in the Ethiopian Empire, 1880-1974 – The Case of the Arsi Oromo,” the Aannolee Oromo Martyrdom has “become the symbol of Oromo resistance.”

Prof. Gnamo continues:

“Of all the brutalities committed by the Shoan army and its leaders against the Oromo, the worst was the Anole mutilation known as harmaf harka muraa Anole (the mutilation of hands and breasts at Anole) – a tragedy on which Ethiopian sources are silent …
… Anole is located about 25km north of Asella, an area where most battles took place and where the Arsi inflicted heavy losses on the Shoan army. Anole seemed to have been chosen to avenge Shoan losses and to teach a lesson to the Arsi who still resisted after their shattering defeat at Azule on September 6, 1886. Arsi strong men and women were assembled under the pretext of concluding peace. All the men and women present, whose exact number was unknown perhaps more than thousand people, were mutilated; their right hands and right breasts were cut off. As a further form of humiliation, fear and terror, the mutilated breasts and hands were tied around the necks of the victims who were then sent back home.”


Photo: Aanole monument inaugurated  today  to remind our new generation the massacre committed to our forefathers and mothers by #Neftegna system!!


Photo: Aanolee Martyrs Memorial Monument, Aanolee, Arsi, Oromia, Ethiopia (April 6, 2014). Respect to the innocent civilian Martyrs! Never Again and We Move On!































Posted by OromianEconomist in Aannolee and Calanqo, Colonizing Structure, Corruption, Free development vs authoritarian model, Janjaweed Style Liyu Police of Ethiopia, Nubia, Ogaden, Omo Valley, Oromian Voices, Oromiyaa, Oromo, Oromo Nation, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Oromummaa, State of Oromia, The Colonizing Structure & The Development Problems of Oromia, The Tyranny of Ethiopia, Tyranny.
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The deliberate expansion of the amorphous city they call “Addis Ababa” is politically created to divide Oromiyaa into east and west sector. It is not a master plan. It is an evil plan mastered to consummate an evil goal.

When we see the history of Abyssinian political philosophy, from which we have a written record, it is entirely based on the philosophy of depriving the Oromos from having any right to homeland. To convert Oromummaa   to Amaarummaa and ultimately to Itiyophiyawwinnet has been the policy in action up to this very day. 

What happened to those Oromos who were living in Finfinnee for centuries? Particular mention has to be made about those Tulama Oromo groups of Gullallee, Eekkaa, Galaan, Aabbuu, Jillee. The answer is very simple: They were mercilessly decimated; their villages burnt down, their pasture and arable lands confiscated and shared among the invading Manzian Nagasii families of whom the Dejazmach Mangasha Seifu and the Ras Birru families were the most notorious ones. Thereafter, the Oromo territory occupied by Matcha-Tulama was officially changed to the expanding Kingdom of Showa, a detached enclave from Gonder, Abyssinia. Finfinnee was given a new colonial name “Addis Ababa”, just like Zimbabwe was changed to Rhodesia, Harare to Salisbury. Under this excruciating condition, the conquered Matcha-Tulama region had to lose its historic significance and had to be involuntarily submitted to the colonial name Showa.



Among the major Oromo descent groups, the Matcha-Tulama group has got one of the largest populations, stretching on vast area of land in central and western Oromia. As we are able to learn from our fathers, Matcha and Tulama are Borana brothers, being Tulama angafa (first born) and Matcha qixisuu (second born son). As common to all Oromo ethno-history, the tradition that governs the social role of “angafa and qixisuu”, which begins right from the immediate family unit, has a deep genealogical meaning and social role in re-invigorating the solidarity of the nation. From the earliest time of which we have a tradition hanging down to us,

  •  Matcha-Tulama Oromo has had a supreme legislative organ known as  Chaffe.  The Chaffe legislates laws which  will eventually be adopted as  Seera Gadaa

They have a senatorial council known as “Yaa’ii Saglan Booranaa”, in which elected individuals from major clans are represented. The function of Yaa’ii Saglan Booranaa is to deliberate on issues pertaining to regional issues,  resolve inter-clan  disputes and  oversees how interests of each clan in the confederacies  are represented; how local resources are fairly shared and wisely utilised according to the law.

  • These  two northern  Boorana brothers are  historically referred to as Boorana Booroo  or Boorana Kaabaa
  • Among the known five  Oromo Odaas, Odaa Nabee and Odaa Bisil  are found in   Boorana Booroo

However, beginning from the 13th century onward, the Match-Tulama country (Boorana Booroo), adjacent to Abyssinian border, has begun to be ravaged by a group of individuals whose legendary genealogy connects them to a certain King Solomon of non-African origin. They came and settled at a place they call “Manz”.They organised themselves at this place, and started to attack neighbouring villages of Cushitic Oromo family stock of Laaloo, Geeraa and Mammaa. The attacked villages were gradually incorporated into the expanding Manz, which eventually developed to a military outpost known as Showa in the late 18th century. Hereafter, they declared themselves “Ye Negasi Zer, the root of Showa Amhara Dynasty.

