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IRIN: Alarm bells are ringing for a food emergency in Ethiopia. The UN says 15 million people will need help over the coming months. The government, wary of stigma and therefore hesitant to ask for help November 19, 2015

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???????????Ethiopia in 2015, catatrphic famine, over 15 million people affected

 

HOW BAD IS THE DROUGHT IN ETHIOPIA?

IRIN  humanitarian news and Analysis

19 November 2015

Alarm bells are ringing for a food emergency in Ethiopia. The UN says 15 million people will need help over the coming months. The government, wary of stigma and therefore hesitant to ask for help, has nevertheless said more than eight million Ethiopians need food assistance. Extra imports to stem the crisis are already pegged at more than a million tonnes of grain, beyond the government’s means. Inevitably, comment and media coverage compare the current situation with 1984 – the year Ethiopia’s notorious famine hit the headlines. Reports suggest this is the worst drought in 30 years. One declares it a“code red” drought. So how bad actually is it?

The country of close to 100 million people is huge, spread over an area of more than a million square kilometres that ranges from semi-desert to swamp to mountain ranges and fertile farmland. The weather systems and agricultural patterns are diverse and complex. Even within the higher-altitude areas of the country, the most densely populated, the typical rainy seasons vary and crops are grown at different times of the year. This year, the weather has been prone to even greater variation due to the global climate phenomenon El Niño, last seen in 1997-1998.

Ethiopia produces more than 90 percent of its own food. Last year, the cereal harvest was estimated to be 23 million tonnes, but imports in recent years averaged 1.2 million tonnes – just five percent of that. So even if 2015 and 2016 are bad years (the impact of a poor harvest is felt months later as food stocks run out), the vast majority of Ethiopian people will support themselves and eat produce from their own country. But in a giant like Ethiopia, 15 percent of the population is 15 million people – more than the entire humanitarian caseload of the Syrian crisis. An extra five percent of cereals is another 1.2 million tonnes.The costs and logistics become formidable at this scale.

WEATHER

The weather is only one part of the equation in whether people go hungry. Politics, economics, the availability of seeds and fertiliser, conflict, trade and labour markets, population pressure, social habits, and a host of other factors matter too.

While the science and sociology of food security is complex and layered, international agencies working on drought and hunger-prone countries, including Ethiopia, use a scheme called the Integrated Food Security and Humanitarian Phase Classification Framework (IPC) to simplify the mass of underlying data into a five-step scale – from minimal food security pressure to famine. Some parts of northern Ethiopia are already flagged as being in “Phase 4”, one step from the worst category. More are expected to follow, unless sufficient resources can halt the slide.

Even getting a single view of one year’s weather, let alone human interaction with it, is no simple matter.

For more than 30 years, meteorologists have gathered a giant archive of satellite data for Ethiopia. US satellites, in particular METOP-AVHRR, churn out petabytes of data. Triangulating that with other sources, including ground-based measurement, farm assessments, nutrition, and price monitoring provides a rich toolkit to estimate vegetation, rainfall, soil moisture and temperature – ultimately giving an idea of food on the table.

Considering all the variables, the drought and famine watchdog FEWS NET, established in the wake of the 1984 famine, has used direct, but not alarmist, language to describe the prospects: its latest report for Ethiopia is titled “Large-scale food security emergency projected for 2016”. The UN’s Food and Agriculture Organization, meanwhile, warned: “food security conditions sharply deteriorated.”

Political sensitivity, donor pressures, logistics, media distortion, inefficiency and scepticism may yet conspire to tip more Ethiopians into “Phase 4.” Even in the best-case scenario, the financial resources will be hard to find – $270m is still needed for 2015 alone, according to UN’s emergency aid coordination body, OCHA, and needs are set to rise sharply (the US, the UK and China have pledged relatively early to the response, according to the government).

To illustrate the complexity of weather patterns in Ethiopia and attempt to demonstrate a link with El Niño, IRIN analysed 30 years of satellite imagery to provide some visual evidence of the complex and erratic picture of weather in the Horn of Africa. Read more in the following link

http://newirin.irinnews.org/dataviz/2015/11/19/how-bad-is-the-drought-in-ethiopia

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AFRICA: AGROECOLOGY CASE STUDIES OF OAKLAND INSTITUTE November 19, 2015

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???????????Study on Agroecology (OAKLAND INSTITUTE) in Africa Sweet potato harvest. Credit to Aminah Jasho, KHCP.

 

The thirty-three case studies shed light on the tremendous success of agroecological agriculture across the African continent. They demonstrate with facts and figures how an agricultural transformation respectful of the farmers and their environment can yield immense economic, social, and food security benefits while also fighting climate change and restoring soils and the environment.

What is Agroecology?


Agroecology is the application of ecological science to agriculture and agroecosystems. It encompasses a wide-variety of practices, which are coherent with key principles of environment preservation, social fairness, and economic viability. Therefore, agroecology combines parameters of sound ecological management, like minimizing the use of toxics by using on-farm renewable resources and privileging endogenous solutions to manage pests and disease, with an approach that upholds and secures farmers’ livelihoods.

 

Local Context, Long-Term Impact

While agroecology promotes low use of external inputs, it is a very knowledge-intensive system. Transmission of this knowledge, adaptation to local contexts, and appropriation by farmers and government technicians, are essential steps for farmers and communities to reap the benefits of agroecology. The case studies demonstrate how the expansion of agroecological practices will generate a rapid, fair and inclusive development, that can be sustained for future generations.

What is Democracy? Demokrasiin Maannii? November 19, 2015

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 What is Democracy?  Demokrasiin Maannii?

By Ibsaa Guutama, Gubirmans.com

What is Democracy?

By Ibsaa Guutama*      November 2015

It is doubtful if all those who exalt democracy understand it in the same way. For this reason, let us see if we can find a common ground for Oromo activists. As the son of the last Gadaa practiced in his birthplace, no one, this writer believes, will contest his Gadaademocratic heritage. But so what? What matters is only if he practices and defends it. The word democracy (demockratia), they say, came from two Greek word “demos” for people, and “kratia” for government. The words of Abraham Lincoln in modern times expresses better the Western concept of democracy, which is “a government of the people by the people for the people …” This is notwithstanding the framework in which it is practiced in different countries. From what we observe, genuine democracy is a difficult dream to be realized. Even Gadaa or Oromo democracy, which was more inclusive, was not perfect. Evaluating democracy has to start from structure and function of an organization. An organization is its setup, its kaayyoo and its members who have pledged to struggle for a common cause respecting its laws and regulations; any democratic member or leader is judged by one’s integrity, one’s commitment to the organization, priority one gives for comrades’ concerns, and respect for organizational laws and procedure, and how much one understands national and international human and technological developments.

