Economic and development analysis: Perspectives on economics, society, development, freedom & social justice. Leading issues in Oromo, Oromia, Africa & world affairs. Oromo News. African News. world News. Views. Formerly Oromia Quarterly
Fascist Ethiopia ‘s regime has been conducting mass killings in Awaday, Oromia. Fascist Ethiopia’s regime forces killed several Oromo children in Awaday, Oromia, 1 July 2016.
18 years old young Oromo woman Sabrina Abdalla was shot by fascist Agazi of the TPLF Ethiopia’s regime on 20 June 2016 in Chalanqo, East Hararge, Oromia. She has died at upon arrival at Harar hospital. She was shot in a small hut she uses to sell tea and coffee.
Body of Sabrina Abdalla (18 years), the 10th grade Oromo female student who was gunned down in the night of 20 June 2016 byfascist Ethiopia’s regime soldiers in Chalanqo, East Hararge, Oromia.
June 28 /29 2016: #Oromo protests in Oromia (finfinnee, Hanna Furi) as the regime engaged in destroying residential houses for land grabs.
This is not just a political slight of hand. This is downright tragic. This is simply brutal. This is an act of state terror. This is bureaucracy deployed to disrupt life and terrorize poor citizens. This is a heartless exposure of people to a miserable death on the streets in these dark rainy days. You can’t call out women and children to a meeting and yet demolish their houses in their absence. We say NO to this in the strongest possible terms! NO! to a continued infliction of unnecessary suffering to poor people! Tsegaye Ararssa.
(Nairobi) – Ethiopian security forces have killed more than 400 protesters and others, and arrested tens of thousands more during widespread protests in the Oromia region since November 2015. The Ethiopian government should urgently support a credible, independent investigation into the killings, arbitrary arrests, and other abuses.
The 61-page report. “‘Such a Brutal Crackdown’: Killings and Arrests in Response to Ethiopia’s Oromo Protests,” details the Ethiopian government’s use of excessive and unnecessary lethal force and mass arrests, mistreatment in detention, and restrictions on access to information to quash the protest movement. Human Rights Watch interviews in Ethiopia and abroad with more than 125 protesters, bystanders, and victims of abuse documented serious violations of the rights to free expression and peaceful assembly by security forces against protesters and others from the beginning of the protests in November 2015 through May 2016.
Ethiopian security forces have killed more than 400 protesters and others, and arrested tens of thousands more during widespread protests in the Oromia region since November 2015.
“Ethiopian security forces have fired on and killed hundreds of students, farmers, and other peaceful protesters with blatant disregard for human life,” said Leslie Lefkow, deputy Africa director at Human Rights Watch. “The government should immediately free those wrongfully detained, support a credible, independent investigation, and hold security force members accountable for abuses.”
Human Rights Watch found that security forces used live ammunition for crowd control repeatedly, killing one or more protesters at many of the hundreds of protests over several months. Human Rights Watch and other organizations have identified more than 300 of those killed by name and, in some cases, with photos.
Partial list of Oromos mainly students that have been killed by Ethiopian regime police, security agents, Special and armed force during peaceful demonstration of last three months (updated stand. March. 2016)
Partial list of Oromos mainly students that have been killed by Ethiopian regime police, security agents, Special and armed force during peaceful demonstration of last three months (updated stand. March. 2016)
ABC News: Right Group:Oromia: #OromoProtests: Ethiopia’s security forces carrying out serious rights abuses, killings and rapes in clashes with protesters in Oromia
Sabboonan Oromoo Barataa Tarreessaa Safaraamooraa Yunivarsiitii Mattuu keessatti Ajjeefame. Oromo national Tarreessaa Safaraa, Engineering student at Mattu University murdered by TPLF/ Ethiopian Security agents on 23rd October 2015
Ethiopian Government Paramilitary Commits Torture and Rape in Oromia
The following is a statement from the Human Rights League of the Horn of Africa (HRLHA).
HRLHA Urgent Action October 12, 2015
Harassments and intimidations through arbitrary arrests, beatings, torture and rapes were committed in Ada’a Berga district Western Showa Zone of Oromia Regional State against young Oromo nationals on September 24 and 25, 2015. More than 30 young Oromos were picked up from their homes at night by an Oromia paramilitary force. According to HRLHA informants in Ada’a Berga, the major targets of this most recent District Administration officials-sponsored violence were mostly young Oromos working in the Dangote Cement Factory and university students who were there to visit their families in the summer break. HRLHA informants from the area confirmed that this particular operation against young Oromo nationals in Ada’a Barga was led by the local government official obbo Tolera Anbasse. In this incident more than 30 young Oromos (16-25 ages) were arrested; more than 20 were severely beaten by the Oromia Paramilitary and confined in the Ada’a Barga district Police station for three days in violation of the Constitution of the Federal Democratic Republic of Ethiopia, Article 19 (3) “Persons arrested have the right to be brought before a court within 48 hours of their arrest. Such time shall not include the time reasonably required for the journey from the place of arrest to the court. On appearing before a court, they have the right to be given prompt and specific explanation of the reasons for their arrest due to the alleged crime committed”. Although it has been difficult to identify everyone by their names, HRLHA informants have confirmed that the following were among the arrestees:
All arrestees were accused of what the police referred to as “instigating the public against the government.”
When the arrestees were brought to court, one man explained to the court that he had been beaten severely in front of his family members and his wife and his sister age 16 were raped by one of the paramilitary members.
The arrestees showed their scarred backs to the court to indicate the torture inflicted on them by the Paramilitary. Even though the court released all the arrestees on bail the police refused the court order and took them to jail.
The Human Rights League of the Horn of Africa (HRLHA) expresses its deep concern over the safety and well-being of these arrested Oromo nationals and urge the Oromia Regional State Government to make sure that the bail conditions granted by the court are respected and release the arrestees unconditionally. HRLHA also urges the Oromia Regional State and the Ethiopian government to bring the torturers and rapists Ethiopian government paramilitary members to justice.
Naannawa Shagar aanaa Sululta Magaalaa Caancoo keessatti saamicha lafaa fi qotee bulaa humnaan qe’ee irraa buqqiduun daran hammaachuu irraan kan ka’e diddaan uummataa jabaate. Yeroo ammaa kana Wayyaanee fi dabballoonni ishee qotee bulaa lafa irraa buqqisuun saamicha gaggeessaa kan jirtu yoo ta’u uummanni magaala Caancoo diddaa jabaa dhageessisaa jira.
Diddaa uummataa kana dura dhaabbachuuf yeroo hedduu maqaa wal gahii jedhuun uummataa fi hojjattootta mootummaa yaamuun sossobuuf yaalaa kan turte yoo tahu walgahii isheen yaamte irratti hojjattoonni dhalootaan Oromoo tahanii fi uummanni magaalaa Caancoo diddaa jabaa waan dhageessisaniif diddaa kana dura dhaabbachuu hin dndeenye. Kana waan taheef ammas diddaa uummataa kana dhaamsuuf dabballootuma waliin saamicha gaggeessaa turan yeroodhaaf jettee mana hidhaa aanaa Sulultaa magaala Caancootti guuraa jirti.
Haaluma kanaan fakkeessidhaaf lafa saamtanii jirtu sababa jedhuu dabballootuma idhee itti gaafatamaainvestment kan tahe nama Salamoon Debebe jedhamuu fi mahandisoota magaala Caancoo nama sadi yeroodhaaf sagalee fi didaa uummataa dhaamsuuf jettee mana hidhaatti kan darbatte.
Darajjee Goobanaa, Oromo national and 3rd year student at Bule Hora University is murdered by fascist TPLF Ethiopia (Agazi) forces: Barataa Waggaa 3ffaa Yuuniversitii Bulee Horaa Kan Ta’e Sabboontichi Darajjee Goobanaa Rasaasa Poolisoota Wayyaaneen Wareegame.
Barataa Darajjee Goobanaan godina Wallaggaa Horroo Guduruu aanaa Jaardagaa Jaartee jedhamutti kan dhalatee guddate ta’uu fi amal qabeessaa fi qaroo ilma Oromoo akka ta’e barattooti Yuuniverstii Bulee Horaa dubbatu.
Peoples Most under Threat: The Oromo, Anuak, Afars & Somali (Ogaden) and other Indigenous People are Facing Genocide in Ethiopia, the Latest Annual Report Released on 18th May 2015 by Rights Group Reveals May 21, 2015
Yakka waraana mootummaan EPRDF/TPLFn uummata Oromoo fi barattoota Oromoo irratti fudhateen jiraattotii fi hojjettooti hostala Naqamtee haalaan kan gaddan yeroo ta’u Oromoonni adduunyaa irratti bakka hunda faca’anii jiran gochaa hammeenya wayyaanee kaan akka balaaleffatanii fi hirkoo baratootaaf akka ta’an Qeerroo dhaammata.
Gama biraan Haaluma kanaan walqabatee Yuunibarsiitiin Wallaggaa fi Magaalaan Neqemtee rafama guddaa keessa jirti, Mootummaan Wayyaanee lubbuu ilmaan Oromoo fi nageenya uummata Oromoof bakka tokko illee hin qabnee fi tarkaanfii gara jabinaa Oromoo irratti fudhachuun beekamu guyyaa har’aa caamsa 20/2015 immoo Magaalaa Neqemtee keessatti dabballota, fi
kaadiroota isaa waliin hiriira duula filannoo gaggeessa jira. Uummatni Oromoo magaalaa Neqemtee fi yuunibarsiitii wallaggaa humna waraanaa guddaan eegamaa jiruu, Barattootni Yuunivarsiitii Wallaggaa guyyaa hardhaa barnoota dhaabani jiru.
Armed TPLF (Agazi) forces that have camped in and occupied University of Wallagga in Naqamtee City have been engaged in terrorizing and torturing students and civilians in the city. It has been learnt that on 19th May 2015 the Agazi forces shot at and wounded 2 university students.
6 Oromo Students of Three Universities Abducted by TPLF Led Government Forces
Qeerroo Report, May 17, 2015: As the fake 2015 so called Ethiopian election approaches, the TPLF led Ethiopian government has intensified arresting, harassing, and abduction of Oromo nationals, especially Oromo students of universities and higher educational institutions. Accordingly, the following Oromo students of Adama University, Eastern Shoa zone of Oromia regional state have been abducted by the terrorist “intelligence” forces of the Ethiopian regime and their whereabouts are unknown. Read Full; Qeerroo Report, May 17 2015http://qeerroo.org/2015/05/17/6-oromo-students-of-three-universities-abducted-by-tplf-led-government-forces/
5 Oromo students from Adama University have been kidnapped by TPLF (Agazi) security forces. Kidnapping, torturing and violence against Oromo students and civilians is continued all over universities and entire Oromia. See the following table for few latest lists in Afaan Oromo.
Barataan Oromoo maqaan isaa Rabbirraa Biloo jedhamu Kiibxata Caamsaa 04, 2015 Univarsity Wallo, Kampasii Dassee keessaatti fannifamee ajjeefame. Barataan Oromoo kun barataa Health Science waggaa 1ffaa yoo tahu, barataa dadeettii fi namuusa qabeessa akka turee fi gaafa Wiixataa barumsaa isaa barachaa oolee gara naannoo sa’aa 1:00w.b. irraa eegalee akka baheen eessa buuteen isaa waan dhabameef hiriyooti isaa qaama Poolisii mooraa Univarsitichaatti gabasanis yerodhan tarkaanfiin akka hin fudhatamnee fi reeffi barataa Oromoo kanaa dirree kubbaa miillaa Universitichaa keessaatti gaafa Kiibxataa Caamasaa 04, 2015 fannifamee akka argame ibsaniiru. Yeroo reeffi barataa Oromoo kanaa argameetti qaami isaa walqixxaatee akka turee fi mallattoon biraa fuula isaa tahe afaan isaa irratti akka hin argamne hiriyooti isaa ifa godhanii jiru.Duuti barataa Rabbirraa Biloo rakkoo fi miidhaa barattoota Oromoo irraan bulchiinsi Univarsity Walloo fi mootummaan abbaa irree Wayyaanee geessisaa jiraniin kan wal-qabatee tahuu fi akkaataa du’a barataa Oromoo kanaa barattooti Oromoo Univarsity akka seeraan qoratamu bulchiinsa univaristichaa gaafatanis qaami bulichiinsa Univarsitichaa sun qormaati akkasii kan geggeeffamu Hospitaala Maqaleetti yookan immoo Hospitaal Miniliktti jechuudhaan ajjeechaan lammii Oromoo kanaa osoo seeraan hin qulqullaahin gara matii isaatti akka ergame ifa taheera. Barataan Oromoo kun bakki dhaloota isaa godina Shaggar Dhiyaa, aanaa Gindabaratti ta’uun beekameera.Mooraan Kampasii Dassee dallaa tokkollee kan hin qabne ta’uu isaa fi kana barattooti yeroo adda addaa qaama bulchiinsa Univarsitichaatti iyyatanis hawaasi nannichaayyu dalla isiniif taha jechuudhaan mooraa Univarsituchaatti dallaa ijjaaruu akka didan maddeen oduu kana ibsanii jiru.Barattooti Oromoo Univarsity Walloo yaaddoo barumsa isaanii nagaan barachuu fi wabii jireenyaa dhabuu qaban yeroo ibsan, barataan Oromoo mooraa san keessatti akka lammii lammaffaa fi yakkamaatti kan ilaalamuu fi gaaffii mirgaas tahe kan bulchiinsa Univarsity wajjin wal qabatee kamiyyuu yoo gaafatan tarkaanfiin isaan irratti fudhatamu isa dhumaa fi keessa deebii ykn ilaalcha tokko kan hin kennamneef tahuu ibsanii; gaaffii guumii aadaa fi afaan Oromoo hundeessuuf bulchiinsa Univarsitychaaf yeroo dheeraaf dhiyeessanillee hanga har’aatti deebii osoo hin argatiin jiraachuu isaa fi warreen gaaffii mirgaa akkasii dhiyeessan illee tarkaanfiin barumsa irraa hari’uu akka irratti fudhatamu akka akeekkachiifaman beekameera.
Humni Tika fi Loltuun Feederaala Wayyaanee Barattoota Oromoo Yuuniversitii Wallaggaa Hedduu Reebuu Saamaa Jira, Barattoota Afur Reebichaan Gara Malee Miidhe.
Oromo students in University Wallaggaa have been tortured and robbed their belongings by TPLF (Agazi) forces operating in the campus. Among students who have been severely attacked by Agazi are:
Abarraa Ayyalaa fi kanneen biroo maqaan hin qaqqabin dararama jiraachuun maddeen keenya gabaasan. http://qeerroo.org/2015/05/15/humni-tika-fi-loltuun-feederaala-wayyaanee-barattoota-oromoo-yuuniversitii-wallaggaa-hedduu-reebuu-saamaa-jira-barattoota-afur-reebichaan-gara-malee-miidhe/
More than 50 Oromo students arrested by Ethiopia’s tyrannic TPLF regime in Ambo, Oromia; 20 being tortured
The statement from the Human Rights League of the Horn of Africa (HRLHA):-Ethiopia: The Endless Violence against Oromo Nationals ContinuesFear of Torture | HRLHA Urgent Action For Immediate Release May 7, 2015 Harassment and intimidation through arbitrary arrests, kidnappings and disappearances have continued unabated in Ambo and the surrounding areas against Oromo youth and intellectuals since the crackdown of last year (April 2014), when more than 79 Oromos, mostly youth, were killed by members of the federal security force. According to HRLHA correspondents in Ambo, the major targets of this most recent government-sponsored violence were Ambo University and high schools Oromo students in Ambo town. In this incident, which started on April 20, 2015, more than 50 university and high school students were arrested; more than 20 were severely beaten by the security force and taken to the Ambo General Hospital for treatment. Although it has been difficult to identify everyone by their names, HRLHA correspondents have confirmed that the following were among the arrestees: Those who were badly beaten and are being hospitalized in the Ambo General Hospital: According to HRLHA reporters, the arrests were made to clear out supporters and members of the other political organizations running for the 5th General Election to be held May 24, 2015. The EPRDF, led by the late Meles Zenawi, claimed victory in the General Elections of 1995, 2000, 2005 and 2010. The TPLF/EPRDF government of Ethiopia has started a campaign of intimidation against its opponents. Extrajudicial arrests and imprisonments, particularly in the regional state of Oromia, the most populous region in the country, began late October 2014. The Human Rights League of the Horn of Africa (HRLHA) expresses its deep concern over the safety and well-being of these Oromo nationals who have been arrested without any court warrant, and are being held at police stations and unknown detention centers. The Ethiopian government has a well documented record of gross and flagrant violations of human rights, including the torturing of its own citizens, who were suspected of supporting, sympathizing with and/or being members of the opposition political organizations. There have been credible reports of physical and psychological abuses committed against individuals in Ethiopia’s official prisons and other secret detention centers. HRLHA calls upon governments of the West, all local, regional and international human rights agencies to join hands and demand the immediate halt to such extrajudicial actions against one’s own citizens, and the unconditional release of the detainees. RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its officials as swiftly as possible, written in English, Ahmaric, or your own language. The following are suggested: – Indicate your concern about citizens being tortured in different detention centers, including the infamous Ma’ikelawi Central Investigation Office; and calling for their immediate and unconditional release; – Urge the Ethiopian authorities to ensure that detainees will be treated in accordance with the regional and international standards on the treatment of prisoners, and that their whereabouts be disclosed, and – Make sure the coming May 24, 2015 election is fair and free. Read full statement from the following links: The Endless Violence against Oromo Nationals Continues, HRLHA Report, 7th May 2015
Ethiopia: Kidnapped And Disappearance of Oromo Civilians
Oromia Support Group Australia Appeal for Urgent Action: To: Committee on Enforced Disappearances and Committee against Torture Human Rights Treaties Division (HRTD) Office of the United Nations High Commissioner for Human Rights (OHCHR) Palais Wilson – 52, rue des Pâquis CH-1201 Geneva (Switzerland) Ethiopia: Kidnapped and disappearance of Oromo civilians Magarsa Mashsha And Urgessa Damana: Oromia Support Group Australia Inc. (OSGA) expresses its deep concern regarding the kidnapping a nd disappear an ce of two Oromo civilians by the Ethiopian security forces. Mr Magarsa Mashasha Ayansa was kidnapped and diapere d on April 23rd, 7pm local tim e while Urgessa Damana was on May 4th, 2015. Mr Magarsa, community health worker, a student of Ambo University is the local area resident. He was kidnapped by Ethiopian security forces from the country’s central city Fifinna (Addis Ababa) – Bole area – while he was on a trip for his personal business. In a similar situation, Mr Urgessa Damana a former Rift Valley University Student and resident of Ambo town also captured on 4th of May 2015 by Ethiopian security forces. Since then the whereabouts of theses Oromo civilians remained unknown. OSGA believes that th e Ethiopian government conduct violated the fundamental rights. The right to freedom from torture and the UN Body of Principles for the Protection of All Per sons under Any Form of Detention and Imprisonment including the UN Standard Minimum Treatment of Prisoners is entirely denied. We are concerned that this pattern will continue to worsen. We respectfully believe that the Office of the United Nations High Commissioner for Human Rights (OHCHR) – Human Rights Treaties Division (HRTD) has a duty to use its diplomatic relationships with the reciprocal expectation of protecting human rights and legitimate democratic governance. These accusations reveal serious violations of human rights and legal process, and without external accountability, many vulnerable people will suffer in the country. We, therefore, urge you to: 1. Request the Ethiopian Government to reveal the whereabouts of these two Oromo civilians and immediate and unconditional release of them including all political prisoners under their captivity. 2. Request to investigate, amongst other things, actions taken by the Ethiopian Government security forces in the state of Oromia and the suffering of Oromo civilians in hundreds of official and hidden torture chambers. 3. Raise this case with the international community and other relevant United Nation bodies. Stress the righ t to remedy, restitution, compensation, non-repetition, and punishment of the perpetrators, in line with the UN Guidelines on the right to treat. We denounce the attacks on peoples who are exercising their fundamental and democratic rights. Thanks for considering of OSGA appeal Oromia Support Group Australia Read More:- osga-appeal-for-urgent-action-on-the-disapperances-of-mr-magarsa-and-urgessa-may-8th-2015-photo-include
Oromo national Urgeessaa Dammanaa, student from Rift Valley University, kidnapped by fascist TPLF Ethiopian security forces on 4th May 2015 and his whereabouts is not known.