After vanquishing Agaw people’s identity and sovereignty on the northern frontier, the Solomonic Negasi Dynasties of Showa intensified their attacks against the Match-Tulama of Borana and the Karrayyu of Barantu Oromos. In such turbulent situation, the rule of yeNegasi Zer entered nineteenth century era, which ushered the era of the Scramble for Africa by European imperialist powers. From Africa, it was only King Minilik of Showa (1866-1889) who was recognised as a partner and invited to attend the Berlin Imperialist Conference of 1884. In this conference, Minilik was represented by his cousin, Ras Mekonnen Tenagneworq Sahile-Sellasie (1852-1906). After completing their mission, King Minilik and the European imperialist powers made concession on border demarcation. After the border demarcation had been completed, a systematic elimination of his prominent general, Ras Goobanaa Daacci (1819-1889), was meticulously carried out.  Minilik was so confident to declare himself Emperor of Ethiopia (1889- 1913).This was the Ethiopia, the first time in the history of the region, that brutally annexed and  included Oromo, Sidama, Walaita, Kaficho, Beneshangul, Gambella, and others  to the  expanding of Abyssinia.

The years 1887-89 were the boiling point for Minilik’s declaration of being “Emperor of Ethiopia, yeItiyophiya Nuguse, nägest.  Why?

  • Because, it was the time when he exterminated the Gullallee Oromo from the marshy-hot spring and pasture land of Finfinnee and collectivised the place under a new colonial name Addis Ababa.
  • Because, it was the time when he built full confidence in himself and built his permanent palace at Dhaqaa Araaraa, a sacred hill, where the evicted Oromos peacefully used to sit together and conduct peaceful deliberation for reconciliation.
  • It was the time when he annexed three-fourth of southern peoples’ territories, including the Oromo territory, to the expanding Showan Dynasty and put under the iron-fist of his inderases(viceroys).
  • It was the time when he assured un-shivering confidence of being continued to be assisted and advised by his European colonial partners: militarily, diplomatically and technically.

Here is the question: What happened to those Oromos who were living in Finfinnee for centuries? Particular mention has to be made about those Tulama Oromo groups of Gullallee, Eekkaa, Galaan, Aabbuu, Jillee. The answer is very simple: They were mercilessly decimated; their villages burnt down, their pasture and arable lands confiscated and shared among the invading Manzian Nagasii families of whom the Dejazmach Mangasha Seifu and the Ras Birru families were the most notorious ones. Thereafter, the Oromo territory occupied by Matcha-Tulama was officially changed to the expanding Kingdom of Showa, a detached enclave from Gonder, Abyssinia. Finfinnee was given a new colonial name “Addis Ababa”, just like Zimbabwe was changed to Rhodesia, Harare to Salisbury. Under this excruciating condition, the conquered Matcha-Tulama region had to lose its historic significance and had to be involuntarily submitted to the colonial name Showa.

In addition to the former derogatory term “Galla”, imposed on the conquered Oromos as a whole, the new regional name of Showa is prefixed to the derogatory term Galla.  Hence, “ye Showa Galla” came into force as a collective insulting name in addressing the whole Oromo of Matcha-Tulama. This clearly justifies the vertical segregation policy of the conquerors for easy identification of who is who in the newly colonised territory.

Using various forms of oppressive models, Abyssinian colonial tactics and strategies have been going on violently and, now entered into the first half of the 21st century. Since the second half of the 19thcentury in particular, the oppressive models have been amassing massive firearms from European colonialist partners, enjoying diplomatic immunities and profitable political advises.

In the late 19th century, one European writer commented that, if the Abyssinians had not been armed and advised by global colonial powers of the day, notably France and Britain, late alone to defeat the ferocious Oromo forces, they could not have even dared to encroach upon the limits of Oromo borders. He wrote what he witnessed the real situation of the time as follows:

Against the Galla [Oromo] Menelik has operated with French technicians, French map-makers, French advice on the management of standing army and more French advice as to building captured provinces with permanent garrison of conscripted colonial troops. The French also armed his troops with firearms, and did much else to organize his campaigns. Menelik was at a work on these adventures as King of Shewa during John’s lifetime; adding to his revenues and conscripting the Oromo were thus conquered by the Amhara for the first time in recorded history during the last thirteen years of the nineteenth Century. Without massive European help the Galla [Oromo] would not have been conquered at all.