For this writer, democracy is a way of life where all people are seen as equals irrespective of social position, education, skill, race, ethnicity, etc. All genuine democrats accept the rule of law, encourage participation of members in decision making, and do not try to silence dissenting voices. That distinguishes them from autocrats, oligarchs and totalitarians. Leadership in democracy is based on election with time limit. In certain cases, elected leaders could turn autocratic or oligarchic abandoning organizational rules and objectives that demand all-inclusive teamwork. Autocracy is a rule by an individual. Oligarchy, on the other hand, is a rule by an elite group or clique. In both systems, there are some who initially come through election, but ignoring rules and regulations that had brought them to power, they start to rule by whim. Such usurpation of power cannot be enduring, but the devastation it could cause may be realized later. That is how Hitler came to power, and we know what happened to Germany and the world; Wayyaanee is on the same course and is on its way out. Therefore, there is a lot to worry when someone starts to stray from lawful practices. He or she may get away with it once, but that does no good for the struggle and future member relations unless corrected.

The first schism in OLF was between young brothers who claimed of being more Oromo than the other instead of showing patriotism commensurate with their kaayyoo. The unexpected is, all that came later in senior years who wanted to prove who could faster find out a way to win aliens favor irrespective of own political loss. That is how diaspora Ethiopianists became vocal and daring in a never-seen way. The struggle against oppression is not advancing; individual activists leading it are not materially benefiting yet – and are not searching for a way out. If errors are pointed out, every one is fast to take a position for self-defense and viewing comrades as adversary. What is going on is difficult for a quick analysis. At present, one can smell prolusion in the activist ranks. All the agitation for liberation, all the condemnations of treachery are now forgotten with temptations from colonial masters, even to a great surprise of former pariahs.

All the spilt blood of sisters, brothers and comrades are erased from memory. Some of them are suffering from the struggle’s fatigue; there seems no stamina or honor left in them. It reminds one the two Wayyaanee men and musicians who surrendered and started to give out secrets they held to the Darg during its waning days in return for some protection and comfort. But the fanfare did not last long, the defectors and Darg had to run for their lives. Numbed Oromo politicians are also hurrying to the same end. They will surrender to leaders of the empire and their running dogs to flee again soon, now with their hosts. No one can stay mentally healthy and in peace betraying the Oromo legitimate cause.

Elections usually create bodies that are individually and collectively responsible to the electorate. For that purpose, there is a division of labor and accountability governed by rules and regulations among them. But leaders who have autocratic tendencies break those rules of procedure deceptively and take the law to their hands. In most cases, organizations have executives and a policy-making council or Parliament, which has a supreme power. All power that is not clearly mandated belongs to this council. For autocrats, this mandate is time-wasting and unnecessary. Such autocrats are prone to a third-party influence. Third parties pursuing their own interests prefer partners whose hands are not tied by democratic procedures and accountability. That is how the objective principles of democratic organizations are derailed and distorted by self-seeking individuals in cahoots with sinister interests. For example, that is how Wayyaanee ended up serving individual leaders and foreign interests instead of peoples who elected it.

Legal procedures are laid down so that each division of an entity plays as a check-and-balance on each other. The executive is mandated to implement policies based on guidelines policymakers lay down for it. Chairperson’s duty is to coordinate the work of members of the executive and act as the public face for the organization and do other duties clearly mandated to them by the higher body. That does not mean they cannot suggest new ideas, but it needs approval of their comrades. Members and other functionaries can be asked for their opinions or be informed on the state of their organization, but cannot vote on policy issues outside their competence. Such practice existed only in direct democracy, not representative one.

In representative democracies, leaders may take to the mass members or to those the issue on hand concerns to put pressure on the policymakers though they have no legal significance and do not justify circumventing legally established procedures. However noble the reason for circumventing might be it cannot outweigh abiding by the law in the long run. For instance, in OLF, a body that represents the National Kora as the supreme policymaker is the National Council. If the executive take action on matters that are under council’s jurisdiction without its authorization that does not worth a penny, and is not binding on anyone, but only holds the perpetrator accountable. All deliberations require quorum to be valid. The chairman is a member of the executive committee. Relevant decisions are made through the committee. Such is how decisions are supposed to be made by this organization that has sacrificed so much for democratic rights.

By their oath of office, elected members have committed themselves to be answerable to their constituency individually and severally. And they cannot remain neutral when organizational laws and regulations are transgressed. They ought to struggle for rectification and a redress mechanism when wrongs are done. Disloyalty to the organization and its instruments show contempt for principles it is based on and the goals it aimed at. By doing so, they are making the force behind the organization’s creation irrelevant. That would seem as if they have found a new function and a new loyalty for it. Procedures are laid down to curb authoritarian tendencies which are common to human nature and protect the organization from turning against itself. But that could remain a wish when members are not politically conscious enough, and mobs are turned against to harass them. In Gadaa tradition, elected leaders can be recalled for slight deviations. Not now. The enemy and its agents want Oromo activists to get engaged in internal bickering and schisms, as to make them not bother with the status quo in the empire. This has to be avoided and focus must be on implementation of organizational program in any way possible. The imperial status quo has to crumble whether they like it or not.

If not led by those committed to the cause, it will be naiveté to expect a strong and democratic organization. Without strong organization it will be difficult to win a war or to deliver what one promises. The major causes for weaknesses and dissensions in OLF so far, despite the great potential it could mobilize, are leaders not adhering to organizational objectives, rules and procedures and lacking dedication for the cause. Weak leaders of organizations sometimes seek for strength from external sources rather than internally. That is sure to adulterate all aspects of the organization and its struggle. OLF has a declared anti-colonial agenda. All its relations must be based on this agenda, not on refurbishing the empire state. To remain OLF, understanding current world situation, current Oromo youth demands and maintain independence of the organization is needed.

Unfortunately, devotion to the cause or original kaayyoo, consistency of outlook, unwavering commitment to Oromummaa, determination to sacrifice and valor are becoming rare commodities for many. When OLF shows some hopeful trends, there were those who stampede each other for favors; and when things are not favorable, there are those highly flexible whose conscience doesn’t scratch them a little bit, but hide under faith and region – and try to throw stone at it. On the other hand, Oromiyaa has produced some leaders who are allergic to criticisms – who give ears for alien propaganda, but deaf to members’ comments contrary to theirGadaa heritage. They generally fail to realize that dodging the truth will have always far-reaching consequences for the struggle. For this, no one has more experienced than the OLF. As a remedy, those engaged in the struggle must believe that OLF is greater than anyone of its members and no individual whim can replace it; no one has the right to silence member’s voice from expressing one’s opinion and no one should be hindered from exercising one’s rights and duties. If this is done, there could be internal harmony and there is no reason for the organization not to be strong. Strong organization can approach the world in unison and in one voice, and form alliances in accordance with its political program. But who wants a strong OLF?