Oromoo Hidhuu fi Ajjeessuu Araada Kan Godhate Mootummaan Abbaa Irree Wayyaanee, Sabboonticha Oromoo Barataa Urgeessaa Daammanaa Caamsaa 4 Bara 2015 Edda Ukkaamsee Har’aa Ukkaamsee Eessa Buuteen Isaa Hin Beekamne.
Gabaasa Qeerroo Finfinnee,Caamsaa 4,2015Caamsaa 04,2015 Mootummaan Abbaa Irree EPRDF/TPLF yakka tokko malee ilmaan Oromoo sabboontota ta’an ukkamsaa jira haala kanaan guyyaa har’aa sabboonaan Qeerroo Oromoo kan ta’ee barataa Urgeessaa Dammanaa Kumsaa humnoota tikaa mootummaa EPRDF/TPLF magaalaa Finfinnee keessatti ukkanfame. Barataa Yuunivarsiitii Rift Valley kan ture, Sabboonaan Qeerroon Oromoo Urgeessaa Daammanaa yakka tokko illee utuu hin qabaatiin daa’imummaa isaa irraa eegaluun Oromummaan yakkamee manneen hidhaa biyyattii garaagaraa keessatti hidhamuun dararamaa kan ture,fi bara 2011 Mana hidhaa Maa’ikalaawwii, fi Qaalliittii Waggaa tokkoo oliif badii tokko malee hidhamee dararamaa kan turee fi yeroo garaagaratti mana hidhaa lixaa Shaggar magaalaa Amboottis hidhama kan ture yoo ta’uu, Guyyaa har’aa kanas badii tokkoo malee FDG Qeerroo Bilisummaa Oromoo gaggeessa jiru qinddeessiteetta jechuun yeroo dheeraa erga hordofamaa ture, ammas humnoota tikaa mootummaa Wayyaanee EPRDF/TPLF’n guyyaa hardhaa ukkanfamee eessa buuteen isaa hin beekamne. Sabboonaan Qeerroon barataan Oromoo kun FDG Qeerroon Bilisummaa Oromoo biyyattii keessatti qindeessee gaggeessa jiru keessa harka qabda sabaabaa jedhuun nannoo dhaloota isaa Godina Lixaa Shaggar Magaalaa Amboo kolleejjii Rifti Valley Amboo utuu barachaa jiruu yeroo sochii Warraaqsaa FDG bara darbee Ebla 2014 Qeerroon barattootni fi uummatni Oromoo sirna bittaa Wayyaanee balaaleffachuun mormii guddaa gaggeessa turanitti FDG kana qindeessuu keessa harka qabda jechuun naannoo dhaloota isaa magaalaa Amboo irraa baqachiifame ,barnoota isaas akkatti baratuu dhabuun haala baay’ee rakkisaa ta’ee keessatti gara magaalaa Dirree Dawaatti barnoota isaa itti fufuuf akkuma Koolleejjii Rift Valley Damee Dirree Dawaatti galmaa’ee barnoota eegaletti hordoffiin humnoota tikaa fi dabballoota Wayyaanee itti jabaachuun akka barnoota isaa itti fufee barachuu hin dandeenye dhorkatame akkatti baratuu dhabuun gara magaalaa Finfinneetti deebi’uun hojiilee wardiyummaa fi hojiiwwaan humnaa garaagaraa hojjechuun utuu of jiraachisuu guyyaa hardhaa humnoota tikaa mootummaa EPRDF/TPLF’n ukkanfamee eessa buuteen isaa dhabamee jira. Ilmaan Oromoo biyya abbaa isaanii keessa jiraachuu dadhabuun Mootummaan Wayyaanee diina itti ta’uun mirga namummaa fi dimookiraasii mulqamnee guyyaa irraa gara guyyaatti ilmaan Oromoo ukkaanfamaa jiraaniif dhaabbileen mirga namummaa addunyaa fi mootummootni gamtooman uummata Oromoof dirmachuu qabu, ilmaan Oromoo biyyoota garaagaraa keessa jirtan dhaabilee Idil-Addunyaa mirgoota namummaa kabachiisan hundatti akka uummata keenyaaf iyyaannu Qeerroon bilisuumma Oromoo dhaamsa dabarsa.
11 years old Oromo child from Galamsoo town, Eastern Oromia was tortured and murdered by fascist TPLF security forces. Mootumma abba irree wayyaannen muca daa’ima waggan isa 11 ta’e wajjira poolisii magaala galamsoo keessatti ati ABO dhaf basaasta haati kee eessa jirti, mal hojjetti jedhanii utuu reebanii lubbuun isa darbite.Source: Social networks, 4 May 2015.
Ogeessa Fayyaa fi Barataa Yuuniverstii Amboo Kan Ta’e Sabboonaa Magarsaa Mashashaa Ayyaanaa Humnoota Tika Wayyaaneen Ukkaamfame.
The Ethiopian Government is Responsible for the Inhuman Treatments against Ethiopian Refugees and Asylum Seekers around the World
HRLHA Press Release
25th April 2015
The Human Rights League of the Horn of Africa has been greatly saddened by the cold-blooded killing of 30 Christian Ethiopian refugees and asylum seekers in the past week in Libya by a group called Islamic State in Iraq and Syria/ ISIS. The HRLHA also highly concerned about thousands of Ethiopian refugees and asylum seekers living in different parts of Yemen were victimized due to the political crises in Yemen and hundreds have suffered in South Africa because of the unprecedented actions taken by a gang opposing refugees and asylum seekers in the country. The suppressive policy of the EPRDF/TPLF government has forced millions of Ethiopians to flee their country in the past twenty-four years. The mass influx of Ethiopian citizens into neighboring countries every year has been due to the EPRDF/TPLF policy of denying its citizens their socioeconomic and political rights. They have also fled out of fear of political persecution and detention. It has been repeatedly reported by human rights organizations, humanitarian and other non – governmental organizations that Ethiopia is producing a large number of refugees, estimated at over two hundred fifty thousand every year.
The HRLHA calls upon the Ethiopian government to unconditionally release the detained citizens and allow those who have been injured during the clash with police to get medical treatment.In connection with the incident that took place in Libya, on April 22, 2015 tens of thousands of Ethiopians marched on government- organized rallies against the killing of Ethiopian Christians in Libya. However, with the demonstrators’ angry expressions were directed at the authorities, the police used tear gas against them and hundreds of people were beaten on the street and arrested. On the 23rd and 24th of April 2015 others were picked up from their homes and taken to unknown destinations according to the HRLHA reporter in Addis Ababa.
Recommendations:
The Ethiopian government must stop political suppression in the country and respect the human rights treaties it signed and ratified
The Ethiopian Government must provide the necessary lifesaving help to those Ethiopians stuck in crises in the asylum countries of Yemen, South Africa and others.
The EPRDF/TPLF government must release journalists, opposition political party members, and others held in Ethiopian prisons and respect their right to exercise their basic and fundamental rights enshrined in the constitution of Ethiopia and international standard of human rights instruments.
Ethiopia: Police must stop the use of excessive force against demonstrators
April 27, 2015
PUBLIC STATEMENT April 22, 2015 AI Index: AFR 25/1515/2015Amnesty International calls on the Ethiopian authorities to ensure that police refrain from excessive use of force in policing demonstrations, after police violently dispersed mass protests in Addis Ababa yesterday. The Ethiopian authorities must respect the rights of demonstrators to exercise their rights to freedom of expression and of peaceful assembly.Video footage and photographs posted online show police beating protestors who appear to be offering no resistance, and tear gas being used against the crowd. A journalist in Addis Ababa told Amnesty International that 48 people had been seriously injured and admitted to different hospitals, and that many others sustained minor injuries. Two photos show wounded people being treated at hospital. Hundreds of others are reported to have been arrested.The protests started on Tuesday following circulation of a video showing the killing of around 30 people believed to be Ethiopians by the armed group ISIS in Libya. Two of the named victims have been identified as coming from Cherkos, Addis Ababa. Hundreds of relatives and friends were gathered outside their family homes before spilling on to the streets towards Meskel Square. Many protestors in the photographs and video footages posted online are shown holding pictures of the two men.Protests resumed on Wednesday morning, with thousands gathering in Meskel Square where a mass rally had been organized as part of the official three days of mourning announced by the government. Around 100,000 people took part in the demonstrations, which were initially targeted against the killings by ISIS, but later turned into anger towards the government, including its inability to protect Ethiopian citizens and more general calls for political reform. According to reports the police began to disperse the gathered crowd by force after some demonstrators shouted slogans during the rally, and as the situation escalated there were clashes between protesters and police.In a statement on Wednesday evening, Communications Minister Redwan Hussein accused the opposition Semayawi (Blue) Party of trying to manipulate the demonstrations for their own political interests and of inciting the public to violence, which the party has denied. The minister said that seven police officers had been injured and hospitalized, but made no mention of injuries or arrests among the protestors. Eight members of the Semayawi Party were arrested, including three candidates in the upcoming general elections on 24 May 2015. They are Woyneshet Molla, Tena Tayewu, Ermias Siyum, Daniel Tesfaye, Tewodros Assefa, Eskinder Tilahun, Mastewal Fekadu and Yidnekachewu Addis. At least one other party member was hospitalized after beaten on the head by police.The Ethiopian authorities have an obligation to facilitate people’s exercise of their right to freedom of expression and of peaceful assembly. If there is a legitimate reason for which it is necessary to disperse an assembly, police must avoid the use of force where at all possible or, where that is not practicable, must restrict any such force to the minimum necessary. Law enforcement officials may use force only when strictly necessary and to the extent required for the performance of their duty.The authorities in Ethiopia must ensure that there is an effective and impartial investigation into the use of force by police against protestors during the demonstrations and ensure that any police found to have used unnecessary or excessive force are subject to disciplinary and criminal sanctions as appropriate. Arbitrary or abusive use of force should be prosecuted as a criminal offence.Amnesty International urges the Ethiopian authorities to ensure that in policing demonstrations in the future, the police comply with international law and standards on the use of force by law enforcement officials. With general elections a month away on 24 May, the Ethiopian authorities should commit to facilitating the right of protestors to freedom of expression and peaceful assembly.
This is part and parcel of the TPLF Ethiopian government’s ongoing genocidal crimes against Oromo people. Kurnasoo Abdulmaalik Yuunis (in picture) is Oromo national residing in Eastern Oromia, Dire Dawa city. He was attacked and severely beaten on 28 March 2015 by TPLF (Woyane) killing forces in the area while he visited the police station to search for the whereabouts of his kidnapped brother and close friends.
Oromo: HRLHA Plea for Release of Detained Peaceful Protestors
February 8, 2015 By Stefania Butoi Varga, Human Rights Brief, Center for Human Rights & Humanitarian Law*
From March to April 2014, members of Ethiopia’s largest ethnic group, the Oromo, engaged in peaceful protests in opposition to the Ethiopian government’s implementation of the “Integrated Regional Development Plan” (Master Plan). The Oromo believe that the Master Plan violates Articles 39 and 47 in the Ethiopian Constitution, by altering administrative boundaries around the city of Addis Ababa, the Oromia State’s and the federal government’s capital. The Oromo fear they will be excluded from the development plans and that this will lead to the expropriation of their farmlands. In response to these protests, the Ethiopian government has detained or imprisoned thousands of Oromo nationals. In a January 2005 appeal, the Human Rights League of the Hornof Africa (HRLHA) claimed that the Ethiopian government is breaching the State’s Constitution and several international treaties by depriving the Oromo prisoners of their liberty. Amnesty International reports that some protestors have also been victims of “enforced disappearance, repeated torture, and unlawful state killings as part of the government’s incessant attempts to crush dissent.” Under the Ethiopian Constitution, citizens possess the rights to liberty and due process, including the right not to be illegally detained. Article 17 forbids deprivation of liberty, arrest, or detention, except in accordance with the law. Further, Article 19 provides that a person has the right to be arraigned within forty-eight hours of his or her arrest. However, according to the HRLHA, a group of at least twenty-six Oromo prisoners were illegally detained for over ninety-nine days following the protests. The HRHLA claims that these detentions were illegal because the prisoners were arrested without warrants, and because they did not appear before a judge within forty-eight hours of their arrest. The Ethiopian authorities’ actions also disregard the United Nations International Covenant on Civil and Political Rights (ICCPR), which requires that no one be subject to arbitrary arrest, and that those arrested be promptly brought before a judge. Ethiopia signed and ratified the ICCPR in 1993, and is thus bound to uphold the treaty. Additionally, the Ethiopian Constitution deems torture and unusual punishment illegal and inhumane. According to Article 18, every citizen has the right not to be exposed to cruel, inhuman, or degrading behavior. Amnesty International reports that certain non-violent Oromo protestors suffered exactly this treatment, including a teacher who was stabbed in the eye with a bayonet for refusing to teach government propaganda to his students, and a young girl who had hot coals poured onto her stomach because her torturers believed her father was a political dissident. Amnesty International further recounts other instances of prisoners being tortured through electric shock, burnings, and rape. If these reports are an accurate account of the government’s actions, the Ethiopian authorities are not only acting contrary to their constitution, but also contrary to the United Nations Convention Against Torture (CAT). According to Article 2 of the CAT, a State Member must actively prevent torture in its territory, without exception. In addition, an order from a high public authority cannot be used as justification if torture is indeed used. Ethiopia ratified the CAT in 1994, and is thus obligated to uphold and protect its principles. The HRLHA pleads that the Ethiopian government release imprisoned Oromo protesters. This would ensure that the intrinsic human rights of the Oromo people, guaranteed by the Ethiopian Constitution and several international treaties ratified by Ethiopia would finally be upheld. Furthermore, it would restore peace to and diminish the fear among other Oromo people who have abandoned their normal routines in the wake of government pressure, and have fled Ethiopia or have gone into hiding. *The Human Rights Brief is a student-run publication at American University Washington College of Law (WCL). Founded in 1994 as a publication of the school’s Center for Human Rights and Humanitarian Law, the publication has approximately 4,000 subscribers in over 130 countries.