The writer further explained what he personally encountered during the campaign in the following unambiguous language:

A large expedition was sent as far South in Arsi as frontier of Kambata to return with100, 000 head of Cattle. The king’s army fought against tribes who have no other weapons but a lance, a knife and shield, while the Amahras always have in their army several thousand rifles, pistols and often a couple cannon.—-Captive able-bodied males and the elderly were killed. The Severity of the Zamacha [campaign] was aimed at the eradication of all resistance. Whenever the army surged forward, there was the utmost devastation. Houses were burned, crops destroyed, and people executed:”

When we see the history of Abyssinian political philosophy, from which we have a written record, it is entirely based on the philosophy of depriving the Oromos from having any right to homeland. To convert Oromummaa   to Amaarummaa and ultimately to Itiyophiyawwinnet has been the policy in action up to this very day. Even though the policy works on all Oromos indiscriminately, the one which has been exercising on the Oromos of Tulama in Finfinnee and surrounding areas has its own unique feature. Some of the unique features are embedded in the formation of “Addis Ababa” itself; as a seat of colonial headquarters with all its oppressive machineries. To have ample space for the settlers, to build army headquarters, to build churches in the name of numerous Saints of Greek and Hebrew origins, to build residences and offices for foreign embassies and missionaries, to build factories and storage houses the crucial demand is land. To fulfil these crucial demands of the customers, helpless Oromo peasants of the area have to be evicted. They have been under routine eviction and land deprivation since the seizure of Burqaa Finfinnee and the establishment of Ethiopian Imperial capital at this place.

It could be incorrect to think of the current TPLF-Arinnet Tigray regime as a detached entity from the whole system of Abyssinian colonial regimes, when we equate what they need against the survival needs of the peoples they generically conquered as “Galla and Shanqilla”. Though since 1991, the Ethiopian imperial system has been overtaken from the Showan Nagasi Dynasty by their junior Tigrean brethren, the life of the colonised Oromo people has been going down from worse to the worst.

What makes TPLF-Arinnet Tigray different from its predecessors is its total monopolisation of resources of the empire, right from the imperial palace to the bottom village levels, from the centre to the periphery. Arable and pasture lands, plain and forest lands, rivers and mining areas are totally under its predatory control. It is routinely evicting peasants from their plots, their only means of existence. They are selling to Chinese, Indians, European, Turkish, Pakistani, Arabians and other companies at the lowest price. In making this huge business, the most preferable area in the empire is Oromoland; of which the land around Finfinee holds rank first.

This politically architected scheme, in the name of investment and development, is daily evicting Oromo peasants around Finfinnee often with meagre or no compensation at all. As a consequence,

  • some of  the evicted families are migrating to cities like Finfinnee and are becoming beggars
  • Some of them are leaving the country for unknown destination and found being refugees in neighbouring countries like Kenya and Yemen.
  • Since most of them who have no any alternative, they remain on the sold land and become daily labourers, earning less than half dollar a day.
  • Farm lands that had been producing sufficient grains of various types are now turned to produce non-edible flowers and toxic chemicals that contaminate rivers and lakes.

The incumbent Ethiopian regime of TPLF-Arinnet Tigray, more than any other imperial regimes of the past, is committed to make the Oromo people an “African Gypsy”. At one time the deceased prime minister of the Empire and EPDRF leader, Meles Zenawi, refers to the Oromos, who are numerically majority ethnic group in the Empire, said, “It is easy to make them a minority”. They are practically showing us the evil mission they vowed to accomplish. When they become rich of the richest in the Empire, the Oromo peasants they are daily uprooting are becoming poor of the poorest, being reduced to beggary and often deprived of burial sites after death. This evil work, as indicated above, has given priorities to sweep off “garbage” around Finfinnee and ultimately to encompass three-fourth of the region of “Showa” as a domain of “non-garbage” dwellers.

As vividly explained above, the Oromo of Tulama, since the onset of colonisation, have begun to be collectively addressed as “ye Showa Galla”. Those who resisted the derogatory name, the eviction, and the slavery system have been inhumanly executed or hanged. Their land and livestock have been confiscated and shared among the well-armed conquering power.