A weak organization becomes only an embarrassment for the nation. As a nation with Gadaa heritage, Oromo takes democracy as a way of life where dialog is practiced rather than dictation. Inequality, discrimination, favoritism marginalization, deceit and partiality have no place in democracy. It is a system where the law is supreme over individual’s idiosyncrasies. Leaders and members must reflect democratic Gadaa values at all times in private and official lives. They have to show commitment and dedication for fulfillment of the national Kaayyoo. For a national organization, the motto should always be “Nation’s Interest First.”

The first known democratic system of the world which gave the concept for the government of the people was for equals or free men. Women, slaves and foreigners were not included. It had stayed so for centuries. Voting rights for women did not yet become universal. There is also no perfect model for democracy where people live in harmony with each other and natural environment, enjoying fruits of liberty. Unless the attitudes towards women are changed, it will be like working with one hand amputated. Women are the most important members of human society, and no less productive and resourceful than men. Denying them equal rights with men is probably the most absurd thing that humans have done.

Gadaa system may have no rival – concerning the paying attention to the marginalized, including women in relative terms. That this truth is not mentioned by historians of the world makes history of democracy incomplete. The Oromo do not fit into their classification of society as savage or barbarian. They are shy to call them not civilized like some ignoramus, because in their hearts they know that Oromo civilization precedes theirs. Gadaa is a democratic system ala Oromo that existed from time immemorial.

Oromo society is divided into five Gadaa parties and periods. Each citizen belonged to a Gadaa to which his father belonged. They are those five Gadaa that take responsibility of ruling the nation in turns. Each Gadaa stays in power only for eight years. A Gadaa grade prepares itself from childhood until the stage of Raabaa-Doorii – where it will be ready to take power from the ruling Gadaa orgogeessa Luba before it. Therefore, there is no chance for aGadaa to stay in power a day over eight years without jeopardizing the working of the system. Electing their leaders is the duty and responsibility of each Gadaa.

All male members of the Oromo society are divided into age groups or hiriyaa (peer) separated by eight years. Each hiriyaa group has a social, economic, and political role to play for eight years in aGadaa tier. Grooming for leadership starts at early age and goes own until the time of taking over political responsibility. Thus, all male members are involved in all affairs of their society from birth to death. That is what we call Gadaa democracy. Hiriyaa above 8 years of age are given the roles in aiding adults, serving as scouts, military training and fighting, and ruler ship and administration of justice. Relevant formal and informal education is given at every tear. Thus, an Oromo adult was a well versed person in all aspect of societal knowledge and duties. Now since collective formal and informal education has ceased, one has to use those who got chance to go to modern educational institutions; just like the ancients used the highly enlightened Raagaa.

Women had legal and ritual roles to play in their own right though governing is men’s duty. The Siiqqee institution depicts these roles of women in Gadaa democracy. There are political and social rituals which cannot be completed without their involvement. The Siiqqeeis a sacred stick, symbol of women power through which they find their ways through social webs, and get their human rights respected. Let alone in the ancients, even in modern Western world, women got voting rights relatively very recently. The UN adopted, “Convention of the Elimination of All Forms of Discrimination Against Women” in 1979. Even today, these rights are not recognized by all or are recognized with restrictions. Compared to those, ancient Oromo women were in a better position than them with their Siiqqee prerogatives.

For governance, there were elected legislative and executive bodies. Their functions include also the administration of justice under Gaaddisa (Shade). Though the administration of justice is not separately organized like in modern Western systems, it is said to be the most impartial and well thought. Qaalluu, which was hereditary institution, had also significant role in society. The first two are elected and filled with Luba hiriyaa group. Justice, in most cases, is said not to be left to one Gadaa generation, but mostly entrusted to the hayyuu or jaarsa, wise men of society. Every member of society is bound by law, rules and regulations of finnaa, or state. Oromo had also ethical and moral rules known as safuu. Breaking rules of safuu amounts to renouncing Oromummaa. There are few that tarnish the good Oromo tradition and defame even outstanding Oromo patriots in the name of supporting a group or an outlook. Such groups or individuals in whose name the law ofsafuu is broken by social scums have the moral obligation to officially distance themselves from such acts if they themselves believe in decency. In Gadaa, no individual or group is above the law. Breaking the law, in particular by high level leaders, could lead to uprooting. That was the way of Oromo forefathers. Thus, adherence to democracy, and respecting and causing rules ofsafuu to be respected are marks of Oromummaa.

Oromo lost such marvelous political culture and forced to live under the mercy of an alien colonial rule for more than a century. Those who were mentally liberated organized themselves into a movement defying alien domination and rejecting its laws. But the model under which they were brought up is still haunting some of them. Instead of reverting to Gadaa democratic principles, those found it easy to imitate their masters and mentors. For this reason, consensus on the national kaayyoo is affected. As a result, they are wavering between the independence courses and reducing the struggle to individual rights. That means accepting people’s rights not being more than group rights such as of clubs, associations, etc. in tune with the enemy. The enemy propagates this to oppose decolonization and the right to freedom of Oromiyaa, Southern and Nilotic peoples.

Oromo are being harassed not as individuals alone, but more so as a group for mere reason of being Oromo. That is why they see at both rights in their right perspective. Both individual rights and peoples’ rights are inseparable human rights. No one of them can be fulfilled if the other is denied. The right of Oromo as a nation is denied as not to accept their separate identity from Ethiopia. That the Oromo have different culture, language and history is difficult to be denied by anyone. Therefore, it must be understood that just having more fire power does not give anyone the right to erase the identity of the other to stick one’s own in its place. Oromo identity has survived for more than a century under dire situation, and it will survive for many more.

Peoples right, individual right, democracy and self-determination are all universally recognized (UN Charter of 26 June 1945 – Article 1.2.) – not only a plea of the colonized. See the following:

1. The subjection of peoples to alien subjugation, domination and exploitation constitutes a denial of fundamental human rights, is contrary to the Charter of the United Nations and is an impediment to the promotion of world peace and co-operation.