Ethiopia:- TPLF’s Leaders Arrogance and Contempt – Inviting Further Bloodshed and Loss of Lives – HRLHA Statement
The following is a statement from the Human Rights League of the Horn of Africa (HRLHA). ———————- February 23, 2015 Since the downfall of the military government of Ethiopia in 1991, the political and socioeconomic lives of the country have totally been controlled by the Tigray People’s Liberation Front/TPLF leaders and business institutions. As soon as the TPLF controlled Addis Ababa, the capital city, in 1991, the first step it took was to create People’s Democratic Organizations (PDOs) in the name of different nations and nationalities in the country. With the help of these PDOs, the TPLF managed to control the whole country in a short period of time from corner to corner. The next step that the TPLF took was to weaken and/or eliminate all independent opposition political organizations existing in the country, including those with whom it formed the Ethiopian Transitional Government in 1991. Just to pretend that it was democratizing the country, the TPLF signed seven international human rights documents from 1991 to 2014. These include the “Convention Against Torture and Other Cruel Inhuman or Degrading Treatment or Punishment”. Despite this, it is known that the TPLF has tortured many of its own citizens ever since it assumed power, and has continued to the present day. The TPLF Government adopted a new constitution in 1995; and, based on this Constitution, it formed new federal states. The new Ethiopian Constitution is full of spurious democratic sentiments and human rights terms meant to inspire the people of Ethiopia and the world community. The TPLF’s pretentious promise to march towards democracy enabled it to receive praises from people inside and outside, including donor countries and organizations. The TPLF government managed somehow to maintain a façade of credibility with western governments, including those of U.S.A. and the UK. In reality, the TPLF security forces were engaged in intensive killings, abductions, disappearances of a large number of Oromo, Ogaden, Sidama peoples and others whom the TPLF suspected of being members, supporters or sympathizers of the Oromo Liberation Front (OLF), Ogadenian National Liberation Front (ONLF), and Sidama People’s Liberation Front (SPLF). TPLF – from high officials down to ordinary level cadres in the various regional states – engaged in enriching themselves and their family members by looting and embezzling public wealth and properties; raping young women in the occupied areas of the nations and nationalities in Ethiopia; and committing many other forms of corruptions. After securing enough wealth for themselves, the TPLF government officials, cadres and members declared, in 2004, an investment policy that resulted in the eviction of indigenous peoples from their lands and all types of livelihoods. Since 2006, thousands of Oromo, Gambela, and Benishangul nationals and others have been forcefully evicted from their lands without consultation or compensation. Those who attempted to oppose or resist were murdered and/or jailed by the TPLF1. The TPLF government then cheaply leased their lands, for terms as long as 50 years, to international investors and wealthy Middle East and Asian countries, including Saudi Arabia2. The TPLF government has done all this against its own Constitution, particularly article 40 (3)3, which states that “The right to ownership of rural and urban land, as well as of all natural resources, is exclusively vested in the State and in the peoples of Ethiopia. Land is a common property of the Nations, Nationalities and Peoples of Ethiopia and shall not be subject to sale or to other means of exchange”. These acts were also against the Universal Declaration of Human Rights, Article 17 (1 & 2)4, which says, “1. Everyone has the right to own property alone as well as in association with others. 2. No one shall be arbitrarily deprived of his property.” In order to facilitate further corruption and embezzlement, the money paid for the leases as long as 50 years were received in cash. For example, the Indian agro investor Karaturi explained to a Guardian newspaper’s reporter that the TPLF government officials asked him to pay in cash in order to get the land, which he called “green gold”5. These gross human rights violations by the TPLF leaders against the Oromos, Gambelas, and Benishanguls have been condemned by many civic organizations, including Amnesty International, the Human Rights Watch, the Human Rights League of the Horn of Africa, the Oakland Institute and others. The giving away of Oromo land in the name of investment also includes Addis Ababa, the capital city situated at the center of Oromia Regional State. 30,000 Oromos were evicted by the TPLF/EPRDF Government from their lands and livelihoods in the areas around the Capital City and suburbs, and their lands were given to the TPLF officials, members and loyal cadres over the past 24 years. In order to grab more lands around Addis Abba, the TPLF government prepared a plan called “the Addis Ababa Integrated Master Plan,” a plan that aimed at annexing about 36 towns and surrounding villages into Addis Ababa. This Master Plan was first challenged by the Oromo People’s Democracy Organization/OPDO in March 2014. The challenge was first supported by Oromo students in different universities, colleges and high schools in Oromia, and then spread to Oromo farmers, Oromo intellectuals in all corners of Oromia Regional State and to Oromo nationals living in different parts of the world. The Oromo nationals staged peaceful protests all over Oromia Regional State. In connection with this Addis Ababa Integrated Master Plan, which had the risk of evicting more than two million farmers from around the capital city, about seventy Oromo students from among the peaceful protestors were brutalized by the special TPLF Agizi snipers and more than five thousand Oromos from all walks of life were taken to prisons in different parts of Oromia Regional State. The inhuman military actions and crackdowns by the TPLF government against peaceful protestors were condemned by different international media, such as the BBC6, human rights organizations, such as Amnesty International and the HRLHA7. The government admitted that it killed nine of them8. The unrest that started in central Oromia suddenly escalated to such a high level that the TPLF leaders suspended the expansion plan for a while. However, recently, without the slightest regret and sense of remorse over the massacres committed against peaceful protestors of Oromo Nationals by his government in May and April 2014, the TPLF’s co-founder, top official and the current Prime Minister’s (Hailemariam Dessalegn’s) special advisor, Mr. Abay Tsehaye, vowed in public that anyone who attempts to oppose the implementation of the so-called Addis Ababa Master Plan would be dealt with harshly. In his speech, he confirmed that the TPLF government is determined to continue with the master plan, no matter what happened in the past or what may come in the future. In a manner that Abay Tsehaye was reiterating that the annexations of towns and cities in central Oromia into the capital Addis Ababa will go ahead as planned regardless of the absence of consultations and consent of the local people and/or the officials of the targeted towns and cities. Besides displaying his extreme arrogance and contempt for the Oromo Nation, Mr. Abay Tsehaye’s speech was in direct breach of constitutional provisions of both federal and regional states. The Human Rights League of the Horn of Africa (HRLHA) would like to express its deep concern that this TPLFs leader’s speech not only encourages violence against the country’s own citizens, but also invites further bloodshed and losses of lives; it leaves no room at all for dialogue, consultation and consent – norms which are at the core of a genuine democracy. This is still happening despite the killing of more than seventy Oromo youth and the arrest and incarceration of thousands of others as a result of violent and deadly responses by armed forces of the TPLF and the government to peaceful demonstrators in May and April 2014. Conclusion: The HRLHA believes that the gross human rights violations committed by the TPLF government in the past 24 years against Oromo, Ogaden, Gambela, Sidama and others were pre-planned and intentional all the times that they have happened. The TPLF killed, tortured, and kidnapped and disappeared thousands of Oromo nationals, Ogaden and other nationals simply because of their resources and ethnic backgrounds. The recent research conducted by Amnesty International under the title “Because I am Oromo”: SWEEPING REPRESSION IN THE OROMIA REGION OF ETHIOPIA’9 confirms that peoples in Ethiopia who belong to other ethnic groups have been the victims of the TPLF. The TPLF inhuman actions against the citizens are clearly a genocide, a crime against humanity10 and an ethnic cleansing, which breach domestic and international laws, and all international treaties the government of Ethiopia signed and ratified. The Human Rights League of the Horn of Africa wants to hold the TPLF government accountable, as a group and as individuals, for the crimes they have committed and are committing against Oromos and others. The HRLHA calls on all human rights families, non-governmental civic organizations, HRLHA members, supporters and sympathizers to stand beside the HRLHA and provide moral, professional and financial help to bring the dictatorial TPLF government and officials to international justice. ——————- * The HRLHA is a non-political organization which attempts to challenge abuses of human rights of the people of various nations and nationalities in the Horn of Africa. It works to defend fundamental human rights including freedoms of thought, expression, movement and association. It also works on raising the awareness of individuals about their own basic human rights and those of others. It encourages respect for laws and due process. It promotes the growth and development of free and vigorous civil societies. ——————- We Fight for Human Rights! HRLHA Head Office February 23, 2015 ——————- 1. Genocide Watch, http://www.genocidewatch.org/ethiopia.html; The Oakland Institute, Engineering Ethnic Conflict,http://www.oaklandinstitute.org/sites/oaklandinstitute.org/files/Report_EngineeringEthnicConflict.pdf 2. Saudi Company Leases Ethiopian Land for Rice Export, http://www.pri.org/stories/2011-12-27/saudi-company-leases-ethiopian-land-rice-export 3. Proclamation No. 1/1995 Proclamation of the Constitution of the Federal Democratic Republic of Ethiopiahttp://www1.umn.edu/humanrts/research/Proclamation%20no.1-1995.pdf 4. UDHR, http://www.un.org/en/documents/udhr/ 6. Ethiopia protest: Ambo students killed in Oromia state; BBC; http://www.bbc.com/news/world-africa-27251331 7. Ambo Under Siege; HRLHA; http://www.humanrightsleague.org/?p=14287; and Region-Wide, Heavy-Handed Crackdown on Peaceful Protesters; HRLHA; Http://Www.Humanrightsleague.Org/?P=14668 8. BBC TV Reported 9. Ethiopia: ‘Because I Am Oromo’: Sweeping Repression In The Oromia Region Of Ethiopia,https://www.amnesty.org/En/documents/Afr25/006/2014/En/ 10. Rome Statute of the International Criminal Court, Articles 6&7, http://www.ohchr.org/EN/ProfessionalInterest/Pages/InternationalCriminalCourt.aspx
http://gadaa.com/oduu/26561/2015/02/24/ethiopia-tplfs-leaders-arrogance-and-contempt-inviting-further-bloodshed-and-loss-of-lives-hrlha-statement/ Oromo Political Prisoners The young man whose photo you see below is Nimona Chali. He was the Chairman of Gumii Aaadaaf Afaan Oromo (GAAO) and a second year engineering student at Haromaya University. He was arrested from the university campus right after #OromoProtests started last year and he is being kept incommunicado in a dark room at the notorious Ma’ikelawi prison. He has not been charged with any crime nine months after his arrest. Nimona Chali had spent three years as a political prisoner prior to going to Haromaya University. He was born and raised in Ambo, a city known for its proud tradition of resistance against tyranny of Ethiopia.
Two Oromo Farmers in Salale Brutally Murdered; Their Bodies Dragged and Put on Pubic Display for Resisting Oppression Against Tigrean Habesha Rulers [Viewer Discretion Advised: Graphic Photo]
January 6, 2015 Since the March-April 2014 crackdowns against the peaceful Oromo protesters who have protested against the Ethiopian Federal Government’s plan of annexation of 36 small Oromia towns to the capital city of Addis Ababa under the pretext of the “Addis Ababa Integrated Plan”, thousands of Oromo nationals from all walks of life from all corners of Oromia regional state including Wollo Oromo’s in Amhara regional state have been detained or imprisoned. Some have disappeared and many have been murdered by a special commando group called “the Agiazi force”. The “The Agiazi” force is still chasing down and arresting Oromo nationals who participated in the March-April, 2014 peaceful protests. Fearing the persecution of the Ethiopian government, hundreds of students did not return to the universities, colleges and high schools; most of them have left for the neighboring states of Somaliland and Puntiland of Somalia where they remain at high risk for their safety. Wollo Oromos who are living in Ahmara regional state of Oromia special Zone are also among the victims of the EPRDF government. Hundreds of Wollo Oromos have been detained because of their connection with the peaceful protests of March-April 2014. The EPRDF government has detained many Oromo nationals in Wollo Oromia special Zone under the pretext of being members or supporters of the Oromo Liberation Front (OLF), as prisoners’ voices from Dessie/Wollo prison have revealed. From among the many Oromos who were picked from different districts and places from Wollo Oromia special Zone in Amhara regional state in April 2014, the HRLHA reporter in the area has received a document which shows that 26 Oromo prisoners pleaded to the South Wollo High Court that they were illegally detained first in Kamise town military camp for 36 days, Kombolcha town Police Station for 27 Days, and Dessie city higher 5 Police Station for 10 days- places where they were severely tortured and then transferred to Dessie Prison in July 2014. According to the document, they were picked up from three different districts and different places by federal police and severely beaten and tortured at different military camps and police stations and their belongings including cash and mobile telephones were taken by their torturers. In their appeal letter to the South Wollo high court they demanded Full document in1-Ethiopia-HRLHA-2015
Godina Dhiha Oromiyaa Magaalaa Gimbii Keessaitti Dhaddachi Maana Murtii Godina Wallagga Dhihaa Galmee Hidhamtoota Oromoo 32 Cufe.
Gabaasa Qeerroo Gimbii Muddee (December) 30,2014 Muddee 26 fi Muddee 27/2014 Godina Dhiha Oromiyaa magaalaa Gimbiitti Dhaddachi Mana Murtii Godina Wallagga Dhihaa galmee hidhamtoota Oromoo Oromummaan yakkamanii hidhamanii himatamaa jiran ilaaluun ilmaan Oromoo 32 bilisaan gadi lakkisee galmee hidhamtootaa cufee jira.Mootummaan abbaa irree Wayyaanee sobaan Ilmaan Oromoo yakkee balleessa malee hanga barbaade erga hidhatti ukkamsee booda, galmee sobaan qindeessee ittin ilmaan Oromoo hidhee dararaa ture turtii je’oota hedduu fi waggootan lakka’amuu booda bilisan gadi lakkisuun haamilee fi sammuu ilmaan Oromoo erga torture godhee booda gatii kan hin qabne ta’uun beekamadha. Ilmaan Oromoo jumlaan ukkanfamanii manneen hidhaa Wayyaanee garaagaraa keessatti argaman hundi Oromoo ta’anii dhalachuu fi ani Oromoodha, mirgi keenyaa sarbamuu hin qabu waan jedhanii dubbatan qofaaf yakkamaa ta’an malee balleessa kan hin qabne ta’uun beekamadha. Kanaafuu manneen murtii Oromiyaa dhugaa jiru hubachuun tarkaanfii sirrii fi seeraa warreen fudhachaa jirtan galatni keessan bilisummaa haa ta’uu jechaa ilmaan Oromoo manneen murtii Wayyaanee garaagaraa keessa jirtan waan dhugaa hojjettaniif midhaan fedhe iyyuu yoo isin irra ga’ee uummatni Oromoo cufti dugda keessan duuba jiraachuu hubachuun dhugaa Uummata keessanii fi haqa uummata Oromoo afaan qawween dabsamaa jiru akka dura dhaabbattan amma illee waamicha keenya dabarsina. Maqaa fi galmee himata ilmaan Oromoo irra bilisaan gadi lakkifaman kan isin qaqqabsifnu ta’uu ni hubachifna!!
ETHIOPIA: Outbreak of Deadly Disease in Jail, Denial of Graduation of University Students
HRLHA – URGENT ACTION December 10, 2014 The Human Rights League of the Horn of Africa (HRLHA) would like to express its deep concern over the outbreak of a deadly disease at Gimbi Jail in Western Wollega, as a result of which one inmate has already died and sixty (60) others infected. HRLHA strongly believes that the very poor sanitation in the jail, absence of basic necessities, and denial of treatment after catching the illness have contributed to Mr. Yaikob Nigaru’s death. HRLHA fears that those who have already caught the disease might be facing the same fate. It is well documented that particularly inmates deemed “political prisoners” are deliberately subjected to unfriendly and unhealthy environments and, after getting sick as a result, are not allowed access to treatment until they approach or reach the stage of coma, which is when recoveries are very unlikely. HRLHA considers it one way of the systematic eliminations of alleged and/or perceived political dissidents. Mr. Ya’kob Nigatu was one of the 224 Oromo Nationals (139 from Gimbi in Western Wollaga, 80 from Ambo, and 5 from Ma’ikellawi in Addis Ababa/Finfinne) who were charged by the Federal Government on the 10th of November, 2014 for allegedly committing acts of terrorism in relation to the April/May, 2014 peaceful protests by Oromo students in different parts of the regional state of Oromia. HRLHA has learnt that five of the 224 Oromo defendants, who were held at the infamous Ma’ikelawi Criminal Investigation for about six months, were subjected to harassments and intimidations through isolations and confinements, with no visitations by relatives and friends, no access to a lawyer, and no open court appearance until when they were eventually taken to court to be given the charges. Those five Oromo nationals, who were transferred to Kilinto Jail right after receiving the alleged terrorism charges, were:
Ababe Urgessa Fakkansa (a student from Haromaya University),
Magarsa Warqu Fayyisa (a student from Haromaya University),
Addunya Kesso (a student from Adama University),
Bilisumma Dammana (a student from Adama University),
Tashale Baqala Garba (a student from Jimma University), and
Lejjisa Alamayyo Soressa (a student from Jimma University).
Besides the outbreak of a deadly disease witnessed at Gimbi Jail, and the likelihood of the same situations to occur particularly at highly populated and crowded jails, Kilinto is known to be one of the very notorious substandard prisons in the country. Such facts taken into consideration, HRLHA would like to express its deep concern over the safety of those young Oromo prisoners. HRLHA has also received reports that 29 Oromo nationals, who have been attending the Addis Ababa/Finfinne University, have been denied proofs of graduations (degrees and/or diplomas) and, as a result, prevented from graduating after completing their studies for allegedly taking part in the April/May peaceful protests of Oromo students and other nationals against the newly drafted and introduced Finfinne Master Plan. The 29 Oromo students were first detained along with 23 other Oromo students of the same university, following the protests, and released on bails ranging between $1000.00 and $4000.00 Birr. Upon re-admission back to the University, they were all (52 of them) forced to appear before the disciplinary committee of the University, where they were asked to confess that their involvement in the peaceful demonstrations was wrong and that they should apologize to the Government and the public. According to reports from HRLHA’s correspondents, it was the students’ refusal to confess and apologize that has resulted in their prevention from graduating, despite their fulfillment of all the academic requirements. HRLHA describes the University’s becoming a political weapon as shameful, and the restrictions imposed on Oromo students as a pure act of racism aimed at partisan political gains. Of the 29 Oromo students who have become victims of the University’s non-academic action, HRLHA has obtained names of the following nine students:
Jirra Birhanu
Jilo Kemee
Mangistu Daadhii
Taddasaa Gonfaa
Lammeessa Mararaa
Ganna Jamal
Nuguse Gammadaa
Dajanee Daggafaa
Gaddisaa Dabaree
BACKGROUNDS: The human rights League of the Horn of Africa (HRLHA) has reported (May 1st and 13th, 2014, urgent actions, www.humanrightleague.org) on the heavy-handed crackdown of the Ethiopian Federal Government’s Agazi Special Squad and the resultant extra-judicial killings of 34 (thirty-four) Oromo nationals; and the arrests and detentions of hundreds of others. Besides, Amnesty International in its most recent report on Ethiopia – “Because I am Oromo – Sweeping repression in the Oromia region of Ethiopia” – has exposed how Oromo nationals have been regularly subjected to arbitrary arrest, prolonged detention without charge, enforced disappearance, repeated torture and unlawful state killings as part of the government’s incessant attempts to crush dissent. Also, the provisions in Ethiopia’s anti-terrorism law have been criticized by local, regional, and international human rights agencies such as Human Rights Watch and Amnesty International as violating most of the fundamental rights guaranteed in the Ethiopian Constitution, other legal documents and international human rights standards that the Country has ratified. Given Ethiopia’s proven track record of mistreating and/or torturing suspected members and supporters of opposition political organizations, HRLHA calls upon the world communities, human rights, humanitarian, and diplomatic agencies so that they monitor using all means available how those young prisoners are treated in Ethiopian jails. Please direct your concerns to:His Excellency, Mr. Haila Mariam Dessalegn, Prime Minister of Ethiopia P.O.Box – 1031 Addis Ababa Telephone – +251 155 20 44; +251 111 32 41 Fax – +251 155 20 30 , +251 15520 Office of the President of Oromia Regional State Telephone – 0115510455 Office of the Ministry of Justice of Ethiopia PO Box 1370, Addis Ababa, Ethiopia Fax: +251 11 5517775; +251 11 5520874 Email: ministry-justice@telecom.net.etUNESCO Headquarters, Paris. 7 place de Fontenoy 75352 Paris 07 SP France 1 rue Miollis 75732 Paris Cedex 15 France General phone: +33 (0)1 45 68 10 00 www.unesco.orgUnited Nations Educational, Scientific and Cultural Organisation (UNESCO)- Africa Department 7 place Fontenoy,75352 Paris 07 SP France General phone: +33 (0)1 45 68 10 00 Website: http://www.unesco.org/new/en/africa-department/UNESCO AFRICA RIGIONAL OFFICE MR. JOSEPH NGU Director, UNESCO Office in Abuja Mail: j.ngu@unesco.org Tel: +251 11 5445284 Fax: +251 11 5514936 Office of the UN High Commissioner for Human Rights United Nations Office at Geneva – 1211 Geneva 10, Switzerland Fax: + 41 22 917 9022 (particularly for urgent matters) E-mail: tb-petitions@ohchr.org (this e-mail address is being protected from spambots. You need JavaScript enabled to view it.) Office of the UNHCR Telephone: 41 22 739 8111 Fax: 41 22 739 7377 Po Box: 2500 Geneva, Switzerland. African Commission on Human and Peoples‘ Rights (ACHPR) 48 Kairaba Avenue, P.O.Box 673, Banjul, The Gambia. Tel: (220) 4392 962 , 4372070, 4377721 – 23 Fax: (220) 4390 764 E-mail: achpr@achpr.org Council of Europe, Commissioner for Human Rights, F-67075 Strasbourg Cedex, FRANCE + 33 (0)3 88 41 34 21, + 33 (0)3 90 21 50 53 Email (C/O): pressunit@coe.intU.S. Department of State Laura Hruby, Ethiopia Desk Officer U.S. State Department Email: HrubyLP@state.gov Tel: (202) 647-6473 Amnesty International – London Claire Beston, Claire Beston” Claire.Beston@amnesty.org Human Rights Watch Felix Horne, “Felix Horne” hornef@hrw.org.