When Minilik invaded the Gullalle Oromo in Finfinnee, for instance, they remarkably resisted to the last minute but finally defeated. Those who remained behind the massacre had no other option except to leave for other regions against their choice. In their new homes, they have been even treated as collaborators of the invading “Showans” by their own kinsmen, calling them “Goobanaa”.Those able-bodied Gullallee, Eekkaa, Galaan, Abbichuu youths were involuntarily conscripted to the colonial army which is typical to all colonial policies. They were forced to go for further campaign to the south, east and west commanded by Showan fitawuraris and dejazmaches

From time to time, all Abyssinian forces, changing forms of their names, swearing in the name of Ethiopian unity and inviolable sovereignty, have never turned down the initial policy of evicting and persecuting the Oromo from their ancestral araddaaAraddaa Oromoo is the embryonic stage whereOromummaa has begun to radiate from. Hence, by virtue of its original formation, now and then, it could not be integrated into the enforced Abyssinian policy of Itiyophiyawwinnet .

Since the enforced policy has shown no visible success for the past 130 years, this time, it has taken on to shoulder the last option of  “sweeping them off” from around what they call “Addis Ababa” as a priority number one. As a consequence, came into being the destruction of Oromo survival relationship with their ancestors’ plot of land. The desecration of their shrines, sacred rivers, sacred mountains and sacred trees of which the case of  Odaa and Burqaa Finfinnee, Dhakaa Araaraa and Caffee Tumaa in the vicinity of Finfinnee are quite enough to mention. TPLF’s long range missile policy of destroying Oromos’ relation to their historic araddaa is not the end. It is just the beginning extrapolated to destroy Biyyoo  Oromoo.

At this critical time, any concerned Oromo should not be oblivious of the dreadful situation going on in Oromiyaa right now; in Finfinnee and surrounding areas in particular. The deliberate expansion of the amorphous city they call “Addis Ababa” is politically architected to divide Oromiyaa into east and west sector. It is not a master plan. It is an evil plan mastered to consummate an evil goal.

At this critical time, may we believe in the “No life after death”?  Rather, may we are for the life right now? Those who are for the life right now are genuinely expected to show discernible power through tangible solidarity to our victimised families at home. Pursuant to our tradition, we have been nurtured learning the wisdom of “Dubbiin haa bultu”.  Now, we should redirect this wisdom to “Dubbiin kun hin bultu”,that we ought to swear by great confidence to move in unison against the inhuman act, endless atrocities and perpetual eviction of our families from their ancestral araddaa.  Thereof, could we recall the intrinsic wisdom of our fathers’ saying “Tokko dhuufuun namummaadha, lama dhuufuun harrummaadha?

Read @ http://ayyaantuu.com/horn-of-africa-news/oromia/the-expansion-of-the-amorphous-addis-ababa-the-endless-persecution-and-eviction-of-tulama-oromoo/

The Quest for Oromo’s Indigenous Knowledge and Institutions April 3, 2014

Posted by OromianEconomist in Aannolee and Calanqo, Abbush Zallaqaa, Afaan Publication, Africa, Ancient African Direct Democracy, Finfinnee, Free development vs authoritarian model, Gadaa System, Haile Fida, Humanity and Social Civilization, Irreecha, Kemetic Ancient African Culture, Knowledge and the Colonizing Structure., Language and Development, Oral Historian, Oromia, Oromia Satelite Radio and TV Channels, Oromian Voices, Oromiyaa, Oromo, Oromo Artists, Oromo Culture, Oromo First, Oromo Identity, Oromo Media Network, Oromo Nation, Oromo Social System, Oromo Sport, Oromummaa, Self determination, State of Oromia, The Colonizing Structure & The Development Problems of Oromia, The Oldest Living Person Known to Mankind, The Oromo Democratic system, The Oromo Governance System, The Oromo Library, The Tyranny of Ethiopia, Theory of Development, Toltu Tufa, Uncategorized, Wisdom.
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By Iddoosaa Ejjetaa, Ph.D.*


The classical definition of knowledge was given by Plato as “justified true belief.” There are many philosophical theories to explain knowledge. The online Oxford dictionaries define knowledge as a theoretical or practical understanding of a subject [online]. The same source explain knowledge that can be implicit (as with practical skill or expertise) or explicit (as with the theoretical understanding of a subject); it can be more or less formal or systematic. According to Stanley Cavell, “Knowing and Acknowledging” the “knowledge acquisition involves complex cognitive processes: perception, communication, association and reasoning; while knowledge is also said to be related to the capacity of acknowledgment in human beings.” I am not here to write the theory of knowledge, but trying to bring the human society acknowledgement and recognition for the Oromoo nation’s indigenous knowledge.

The Oromoo Gadaa System (OGS) is an indigenous knowledge reserve institution of the Oromoo nation. It is an organic system, which is self-refining every eight years (in two four-year terms) to meet the needs of the society. The OGS is a well-structured and organized indigenous knowledge reserve that encompasses social, political, economic and military institutions that operate mainly based on self-reliance principles while Oromummaa is an act of embracing these institutions and applying the indigenous knowledge to manifest an authentic Oromoo’s cultural and national identity.