2. All peoples have the right to self-determination; by virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development. (UN Resolution 1514 (XV) 14 December 1960, (Article 1.1, The International Covenant on Civil and Political Rights, 1966))

The General Assembly, … Affirms the legitimacy of the struggle of peoples under colonial and alien domination recognized as being entitled to the right of self-determination to restore to themselves that right by any means at their disposal; (UN Resolution 2649, 30 November 1970)

The General Assembly reaffirms that the universal realization of the right of all peoples, including those under colonial, foreign and alien domination, to self-determination is a fundamental condition for the effective guarantee and observance of human rights and for the preservation and promotion of such rights; (UN Resolution 43/105 December 8, 1988)

It has taken the Habashaa over half a century to recognize rights of the oppressed colonial peoples by Article 39 of their constitution. They did that not because they believed in it, but to cool down Oromo furry in demanding for independence after a century of dependence. Otherwise, they had never practiced freedom and democracy even for their own people. Tigray, Tigriny and Amaaraa elites still maintain that. But they better focus on their own affairs if they want to avoid what their kin and kith say “Stretching to take down what is on the raft, she dropped what was in her armpit.”Habashaa elites are divided in opinion on how to govern the empire. The two schools are that of the Wayyaanee and that of those the Wayyaanee defeated in the battlefields. The Wayyaaneechose to declare Ethiopians and non-Ethiopian subjects of the empire as separate entities that deserve the rights to national self-determination contrary to remnants of the fallen Nafxanyaa and the Eritrean leader. They do not understand that the myth of their colonial empire is ending. Henceforth, they may reorganizeHabashaa Ethiopia, and start negotiating for good neighborliness with Oromiyaa and other colonies. Waaq willing, that will be the last stage of Habashaa Colonialism before the master distorters are all gone.

Gadaa system is among the advanced democracies of the world. Genuine democracy is a difficult dream to be realized. Even Oromo democracy which was more inclusive was not perfect. Human beings are all born equal. Differences after birth, concerning character, class, education, position, skill and other capabilities should not allow anyone to justify being more equality than the other. Thus, democracy is a way of life where all people are seen as equals. Accepting the rule of law distinguishes democrats from autocrats, oligarchs and totalitarians. True Oromo liberation movement is not breeding ground for undemocratic elements. But sometimes, there could be a glitch due to human frailty; if that happens, it should be nipped in the bud. It is only unity of the people and strong independent organization that can lead the struggle to victory and make it a reliable ally for anyone. Over and above their ritual role, it remains for Oromo women to claim full democratic rights. Together Oromo women and men shall throw away shackles of colonialism and finish modernizing the Gadaademocratic process disrupted by the enemy long ago by establishing democratic People’s Republic Oromiyaa. Oromo youth will not abandon Oromo revolution started by their elders. Independent Oromiyaa shall be realized! Gadaa democracy shall revive! Down with reactionary elements in the Oromo struggle!

* Ibsaa Guutama: Gubirmans.com

Demokrasiin Maannii?

Ibsaa Guutama irraa*     Sadaasa 2015

Kanneen demokraasii ol kaasanii ilaalanhundi, akka tokkott qayyabachuun saanii mamsiisaa dha. Kanaaf mee qabsaawota Oromoof yoo ilaalcha waloo ni arginaaf tahe haa ilaaluu. Akka ilma Gadaa naannaa saatt yeroo dhumaaf shakalameett dhaalmaa demokraasii Gadaa qabaachuu saa, barreessaa kun kan ittiin mormu jiraataa itt hin fakkaatuu. Yoo tahewoo? Kan dhimma baasu yoo ofii shakalee fi utubeen qofa. Qooqi demokraasii (demokratia) qooqota Greekii lama “demos” ummata fi “kratia” mootummaa, irraa dhufe jedhama. Jechi Abraham Lincoln “Mootummaan ummataa ummataaf ummataan …” jedhu bara si’anaa rimsama demokraasii sirriitt ifsa. Kun biyya biyyatt mikkillee inni keessatt shakaIamu utuu hin dagatinii. Waan hubannu irraa demokraasiin dhugaa abju dhugoomuun saa rakkisaa tahe. Demokraasiin Oromoo yk Gadaa kan hunda haammatullee muda hin qabnee mitii. Demokraasii madaluun kan eegalamuu qabu, dhaaba, caasaa fi jiruu jarmaa saa irratii. Jaarmaan dhaaba, miseensota kaasaa waloof qabsaawan, kaayyoo, seeraa fi dambiilee saa kabajuuf kakaa seenan dabalataa. Miseensi yk hogganni demokratawaan kan madaalamu qulqullooma keessa ofii, dudhama dhaabicha qabu, durfannoo dhimmama jaalaa kennuu, seeraa fi tartiiba dhaabaaf ulfina kennuu fi hagam guddina ilmaan namaa fi teknolojii sabaawaa fi sabgiddu akka hubateenii. Leadership in democracy is based on election with time limit. In certain cases elected leaders could turn autocratic or oligarchic abandoning organizational rules and objectives that demands all-inclusive team work.

Barreessaa kanaaf demokraasiin akkaataa jireenya hundi adda addummmaa barumsaan, ogummaa fi dandeettii biraa haa qabaatan malee, walqixummaan walliin jiraatanii. Demokraatoti dhugaa hundi seeraan bulmaata ni fudhatuu, murtii dabarsuu keessatt qooda fudhannaa miseensotaa ni jajjabeessu; akkasumas sagalee mormii ukkaamsuu hin yaalanii. Kanatu ofaangessaa, bulchiyaroo fi halleto’ataan adda isaan godha. Demokraasii keessatt hoggansii kennata yeroo murtaawee irratt hundaawaa. Alii ali hogganooti filaman dambilee fi tartiiba dhaabaa, kan hojii garee hunda hammataa gaafatu lakkisanii ofaangessaa yk bulchiyaroott of jijjiiruu dandahu. Ofaangessaan olhantummaa nama tokkotii. Gara biraan bulchiyaroon murna gurguddoo yk sadootaan gaggeeffama. Sirna lamaanuu keessatt tokko tokko jalqaba kennataan aangott dhufanuu seeraa fi qajeelfama angoott isaan fide lagatanii fedha ofiin bulchuu eegalu. Taahitaa finqilchaan dhufe akkasii hin waaruu. Badiisi sanaan gahus booda hubatama. Hitiler akka sanatt aangoo qabatee, Jarmanii fi addunyaa irraan maal akka gahe argineera; Wayyaaneenis karaa sanan walfakkii irra bu’ee sussukaa jiraa. Kanaaf nammi tokko shaakala seerawaa irraa yoo cehu kan nama yaaddesssu hedduu dha. Al tokko daguun ni dandahama, garuu qabsichaa fi hariiroo miseensaa egereef sirratu malee bayeessa hin tahu.