Waaqeffannaa (Amantii Oromoo), the traditional faith system of the Oromo people, is one version of the monotheistic African Traditional Religion (ATR), where the followers of this faith system do believe in only one Supreme Being. African traditional religion is a term referring to a variety of religious practices of the only ONE African religion, which Oromo believers call Waaqeffannaa (believe in Waaqa, the supreme Being), an indigenous faith system to the continent of Africa. Even though there are different ways of practicing this religion with varieties of rituals, in truth, the different versions of the African religion have got the following commonalities: – Believe in and celebrate a Supreme Being, or a Creator, which is referred to by a myriad of names in various languages as Waaqeffataa Oromo do often say: Waaqa maqaa dhibbaa = God with hundreds of names and Waaqa Afaan dhibbaa = God with hundreds of languages; thus in Afaan Oromoo (in Oromo language) the name of God is Waaqa/Rabbii or Waaqa tokkicha (one god) or Waaqa guraachaa (black God, where black is the symbol for holiness and for the unknown) = the holy God = the black universe (the unknown), whom we should celebrate and love with all our concentration and energy. http://gadaa.com/oduu/11044/2011/09/19/waaqeffannaa-the-african-traditional-faith-system/
Oromo student Rabbirraa Kusha Bayeechaa from Ambo University, Waliso Branch, Accounting 1st year student was abducted by Fascist TPLF Agazi forces on 20th November and being tortured at jail in Waliisoo/Ejersa.
Sadaasa 21,2014 Gabaasa Qeerroo
Barattooti Oromoo Sababaa Gaaffii Mirgaa Kaastan Jedhuun Hidhamuu fi Dararamuun Irraa Hin Dhaabbanne,yeroo ammaa kanas mootummaan EPRDf Wayyaaneen dargaggoota Oromoo irratti duula banteen barataa Rabbirraa Kushaa Bayeechaa sababaa sochii warraaqsaa deemu duubaan jirta jedhuun Ambo college Waliso branch keessaa accounting wagga 1ffaa kan baratu yakka tokkoon malee Sadaasa 20,2014 mana hidhaa magaalaa Waliisoo/Ejerrsa jedhamutti darbamuun ilmaan Oromoo naannichatti Oromummaan yakkamanii hidhaman waliin dararaan guuddaa irraan gahaa jira. Barataa Rabbirraa Kushaa bakki dhaloota isaa godina Kibba Lixa Shaggar aanaa Iluu ganda Bilii jedhamutti kan dhalate yeroo ta’u.Yeroo dheeraaf sababaa Oromummaan yakkamaa akka turee fi yaada itti amanu dubbatee baafachuu dorkamaa turuun gabaasi nu gahe addeessa.
Ethiopia: The Violence Against Oromo Nationals Must Be Stopped, HRLHA
The following is a statement of the Human Rights League of the Horn of Africa (HRLHA). ————-
Ethiopia: The Endless Violence against Oromo Nationals Must be Halted
Fear of Torture, HRLHA Press Release November 16, 2014 Harassment and intimidation through arbitrary arrests, indefinite detentions without trial, kidnappings and disappearances have continued unabated in Ambo and the surrounding areas against peaceful protestors since the crackdowns of April 2014, in which more than 36 Oromos were killed by members of the federal security force. According to HRLHA correspondents in Ambo, the major target areas of this most recent government-sponsored violence includes Ambo town and the villages of Mida Qagni district in eastern Shewa zone, approximately 25km south of Ambo town. More than 20 Oromos, students, teachers and farmers from different villages were arrested beginning November 11, 2014, until the time of the compilation of this press release. According to HRLHA reporters, the arrests were made following the protest by the people of the area against the sales of their farmland by the federal Government of Ethiopia to the investors. Although it has been difficult to identify everyone by their names, HRLHA correspondents have confirmed that the following were among the arrested: 1- Kitata Regassa – age 70 – Wenni Village, Farmer 2- Tolessa Teshome – age 15 – Balami High School, 10th grade student 3- Dirre Masho – age 15 – Balami High School, 9th grade student 4- Tarku Bulsho – age 15 – Balami High School, 10th grade student 5- Yalew Banti – Balami High School, Teacher 6- Biyansa Ibbaa – age 15 – Balami High School, 10th grade student 7- Tesfay Biyensa – age 15 – Balami High School, 10th grade student 8- Mangistu Mosisaa – Balami, Businessman On the other hand, in order to “clear and smoothen” the road to the victory of the election, which is to be held in the coming May 2015, the TPLF/EPRDF government of Ethiopia has started the campaigns of intimidation against whom it suspects are members of the other political organizations running for the election. Extrajudicial arrests and imprisonments, particularly in the regional state of Oromia, the most populous region in the country, has begun starting from the end of October 2014. In this most recent wave of arrests and imprisonments that has been going on since the 30th of October 2014, and has touched almost all corners of Oromia, hundreds of Oromos from all walks of life have been apprehended and sent to prison. According to information obtained from the HRLHA reporters, many Oromos from Wollega, Jimmaa and Illu-Ababora Zones, Western Oromia Regional State, Bale and Borana Southern Oromia Regional State were arrested for being members of the Oromo Federalist Congress (OFC), the organization operating peacefully in Oromia Regional State. These members of the opposition political organization were accused with terrorism acts, and disseminating false and hateful information against the present government of Ethiopia. Among the detainees, three members Oromo Federalist Congress – Mr. Ahjeb Shek Mohamed, Mr. Mohamed Amin Kalfa and Mr. Naziv Jemal from Jima Zone were sentenced with two years and six months in prison and the fates of the rest detainees are yet unknown. The Human Rights League of the Horn of Africa (HRLHA) expresses its deep concern over the safety and well-being of these Oromo nationals who have been arrested without any court warrant and are being held at Mida Qagni police station and other at unknown detention centers. The Ethiopian government has a well-documented record of gross and flagrant violations of human rights, including the torturing of its own citizens who were suspected of supporting, sympathizing with and/or being members of the opposition political organizations. There have been credible reports of physical and psychological abuses committed against individuals in Ethiopian official prisons and other secret detention centers. HRLHA calls upon governments of the West, all local, regional and international human rights agencies to join hands and demand the immediate halt of such kinds of extra-judicial actions against one’s own citizens, and release the detainees without any preconditions.
RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its concerned officials as swiftly as possible, in English, Ahmaric, or your own language
Your concern regarding the apprehension and fear of torture of the citizens who are being held in different detention centers including the infamous Ma’ikelawi Central Investigation Office; and calling for their immediate and unconditional release;
Urging the Ethiopian authorities to ensure that these detainees would be treated in accordance with the regional and international standards on the treatment of prisoners, and to disclose the whereabouts of the detainees; and
To stop grabbing Oromo land without negotiation with the owners and compensation
Make sure the coming 2015 election is fair and free
Send Your Concerns to:
His Excellency: Mr. Haila Mariam Dessalegn – Prime Minister of Ethiopia
Tom Lantos Human Rights Commission: Hearing on the Human Rights Dilemmas in Ethiopia Testimony of Felix Horne, Human Rights Watch Researcher, Africa Division
NOVEMBER 17, 2014
Mr. Chairman and members of the committee, thank you for providing me the opportunity to speak today about the human rights situation in Ethiopia.The other panelists have articulated some of the critical issues that are facing Ethiopia ahead of the May 2015 elections. I would like to elaborate on human rights concerns associated with Ethiopia’s many development challenges.Ethiopia is the one of the largest recipients of development assistance in the world, including more than $800 million in 2014 from the US government. Many of Ethiopia’s 94 million people live in extreme poverty, and poverty reduction is rightly one of both the US and Ethiopian government’s core goals. Improving economic and human development is fundamental to ensuring that Ethiopians are able to enjoy their rights to health care, education, shelter, food and water, and Ethiopia’s government, civil society, international donors and private investors all have important roles contributing to the realization of these rights.But sustainable development also requires a commitment to the full range of human rights, not just higher incomes, access to education and health care, but the ability for people to express their views freely, participate in public policy decision-making, join associations of their choice, have recourse to a fair and accessible justice system, and live free of abuse and discrimination. Moreover, development that is not rooted in respect for human rights can be counter-productive, associated with abusive practices and further impoverishment of people already living in situations of extreme poverty. In Ethiopia, over the past few years Human Rights Watch has documented disturbing cases where international donors providing development assistance are turning a blind eye to government practices that fail to respect the rights of all beneficiaries. Instead of improving life in local communities, these projects are proving harmful to them. And given the repression of independent voices, media and associations, there are no realistic mechanisms for many local communities to express their views to their government. Instead, those who object or critique the government’s approach to development projects face the prospect of intimidation, harassment and even serious abuse. In 2011 in Ethiopia’s western region, Gambella, Human Rights Watch documented such abuses during the implementation of the first year of the government’s “villagization” program. Gambella is a region populated by indigenous groups who have suffered from political marginalization and lack of development for decades. In theory the villagization program aimed to address some of these concerns. This program required all indigenous households in the region to move from their widely separated homes into larger villages – ostensibly to provide improved basic services including much-needed schools, health clinics and roads. I was in Gambella for several weeks in 2011 and travelled to 16 different villages in five different districts. I met with people who had not yet moved from their homes and others who had been resettled. I interviewed dozens of people who said they did not wish to move but were forced by the government, by police, and by Ethiopia’s army if necessary. People described widespread human rights violations, including forced displacement, arbitrary arrest and detention, beatings, and rape and other sexual violence. Thousands of villagers fled into neighboring countries where they became refugees. At the same time, in the new villages, many of the promised services were not available and the food security situation was dire. The villagization program has also been implemented in other marginalized regions in Ethiopia. These regions are the same areas where government is leasing large pieces of land to foreign investors, often from India, China and the Gulf states, without meaningful consultation with local communities, without any compensation being paid to local communities, and with no benefits for local communities other than low-paying labor jobs on the plantations. In the Omo valley in southern Ethiopia, Human Rights Watch found that the combination of sugar and cotton plantations and hydroelectric development is causing the displacement of up to 200,000 indigenous people from their lands. Massive amounts of water are being used for these projects which will have devastating impacts for Lake Turkana across the border in Kenya and the 300,000 indigenous people who live in the vicinity of the lake and depend upon it. The displacement of communities in the Omo valley is well underway. As in Gambella, communities in the Omo valley told Human Rights Watch about coercion, beatings, arrests and threats from military and police to force people to move to new settlements. Human Rights Watch also found politically motivated abuse in development programs. In 2010, we documented discrimination and “political capture” in the distribution of the benefits of development programs especially prior to the 2010 elections. Opposition party supporters and others who did not support the ruling party were denied access to some of resources provided by donor-funded programs, including food aid, micro credit, seeds, fertilizers, and other critical agricultural inputs needed for food security, and even employment opportunities. Schools, funded as part of education programs by the US and other development partners, were used to indoctrinate school children in ruling party ideology and teachers were required to report youth perceived to support the opposition to the local authorities. These government practices, many of which continue today, show the intense pressure put on Ethiopian citizens to support the ruling party, and the way in which development aid is manipulated to discriminate against certain communities. All of these cases have several common features. First, the Ethiopian government routinely denies the allegations without investigation, claiming they are politically motivated, while simultaneously restricting access for independent media and investigators. Second, these programs are directly and indirectly funded by Western donors, who seem unwilling to acknowledge, much less address human rights concerns in Ethiopia. Monitoring and evaluation of these programs for human rights abuses is inadequate. Even when donors carry out assessments to look into the allegations, as has happened in Gambella, they are not conducted rigorously and do not ensure victims of abuses can speak freely and safely. In the current environment in Ethiopia, it is essential for anyone seeking to investigate human rights violations to go to locations where victims can speak openly, to understand the dynamics of the local communities, and recognize the depths of the fear they are experiencing. All of these problems are exacerbated by the ongoing government crackdown on the media and civil society. The independent press has been ravaged since the 2010 election, with the vast majority of journalists terrified to report anything that is remotely critical of the government. In October I was in a country neighboring Ethiopia where over 30 journalists have fled in the past few months alone. I spoke to many of them: their papers were closed, their families were threatened, and many had been charged under repressive laws merely because they criticized and questioned the Ethiopian government’s policies on development and other issues. I spoke with someone who was forced to seek asylum abroad because he had questioned in writing whether the development of Africa’s largest dam on the Nile River was the best use of money in a country where poverty is pervasive. As for Ethiopian civil society, it has been decimated by another law, the Charities and Societies Proclamation. It has made obtaining foreign funding nearly impossible for groups working on human rights, good governance, and advocacy. Leading members of the human rights movement have been forced to flee abroad. Some people take to the streets to peacefully protest. Throughout 2014 there were various protests throughout Ethiopia. In many of these protests, including during the student protests in the Oromia region in April and May of this year, the security forces used excessive force, including the use of live ammunition against the students. We don’t even know how many Oromo students are still detained because the government publicizes no information, there is no comprehensive human rights monitoring and reporting, and family members are terrified of reporting the cases. Members of the Muslim community who organized protests in 2012 against what they saw as government interference in religious affairs have also paid an enormous price for those demonstrations, with many beaten or arrested and most of the protest organizers now imprisoned on terrorism charges. Finally, bringing about change through the ballot box is not really an option. Given that 99.6 percent of the parliamentary seats in the 2010 election went to the ruling party and that the political space has shrunk dramatically since then, there is little in the way of a viable opposition that can raise questions about government policy, including development plans, or other sensitive topics. This situation leaves Ethiopians no real means to express concerns over the policies and development strategies imposed by the government. They either accept it, they face threats and imprisonment for speaking out, or they flee their country as thousands have done. The refugee communities in countries neighboring Ethiopia are full of individuals who have tried to raise concerns in all of these ways, and are now in exile. To conclude, we all recognize that Ethiopia needs and requires development. The problem is how development is being undertaken. Development projects need to respect the rights of the local communities and improve their quality of life, regardless of ethnicity or political perspective. The United States and Ethiopia’s other major partners can and should play a leading role in supporting sustainable, rights-respecting development. The US should not accept arguments that protecting human rights is in contradiction to development goals and implementation. In 2014, the appropriations bill required the US to scrutinize and suspend funding for development programs in Ethiopia that might contribute to forced evictions in Ethiopia, including in Gambella and Omo. This was an important signal that the abuses taking place were unacceptable, and this should be maintained in the upcoming FY15 appropriations bill, whether it is a stand-alone bill or a continuing resolution. As one of Ethiopia’s key partners and supporters of Ethiopia’s development, the US needs to do more to ensure it is rigorously monitoring and consistently responding to human rights abuses in Ethiopia, both bilaterally and multilaterally. The US should be pressing the Ethiopian government to ensure that there is genuine consultation on development initiatives with affected communities, that more robust monitoring is put in place to monitor for potential abuses within programs, and that independent civil society, both domestic and foreign, are able to monitor and report on rights abuses. Respect for human rights is first and foremost a concern of all Ethiopians, but it is also central to all US interests in Ethiopia, from security to good governance to sustainable development.
#Dargagoo Oromo Yoonas Jedhama Guyya Lama Dura Magalaa Jimma Nannoo Xaana Jedhamuti Miseensi Homa Waranaa Weyanee Fodda Cabse Seenudhan Akko Isa Xiyitii Tokkon Isammo Xiyitii 32 Itti Roobse Ajjesee. Dargagoon Kuni Eega Ji’oota Shan Dura Harmeen Isa Boqatte Booda Obbolessa Isa Kan Hangafa Fi Akko Isa Wajjiin Jiraata Ture. Miseensi Hooma Warana Wayyanee Bombi fi Mesha Waranaa Qabate Lubbu Dargagoo Oromo Kana Haala Sukkanessa Ta’een Dabrse Jira..Akkoon Mucaas Battalummati Boqatani. #BecauseIAmOromo. Sadaasa 15 bara 2014.
The genocidal TPLF (Ethiopian) Agazi troops by invading an Oromo family home in Jimma murdered Oromo youth Yoonas and his grand mum. The killers shot unarmed innocent boy 32 times and his grand mum 2 times. #BecauseIAmOromo. 15th November 2016
Intensifying Mass Arrest, Torture, and Killing will Only Inflame Struggle of for Freedom
Statement of Qeerroo Bilisummaa on Continued Arrest and Conviction of Oromo Students from Various Zones of Oromia
November 16, 2014
It is to be recalled that tens of thousands of Oromo nationals in general and Oromo students in particular have been arrested and severely tortured by the TPLF-led Ethiopian regime over the last few months in connection to a series of Oromo student protests which broke out in large scale and spread out throughout Oromia beginning the month of April, 2014. These protests, organized and led by the National Youth Movement for Freedom and Democracy (aka Qeerroo Bilisummaa), are just one incident in a series of continued struggle of the Oromo nation for freedom, democracy, and justice over the last 23 or so years. Hundreds have been gunned down by live bullets by the so called Agazi troops of the regime in the months of April and May, 2014. In addition to those who have been shot and killed during the protests, many have lost their lives in prison cells unable to stand the brutal torture. Many others have simply disappeared. Qeerroo Bilisummaa believes that those who disappeared have been killed and their bodies hidden – a practice repeatedly perpetrated on the Oromo prisoners by this regime. On July 7, 2014 Qeerroo Bilisummaa has compiled a list of 61 Oromos killed and 903 others rounded up and thrown into jail during the April/May Oromo student protests of universities, colleges, high schools, middle schools and other educational institutions. Our evidence indicates that all those who have been arrested have undergone through intense interrogation which involved severe and brutal torture. Many have lost their lives due to the severe torture. For example, a 2nd year Computer Science Oromo student of Haromaya University, Aslan (Nuradin) Hasan, was killed as a result of extended torture in prison on June 04, 2014. On the same day a 10th grade student, Dawit Wakjira, was arrested and beaten to death in Anfillo district, Qellem Wollega zone. Again on the same day a young high school teacher, Magarsa Abdissa, was beaten and killed in Gulliso Prison, West Wollega zone. The fact that these three young Oromos are known and reported to have been beaten to death on the same day, from different parts of Oromia, is a testimony that prisons in the empire are not safe places under this regime. It has to be noted that many other killings that occurred in the prison cells remained hidden as it is extremely difficult and risky to compile reports of such brutal killings under tight security machinery of the regime. The arrests and tortures have continued non-stop. More and more are being arrested before those who are in jail are released or brought to court. Many of those who survived the torture will remain incarcerated, without any charge, until they confess the accusations brought against them. On many other prisoners, concocted charges and false witnesses have been prepared and they are brought to the kangaroo court of the regime to pass a long time sentence on them so as to legitimize their prison term. Everybody who pays close attention to how the judicial system of the regime operates knows for sure that the so called “court” of the regime is just a place where a fictitious drama is performed. Qeerroo Bilisummaa believes no justice is expected from the so called “court” of the current Ethiopian regime at any level. In this brief statement the data collection team of Qeerroo Bilisummaa has compiled a list of 183 Oromos, from 6 different zones of Oromia, mainly students, on which the regime has finalized its trumped up charges in order to pass a “guilty” verdict on these young innocent Oromo students and others and sentence them to several years of prison. The main content of the charges brought against them is “having connection with the Oromo Liberation Front (OLF)” and “participating on the public protest against the government”. These Oromo students and other Oromo individuals are in addition to several hundreds of prisoners Qeerroo has reported in the last few months and our reports indicate that they are going under severe torture and they are denied food, health care, closing and basic needs to sustain their lives. Qeerroo Bilisummaa strongly demands that the Ethiopian regime drop all charges against these Oromo nationals and tens of thousands others and release them immediately and unconditionally. We would like to reiterate that we the Oromo youth Qeerroo will not sit and be silent when part of our body is bleeding. The Ethiopian regime should realize that intensifying arrest, torture and killing will only inflame the struggle of the Oromo people for their right. More oppression doesn’t lead to submission. It rather breeds more dissenting voices. We are certain that eventually the Oromo and other oppressed nations and nationalities will bring down this criminal regime and justice and freedom will prevail. Read Full Statement:- Continued Arrest and Conviction of Oromo Students from Various Zones of Oromia
OMN: Interview with Amnesty International Researcher Claire Beston – Part 2
OMN reported land grabs, mass arrests, killings and evictions by TPLF Agazi and Liyu Police at Mida Qenyi (Central Oromia, Ambo) and at Saweyna & Beelto in Bale, Southern Oromia.