The essence of scientific education is to understand Mother Nature, daachee haadha marggoo, and human experience in relation to Mother Nature. Through scientific education we can ask questions and try to investigate or do research to find out the facts and report the new knowledge about the subject. For example, who is responsible for the creation of human being, other living and non-living things as a part of the whole nature? What if I told you that the answer to the question is Mother Nature? I guess, you would not be satisfied with the answer because it leads to another subsequent philosophical questions such as who is responsible for the creation of the Mother Nature. Again, what if I told you the answer is a God? This time, probably you would be settled and agree with me. But how do you know for sure that it is a God who is responsible for the creation of nature?

I have thought deeply about these questions and tried to find the best possible answers. I would like to share the final answer with you later on if you continue the journey with me through reading and thinking about the perplexities of human life experience.

The purpose of this paper is to share my points of view with you and highlight that the Oromoo Gadaa System is the prima source of Oromo indigenous knowledge reserve that every Oromoo person should safeguard it and reclaim it as a shared-value that can be manifested through applied Oromoo knowledge and life experience, which is often called Oromummaa. Hence, the Oromoo Qubee generation are highly encouraged to embark their scientific studies and discoveries on our forefathers’ indigenous knowledge and bring it to light to show the world that our forefathers had made significant contribution to human society and civilization by creating and developing a comprehensive and complex democratic system: the Oromoo Gadaa System and its Institutions. For the qubee Oromoo generation, I would say they have a gold mining opportunity on their own backyards and they have to go for it.

Oromoo’s Indigenous Knowledge

Indigenous knowledge is local by nature. It is primarily based on social skills and production techniques. Both social skills and production techniques employ indigenous knowledge that in turn involves the process of life-long learning and teaching. The Oromoo Gadaa System provides such indigenous knowledge reserve so as to enable the new generation to learn from and teach the generations to come. For example, Oromummaa is a social skill. The Oromoo children learn social skills: respect, love, sympathy, empathy, ethics (Safuu), sharing, helping others, communications, etc from their parents and through well-organized Gadaa institutions such as the Age group (Hiriyyaa) and Qalluu.

Like every society, the Oromoo Gadaa Society had engaged in production of goods and services for long time or millenniums. They have millennium years of farming and animal husbandry experience and knowledge. The Oromoo farmers were the first people who domesticated barley as cereal crop in the region and a coffee plant and used the coffee beans in the world. This means the Oromoo farmers had possessed a primary indigenous knowledge about these crops. This indigenous knowledge reserve, however, needs a substantial effort in the field of scientific research and documentation for learning and teaching purposes by present and future Oromoo generations.

The lack of self-ruling political right in Ethiopian Empire and the decline of the Oromoo Gadaa System of Self-governance lead to the deterioration of the Indigenous knowledge and Institutions. In addition, the absence of curiosities from the Oromoo educated class for long time and self-inflicted prejudices against Oromoo indigenous knowledge had played a significant role on its underdevelopment. The educated class is the first social group who run away from their villages and turn their back to their culture and traditional ways of life. Consequently they find themselves in the garrison cities where almost everything is imitation of modernity that has no root in the local culture or traditions. Moreover, the educated elites had been played an agent role to introduce exogenous values including foreign religion, culture of conspicuous consumption and other copy-cut life styles from the West, and Middle-East world.

As I mentioned above, because of the lack of basic human right the Oromoo as a nation has no formal indigenous institutions yet. Instead, the institutions are maintained by the Oromoo Gadaa fathers and mothers who have been serving as Oromo indigenous knowledge reserve as institution. . This means the Qubee generation scientific research and discoveries are highly dependent on the existence of Gadaa Oromoo fathers and mothers (abbootii Gadaa Oromoo) and time because if they die the institutions and knowledge will die with them. For many of them, a biological time is about running out now. One day they will leave us for good. So it is responsibilities and sacred duties of this generation to secure and backup these precious indigenous “documents” that had been inherited form the previous generations.

As JF Kennedy said, the purpose of education is to advance human knowledge and dissemination of truth. However, contrary he said, the education system in Ethiopia has been harboring ignorance, distortion and denial of the truth that effectively disabled the process of learning, thinking and bringing positive changes to our society. So I suggest to the new generation regardless of their ethnic and cultural background to use the best three doses of pills/prescription for ignorance, distortion and denial of history. They are: genuine education, genuine education, and genuine education (3-GE). Through genuine education one can learn the true essence of love (jaalala), which is unselfishness, the creator, and creatures, uumaa fi uumammaa.