ABO keessatt baqaqi jalqabaa, jaalbiyyumaa kaayyoo saaniin walgituun utuu hin tahin, obbolaa safila, anatu si calaa Oromoo dha waliin jedhan gidduutt gahe. Kan hin yaadamin kanneen sana booda bara manguddummaa dhufan hedduun, kisaaraa malbulchaa ofii utuu hin hedin, eenyutu shafffisaan karaa leelloon halagaa itt argamutt baha kan jedhan tahani. Akkasittii, si’ana Badii keessatt Itophistooti haala kanaan dura hin beekamnett sagaalee olkaasanii dubbachuu fi ugga agarsiisutt kan kahani. Qabsoon cunqursaa irratt tolfamu achi hin siqne; Qabsaawoti sna gaggeessan mata mataatt bu’aa waatatta argachaa hin jirani garuu karaa keessaa bahanis yoo soqan hin mullatu. Yoo dogoggoratt qubi qabames hundi ofirraa faccisuuf ariitiin bakka qabatee, jaala hunda akka hamajaajiitt laaluutt ka’a. Waanti deemaa jiru xiinxala shaffisaaf nama rakkisa. Si’ana qondaalota qabsoo keessatt fooliin falama ciinca’aa jira. Bilisummaaf dammaqsi tahe hundi, balaaleffannaan gana irratt gaggeeffamaa ture, suduudaan yk harka lafa jalaan kolomsiisa gooftolii koloneeffatoon sadarkaa kanneen dur balaaleffatamaa turan malalchiisutt dagatamaniiru.

Dhiigi obbolaa fi jaallewwan dhagala’an rakkoo malee qaabannoo keessaa haqamaniiru. Kaan kaan bututaa qabsoon dhibamaniiruu; annisaa haatahu ulfinni keessatt hafe kan hin jirre fakkaata . Sun bara Dargii gara dhumaa namoota lamaa fi ogneesitoota harka kennatanii iccitii qaban eegumsaa fi bahsananaa tokko tokkoof dabarsanii kennan nama yaadachiisa. Garuu dhiichisi hedduu hin turree miliqoo fi Dargiin lubbuu ofiif baqa eegalanii. Malbulchesitooti Oromoo hadoodan dhuma walfakkiitt arreedaa jiru. Ammas isaanuma waliin utuu hin turiin baqatt ka’uuf hoggana empayeraa fi kittillayyoo saaniitt harka kennachuuf waga jiru. Kaasaa Oromoo seerawaa tahe ganee eenyuu fayyaa fi nagaa sammuun hin jiraatu.

Kennati yeroo hedduu qaamota abba abbaa fi waloon kan kennateef itt gaafatama qaban uuma. Sanaaf hirmaanni hojii fi itt gaafatammi seeraa fi dambileen bulan jiru. Garuu hogganootii gara abbaa humnummaatt duufan dambiilee tartiibaa sana dagaan cabsanii seera harkatt galfatu. Gara caaluu jaarmoti hojii raawwachiiftuu fi gumii aangoon hunda caaluu imaammata baasu yk Caffee qabu. Angoon taliilaan hin kennamne hundi kan gumii kanaati. abootii humnaaf kenni kun yeroo balleessaa fi hin barbaachifnee dha. Abbaa humnooti akkasii dhiibaa qaama sadaffaaf banamoo dha. Qaammi sadaffaan fedha ofii qofa hordofan miltolii harki saanii tartiiba demokraasii fi itt gaafataman hin hidhamne filatu. Akkasitti kan kan kaayyoon dhaabota demokraatawoo namoota ofjaallatoon fedhoota hamoo waliin tahaniin mucuceeffamanii fi roga dhabsiifamani. Fakkeenyaaf, akkasitt Wayyaaneen namoota isaan filan dhiisanii hogganoota abba tokkee fi fedha halagaa tajaajiluun kan raawwate. Tartiibi seerawaan kan diriirfaman murnaasi addaanjiraato tokkoo akka to’ataa fi madaalaa walgidduutt uumuufii. Humnii Shanee Hoji Raawwachiiftuuf (HR) kenname qajeelfama imaammata kan baasaniin akka sararaa masaka kennameett hojiirra olchuu dha. Dirqammi abbaadha barcumaa jiruu HR qindeessuu, akka fuula dhaabichaatt tajaajiluu fi jiruu qaama olhaanuun ifatt kennamuuf hojjechuu dha. Sana jechuun yaada haaraa hin dhihessu hin dandahu jechuuf mitii garuu walii galte jaallewwan saa gaafta jechuuf dha. Miseensoti yk qondaaloti biraa haala dhaabi isaanii irra jiru iyya’amuufii ni dandaha, garuu qabattee imaammataa dandeettii saanii ala tahett irba hin kennan. Shaakalli akkasii demokraasii suduudaa keessatt malee kan bakka bu’ootaa keessatt hin baramne.

Demokrasii bakka buhootaa keesssatt hogganootii miseensa ballaatt yk kanneen qabateen harka jiru dhimma saanii tahett kanneen imaammata baasan irratt akka dhiibbaa tolchan dhiheessuu ni dandahu taha. Garuu sun seeraan aangoo hin qabatuu yk tartiiba seeraan diriirfame irra cehuuf sababa tahuu hin dandahu. Dhimmisaa hagam barbaachisaa yoo tahellee tartiiba seera finqilchuun wanti gahuu jiraachuu hin qabu. Fakkeenyaaf ABO keessatt Kora Sabaa kan bakka bu’ee shaakalu Gumii Sabaatii. Hayyama malee hojii raawwachistuun aangoo gumii kan taheen tarkaanfii yoo fudhate gatii hin qabu, eenyuu sarmuuf dirqama hin qabu. Garuu kan sana godhetu itt gaafatama. Murtiin marii hunda aangoo qabaachuuf mijuu gaafata. Dura taa’aan/teessuun miseensa HRtii. Murtiin barbaachusu shanicha keessaan darba. Dhaaba mirgoota demokraasiif aarsaa guddaa baase kana keessatt, murtiin akkasitt fudhatamuutu hedama.

Kakaa waajjiraa fudhataniin miseensoti kennataman waliinjiroo saaniif abba abbaa fi waloon gaafataamoo akka tahan of dudhaniiru. Kanaaf yeroo seeraa fi danbileen dhaabaa irra cehaman callisanii ilaaluu hin qabanii. Daba qajeelchuu fi mala hamaan itt sirraawu argamsiisuuf qabsaawuutu irraa eegama. Dhaabaa fi dhooftuu saaf amanamummaa dhabuun tuffii akeekota inni irratt hundaawee fi itt gala inni agammateef qaban agarsiisa. Kanaan humna dhaabicha uumuu duuba turan gatii hin qabnee godhu. Sana gochuun waan jiruu fi amanamummaa haaraa arganiif fakkeessisu. Tartiibi kan diriiraniif abbaa hirrummaa fedha uumaa namaa keessa jiru hankaaksuu fi dhaabichi akka ofitt gara hin galle gochuufii. Garuu sun bakka miseensoti gahaatt ofbara malbulchaa hin qabnett tuutii itti kakaafamanii sodaachisuu waan dandahaniif hawwa duwwaa tahee hafaa. Dudhaa Gadaatt, hogganooti kennataman karaa irra mucucaacha xinnoon deebi’anii waamamuu dandahu. Amma garuu mitii. Diinnii fi keettoliin saa qabsaawoti Oromoo akka qoccolloo fi babbaqaqa keessaatt qabamanii haala empayeraa keessa jiruuf dhimma hin qabanne gochuu fedhu. Kun dhaabbatee, jaallatanis jibbanis karaa dandahamu hundaan xiyyeeffannoon sagantaa dhaabaa irratt tahuu qaba.