Ethiopia’s federal court in Dire Dawa has handed down 1-5 years prison sentence against 16 Oromo students arrested during #OromoProtests. Below is these list of students:
According to a report obtained by HRLHA from its local reporters in eastern Oromia, the border clash that has been going on since November 1, 2014 around the Qumbi, Midhaga Lolaa, and Mayuu Muluqee districts between Oromo and Ogadenia nationals, has already resulted in the deaths of seven Oromos, and the displacement of about 15,000 others. Large numbers of cattle and other valuable possessions are also reported to have been looted from Oromos by the invaders. . The HRLHA reporter in the eastern Hararge Zone confirmed that this violence came from federal armed forces (the Federal Liyou/Special Police) from the Ogadenia side; the Oromos were simply defending themselves against this aggression- though without much success because the people were fully disarmed by the federal government force prior to the clash starting. Read the detail @ http://www.humanrightsleague.org/?p=15215
Mass killings is being conducted by Liyu Police against Oromo people in Eastern (Harargee) and Southern (Bale) Oromia. OMN News Sources, 7th November 2014.
Mass evictions of Oromo families from their ancestral homes in Buraayyuu (Central Oromia, near Finfinnee), OMN reports, 30 October 2014. Listen to the following OMN, Afaan Oromo News.
Seenaa Abdissa:- Twenty Years Later After the Adoption of the Constitution, Jailed, Abducted and Killed #BecauseIAmOromo
The following short note, but thought provoking and moving paragraph – adopted for the Oromo case from Dr. Martin Luther King’s “I Have A Dream” speech, is from Seenaa Abdissa’s Facebook. The time to end the injustice on the Oromo people is now; this generation must not run away from this injustice and pass on the duty of fighting against this injustice to the next generation. This generation must face the enemy and defeat it by all nonviolent means necessary. Qeerroo, stand up! ——————– by Seenaa Abdissa “Twenty years ago, when Ethiopians adopted a federal constitution after deposing the cruel dictator Mengistu Hailemariam, this momentous decree came as a great beacon light of hope to millions of Oromo who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But twenty years later, the Oromo still is not free. Twenty years later, the life of the Oromo is still sadly crippled by the manacles of segregation and the chains of discrimination. Twenty years later, the Oromo lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. Twenty years later, the Oromo is still languished in the corners of Ethiopian prisons of Maikelawi, Kaliti, Zway and Kilinto and finds himself an exile in his own land and abroad. And so we’ve come here today to dramatize a shameful condition. #BecauseIAmOromo!!!”
Groups at risk of arbitrary arrest in Oromia
‘BECAUSE I AM OROMO’SWEEPING REPRESSION IN THE OROMIA REGION OF ETHIOPIAEthiopia has “ruthlessly targeted” and tortured its largest national group for perceived opposition to the government, Amnesty International said in a damning report on Tuesday.Thousands of people from the Oromo have been “regularly subjected to arbitrary arrest, prolonged detention without charge, enforced disappearance, repeated torture and unlawful state killings,” said the report, based on over 200 testimonies.”Dozens of actual or suspected dissenters have been killed.”At least 5 000 Oromos have been arrested since 2011 often for the “most tenuous of reasons”, for their opposition – real or simply assumed – to the government, the report added.Former detainees, who have fled the country and were interviewed by Amnesty in neighbouring Kenya, Somaliland and Uganda, described torture “including beatings, electric shocks, mock execution, burning with heated metal or molten plastic and rape, including gang rape,” the report said.One young girl said hot coals were dropped on her stomach because her father was suspected of supporting the OLF, while a teacher described how he was stabbed in the eye with a bayonet after he refused to teach “propaganda about the ruling party” to students.‘Relentless crackdown’Those arrested included peaceful protesters, opposition party members and even Oromos “expressing their Oromo cultural heritage,” Amnesty said.Family members of suspects have also been arrested, some taken when they asked about a relative who had disappeared, and had then been detained themselves without charge for months or even years.”The Ethiopian government’s relentless crackdown on real or imagined dissent among the Oromo is sweeping in its scale and often shocking in its brutality,” Amnesty researcher Claire Beston said.”This is apparently intended to warn, control or silence all signs of ‘political disobedience’ in the region,” she added, describing how those she interviewed bore the signs of torture, including scars and burns, as well as missing fingers, ears and teeth.Amnesty International’s report titled, “‘Because I Am Oromo’: A Sweeping Repression in Oromia …” can be accessed here.
Photo courtesy of: Gadaa.com@flickr
According to a report published by Amnesty International on Tuesday October 28, based on the testimony of over 200 people, the Ethiopian government is guilty of widespread human rights violations in the Oromia region. Anyone who is suspected of being a dissident risks arrest and torture, and even family members of those arrested have been targeted on the basis of sharing, or even having inherited their relative’s point of view.Below is an article published by Amnesty International:
Thousands of members of Ethiopia’s largest ethnic group, the Oromo, are being ruthlessly targeted by the state based solely on their perceived opposition to the government, said Amnesty International in a new report released today. “Because I am Oromo” – Sweeping repression in the Oromia region of Ethiopia exposes how Oromos have been regularly subjected to arbitrary arrest, prolonged detention without charge, enforced disappearance, repeated torture and unlawful state killings as part of the government’s incessant attempts to crush dissent. “The Ethiopian government’s relentless crackdown on real or imagined dissent among the Oromo is sweeping in its scale and often shocking in its brutality,” said Claire Beston, Amnesty International’s Ethiopia researcher. “This is apparently intended to warn, control or silence all signs of ‘political disobedience’ in the region.” More than 200 testimonies gathered by Amnesty International reveal how the Ethiopian government’s general hostility to dissent has led to widespread human rights violations in Oromia, where the authorities anticipate a high level of opposition. Any signs of perceived dissent in the region are sought out and suppressed, frequently pre-emptively and often brutally. At least 5,000 ethnic Oromos have been arrested between 2011 and 2014 based on their actual or suspected peaceful opposition to the government. These include peaceful protesters, students, members of opposition political parties and people expressing their Oromo cultural heritage. In addition to these groups, people from all walks of life – farmers, teachers, medical professionals, civil servants, singers, businesspeople, and countless others – are regularly arrested in Oromia based only on the suspicion that they don’t support the government. Many are accused of ‘inciting’ others against the government. Family members of suspects have also been targeted by association – based only on the suspicion they shared or ‘inherited’ their relative’s views – or are arrested in place of their wanted relative. Many of those arrested have been detained without charge for months or even years and subjected to repeated torture. Throughout the region, hundreds of people are detained in unofficial detention in military camps. Many are denied access to lawyers and family members. Dozens of actual or suspected dissenters have been killed. The majority of those targeted are accused of supporting the Oromo Liberation Front (OLF) – the armed group in the region. However, the allegation is frequently unproven as many detainees are never charged or tried. Often it is merely a pretext to silence critical voices and justify repression. “People are arrested for the most tenuous of reasons: organizing a student cultural group, because their father had previously been suspected of supporting the OLF or because they delivered the baby of the wife of a suspected OLF member. Frequently, it’s because they refused to join the ruling party,” said Claire Beston. In April and May 2014, events in Oromia received some international attention when security forces fired live ammunition during a series of protests and beat hundreds of peaceful protesters and bystanders. Dozens were killed and thousands were arrested. “These incidents were far from being unprecedented in Oromia – they were merely the latest and bloodiest in a long pattern of suppression. However, much of the time, the situation in Oromia goes unreported,” said Claire Beston. Amnesty International’s report documents regular use of torture against actual or suspected Oromo dissenters in police stations, prisons, military camps and in their own homes. A teacher told how he had been stabbed in the eye with a bayonet during torture in detention because he refused to teach propaganda about the ruling party to his students. A young girl said she had hot coals poured on her stomach while she was detained in a military camp because her father was suspected of supporting the OLF. A student was tied in contorted positions and suspended from the wall by one wrist because a business plan he prepared for a university competition was deemed to be underpinned by political motivations. Former detainees repeatedly told of methods of torture including beatings, electric shocks, mock execution, burning with heated metal or molten plastic and rape, including gang rape. Although the majority of former detainees interviewed said they never went to court, many alleged they were tortured to extract a confession. “We interviewed former detainees with missing fingers, ears and teeth, damaged eyes and scars on every part of their body due to beating, burning and stabbing – all of which they said were the result of torture,” said Claire Beston. Detainees are subject to miserable conditions, including severe overcrowding, underground cells, being made to sleep on the ground and minimal food. Many are never permitted to leave their cells, except for interrogation and, in some cases, aside from once or twice a day to use the toilet. Some said their hands or legs were bound in chains for months at a time. As Ethiopia heads towards general elections in 2015, it is likely that the government’s efforts to suppress dissent, including through the use of arbitrary arrest and detention and other violations, will continue unabated and may even increase. “The Ethiopian government must end the shameful targeting of thousands of Oromos based only on their actual or suspected political opinion. It must cease its use of detention without charge, torture and ill-treatment, incommunicado detention, enforced disappearance and unlawful killings to muzzle actual or suspected dissent,” said Claire Beston. Interviewees repeatedly told Amnesty International that there was no point trying to complain or seek justice in cases of enforced disappearance, torture, possible killings or other violations. Some were arrested when they did ask about a relative’s fate or whereabouts. Amnesty International believes there is an urgent need for intervention by regional and international human rights bodies to conduct independent investigations into these allegations of human rights violations in Oromia.
FILE – Ethiopian migrants, all members of the Oromo community of Ethiopia living in Malta, protest against the Ethiopian regime.
Amnesty International has issued a new report claiming that the Ethiopian government is systematically repressing the country’s largest ethnic group, the Oromo. Amnesty International says Ethiopia’s ethnic Oromo are subject to arbitrary arrest, detentions without access to lawyers, repeated torture and even targeted killings to crush dissident. Claire Beston is the Ethiopia researcher for Amnesty International. She says the East African country is hostile to any kind of dissent but particularly fears the Oromo for a number of reasons. “Including the numerical size of the Oromo because they’re the largest ethnic group; a strong sense of national identity amongst the Oromo; and also kind of history of perceived anti-government sentiment,” said Beston. Oromia is the largest state within Ethiopia and about 35% of the population is considered to be ethnically Oromo. Oromo students protested in April and May against the capital city’s restructuring plan – which they said would dilute Oromo culture through annexing traditional Oromo land surrounding Addis Ababa. The rare protests led to violence. Several dozen people were killed and hundreds arrested. Peaceful Oromo Muslim protests in 2012 and 2013 were also crushed with force and mass arrests. Beston says Oromo students and protestors are not the only ones who are at risk in Ethiopia. “We’re talking about hundreds of people from ordinary people from all walks of life including teachers and mid-wives, and even government employees, singers and a range of other professions who’re all arrested just on the suspicion that they don’t support the government,” said Beston. Amnesty International has not been allowed into Ethiopia since 2011. Researchers based the report’s findings on several hundred interviews with Oromo refugees outside Ethiopia and telephone and email conversations with Oromo inside the country. Many of the respondents said they had been detained in prisons, police stations, military camps or unofficial detention centers where they were subjected to repeated torture. Amnesty has concluded at least 5,000 Oromo have been arrested and detained since 2011, many for weeks or months without being charged. The report says they are usually accused of supporting or being members in the outlawed armed group, the Oromo Liberation Front. The OLF has been fighting for self-determination for more than 40 years. The report claims this is just a pretext for silencing dissent. In response to Amnesty, the government – through the state-run Oromia Justice Bureau – says there is no clear evidence of violations as claimed by Amnesty and calls the allegations “untrue and far from the reality”. Beston says repression throughout the country, and particularly against the Oromo, is likely to increase as the May 2015 elections approach.
Oromo demonstrators protest in London earlier this year following the killing of student protesters in Oromia state by Ethiopian security forces. Photograph: Peter Marshall/Demotix/Corbis
Ethiopia has “ruthlessly targeted” and tortured its largest ethnic group owing to a perceived opposition to the government, Amnesty International has said. Thousands of people from the Oromo ethnic group have been “regularly subjected to arbitrary arrest, prolonged detention without charge, enforced disappearance, repeated torture and unlawful state killings,” according to a damning report based on more than 200 testimonies. “Dozens of actual or suspected dissenters have been killed.” At least 5,000 Oromos have been arrested since 2011 often for the “most tenuous of reasons”, for their opposition – real or simply assumed – to the government, the report added. Many are accused of supporting the rebel Oromo Liberation Front (OLF). Former detainees who have fled the country and were interviewed by Amnesty in neighbouring Kenya, Somaliland and Uganda described torture “including beatings, electric shocks, mock execution, burning with heated metal or molten plastic and rape, including gang-rape”, the report added. One young girl said hot coals had been dropped on her stomach because her father was suspected of supporting the OLF, while a teacher described how he was stabbed in the eye with a bayonet after he refused to teach “propaganda about the ruling party” to students. There was no immediate response from the government, which has previously dismissed such reports and denied any accusation of torture or arbitrary arrests. “The Ethiopian government’s relentless crackdown on real or imagined dissent among the Oromo is sweeping in its scale and often shocking in its brutality,” the Amnesty researcher Claire Beston said. “This is apparently intended to warn, control or silence all signs of ‘political disobedience’ in the region,” she added, describing how those she interviewed bore the signs of torture, including scars and burns, as well as missing fingers, ears and teeth. With nearly 27 million people, Oromia is the most populated of the country’s federal states and has its own language, Oromo, which is distinct from Ethiopia’s official Amharic language. Some of those who spoke to Amnesty said people had been arrested for organising a student cultural group. Another said she was arrested because she delivered the baby of the wife of a suspected OLF member. “Frequently, it’s because they refused to join the ruling party,” Beston added, warning that many were fearful attacks would increase before general elections slated for May 2015. In April and May, security forces shot dead student protesters in Oromia. At the time, the government said eight had been killed, but groups including Human Rights Watch said the toll was believed to be far higher. Amnesty said “dozens” had been killed in the protests.
Many Oromo people flee Ethiopia to take refuge in neighbouring states
Thousands of Oromo people had been subjected to unlawful killings, torture and enforced disappearance, it said. Dozens had also been killed in a “relentless crackdown on real or imagined dissent”, Amnesty added. Ethiopia’s government denied the allegations and accused Amnesty of trying to tarnish its image. It has designated the Oromo Liberation Front (OLF), which says it is fighting for the rights of the Oromo people, a terrorist organisation. ‘Missing fingers’At least 5,000 Oromos have been arrested since 2011 “based on their actual or suspected peaceful opposition to the government”, Amnesty said in a report entitled Because I am Oromo – Sweeping repression in the Oromia region of Ethiopia. Former detainees who had fled the country described torture, “including beatings, electric shocks, mock execution, burning with heated metal or molten plastic and rape, including gang rape”, it added. Amnesty said other cases of torture it had recorded included:
A young girl having hot coals poured on her stomach while being held in a military camp because her father was suspected of supporting the OLF
A teacher being stabbed in the eye with a bayonet while in detention because he had refused to teach propaganda about the ruling party to his students
A student being tied in contorted positions and suspended from the wall by one wrist because a business plan he had prepared for a university competition was seen to be political
It compiled the report after testimonies from 200 people who were exiled in countries like Kenya and Uganda, Amnesty said. “We interviewed former detainees with missing fingers, ears and teeth, damaged eyes and scars on every part of their body due to beating, burning and stabbing – all of which they said were the result of torture,” said Claire Beston, Amnesty Ethiopia researcher. Ethiopian government spokesman Redwan Hussein dismissed Amnesty’s report. “It [Amnesty] has been hell-bent on tarnishing Ethiopia’s image again and again,” he told AFP news agency. Ethiopia is ruled by a coalition of ethnic groups. However, the OLF says the government is dominated by the minority Tigray group and it wants self-determination for the Oromo people.