Generally, indigenous knowledge (IK) are the outcome of true and genuine collective human experience. It could be knowledge about culture, tradition, history, philosophy, belief system, art, farming, biodiversity, medicine, family, economic distribution, etc. The Oromoo Gadaa System is one of such collective human experience that need to be learned as universal value to human society and pass down to the next generations.

The Predicaments of Indigenous Knowledge in Ethiopia Politically speaking, Ethiopia as a nation had never been colonized and maintained its independence while all African countries had been colonized by European states. To some extent, this is true. Practically, however, the Ethiopian Empire State had been constructed and maintained by European states and continued to operate under indirect-colonialism of Anglo-American and European States. Like all African Republics or States, the Ethiopia’s government structure, military structure, religious institutions, political and social, educational, and legal systems are highly influenced mainly by Anglo-American and European institutions including British, France, Italian, Germany, American, Japan, China, etc. Consequently, indigenous knowledge had been systematically marginalized and ignored, unfairly criticized as primitive, static and simple idea by semi-literate domestic elites or agents of exogenous institutions.

These exogenous institutions such as the Orthodox Coptic Church officials (clergy/priests) and collusion of feudal neftenyaa and self-serving local balabats in Ethiopia, for instance, had played a key role in dismantling indigenous institutions, discrediting and condemning indigenous knowledge and even blessing Menelik’s genocidal and unjust war against our people and indigenous people of the south. Here one must note that the local Oromoo balabats had played a primary role in sponsoring, defending and assigning a commanding site Oromoland to the Orthodox Churches in Oromiyaa today. In addition to the neftenyaa system, these social class is accountable historically for the decline of the Oromoo Gadaa System and underdevelopment of its Institutions. Beside this, at present the decedent of these social class still maintained their loyalty to the Orthodox Church and Ethiopia’s empire state. Some individuals even have been involving in the Oromoo liberation struggle by dressing a sheep skin to saboteur the genuine aspiration of Oromians for freedom and independence. This author suspect that this very social class had contributed to the weakness of Oromia liberation camp.

The Impacts of Church Education on Indigenous knowledge

The Orthodox Coptic church jealously dominated the education system in Ethiopia. The Orthodox Coptic Church in Ethiopia had provided training in reading and writing in Ge’ez and Amarigna (Amharic) at primary school level to limited areas and people of the country. To summarize the church education in Ethiopia: elementary pupils had to learn to read, write, and recite the Dawit Medgem (Psalms of David). There are 15 sections, called negus (kings), which normally took two years to master. Next they learned to sing kum zema (church hymns), which took four years, and msaewait zema (advanced singing), which took an additional year to learn. Liturgical dancing and systrum holding required three years. Qine (poetry) and law required five years to learn. The interpretation of the Old and New Testaments, as well as the Apostles’ Creed, took four years on average, while the interpretation of the works of learned monks and priests took three years. When a student knew the psalms by heart, he had mastered the “house of reading” and was now considered an elementary school graduate. As one can see there is no a single grain of indigenous knowledge or belief system had been taught by the Orthodox Church.

The Orthodox Coptic Tewahido Church is considered by government as indigenous institution, when it is imported and imposed on native culture. Both religions Christian and Islam were imported and imposed on native population, such as the early Christianized ethnic Tigray and Amhara and then ethnic Oromoo, Sidama, and other people of the south, by few clergies and foreign religious crusaders. These institutions had replaced the indigenous belief system, institutions and knowledge over time. As a result, the majority, if not the entire population, ethnic Tigray and Amhara believe that Bible is the source of their history and culture. As one can easily understand, the people of Tigray and Amhara have lived far more years than the bible does, which is two thousand years. As people who residing in East Africa, the Tigray and Amhara people must have had indigenous culture and knowledge. What are they?

Despite the claim of three thousand years history of civilization, Ethiopians exposed to non-church education or modern education in 1920s. The ministry of education established in 1930s. Secondary schools established in 1940s, and higher education, Addis Ababa University, established in 1960s. In similar way, the modern education system had also failed in teaching and conducting research on indigenous knowledge so as to integrate it into the modern education. As a result, creativity, inventions and innovations have seen as odd culture to our society. On the contrary, receiving aid, economic migration, conspicuous consumption of imported goods including education and dependency on Western advanced societies or institutions have become a culture.

Therefore, it is up to the Habesha (Tigre and Amhara), the Oromoo and other ethnic groups of the new generation to dig deep down to find out their respective indigenous knowledge that deep rooted in their culture and traditions and pass down from one generation to other generations by their native ancestors if any and re-evaluate the existing very controversial written history, which is biased and by large based on fiction history. The cycle of self-discrimination must end by the new generation. By doing this they can find shared human values that would allow them to live in peace without disrespecting one another as good neighbors and citizens of their respective nation. So one must understand that no one would agree on imported history that was written by the followers and supporters of Christianity crusaders, war lords, kings, dictators and agents of the Western discriminatory and racist institutions of the time as shared human value and history of our respective people in our time. The time and world have changed forever.