Yoo namoota kaasichaaf dudhaa qabaniin hin hogganamne, dhaaba jabaa fi demokraatawaa eeguun gowwummaa dha. Dhaaba jabaa malee waraana injifachuun haa tahu kan irbuu seenaniif dhiheessuun salphaa hin tahu. Hamma yoonaa, humna riphaa guddaa hiriirsu qabatuyyuu, kaasaan dadhabinaa fi gargar ta’inaa ABO keessaa, hogganooti kaayyoo, dambilee fi tartiibota dhaabaatt cichuu fi kaasichaa fi of kenna dhabuu dha. Hoogganooti dhaabaa dadhaboo tahan alii al of keessa dhiisanii jabina madda alaa irraa soqa dhaqu. Sun gara halleen dhaabichaa fi qabsoosaa xureessuu hin oolee. ABOn bu’uura farra kolonii labsate qaba. Hariiroon saa hundi bu’uura kana irratt malee empayera suphuu irratt hundaawuu hin qabu. ABO tahee hafuuf haala addunyaa si’anaa, gaafii dargaggoo Oromo qayyabachuu fi walabummaa dhaabichaa eeguu barbaachisa.

Akka carraa tahe kaasichaa yk kaayyo ganamaaf of kennuun, kan qabanitt cichuu, Oromummaaf dudhama hin daddaaqne, wareegamuuf murteeffachuu fi jannummaan, kaan kaaniif meeshaa hin argamne tahaa jiru. Yero ABOn faara abdachiisaa tokko tokko agarsiisu leelloo argachuuf kan walcaccabsan, yeroo faarri itt badu amantee fi ganda jala dhokatanii kan dhagaa itt guuruu yaalan, seexaan saanii xinnoollee isaan hin quuqne dhommoqina guddaa agarsiisan hedduu dha. Karaa biraammoo Oromiyaan hogganoota qeeqii rifachiisaa taheef; kanneen faallaa dhaalmaa Gadaa saanii alatt, halagaatt gurra yoo qeensan yaada miseensotaaf duuchatan hortee jirtii. Dhugaa jalaa miliquun yeroo hundaa hamaa hin yaadamne guddaa dhaqabsiisuu akka dandahu hubachuu dadhabu. Kana kan ilaalutt ABO caalaa muxannoo kan qabu hin jiru. Akka falaatt kanneen qabsoo keessatt qooda fudhatan ABOn miseensota saa kamuu caalaa guddaa akka tahee fi fedha abba tokkee kamu akka isa bakka buhuu hin dandeenye amanuu qabu. Eenyuu sagalee miseensotaa akka of hin ibsinett ukkaamsu akka hin qabnee fi eenyuu mirgaa fi dirqama saa akka hin shaakalle godhamuun irra hin jiru. Yoo kun tahe atommi keessaa waan jiraatuuf dhaabichi jabaa taha. Dhaabi jabaan tokkummaan addunyaatt bahe dubbachuu fi akka sagantaa dhaabatt kan fedheen walii tumsuu dandaha. Eenyutu ABO jabaa fedha?

Dhaabi dadhabaan saba ofiitii waan qaanii taha. Akka sabaa dhaalmaa Gadaa qabuutt Oromoon demokrasii akka akkaataa jireenyaa, ajaja irra, ilaa fi ilaameen dhimma itt bahamutt fudhata. Wal caalmaa, faanfana, leellifachummaa, moggeessa, sobaa fi loogiin demokraasii keessatt bakka hin qabani. Demokraasiin sirna miira abba abbaa caalaa seerri Olaanaa itt tahe. Hogganootii fi miseensonni yeroo hundaa, dhuunis qondaalamanis seexaa demokraasii Gadaa calaqisuu qabu. Fiixaan baha kaayyoo sabichaaf of kennaa fi dudhama agarsiisuu qabu. Dhaaba sabaawaa fi dhaadannoon saa “Fedhii sabaa haa dursu” kan jedhu tahuu qaba.

Sirni demokraasii addunyaa beekaman dura kan rimsammi “mootummaa ummataa” irraa madde dhiirota walqxootaa fi birmaduufii. Dubartii, garbootaa fi halagaa hin dabalatu ture. Jaarroleef akkasumatt jiraate. Irbi dubaroof ammayyuu gumeessawaa hin taane. Fakmishoon demokraasii mudaa hin qabnee kan namooti atoomaan walii fi naannaa uumaa waliin firii bilisummaan basha’anii jiraatan ammallee hin jiru. Firoomsaan kan itt gaalchan akka jara Lixaa faa jiru. Ilaalchi dubartiif jiru hin jijjiiramu taanaan akka kaan cite harka tokko qofaan hojjechuu taha. Dubaroon miseensota hawaasa ilmoo namaa keessaa hedduu barbaachisoo fi homishaawummaa fi waa maddisiisuuf dhiiraa gad hin taanee. Mirga walqxxummaa isaan dhowwachuun waan ilmaan namaa godhan keessaa kan maljecha hin qabne.

Sirni gadaa firomsaan kanneen moggeeffamaniif dubartoota dabalatee dhimmama agarsiisuutt kan ittiin dorgomu hin jiru taha. Dhugaan kun argaa dhageett addunyaan bira dabamuun seenaa demokraasii haanquu godha. Oromoon hirmaata isaan hawaasaaf akka namdiidaa fi buubaatt ilaalan keesaatt bakka itt sutan dhabu. Akka daallota tokko tokkoo qarooma hin qaban jechuufis garaa saaniitt qaroommi Oromoo kan isaaniin duraa tahuu waan beekaniinf ni qaqana’uu. Gadaan akaakuu demokraasii Oromoo bara hin qaabatamnee kaasee jiru.