Former detainees describe beatings, electric shocks, and gang rape, according to Amnesty International report
Al jazeera, October 28, 2014
Ethiopia has “ruthlessly targeted” and tortured thousands of people belonging to its largest ethnic group for perceived opposition to the government, rights group Amnesty International said in a report released Tuesday. The report, based on over 200 testimonies, said at least 5,000 members of the Oromo ethnic group, which has a distinct language and accounts for over 30 percent of the country’s population, had been arrested between 2011 and 2014 for their “actual or suspected peaceful opposition to the government.” “The Ethiopian government’s relentless crackdown on real or imagined dissent among the Oromo is sweeping in its scale and often shocking in its brutality,” said Amnesty International researcher Claire Beston. The rights group said those arrested included students and civil servants. They were detained based on their expression of cultural heritage such as wearing clothes in colors considered to be symbols of Oromo resistance – red and green – or alleged chanting of political slogans. Oromo, the largest state in Ethiopia, has long had a difficult relationship with the central government in Addis Ababa. A movement has been growing there for independence. And the government has outlawed a secessionist group, the Oromo Liberation Front (OLF), which has fought for self-determination for over 40 years. Since 1992, the OLF has waged a low-level armed struggle against the Ethiopian government, which has accused the group of carrying out a series of bombings throughout the country. Amnesty said that the majority of Oromo people targeted are accused of supporting the OLF, but that the “allegation is frequently unproven” and that it is “merely a pretext to silence critical voices and justify repression.” “The report tends to confirm the claims that diaspora-based Oromo activists have been making for some time now,” Michael Woldemariam, a professor of international relations and political science at Boston University, told Al Jazeera. “What it does do, however, is provide a wealth of detail and empirical material that lends credibility to claims we have heard before.”
Missing fingers, ears, teeth
Former detainees – who fled the country and were interviewed by Amnesty in neighboring Kenya, Somaliland and Uganda – described torture, “including beatings, electric shocks, mock execution, burning with heated metal or molten plastic, and rape, including gang rape,” Amnesty said. Although the majority of former detainees interviewed said they never went to court, many alleged they were tortured to extract a confession. “We interviewed former detainees with missing fingers, ears and teeth, damaged eyes and scars on every part of their body due to beating, burning and stabbing – all of which they said were the result of torture,” said Beston. Redwan Hussein, Ethiopia’s government spokesman, “categorically denied” the report’s findings. He accused Amnesty of having an ulterior agenda and of repeating old allegations. “It (Amnesty) has been hell-bent on tarnishing Ethiopia’s image again and again,” he told Agence France-Press. The report also documented protests that erupted in April and May over a plan to expand the capital Addis Abba into Oromia territory. It said that protests were met with “unnecessary and excessive force,” which included “firing live ammunition on peaceful protestors” and “beating hundreds of peaceful protesters and bystanders,” resulting in “dozens of deaths and scores of injuries.” Oromo singers, writers and poets have been arrested for allegedly criticizing the government or inciting people through their work. Amnesty said they, along with student groups, protesters and people promoting Oromo culture, are treated with hostility because of their “perceived potential to act as a conduit or catalyst for further dissent.” Al Jazeera and wire services. Philip J. Victor contributed to this report.
Ethiopia illegally detains 5000 Oromos in the Past four years: Amnesty, 27 October 2014
The Ethiopian Government, led by the Tigray People’s Liberation Front (TPLF) is engaged in systematic destruction of the Oromo social fabric. It is committing, at times, acts of genocide against the Oromo People for forcibly suppress their demand for self-determination (photo: Hundreds of detained and shaved Oromo students at a certain concentration camp).
Thousands of Ethiopians have been tortured by the country’s brutal security forces while Britain funnelled almost £1billion in aid to the country’s government, a damning report has revealed. Human rights group Amnesty International said more than 5,000 Ethiopians had been arrested, raped and ‘disappeared’ in a state-sanctioned campaign to crack down on political dissent over the past three years. At the same time, the Department for International Development gave Ethiopia £882.9million. The east African country is the second largest recipient of British aid after Pakistan. It pocketed £261.5million in 2012/13 and £284.4million in 2013 – and is due to get another £337million this year. David Cameron wrote to the Ethiopian prime minister earlier this month after a British man was sentenced to death without access to lawyers. The British ambassador in Addis Ababa has been allowed to meet Andargachew Tsige only once, seven weeks after he was arrested. His wife, Yemi Hailemariam, said she fears that Mr Tsige will face the same brutal treatment described in the Amnesty report. Its dossier of ‘sweeping repression in the Oromo region of Ethiopia’ was based on 240 testimonies and interviews with 176 refugees from the country’s majority Oromo ethnic group, reported the Times newspaper today. Women were gang raped by groups of prison guards, and men told how they had bottles of water ‘suspended from their genitalia’. The report says: ‘One man interviewed by Amnesty said his brother had had to have 70 per cent of his penis removed after release from detention as a result of being subjected to this treatment.’
More than 5,000 citizens were tortured, raped and burnt by Ethiopia’s security forces in a state-sanctioned campaign to suppress political dissent, a rights group claimed yesterday, while Britain gave almost £1 billion in aid. An Amnesty International report said that thousands of victims, including women and children, faced arbitrary arrest, forced disappearance, “repeated torture and unlawful state killings” in the past three years. http://www.thetimes.co.uk/tto/news/politics/article4250755.ece
Does British aid to Africa help the powerful more than the poor?
‘Sadly, anyone familiar with Ethiopia will not be surprised. With a long record of suppressing dissent, its government is one of the most authoritarian in Africa. Yet Ethiopia also benefits handsomely from British aid, receiving £329 million last year, making it the biggest recipient of UK development assistance in Africa – and the second biggest in the world.’
Does British aid to Africa help the powerful more than the poor? As Ethiopia’s regime is accused of atrocities, David Blair asks whether British aid might – inadvertently and indirectly – be subsidising repression? British aid to Ethiopia amounted to £329m last year. Ethiopia’s security forces have carried out terrible atrocities during a brutal campaign against rebels from the Oromo Liberation Front. So reports Amnesty International in a horrifying investigation which concludes that at least 5,000 people from the Oromo ethnic group have suffered torture, abduction or worse in the last three years alone. Sadly, anyone familiar with Ethiopia will not be surprised. With a long record of suppressing dissent, its government is one of the most authoritarian in Africa. Yet Ethiopia also benefits handsomely from British aid, receiving £329 million last year, making it the biggest recipient of UK development assistance in Africa – and the second biggest in the world. You could put these facts together and reach the headline conclusion: “British aid bankrolls terrible regime”. But the Department for International Development (DFID) would point out that things are not quite so simple. First of all, Ethiopia is one of the poorest countries in the world, with a national income per capita of less than £300. At least 25 million Ethiopians live in absolute poverty, defined as an income of less than 60p per day. Should you refrain from helping these people just because, through no fault of their own, they happen to live under a repressive government? Second, no British aid goes to Ethiopia’s security forces. Instead, our money is spent on, for example, training nurses and midwives, sending children to primary school and ensuring that more villages have clean water. If an Ethiopian military unit carries out an atrocity in the Ogaden region, would it really help matters if Britain stopped funding a project to give safe water to a village in Tigray? This is a serious argument and there are no easy answers. But DFID’s case also has two key flaws. First, when outside donors spend large sums in a poor country, they change the way the relevant government allocates its own resources. Put simply, if rich foreigners are prepared to pick up a big share of the bill for useful things like health and education, then the government could, for example, take the opportunity to spend a lot more on its horrible security forces. The great risk attached to aid is that you give national administrations more freedom to spend their money on what they think is important. That’s fine if the government concerned has the welfare of its people at heart. I put the point delicately: this is not universally true in Africa. In Ethiopia, there must be a real possibility that the government has bought more weapons for its appalling security force than would otherwise have been possible if DFID had not been covering a share of the bill for health, education, water, sanitation and so forth. The danger is that, inadvertently and indirectly, we could be subsidising Ethiopia’s campaign of repression. The second problem concerns the political setting in which aid is spent. Ethiopia is an authoritarian state with a dominant ruling party that holds 499 of the 547 seats in parliament. In this context, any outsider who invests large sums in Ethiopia will probably end up strengthening the regime’s grip on power, whether intentionally or not. Every time a school is built or a hospital opened, the ruling party will claim the credit. And if the party in question has a long history of crushing it opponents with an iron fist – which is certainly true in Ethiopia – then the donors could find themselves underwriting this system of repression, albeit indirectly. None of this suggests that Britain should cut off aid to Ethiopia tomorrow or that all our money is necessarily wasted. My only purpose is to show that the law of unintended consequences works more perniciously in the field of international development than just about any other. There are real dilemmas – and aid can end up helping the powerful more than the poor. http://www.telegraph.co.uk/…/Does-British-aid-to-Africa-hel…
Amnesty Says Ethiopia Detains 5,000 Oromos Illegally Since 2011
By William Davison
Bloomberg, Oct 27, 2014,
Ethiopia’s government illegally detained at least 5,000 members of the country’s most populous ethnic group, the Oromo, over the past four years as it seeks to crush political dissent, Amnesty International said. Victims include politicians, students, singers and civil servants, sometimes only for wearing Oromo traditional dress, or for holding influential positions within the community, the London-based advocacy group said in a report today. Most people were detained without charge, some for years, with many tortured and dozens killed, it said. “The Ethiopian government’s relentless crackdown on real or imagined dissent among the Oromo is sweeping in its scale and often shocking in its brutality,” Claire Beston, the group’s Ethiopia researcher, said in a statement. “This is apparently intended to warn, control or silence all signs of ‘political disobedience’ in the region.” The Oromo make up 34 percent of Ethiopia’s 96.6 million population, according to the CIA World Factbook. Most of the ethnic group lives in the central Oromia Regional State, which surroundsAddis Ababa, the capital. Thousands of Oromo have been arrested at protests, including demonstrations this year against what was seen as a plan to annex Oromo land by expanding Addis Ababa’s city limits. Muslims demonstrating about alleged government interference in religious affairs were also detained in 2012 and 2013, Amnesty said in the report, titled: ‘Because I am Oromo’ – Sweeping Repression in the Oromia Region of Ethiopia. http://www.bloomberg.com/news/2014-10-27/amnesty-says-ethiopia-detains-5-000-oromos-illegally-since-2011.html
ETHIOPIA: A Minor Gets Prison Terms for Alleged Instigation
HRLHA – URGENT ACTION October 14, 2014 The Human Rights League of the Horn of Africa (HRLHA) strongly condemns the sentencing of Abde Jemal, a fourteen-year old minor, in adults’ court to four years in prison and $700.00 Birr fine for allegedly inciting people to political violence. According to HRLHA’s correspondents, Abde Jemal was arrested by the security agents while tending his parents’ cattle out in the field. HRLHA has learnt that Abde Jemal was severely beaten up (in other words, physically tortured) following his arrest by members of the security force in order to coerce him into confessing in court to the alleged crime. To begin with, this was allowed to happen despite the provisions of the UN Convention on the Rights of the Child 1990, to which Ethiopia is a signatory, and which clearly states under Article 37(a) that State Parties shall ensure that “No child shall be subjected to torture or other cruel, inhuman or degrading treatment or punishment”; and additionally guarantees under article 40, sub-article 2(a) that every child alleged as or accused of having infringed the penal law should … “Not be compelled to give testimony or to confess guilt.” HRLHA has also learnt through its correspondents that Abde Jemal, after being sentenced to four years in jail on the 2nd of September, 2014, in criminal charge file #06055 in the Bilo Nopha District Court, in the western Illu Abbabor Province of the Regional State of Oromia, was soon sent to Bishar, the provincial grand prison in Mettu, where adult offenders of all kinds of common crimes including murder are held. Being born to a poor family, Abde Jemal assumed the responsibilities of supporting his parents and himself at this very young age. In the first place, it is undoubtedly abnormal and unusual to accuse a child of Abde Jemal’s age for inciting or being part of a POLITICAL violence. What is more, the Ethiopian Criminal Code, Chapter IV, sub-section I, under “Ordinary Measures”, states that, “In all cases where a crime provided by the criminal law or the Law of Petty Offences has been committed by a young person between the ages of nine and fifteen years (Art. 53), the court shall order one of the following measures …”: admitting to a curative institution (Art. 158), supervised education (Art. 159), reprimand; censure (Art. 160), school or home arrest (Art. 161), and other similar and light conditional sanctions and measures that facilitate the reforming, rehabilitation and reintegration of the young offender. The Criminal Code also provides, particularly under sub articles 162 and 168 in the same chapter, that the court shall order the admission of young offenders “… into a special institution for the correction and rehabilitation of the young criminals …” and “When the criminal was sent to a corrective institution, he shall be transferred to a detention institution if his conduct or the danger he constitutes renders such a measure necessary, or when has attained the age of eighteen years and the sentence passed on him is for a term extending beyond his majority.” Besides, the above mentioned UN Convention, under article 40, provides that “States Parties recognize the right of every child alleged as, accused of, or recognized as having infringed the penal law to be treated in a manner consistent with the promotion of the child’s sense of dignity and worth, and which takes into account the child’s age and the desirability of promoting the child’s reintegration and the child’s assuming a constructive role in society”. These all provisions inarguably show that minor offenders of Abde Jemal’s age deserve none of what have been imposed on him, including sending him to adults’ jail such as Bishari. Also, the UN Declaration of the Rights of the Child, another international document that Ethiopia has ratified, states that the child shall in all circumstances be among the first to receive protection and relief, and that the child shall be protected from practices which may foster racial, religious and any other form of discrimination. In spite of these all, according to HRLHA’s belief, Minor Abde Jemal has been subjected to all forms of discrimination – racial and political in particular, and was not given any of the protections he is entitled to as a child or a minor. By allowing such extra-judicial impositions to happen to its own citizen, a minor in this case, the Ethiopian Government is inviting the questioning of the credibility of its own justice system, and its adherence to international documents it has signed and ratified. Therefore, HRLHA calls up on the Ethiopian Government to unconditionally reverse all that have been imposed on Abde Jemal and other minors like him, if any, in adults’ criminal court, and ensure that the Minor gets fair trial in an appropriate judicial setting, in case he has really committed a crime. We also request that the Ethiopian Government honours all international documents that it has signed and that apply to children’s rights. HRLHA also calls up on regional and international diplomatic, democratic, and human rights agencies to challenge the Ethiopian TPLF/EPRDF Government in this regard; and join HRLHA in its demand for a fair treatment for Minor Abde Jemal. RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its concerned officials as swiftly as possible, in English, Ahmaric, or your own language:
Expressing your concerns over the absence of fair and appropriate delivery of justice, and the political biases impacting on the overall justice system,
Urging the concerned government offices and authorities of Ethiopia to ensure that Minor Abde Jemal would get a fair trial in appropriate court and based on the proper provisions of the criminal code as well as the constitution of the country,
Urging the Ethiopian Government to abide by all international instruments that it has ratified
Requesting diplomatic agencies in Ethiopia that are accredited to your respective countries that they play their parts in putting pressure on the Ethiopian Government so that it treats its citizens equally and fairly, regardless of their racial, religious, and/or political backgrounds.
Kindly send your appeals to:
His Excellency Haila Mariam Dessalegn, Prime Minister of Ethiopia,
Office of the UN High Commissioner for Human Rights,
United Nations Office at Geneva 1211 Geneva 10, Switzerland Fax: + 41 22 917 9022, (Particularly for urgent matters) E-mail: tb-petitions@ohchr.org Office of the UNHCR, Telephone: 41 22 739 8111 Fax: 41 22 739 7377 Po Box: 2500, Geneva, Switzerland.
African Commission on Human and Peoples‘ Rights (ACHPR)
48 Kairaba Avenue, P.O.Box 673, Banjul, The Gambia. Tel: (220) 4392 962, 4372070, 4377721 – 23 Fax: (220) 4390 764 E-mail: achpr@achpr.org Office of the Commissioner for Human Rights
Ethiopia: Systemic human rights concerns demand action by both Ethiopia and the Human Rights Council
AMNESTY INTERNATIONAL PUBLIC STATEMENT AI Index: AFR 25/005/2014 22 September 2014 Systemic human rights concerns demand action by both Ethiopia and the Human Rights CouncilHuman Rights Council adopts Universal Periodic Review outcome on Ethiopia With elections coming up in May 2015, urgent and concrete steps are needed to reduce violations of civil and political rights in Ethiopia.� Considering the scale of violations associated with general elections in 2005 and 2010, Amnesty International is deeply concerned that Ethiopia has rejected more than 20 key recommendations on freedom of expression and association relevant to the free participation in the elections and the monitoring and reporting on these. These include in particular recommendations to amend the Anti-Terrorism Proclamation, which continues to be used to silence critical voices and stifle dissent, and recommendations to remove severe restrictions on NGO funding in the Charities and Societies Proclamation.� The independent journalists and bloggers arrested just days before Ethiopia’s review by the UPR Working Group in May 2014 have since been charged with terrorism offences. Four opposition party members were arrested in July on terror accusations, and, in August, the publishers of five magazines and one newspaper were reported to be facing similar charges. While Amnesty International welcomes Ethiopia’s statement of ‘zero tolerance’ for torture and cruel, inhuman or degrading treatment, and its commitment to adopt preventative measures,� it is concerned by its rejection of recommendations to investigate and prosecute all alleged cases of torture and other ill-treatment and to ratify the Optional Protocol to the Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment.� The organization continues to receive frequent reports of the use of torture and other ill-treatment against perceived dissenters, political opposition party supporters, and suspected supporters of armed insurgent groups, including in the Oromia region. Amnesty International urges Ethiopia to demonstrate its commitment to strengthening cooperation with the Special Procedures by inviting the Special Rapporteur on Torture to visit the country.� Unfettered access by independent monitors to all places of detention is essential to reduce the risk of torture. Ethiopia’s refusal to ratify the Convention for the Protection of All Persons from Enforced Disappearance is also deeply concerning in light of regular reports of individuals being held incommunicado in arbitrary detention without charge or trial and without their families being informed of their detention – often amounting to enforced disappearances.� Ethiopia’s UPR has highlighted the scale of serious human rights concerns in the country. Amnesty International urges the Human Rights Council to ensure more sustained attention to the situation in Ethiopia beyond this review. Background The UN Human Rights Council adopted the outcome of the Universal Periodic Review of Ethiopia on 19 September 2014 during its 27th session. Prior to the adoption of the review outcome, Amnesty International delivered the oral statement above. Amnesty International had earlier submitted information on the situation of human rights in Ethiopia:http://www.amnesty.org/en/library/asset/AFR25/004/2013/en/95f2e891-accc-408d-b1c4-75f20c83eceb/afr250042013en.pdf Public Document International Secretariat, Amnesty International, 1 Easton St., London WC1X 0DW, UKhttp://www.amnesty.org Document in PDFhttp://qeerroo.org/2014/09/24/ethiopia-systemic-human-rights-concerns-demand-action-by-both-ethiopia-and-the-human-rights-council/
The UN Human Rights Council adopted the outcome of the UPR of Ethiopia
Statement from HRLHA September 21, 2014 The UN Human Rights Council adopted the outcome of the Universal Periodic Review (UPR) of Ethiopia on September 19, 2014. On that date, Ethiopia was given 252 recommendations by the UN Human Rights Council member States[1] to improve human rights infringements in the country, based on the general human rights situation assessment made to Ethiopia on May 2014 at UPR. The Human Rights League of the Horn of Africa welcomes the adoption of the outcome of the UPR on Ethiopia and appreciates the majority of the UN Human Rights Council member states’ recognition that one of their members, Ethiopia, has committed gross human rights abuses in its own country contrary to its responsibility to protect and promote human rights globally. Most of the Recommendations the Ethiopian Government received on September 19, 2014 were similar to the 2009 recommendations that were given to the same country during the first round of UPR human rights situation assessment in Ethiopia[2]. This proves that the human rights situation in Ethiopia continues to deteriorate. The Human Rights League of the Horn of Africa also welcomes the Ethiopian government for its courage of admitting its wrongdoings and acknowledged most of the recommendations and promise to work further for their improvements. The HRLHA looks forward the Government of Ethiopia to shows its commitment to fulfil its promises, and not to put them aside until the next UPR comes in four years (2019) However, the government of Ethiopia failed again to accept the recommendations not to use the anti-terrorism proclamation it adopted in 2009 to suppress fundamental freedoms of expression, assembly and demonstrations. The country also rejected the recommendation of the member states to permit a special Rapporteur on the rights to freedom of peaceful assembly and of association to travel to Ethiopia to advise the Government. Today, thousands of people are languishing in prison because they formed their own political organizations or supported different political groups other than EPRDF. Thousands were indiscriminately brutalized in Oromia, Ogadenia, Gambela, Benshangul and other regions because they demanded their fundamental rights to peaceful assembly, demonstration and expression. These and other human rights atrocities in Ethiopia were reported by national and international human rights organizations, and international mass media, including foreign governments and NGOs. The Government of Ethiopia has repeatedly denied all these credible reports and continued with its systematic ethnic cleansing. The HRLHA appreciates the UN Human Rights Council members who have provided valuable recommendations that have exposed the atrocity of the Ethiopian Government against defenceless civilians and the HRLHA urges them to put pressure on the government of Ethiopia to accept those recommendations it has rejected and put them into practice. Finally, the HRLHA strongly supports the recommendations made by UN Human Rights Council member states and urges the Ethiopian Government to reverse its rejection of some recommendations, including:
Ratifying the Rome Statute of the International Criminal Court (ICC),
Ratifying the International Convention for the Protection of All Persons from Enforced Disappearance, OPCAT,
Permitting the Special Rapporteur on the rights to freedom of peaceful assembly and of association to travel to Ethiopia to advise the Government;
Improving conditions in detention facilities by training personnel to investigate and prosecute all alleged cases of torture, and ratify OPCAT,
Repealing the Charities and Societies Proclamation in order to promote the development of an independent civil society “Allowing Ethiopia’s population to operate freely”
Removing vague provisions in the Anti-Terrorism Proclamation that can be used to criminalize the exercise of the right to freedom of expression and association and ensure that criminal prosecutions do not limit the freedom of expression of civil society, opposition politicians and independent media ;and use this opportunity to improve its human rights record.