The present suspicion, political conflicts and all forms of problems in our region will not be solved without recognizing and applying indigenous knowledge. The lasting resolutions for the problems can be achieved if every member of our society or nation adults learn and teach their younger generation good social skills, which are critical to successfully functioning society. Basic social skills enable adults and children to know what to say, how to make good choices, and how to behave in adverse situations. The extent to which young people possess good social skills can influence their adult behavior in decision making, conflict management and problem solving. Social skills are also linked to the quality of the school environment. The Church and modern education in Ethiopia, unfortunately, had been denying members of our society these good basic skills such as respect, appreciation, empathy, apology, truthfulness, positive attitude about others, etc. Instead, the system allowed social ignorance such disrespect, occupational despise, ethnic chauvinism, fear, the divine right of the kings and honor for ruling class. As a result, the Ethiopian empire has produced highly educated class like Dr. Getachew Haile without basic and good social skills; it seems that he passed through poor socialization as one can understand the meaning of his name, ‘lord of …power’, which is false-self has given to him by his parents
and trying his best to make them proud by being discourteous and rude to the Oromoo people. Dr. Getachew Haile, be nice!

The black people or African descents are subject to institutional discrimination and racism more than any other races in the world including the holy land- Israel and Saud Arabia. Do you know why? The reasons can be many, but one of the reasons is imitation of ideas. The black people are the most imitating of other societies’ idea. They did not protect and develop their own indigenous institutions (political, religious, cultural and socio-economic institutions) to shape their lifestyle and influence others. No other nations are imitating Africans’ culture, religion, lifestyles but the Africans tend to imitate others about everything that life needs. Some African or extremists trying to be more imitator and more knowledgeable about the culture, religion and ideology than the original inventor or creator of the idea. It is understandable that human being has ability to imitate and all cultures imitate ideas from original culture. The question I would like ask the readers is why the changes are in one direction only. Why African descents imitate ideas of the other culture when the other culture do not imitate the African idea or world view?

For example, black Africans including Ethiopians has been pretending as if they have better known about the Jesus of Nazareth more than the Israelis and Prophet Muhammad more than the Arabs; Marxism and Leninism or communism more than Russians; democracy more than Americans and Western societies. These blind optimists about other’s idea are cynical at the same time about their own indigenous knowledge; they are willing to abuse, jail, torture and murder their own innocent people for the authenticity of imported ideas, religious and political ideology. In the case of Ethiopia, the king Menelik II and Yohanness II – holy war and wildish conquests were a case in point. They had imitated from the history of European middle-age idea of religious crusaders and empire builders. The Abyssinian kings had been acted as proxy war lords of European colonial powers and committed incalculable atrocity against the Oromo people and other black people in East Africa. In addition, these Abyssinian kingdom were one of the worst Africa’s kingdoms who sold Africans, their own race, to British, Arabs and other European white race for the exchange of European firearms to conquer the land of other nations and subjugate the people and build the empirical institutions based on European ideas and political model. What most disgracing is when people like Dr. Getachew Haile and his like trying to keep the truth elusive and misrepresent the history of the black people and glorifying the history of the White colonial proxy war lords like Menelik II as great black king, who was cowardly cut women’s breast, mutilate men’s hand and embarrassingly sold his own black race to the European white race.

In conclusion, the quest for truth shall continue by present and future Oromo generations. The root cause for conflicts in Africa is an imported knowledge and imitation of ideas. In many cases, imitation represent a false-self or an act to hiding a true-self. Discriminatory and racist attitude against black people had been partly brought up by European’s colonial power proxy war lords in Africa such as Menelik II of Abyssinia/Ethiopia kingdom. Although most black people tend to cherish and assimilate their cultural identity into the Middle-Eastern and Western cultural identity and ways of life, the very culture of the societies they imitating have been reciprocating or holding discrimination against them based on race, stereotypes and historical disadvantages. Institutional racism still exist and there are also significant number of individuals who think that Africans have not yet acquired culture and civilization. The imitation of others’ ideas, belief system and political institutions by Africans including my fellow Oromoo has kept the racist believes alive. It is suffice to mention the 2013 incidents against African immigrants in Saud Arabia and recently in Israel. The majority of Africans believed that embracing Christianity and Islam would lead to heaven via holy land. Unfortunately, it turned out differently; they end up in hell in the holy land. So, the lasting solution would be revitalizing indigenous knowledge and institutions that demands for real efforts, courage and sacrifices. As to the Oromo’s quest for indigenous knowledge and institutions, revitalization of the Gadaa Republic of Oromia and its institutions would be the lasting solution for century old colonial extraction, subjugation and embarrassment.
* About the author: Iddoosaa Ejjetaa, Ph.D., native to Oromiyaa, Ethiopia. Independent and Naturalist Thinker; An activist and advocator for the revitalization of Authentic Oromummaa, Oromoo Indigenous knowledge and institutions, and for the formation of Biyyaa Abbaa Gadaa,Oromiyaa-The Gadaa Republic of Oromia.