Hawaasi Oromoo gogeessa Gadaa fi tiibbee shanitt hirama. Tokko tokkoon nambbiyyaa, Gadaa adda addaa, abbaan saa keessa turett miseensa. Gadaa shanantu abbaawummaa daarabeen biyya bulchuu fudhata. Gadaan tokko waggaa saddeet qofaaf aboo qabata. Hiriyaan Gadaa, ijoollummaa kaasee hanga Raabaa Doorii, sadakaa Gadaa yk gogeessa Lubaa tahitaa irra jiru irraa hamma ballii fudhachuu dandahuutt of qopheessaa deema. Kanaaf Gadaan tokko carraa angoo irra guyyaa tokkoo utuu sirnicha hin jeeqin dabarsee turuu hin qabu. Hooggana ofii filachuun dirqama fi abbaawummaa tokko tokkoon Gadaati.

Dhiirii hawaasa Oromoo keessa jiru hundi murnoota hiriyaa ganna saddeetiin gargar tahanitt hiramu. Tokko tokkoon murna hiriyaa qooda hawaasoma, diinagdee fi malbulchaa walirraa jalaan waggaa sadeet saddeetiif kan taphatu qaba. Hooggansaaf qopheessuun xinnummaan jalqabee hanga abbaawummaa malbulchaa fudhatanitt gaggeefffama. Akkasitt miseensoti hawaasaa dhiira tahan dhimma biyya saanii keessatt dhalootaa hanga du’aatt qooda fudhatu. Sana kan demokraasii Gadaa jennu. Hiriyaa waggaa saddeetii ol jiran qoodi kennamuuf gaheessota gargaaruu, akka dooyyaati tajaajilu, leenjisa lolataa fi lola irratt hirmaachuu fi bulchaa fi gaggeessa qajeeltuuti. Barumsi unkeffamanii fi hin uunkeffamin barbaachisoo tahan waggaa hundatt kennama. Kanaaf gaheessi Oromoo tokko beekumsa hawaasaa gara hundaa fi dirqamati hafee hin qabu. Amma barumsi waliigalaa unkefamaa haa tahu hin unkeffamin waan hafeef kanneen dhaabota barumsaa amayyaa argatanitt dhimma bahuun dirqii dha. Jarri durii beekota guddaa raagaanitt dhimma bahu turan. Si’ana haa yaratan malee qarooti Oromo yoo hammataman hedduu gargaaruu dandahu.

Sirna Gadaa keessatt bulchi dirqama dhiiraa haa tahu malee dubaroon mirga seeraaf hoodaa qabu turan. Demokraasii Gadaa keessatt qooda kana kan agarsiisuu dhaaba Siiqqeeti. Kan isaan malee hin taane hoodi malbulchaa fi hawaasomaa jiru turani. Siiqeen ulee ulfoo, mallattoo aangoo dubaroo kan isaan xaxaa hawaasomaa keessa bahanii mirga namoomaa saanii ittiin kabachiifatanii. Barri durii hafee si’anallee addunyaa Lixaa keessatt dubaroo kan mirga irbaa argatan firoomsatt dhihoo dha. STn” Konveenshina faanfana dubartii irratt tolfaman akaakuu kamiiyyuu balleessuu” kan tume 1979 keessa. Haralleen mirgooti kun kan guutummaatt yk dhowwa waliinbeekaman hundaan mitii. Sanneeniin yoo walitt ilaalaman dubaroon Oromoo durii humna Siiqee waliin isaan caalaa wayyaa turani.

Moo’umsaaf, seera tumoo fi hojii raawwachiiftuun filaman turani. Hojiin saanii Gaddisa jalatt gaggeessa qajeeltuus ni laala. Yoomalee akka kan jara lixaa bulchi qajeeltuu addatt ifaan hin dhaabbanne tahe kan itt yaadamee fi loogi hin qabne ture. Dhaabi dhalmaan darbu Qaallus, hawaasa keessatt bakka furtuu qaba ture. Jarri jalqabaa lamaan kennataan hiriyaa Lubaan guutamu. Qajeeltuun dhaloota Gadaa tokko qofatt utuu hin dhiifamin hayyootii fi jaroleen qooda fudhatu turani. Tokko tokkoon miseensa hawaasaaf seera, dambilee fi qajeelfamaan finnaatt buluun dirqii ture. Oromoon seera safuu qaba ture. Seera safuu cabsuun Oromummaa haaluutt lakaawama. Sababa maqaa murna tokko yk nama tokko utubuun dudhaa Oromoo gaarii tahe kan xureessuun maqaan gootota Oromoo bebbeekamoon illee utuu hin hafin balleessuutt namooti yartuun bobbahan jiru. Namooti yk murnooti isaaniif jedhamee, gatata hawaasaan seerri safuu Oromoo cabe yoo ofii danboobinatt ni amanu tahe ifaan gocha akkasii irraa of fageessuuf dirqama qabu. Gadaa keessatt abba tokkee haa tahu murni seera ol tahe hin jiru. Seera cabsuun keessaayuu qondaalota olhaanoon taanaan buqqifamuutt geessuu dandaha. Sun fala abboolii Oromoo ture. Kanaaf demookraasiitt riqachuu fi seera safuu kabajuu fi kabachiisuun mallattoo Oromummaatii.

Oromoon aadaa malbulchaa bareedaa akkasii dhabee darara bulcha kolonii halagaa jala jaarraa oliif akka jiraatu dirqisiifame. Kanneen sammuun saanii bilisoome olhaantummaa halagaa diduun wal ijaaranii sochii jalqaban.Garuu fakmishoon jalatt guddatan ammayyuu kanneen yaacccessuun jiru. Akeeka demokraatawaa Gadaatt garagaluu irra gooftolii saanii koloneeffatoo akkeesuutu itt salphataa. Kanaaf kaayyoo sabaa irratt hundi waliigaluu dandahuun ni hubama. Sana waan taheef xurree walabummaa fi qabsicha gara mirga abba tokkeett gadi buusuu gidduutt yoo daddaaqan argamu. Sana jechuun fedha diinaa afarsuun mirgi ummataa akka mirga murnootaa waldaa, garee taphaa kkf hin caallett fudhachuu jechuuf dha. Diinni kan kana hololu kolonummaa dhabsiisuun mormuu fi mirga walaboma Oromiyaa fi Ummata kibbaa fi Nayiloototaan mormuufii.