UN experts urge Ethiopia to stop using anti-terrorism legislation to curb human rights GENEVA (18 September 2014) – A group of United Nations human rights experts* today urged the Government of Ethiopia to stop misusing anti-terrorism legislation to curb freedoms of expression and association in the country, amid reports that people continue to be detained arbitrarily. The experts’ call comes on the eve of the consideration by Ethiopia of a series of recommendations made earlier this year by members of the Human Rights Council in a process known as the Universal Periodic Review which applies equally to all 193 UN Members States. These recommendations are aimed at improving the protection and promotion of human rights in the country, including in the context of counter-terrorism measures. “Two years after we first raised the alarm, we are still receiving numerous reports on how the anti-terrorism law is being used to target journalists, bloggers, human rights defenders and opposition politicians in Ethiopia,” the experts said. “Torture and inhuman treatment in detention are gross violations of fundamental human rights.” “Confronting terrorism is important, but it has to be done in adherence to international human rights to be effective,” the independent experts stressed. “Anti-terrorism provisions need to be clearly defined in Ethiopian criminal law, and they must not be abused.” The experts have repeatedly highlighted issues such as unfair trials, with defendants often having no access to a lawyer. “The right to a fair trial, the right to freedom of opinion and expression, and the right to freedom of association continue to be violated by the application of the anti-terrorism law,” they warned. “We call upon the Government of Ethiopia to free all persons detained arbitrarily under the pretext of countering terrorism,” the experts said. “Let journalists, human rights defenders, political opponents and religious leaders carry out their legitimate work without fear of intimidation and incarceration.” The human rights experts reiterated their call on the Ethiopian authorities to respect individuals’ fundamental rights and to apply anti-terrorism legislation cautiously and in accordance with Ethiopia’s international human rights obligations. “We also urge the Government of Ethiopia to respond positively to the outstanding request to visit by the Special Rapporteurs on freedom of peaceful assembly and association, on torture and other cruel, inhuman or degrading treatment or punishment and on the situation of human rights defenders,” they concluded. ENDS (*) The experts: Special Rapporteur on the promotion and protection of human rights and fundamental freedoms while countering terrorism, Ben Emmerson; Special Rapporteur on the rights to freedom of peaceful assembly and of association, Maina Kiai; Special Rapporteur on the promotion and protection of the right to freedom of opinion and expression, David Kaye; Special Rapporteur on the situation of human rights defenders, Michel Forst; Special Rapporteur on the Independence of Judges and Lawyers, Gabriela Knaul; Special Rapporteur on torture and other cruel, inhuman or degrading treatment or punishment, Juan Méndez. Special Procedures is the largest body of independent experts in the United Nations Human Rights system. Special Procedures is the general name of the independent fact-finding and monitoring mechanisms of the Human Rights Council that address either specific country situations or thematic issues in all parts of the world. Currently, there are 38 thematic mandates and 14 mandates related to countries and territories, with 73 mandate holders. Special Procedures experts work on a voluntary basis; they are not UN staff and do not receive a salary for their work. They are independent from any government or organization and serve in their individual capacity. Read @ http://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?NewsID=15056&LangID=E
The Ethiopian government has been demolishing the homes of Oromo farmers in order to implement its “Integrated Master Plan”, meant to integrate Addis Ababa with the surrounding towns of the minority’s home region. According to residents of the town of Legetafo at least two people were shot by government forces as they tried to prevent the destruction of their homes. http://unpo.org/article/17521Below is an article published by the The Nation:
Yehun and Miriam have little hope for the future. “We didn’t do anything and they destroyed our house,” Miriam told me. “We are appealing to the mayor, but there have been no answers. The government does not know where we live now, so it is not possible for them to compensate us even if they wanted.” Like the other residents of Legetafo—a small, rural town about twenty kilometers from Addis Ababa—Yehun and Miriam are subsistence farmers. Or rather, they were, before government bulldozers demolished their home and the authorities confiscated their land. The government demolished fifteen houses in Legetafo in July [2014]. The farmers in the community stood in the streets, attempting to prevent the demolitions, but the protests were met with swift and harsh government repression. Many other Oromo families on the outskirts of Ethiopia’s bustling capital are now wondering whether their communities could be next. These homes were demolished in order to implement what’s being called Ethiopia’s “Integrated Master Plan.” The IMP has been heralded by its advocates as a bold modernization plan for the “Capital of Africa.” The plan intends to integrate Addis Ababa with the surrounding towns in Oromia, one of the largest states in Ethiopia and home to the Oromo ethnic group—which, with about a third of the country’s population, is its largest single ethnic community. While the plan’s proponents consider the territorial expansion of the capital to be another example of what US Secretary of State John Kerry has called the country’s “terrific efforts” toward development, others argue that the plan favors a narrow group of ethnic elites while repressing the citizens of Oromia. “At least two people were shot and injured,” according to Miriam, a 28-year-old Legetafo farmer whose home was demolished that day. “The situation is very upsetting. We asked to get our property before the demolition, but they refused. Some people were shot. Many were beaten and arrested. My husband was beaten repeatedly with a stick by the police while in jail.” Yehun, a 20-year-old farmer from the town, said the community was given no warning about the demolitions. “I didn’t even have time to change my clothes,” he said sheepishly. Yehun and his family walked twenty kilometers barefoot to Sendafa, where his extended family could take them in. Opponents of the plan have been met with fierce repression. “The Integrated Master Plan is a threat to Oromia as a nation and as a people,” Fasil stated, leaning forward in a scuffed hotel armchair. Reading from notes scribbled on a sheet of loose-leaf notebook paper, the hardened student activist continued: “The plan would take away territory from Oromia,” depriving the region of tax revenue and political representation, “and is a cultural threat to the Oromo people living there.” A small scar above his eye, deafness in one ear and a lingering gastrointestinal disease picked up in prison testify to Fasil’s commitment to the cause. His injuries come courtesy of the police brutality he encountered during the four-year prison sentence he served after he was arrested for protesting for Oromo rights in high school and, more recently, against the IMP at Addis Ababa University. Fasil is just one of the estimated thousands of students who were detained during university protests against the IMP. Though Fasil was beaten, electrocuted and harassed while he was imprisoned last May, he considers himself lucky. “We know that sixty-two students were killed and 125 are still missing,” he confided in a low voice. The students ground their protests in Ethiopia’s federal Constitution. “We are merely asking that the government abide by the Constitution,” Fasil explained, arguing that the plan violates at least eight constitutional provisions. In particular, the students claim that the plan violates Article 49(5), which protects “the special interest of the State of Oromia in Addis Ababa” and gives the district the right to resist federal incursions into “administrative matters.” Moreover, the plan presents a tangible threat to the people living in Oromia. Fasil and other student protesters claimed that the IMP “would allow the city to expand to a size that would completely cut off West Oromia from East Oromia.” When the plan is fully implemented, an estimated 2 million farmers will be displaced. “These farmers will have no other opportunities,” Fasil told me. “We have seen this before when the city grew. When they lose their land, the farmers will become day laborers or beggars.” The controversy highlights the disruptive and often violent processes that can accompany economic growth. “What is development, after all?” Fasil asked me. Ethiopia’s growth statistics are some of the most impressive in the region. Backed by aid from the US government, the Ethiopian People’s Revolutionary Democratic Front (EPRDF), the country’s ruling coalition, is committed to modernizing agricultural production and upgrading the country’s economy. Yet there is a lack of consensus about which processes should be considered developmental. Oromo activists allege that their community has borne a disproportionate share of the costs of development. Advocates like Fasil argue that the “development” programs of the EPRDF are simply a means of marginalizing the Oromo people to consolidate political power within the ruling coalition. “Ethiopia has a federalism based on identity and language,” explained an Ethiopian political science professor who works on human rights. Nine distinct regions are divided along ethnic lines and are theoretically granted significant autonomy from the central government under the 1994 Constitution. In practice, however, the regions are highly dependent on the central government for revenue transfers and food security, development and health programs. Since the inception of Ethiopia’s ethno-regional federalism, the Oromo have been resistant to incorporation in the broader Ethiopian state and suspicious of the intentions of the Tigray ethnic group, which dominates the EPRDF. As the 2015 elections approach, the Integrated Master Plan may provide a significant source of political mobilization. “The IMP is part of a broader conflict in Ethiopia over identity, power and political freedoms,” said the professor, who requested anonymity. Standing in Gullele Botanic Park in May, Secretary of State Kerry was effusive about the partnership between the United States and Ethiopia, praising the Ethiopian government’s “terrific support in efforts not just with our development challenges and the challenges of Ethiopia itself, but also…the challenges of leadership on the continent and beyond.” Kerry’s rhetoric is matched by a significant amount of US financial support. In 2013, Washington allocated more than $619 million in foreign assistance to Ethiopia, making it one of the largest recipients of US aid on the continent. According to USAID, Ethiopia is “the linchpin to stability in the Horn of Africa and the Global War on Terrorism.” Kerry asserted that “the United States could be a vital catalyst in this continent’s continued transformation.” Yet if “transformation” entails land seizures, home demolitions and political repression, then it’s worth questioning just what kind of development American taxpayers are subsidizing. The American people must wrestle with the implications of “development assistance” programs and the thin line between modernization and marginalization in countries like Ethiopia. Though the US government has occasionally expressed concern about the oppressive tendencies of the Ethiopian regime, few demands for reform have accompanied aid. For the EPRDF, the process of expanding Addis Ababa is integral to the modernization of Ethiopia and the opportunities inherent to development. For the Oromo people, the Integrated Master Plan is a political and cultural threat. For the residents of Legetafo, the demolition of their homes demonstrates the uncertainty of life in a rapidly changing country.
Ethiopia: A Generation at Risk, Plight of Oromo Students Fulbaana/September 7, 2014 ————————– The following is an Urgent Action statement from the Human Rights League of the Horn of Africa (HRLHA). ————————– HRLHA Urgent Action FOR IMMEDIATE RELEASE September 06, 2014 The human rights abuses against Oromo students in different universities have continued unabated over the past six months – more than a hundred Oromo students were extra-judicially wounded or killed, while thousands were jailed by a special squad: the “Agazi” force. This harsh crackdown against the Oromo students, which resulted in deaths, arrests, detentions and disappearances, happened following peaceful protests by the Oromo students and the Oromo people in April-May 2014 against the so-called “Integrated Master Plan of Addis Ababa.” This plan was targeted at the annexation of many small towns of Oromia to the capital Addis Ababa. It would have meant the eviction of around six million Oromos from their lands and long-time livelihoods without being consulted or giving consent. The Human Rights League of the Horn of Africa (HRLHA) has repeatedly expressed its deep concern about such human rights violations against the Oromo nation by the EPRDF government(1). The HRLHA reporter in Addis Ababa confirmed that, in connection with the April-May, 2014 peaceful protests, among the many students picked from different universities and other places in the regional State of Oromia and detained in Maikelawi/”the Ethiopian Guantanamo bay Detention camp,” the following nine students and another four, Abdi Kamal, TofiK Kamal and Abdusamad – businessmen from Eastern Hararge Dirre Dawa town, and Chaltu Duguma (F), an employee of Wellega University, are in critical condition due to the continuous severe torture inflicted upon them in the past five months. The current ongoing arrests and detention of Oromo students started when the students were forced to attend a “political training” said to be a government plan to indoctrinate the students with the political agenda of EPRDF for two weeks before the regular classes started in mid-September 2014. Before the training started, students demanded that the government release the students who were imprisoned during the peaceful protests of April-May 2014. Instead of giving a positive answer to the students’ legitimate questions, the federal government deployed its military forces to Ambo and Wellega University campuses to silence their voices; many students were severely beaten, and hundreds were taken to prison from August 20-29, 2014. Through the brutality of the federal government’s military “Agazi,” students from Ambo University, Hinaafu Lammaa, Kuma Fayisa, Tarreessaa Waaqummaa Mulugeta, Sukkaaraa Cimidi, Leensa Hailu Bedhane (F) and Elizabeth Legesse (lost her two teeth) were among those harshly beaten in their dormitories, and then thrown outside naked in the open air. The HRLHA reporter documented the following names among hundreds of students taken to different detention centers from both Ambo and Wellega Universities on August 28 and 29, 2014. Among many Wellaga University students, those who were severely beaten on 28/08/2014 – Markos Taye, Ganati Desta and Mosisa Fufa – were first taken to Nekemte Hospital and later transferred to Tikur Anbasa, a hospital in the capital city, more than 300km away, for further treatment. They remain there in critical condition. The most recent report (Sept. 3, 2014) received by HRLHA from Ambo town indicates that more than 250 students released from Senkele detention center have been taken back to their villages so that their parents or guardians can sign documents stating that their children are responsible for the conflict created between the students and the federal military. The parents of the students rejected the attempt of the government to make their children guilty by supporting, instead, the demands of the students “Free our friends, bring the killers of the students to court.” By killing, torturing and detaining nonviolent protesters, the government of Ethiopia is breaching: 1. The 1995 constitution of the Ethiopia, Articles 29 and 30, which grant basic democratic rights to all Ethiopian citizens(2). 2. All international and regional human rights instruments that Ethiopia signed, and the UN Human Rights council 19th(3) and 25th(4) sessions resolutions that call upon states, with regard to peaceful protests, to promote and protect all human rights and to prevent all human rights violations during peaceful protests. Therefore, the HRLHA calls upon the Ethiopian Government to refrain from systematically eliminating the young generation of Oromo nationals and respect all international human rights standards, and all civil and political rights of citizens it has signed in particular. HRLHA also calls upon governments of the West, all local, regional and international human rights agencies to join hands and demand an immediate halt to such kinds of extra-judicial actions against one’s own citizens. Detainees should be released without any preconditions and the murderers should brought to justice. RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its appropriate government ministries and/or officials as swiftly as possible, both in English and Ahmaric, or in your own language: – Expressing concerns regarding the apprehension and possible torture of citizens who are being held in different detention centers, including the infamous Ma’ikelawi Central Investigation Office, and calling for their immediate and unconditional release; – Request that the government refrain from detaining, harassing, discriminating against Oromo Nationals; – Urging the Ethiopian authorities to ensure that detainees are treated in accordance with the regional and international standards regarding the treatment of prisoners; – Also send your concerns to diplomatic representatives in Ethiopia who are accredited to your country. —– (1) http://humanrightsleague.com/2014/05/ethiopia-ambo-under-siege-daily-activitiesparalyzed– hrlha-urgent-action/ (2) Constitution of the Federal Democratic Republic of Ethiopia 1995,http://www.wipo.int/wipolex/en/text.jsp?file_id=193667 (3) http://blog.unwatch.org/wp-content/uploads/Protection-of-Human-Rights-in-the-context-of-Peaceful– Protests1.pdf (4) http://blog.unwatch.org/wp-content/uploads/Peaceful-Protest-Resolution-2014.pdf
Oral statement, Human Rights Council, 19 June 2014
August 27, 2014 Fleeing from abuse in Ethiopia and seeking refuge in Kenya, Djibouti, Somaliland, South Africa and Egypt, 187 refugees have described in detail, during hour-long interviews how they and their close families were persecuted.[1] Nearly all reported arbitrary detention of relatives and 126 were themselves detained. Over half of those interviewed (95 – 51%) had been tortured, which amounted to 75% of former detainees. Rarely do refugee populations report experiencing torture to this extent. Rape was reported by 25% of women/girl refugees (21 of 85). Just over half of women/girl refugees who had been detained (41) were raped in detention, almost always repeatedly and by more than one officer, and sometimes by up to eight at a time. Refugees reported 87 disappearances in detention, of whom 69 were first degree relatives – parents, children, siblings or spouses. Extra-judicial killings of those whom refugees were able to name – friends, neighbours, relatives or co-detainees – were reported of 372 individuals, 84 of whom were first degree relatives. There are more than 250,000 Oromo refugees in the world. If only one tenth of that number has experienced the intensity of abuse meted out to the interviewees in Africa, hundreds of thousands of detentions without trial, at least 50,000 political killings, over 11,000 disappearances and over 6000 cases of rape by members of the security forces can be assumed to have taken place in Ethiopia since 1992. While Ethiopia has enjoyed favoured aid status and millions of it population have remained dependent on food aid, its oppressive policies have stifled pluralism and denied more than a fraction of democratic space to opposition groups. It has one of the most sophisticated security and surveillance systems in Africa and maintains a large, well-equipped army and air-force. Despite ongoing food-dependency, more than one million hectares of arable land has been leased to foreign investors growing for foreign markets while hundreds of thousands of local farmers have been evicted from their land. [1] http://www.oromo.org/osg/Report_46.pdf;http://www.oromo.org/osg/pr47.pdf; http://www.oromo.org/OSG/pr_48.pdf;http://www.oromo.org/OSG/pr_49.pdf; 26 Oromo refugees were interviewed by OSG in Cairo, 20-29 May 2013. Report is in preparation.