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Urban centers in Oromia:The integration of indigenous Oromo towns into the Ethiopian colonial structure and the formation of garrison and non-garrison cities and towns April 3, 2014

Posted by OromianEconomist in Aannolee and Calanqo, Africa, Colonizing Structure, Finfinnee, Free development vs authoritarian model, Janjaweed Style Liyu Police of Ethiopia, Land and Water Grabs in Oromia, Nubia, Ogaden, OMN, Omo Valley, Oromia Support Group Australia, Oromian Voices, Oromiyaa, Oromo, Oromo Culture, Oromummaa, Self determination, Sidama, State of Oromia, The Colonizing Structure & The Development Problems of Oromia, The Tyranny of Ethiopia, Youth Unemployment.
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Since urban areas and cities are primarily populated by Ethiopian colonial settlers and their collaborators, they are the ones who have access to the limited public facilities such as schools and hospitals. Oromo urbanites like the rural counter parts have been exposed to  massive and absolute poverty and have been denied fundamental human rights and needs  that Ron Shiffman (1995, 6-8)  calls subsistence, protection, affection, and understanding. Most Oromos in urban and rural areas have low levels of subsistence because they lack adequate income, enough food, and livable homes. they do not have protection from disease because they are denied adequate access to health and
medical services.They do not have protection from political violence because the Ethiopian state engages in massive human rights violations and state terrorism ( Jalata 2000). Oromos have been ruled by successive authoritarian-terrorist regimes which have exploited and impoverished them by expropriating their resources. ….The Oromos have been prevented from developing autonomous institutions, organizations, culture, and language, and have been subordinated to the
institutions and organizations of the Habasha colonial settlers in their own cities, towns, and homeland.

Read more @http://works.bepress.com/cgi/viewcontent.cgi?article=1052&context=asafa_jalata

In Ethiopia 40.2% of population are undernourished and the country is one of the world’s 10 hungriest countries April 2, 2014

Posted by OromianEconomist in Aannolee and Calanqo, Africa Rising, African Poor, Agriculture, Aid to Africa, Corruption, Development, Dictatorship, Domestic Workers, Economics, Ethnic Cleansing, Free development vs authoritarian model, Janjaweed Style Liyu Police of Ethiopia, Land and Water Grabs in Oromia, Ogaden, Omo, Omo Valley, Oromo the Largest Nation of Africa. Human Rights violations and Genocide against the Oromo people in Ethiopia, Poverty, The Colonizing Structure & The Development Problems of Oromia, The Tyranny of Ethiopia.
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  • There are over 870 million people in the world who are hungry right now. I’m not talking about could use a snack before lunch hungry, not even didn’t have time for breakfast hungry, but truly, continually, hungry. Of these 870 million people, it’s been estimated by the World Food Programme that 98% live in developing countries, countries that perversely produce most of the world’s food stocks. So why is this the case?
  • In Ethiopia an alarming 40.2% of population are undernourished.The 2011 Horn of Africa drought left 4.5 million people in Ethiopia in need of emergency food assistance.  Pastoralist areas in southern and south-eastern Ethiopia were most severely affected by the drought.  At the same time, cereal markets experienced a supply shock, and food prices rose substantially, resulting in high food insecurity among poor people.  By the beginning of 2012, the overall food security situation had stabilized thanks to the start of the Meher harvest after the June-to-September rains  resulting in improved market supply — and to sustained humanitarian assistance. While the number of new arrivals in refugee camps has decreased significantly since the height of the Horn of Africa crisis, Ethiopia still continues to receive refugees from Somalia, Sudan and South Sudan. The Humanitarian Requirements Document issued by the government and humanitarian partners in September 2012 estimates that 3.76 million people require relief food assistance from August to December 2012. The total net emergency food and non-food requirement amounts to US$189,433,303. Ethiopia remains one of the world’s least developed countries, ranked 174 out of 187 in the 2011 UNDP Human Development Index.

Read more @ http://www.globalcitizen.org/Content/Content.aspx?id=d7f0ac9b-e3a3-4233-8103-0348bb35e127