Oromoon kan hiraarfamaa jiran akka abba tokkee qofatt utuu hin tahin akka murnaatt Oromoo tahuu qofas ni dabalata. Kanaafi Oromoon mirga lachanuu roga saanii sirrii keessa galchanii kan ilaalan. Migi lachan, kanneen abba tokkee fi ummataa, mirgoota ilmoo namaa gargar bahuu hin qabne. Yoo tokko haalame kaan fiixaan bahuu hin dandahu. Mirgi sabummaa Oromoo kan haalamaa jiruuf akka Itophiyaa irraa eenyummaa adda tahe qaban fudhachuu diduufii. Akka Oromoon afaan, aadaa fi seenaa addaa qabu haaluun eenyuufuu rakkisaa dha. Kanaaf, humna abidaa caalaa qabaachuun, eenyuufuu mirgaa isa kaanii haqanii kan ofii itt maxansuu akka hin dandahamne qayyabatamuu qaba. Eenyummaan Oromoo haala hamaa jalatt jaarraa tokko caalaaf baraarameera, bara caalaa hedduufis baraarmuuf deema.

Mirgi ummataa, mirgi abba abbaa, demokraasii fi hiree ofii ofiin murteeffachuu iyyannaa koloneeffamoo qofa utuu hin tahin gumeessawaan beekameera (Chartara ST 26 Waxabajjii 1945) aangoo 1.2.) Kan itt hanan laali:

1. Ummata gadi qaba halagaa jalatt qabuun dhuunfatamuu fi bolqamuun mirga bu’uuraa ilmoo namaa haaluu of keessaa qaba, kanaaf faallaa Chartara Saboota Tokkomanii (ST) fi nagaa fi gamtaa baballisuuf gufuu dha

2. Ummatooti hundi mirga hiree ofii murteeffachuu qabu; mirgicha irraa kan ka’ee haala malbulcha saanii bilisummaan murteefatu, bilisummaanis misa diinagdee hawaasomaa fi aadaa hordofatu (UN Resolution 1514 (XV) 14 Mudde 1960, (aangoo 1.1, The International Covenant on Civil and Political Rights, 1966)

Walgahiin idilee seerawummaa qabsoo ummataa kolonummaa fi hacuuchaa halagaa jala jiranii gad jabeessaa mirga hiree murteefannaa akka qaban qabaachuu beekuun waan dandahan hundaan mirga kana deeffachuu qabu jedhe (UN Resolution 2649, 30 November 1970)

Walgahiin idilee keessa deebi’ee mirkaneessun hubatamuu mirga gumeessawaa ummatoota hundaa, kan kolonii, hacuuccaa halagaa fi alaa jala, hamma mirga hiree murteeffannaatt jiran iggitii dhimma baasu fi kabajama mirgoota ilmoo namaa baballisuun mirgoota akkasiif haala bu’uuraa barbaachisoo dha. (UN Resolution 43/105 Mudde 8, 1988)

Chartera ST mallatteessanuu Habashaan mirga cunqurfamootaa koloneeffamoo heera saanii aangoo 39 beekuuf jaarraa walakkaa caalaa itt fudhate. Sanayyuu kan godhan itt amananii utuu hin tahin aarii Oromoo jaarraa tokkoo ol duuba hirkattummaa irraa ofiin bulummaaf dhihaate qabbaneessuufii. Sanaaf malee bilisummaa fi demokraasii ummata ofiifuu shakalanii hin beekanii. Harrallee Tigraay Tigrinyii fi amaarii akkasuma isaan tolchu. Waan firooti saanii jedhan” kan qooxiin buusa jettee kan ukoo see gate” iratt yoo xiyyeeffatan isaanii wayyaa. Gurguddoon Habashaa akka itt empayericha bulchaniif yaadaa adda addaa qabu. Waabarii lamaan kan Wayyaanee fi kan kanneen Wayyaaneen dirree diliitt injifateetii. Wayyaaneen faallaa harcaatuu Nafxanyaa dabsatamtee fi hogganaa Eertiraa, Itophiyaa fi gabbaaroti see addaan jiroo tahuu saanii fi mirga hiree ofii ofiin murteeffanaa qaabaachuu saanii beeksisuu filatte. Hoodi Empayera kolonii saanii raawwataa akka jiru hin qayyabatan. Sii’achi tarii Habashaa Itopiyaa keessa deebi’anii gurmeeffachuun akka ollaa gaariitt Oromiyaa fi kolonoota biraa waliin dhofsisaaf dhihatu taha. Yoo Waaq jedhe, sun utuu kootammi waliin dhooftuu hundi hin sokkin, sadarkaa dhumaa Koloneeffannaa Habashaa taha.

Sirni gadaa dimokraasota qaraa addunyaa keessatt argama. Demokraasiin dhugaa, akka abjuu dhugoomuuf rakkisaa taheetii. Demokraasiin Oromoo kan halle haammataa tahellee mudaa hin qabnee hin turre. Ilmaan nama hundi walqixxee dhalatanii. Garaa garummaan dhaloota duuba, akka miiraa, gitaa, barumsaa, taahitaa, ogummaa fi dandeettiin biraa eenyuunuu caalmaan qaba hin jechisiisuu. Kanaaf demokraasiin mala jireenyaa hundi walqixxeett ilaalamu. Seeraan bulmaata fudhachuutu, ofaangessaa, bulchiyaroo fi halletoo’ataa waliin demokraatota adda godha. Addi bilisummaa Oromoo dhugaa, bakka eegaleen farra demokraasii itt hanqaaqamtu hin tahu. Garuu, alii al dadhabina ilmaan namaan gufannaan jiraachuu dandaha; yoo sun tahe hudhaatt kutamu qaba. Kan qabsicha injifannoon gahuu fi kalchaa amanamaa uumuun dandahamu, tokkummaa ummatichaa fi jaarmaa jabaan yoo jiraatan qofa. Qoodaa hoodaa qaban caalaa, dubaroon Oromoo mirga demokraasii guutuuf falmachuu qabu. Dubaroo fi dhiiroti Oromoo waliin fuuncaa kolonummaa ofiraa darbatanii, Republikii Ummataa Oromiyaa gad dhaabuun, bara hedduu dura yaa’a demokraasii Gadaa karaatt diinaan hankaakfameammayyeessanii xumura itt tolchu. Dargaggoon Oromoo warraaqsa Oromoo angafoota saaniin jalqabame irraa hin dheessanii. Oromiyaa walabi ni dhugoomti! Demokraasiin Gadaa ni dandamata! eegaleen duubatt harkiftuu qabsoo Oromoo keessaa haa gombifamtu!

Ulfinaa fi surraan gootota kufaniif; walabummaa, walqixxummaa fi bilisummaan kan hafaniif; nagaa fi araarri Ayyaana abboolii fi ayyoliif haa tahu.

* Ibsaa Guutama: Gubirmans.com

Finfinnee Radio: Historian Edao Boru on Ethiopian HIstory 101 November 19, 2015

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???????????Invention of Ethiopia, The Making of Dependent Colonial State in Northeast Africa By Bonnie Holcomb and sisay Ibsa