Oromia: Enhanced Master Plan to Continue Committing the Crimes of GenocideThe actions taken were aimed at destroying Oromo farmers or at rendering them extinct. ~Ermias Legesse, Ethiopia’s exiled EPRDF MinisterAugust 30, 2014 (Oromo Press) — The announcement of the implementation of the Addis Ababa Master Plan (AAMP) was just an extension of an attempt by EPRDF government at legalizing its plans of ridding the Oromo people from in and around Finfinne by grabbing Oromo land for its party leaders and real estate developers from the Tigrean community. The act of destroying Oromo farmers by taking away their only means of survival—the land—precedes the current master plan by decades. Ermias Legesse, exiled EPRDF Deputy Minister of Communication Affairs, acknowledged his own complicity in the destruction of 150,000[1] Oromo farmers in the Oromia region immediately adjacent to Finfinne. He testifies that high-level TPLF/EPRDF officials are responsible for planning and coordinating massive land-grab campaigns without any consideration of the people atop the land. Ermia’s testimony is important because it contains both the actus reus and dolus specials of the mass evictions[2]:Once while in a meeting in 1998 (2006, Gregorian),the Ethiopian Prime Minster Meles Zenawi , we (ERPDF wings) used to go to his office every week, said. Meles led the general party work in Addis Ababa. We went to his office to set the direction/goal for the year. When a question about how should we continue leading was asked, Meles said something that many people may not believe. ‘Whether we like it or not nationality agenda is dead in Addis Ababa.’ He spoke this word for word. ‘A nationality question in Addis Ababa is the a minority agenda.’ If anyone were to be held accountable for the crimes, everyone of us have a share in it according to our ranks, but mainly Abay Tsehaye is responsible. The actions taken were aimed at destroying Oromo farmers or at rendering them extinct. 29 rural counties were destroyed in this way. In each county there are more or less about 1000 families. About 5000 people live in each Kebele (ganda) and if you multiply 5000 by 30, then the whereabouts of 150,000 farmers is unknown.Zenawi’s statement “the question of nationality is a dead agenda in Addis Ababa” implies that the Prime Minister planned the genocide of the Oromo in and around Finfinne and others EPRDF officials followed suit with the plan in a more aggressive and formal fashion.Announcement of the Addis Ababa Master Plan and Massacres and Mass DetentionsAAMP was secretly in the making for at least three years before its official announcement in April 2014.[3] The government promoted on local semi-independent and state controlled media the sinister plan that already evicted 2 million Oromo farmers and aims at evicting 8-10 million and at dividing Oromia into east and west Oromia as a benevolent development plan meant to extend social and economic services to surrounding Oromia’s towns and rural districts. Notwithstanding the logical contradiction of claiming to connect Oromia towns and rural aanaalee (districts) to “economic and social” benefits by depopulating the area itself, the plan was met with strong peaceful opposition across universities, schools and high schools in Oromia. Starting with the Ambo massacre that claimed the lives of 47 people in one day[4], Ethiopia’s army and police killed over 200 Oromo students, jailed over 2000 students, maimed and disappeared countless others over a five-month period from April-August 2014.
Update Naqamte Indoctrination Conference (27 August 2014): After heated debate over the Addis Ababa Master Plan yesterday, federal police raided dormitories last night taking away hundreds of students to unknown detention center. Hospital sources confirm three students have been admitted to emergency room. Similar arrest and disappearances are being reported from other universities and meeting venues as well. Update on other campuses will follow.Although the cadres have been trying to discuss the three themes prepared for for the conference, the issue surrounding the Addis Ababa Master Plan continues to dominate the discussion. The tension has worsened following claim by cadres that the controversial Master Plan has been cancelled. Students have demanded that the alleged cancellation shall be made official and public. #OromoProtests, #FreeOromoStudents, Jawar Mohamed
ETHIOPIA: Relentless government violence on Oromo students and nationals continues, says human rights organization Posted: Hagayya/August 27, 2014 · Gadaa.com ————————- The following is a press release from the Human Rights League of the Horn of Africa (HRLHA). ————————- August 27, 2014 While fresh arrests and detentions, kidnappings and disappearances of Oromo nationals have continued in different parts of the regional state of Oromia following the April-May crackdown of peaceful demonstrators, court rulings over the cases of some of the earlier detainees by courts of the regional state are being rejected by political agents of the governing TPLF/EPRDF Party. The renewed violence by government forces against Oromo nationals started particularly following what was termed as “Lenjii Siyaasaa” (literally meaning “political training”) that has targeted Oromo Students of higher educational institutions and has been going on in the past two weeks in different parts of Oromia. Although the agendum for the “Political Training” was said to be “the unity of the country,” it instead has become an opportunity of carrying out further screenings and arrests of students, as around 100 more students have so far been arrested from Ambo University campuses alone and sent to a remote, isolated military camp called Sanqalle, leaving families and friends in fear in regards to the safety and well-being of the students in particular, not to mention the disruption of their studies. The arrests were made following the students’ protest of their confinement into the campuses during this so call “Political Trianing,” and the demand that the killers of their fellow students be brought to justice prior to discussing “unity.” Also, five students of Wallaga University, from among those who were gathered for the same purpose of “Political Training,” were kidnapped on the 22nd of August 2014, and taken away in a vehicle with plate number 4866 ET; and their whereabouts are not known since then. HRLHA correspondents have also traced another fresh arrests and detentions of around 100 Oromo nationals in a small town called Elemo, Doranni District in the Illu Abba Borra Zone. It took place on the 14th of August 2014; and Waqtole Garbe, Sisay Amana, Tiiqii Supha, Ittana Daggafa, Badiru Basha, Kamal Zaalii, Rashiid Abdu, Zetuna Waaqoo, Daggafa Tolee, Adam Ligdii, Indush Mangistu, Dibbeessa Libaan, and Ofete Jifar were a few among those detainees in Elemo Prison. More worrisome and frustrating is agents of the federal government’s interference with regional and local judicial systems. More than one hundred students and other Oromo nationals, from among the thousands who were detained following the April-May nationwide protest, have been granted bails in local courts of the regional government of Oromia. These include 64 detainees in Dembi Dollo/Qellem, 10 in Ambo, 40 in Sibu-Sire and Digga District. But, all the court decisions were overruled by political officials representing the federal government. The Dembi Dollo/Qellem detainees in particular were granted bails four times, only to be turned down by political officials all the four rounds. On the other hand, there have been some cases in which prison terms ranging from six months to a year-and-half were imposed on the Oromo detainees, not in courts, but by those representatives of the federal government. Also, some independent lawyers complain that they were threatened by officials from the ruling party; and, as a result, refraining from representing the Oromo detainees. Usual as it has been in the past fifteen or so years, this case of interfering with and disobeying court rulings indicates that the case of these most recent Oromo detainees is purely political. The Human Rights League of the Horn of Africa (HRLHA) calls upon the Ethiopian Government to refrain from harassing and intimidating students through such extra-judicial means as killings, arrests and detentions, and denials of justice after detention; and instead, facilitate conducive teaching-learning environments. HRLHA also calls upon the Ethiopian Government to unconditionally release the detained Oromo students and other nationals; and, as requested by their fellow students, bring to justice the killers of innocent and peaceful protestors during the April-May crackdown. BACKGROUNDS: The Human Rights League of the Horn of Africa (HRLHA) has reported (May 1st and 13th, 2014, urgent actions, HumanRightsLeague.com) on the heavy-handed crackdown of the Ethiopian Federal Government’s Agazi Special Squad and the resultant extra-judicial killings of 34 (thirty-four) Oromo nationals; and the arrests and detentions of hundreds of others. Although the brutalities of the armed squad and the resultant fatalities happened to be very high in Ambo Town, the peaceful protests by Oromo students of different universities and faculties have been taking place in April and May in various towns and cities of Oromia, including Diredawa and Adama in eastern Oromia, as well as Jimma, Mettu, Naqamte, Gimbi, and Dambidollo in western Oromia. The Oromo students of universities and colleges in different parts of the regional state of Oromia took to the streets for peaceful demonstrations in protest to the decision passed by the Federal EPRDF/TPLF-led Government to expand the city of Finfinnee/Addis Ababa by uprooting and displacing hundreds of thousands of Oromos from all sorts of livelihoods, and annexing about 36 surrounding towns of Oromia, the ultimate goal of which is claimed to be redrawing the map of the Oromia Region. The federal annexation plan, which was termed as “The Integrated Development Master Plan,” is said to be covering the towns of Dukem, Gelan, Legetafo, Sendafa, Sululta, Burayu, Holeta, Sebeta, and others, stretching the boundary of Finfinne/Addis Ababa to about 1.1-million hectares – an area of 20 times its current size. – HumanRightsLeague.com: http://www.humanrightsleague.com/
3rd year Water Engineering student Alamayyoo Sooressaa of Jimma University was kidnapped 4 months ago by Agazi (TPLF) forces. He is being tortured in Ma’ikkelawi with the rests of Oromo students held there. #FreeOromoStudents, 25th August 2014.
#FreeOromoStudents #OromoProtests, posted 25th August 2014
More than 200 university students gathered at Ambo University for political indoctrination by government cadres have been arrested.
The students are being kept at Sankalle Police Training Camp and have been subjected to severe beatings for opposing the indoctrination. #OromoProtests, 25th August 2014.
5th year Law student Iskandar (Obsaa) Abdulkadir of Haromaya University kidnapped by Agazi (TPLF) forces. Iskandar (Obsaa) Abdulkadir was kidnapped from Somaliland and sent to Ethiopia through extraordinary rendition. Obsa reportedly took refuge in the neighboring country following the student protest in May.
24 August 2014.
ODUU BAYEE NAMA NASIISTUU FI GADDISTUU BARAATAA SEERA WAGAA 5ffaa tii. WAYAANEN QIINDEESSA FDG UNIVESITII HAROMAYAA JECHUU DHAN ISSAA KANA SEERAF DEHESSUF YALAA TURAAN.YEROO HANGAA TOKKO BOODA ISKANDAR ABDULKADIR YKN OBSA ABDULQADIR TO’ANAA MOTUMMA WAYAANEE JALAA OLUU ISSAA MIRKKANAWEE. ISKANDAR YKN OBSA ABDULKADIR JECHUUN BARATOOTA WAGAA KANA ABOOKKATUMMAN EBIIFAMUU KESSA TOKKO TUREE GARUU OROMUMMATUU ISSA DORKKEE.OBSA YKN ISKANDAR PREZINDANTII BARAATOTAA UNIVERSIITII HAROMAYAA KAN TUREE. #oromoprotests #freeoromostudents
3rd year law student Waaqumaa Dhaabaa and high school student named Dereje from Ambo (Oromo nationals) were kidnapped by TPLF (Agazi) forces on 19th August 2014 and their whereabouts is not known. Ambo residents are being terrorized b Agazi forces#OromoProtests.
For details listen the following OMN.
Sad News (12th August 2014): Oromo youth (student) named Biqila Balaay, who was wounded by Agazi in Ambo during the #OromoProtests has passed away on 11 August 2014 at Tikur Anbassa Hospital.
Oduu Gaddaa amma nu qaqqabe!!Mormii Maaster Pilaanii Finfinneetiin wal qabatee sochii adeemsifamaa tureen Naannoo Ambootti Rasaasaan kan miidhamanii yaalamaa turan keessaa tokko kan ta’e Dargaggoo Biqilaa Balaay hospitaala Xuqur Ambassaa keessatti guyyoota hedduuf osoo daddeebi’ee yaalamuu miidhamni kun “Infection” itti ta’ee kaleessa galgala du’aan Addunyaa kana irraa Wareegameera. Reeffi isaa Hospitaala Miniilik keessatti erga sakatta’amee booda Galgala kana gara bakka dhaloota isaa Horroo Guduruu Wallaggaa Magaalaa Kombolchaatti gaggeeffameera. Sirni Awwaalcha isaa guyyaa borii magaalaa Kombolchaa keessatti ni raawwata!!!Biyyeen sitti haa salphatu!!!
Oduu Gaddisiisaa fi Seenaa Gabaabaa Gooticha Barataa Biqilaa Balaay Toleeraa
Gootichi Barataa Biqilaa Balaay Abbaa isaa Obbo Balaay Troleeraa fi Haadha isaa Aadde Siccaalee Mul’ataa Abdataa irraa Godina Horroo Guduruu Wallaggaa aanaa Habaaboo Guduruu ganda Caalaa Fooqaa keessatti bara 1991 A.L.Otti dhalate. Dhalatees Hiriyyoota isaa waliin taphachuu, Seenaa baruuf tattaafachuu fi barsiisuu kan jaallatu sabboonaa qaroo ilma Oromooti. Barataa Biqilaan guddatee barnootaaf akka gahetti bara 1999 AL.Otti mana barumsaa sadarkaa 1ffaa Caalaa Fooqaa seenuudhaan kuitaa 1ffaadhaa hanga 8ffaatti barate. Barnoota isaa sadarkaa lammaffaa mana barnootaa sadrkaa lammaffaa Kombolchaa seenuudhaan kutaa 9ffaa fi 10ffaa barate. Barnoota isaa Cinaatti ilmaan Oromoo sabboonummaa barsiisaa gama kallattii garaa garaadhaan QBO keessatti qooda olaanaa fudhachaa kan ture bara 2009 AL.Otti kutaa 10ffaa akka xumureen Koollejjii Horroo Guduruu magaala Fincaa’aa seenuun bara 2011 A.L.Otti muummee Veternarydhaan eebbifame. Barataa Biqilaa Balaay dhiibbaa mootummaan wayyaanee ilmaan Oromoo irraan geessu argaa bira kan hin dabarre QBO keessatti qooda fudhachaa kan as gahe Fincila diddaa garbummaa bara 2014 dhimma naannawa lafa Finfinnee qabatee dhoheen magaala Amboo keessatti hiriira barattootnii fi Uummatni gamtaan gaafa Ebla 25, 2014 gaggeessan keessatti qooda fudhachuun rasaasa mootummaa wayyaaneedhaan sa’a 12:29 PM irratti mataa rukkutame. Rukkutamees waldhaansaaf gara Hospitaala Xiqur Ambasaa guyyaa sana kan fudhatame yoommuu tahu maallaqa hedduu dhangalaasuudhaanis waldhaansa olaanaa irra ture. Waldhaansi olaanaan taasifamus rukkuttaa bakka hamaa rukkutamee fi waldhaansa taasisfameen qorichi kennamaafii ture mataa isaa keessaa rasaasa baasuuf yaalii godhamaa ture summii itti tahuun gaafa hagayya 11 bara 2014 Addunyaa kana irraa du’aan boqoteera.Qabsaa’aan ni kufa! Qabsoon itti fufa!Qeerroo Bilisummaa Hagayya 15, 2014
Sad News (4th August 2014):Teacher named Wakjira Barsisa, who was wounded in Gimbi during the #OromoProtests has passed away at Tikur Anbassa Hospital.In related news, the following 11 students have been released from Maekalwi prison after being detained and subjected to torture for the last three months. 1. Falmataa Bayecha 2. Mo’ibul Misganuu 3. Bekele Gonfa 4. Nimonaa Gonfa 5. Ebisaa Dhabasa 6.Ratta Dajash 7. Araarsaa Leggesse 8. Ashanafi ( Jaarraa ) Marga 9. Barisso Jamal 10. Abu ( Guyyo) Galma * 11. Alii Shadoo** Abu (#10) is a 14 years old , while Alii ( #11) is 15 years old. They were both 9th grade students at the time of their arrest.
Oromo star artists, Haacaaluu Hundeesa and Jaamboo Joote were arrested today in Finfinnee, but finally left the country. They are on their way to Washington Dulles International Airport. This is typical Woyaane tactic to chase away Oromo figures. Seif Nebelbaal News, 4th August 2014.
Mass killing’s in Ambo conducted by fascist Woyane (TPLF) army, Agazi.
Testimony of a youngman whose friend was murdered by Ethiopian securitymen during protest against the government decision to annex farming areas into Addis Ababa – which is believed to evict farmers from their ancestral homeland (https://wordpress.com/read/post/id/9822596/204/
Ethiopia’s Compliance with the Convention on the Rights of the Child Report for the Pre-Sessional Working Group of the Committee on the Rights of the Child Submitted by The Advocates for Human Rights, a non-governmental organization in special consultative status with ECOSOC and The International Oromo Youth Association, a non-governmental diaspora youth organization 69th Session of the Committee on the Rights of the Child, Geneva 22–26 September 2014http://www.theadvocatesforhumanrights.org/uploads/tahr_ioya_crc_loi_submission_july_1_2014.pdf
(The Advocates for Human Rights, Adoolessa/July 26, 2014, Finfinne Tribune, Gadaa.com ) – The Advocates for Human Rights, in collaboration with the International Oromo Youth Association, submitted a report for the Pre-Sessional Working Group of the Committee on the Rights of the Child. This report identifies numerous violations of the rights of children in Ethiopia, particularly with respect to the rights of the child to equality, life, liberty, security, privacy, freedom of expression and association, family, basic health and welfare, education, and leisure and cultural activities. Unless otherwise noted in the report, these violations occur without distinction based on the ethnic group of the child. In some cases, however, children belonging to the Oromo ethnic group—the largest ethnic group in Ethiopia—face discrimination or other rights violations unique to their ethnicity. The Advocates has worked extensively with members of the Ethiopian diaspora for purposes of documenting human rights conditions in Ethiopia. Since 2004, The Advocates has documented reports from members of the Oromo ethnic group living in diaspora in the United States of human rights abuses they and their friends and family experienced in Ethiopia.The Ethiopian Government has adopted strict constraints on civil society; Government monitoring and intimidation, as well as fear of reprisals, impede human rights monitoring and journalism in the country. In spite of this, The Advocates has documented the continued discrimination against the Oromo and other ethnic groups. In recent months, the Ethiopian Government has also violated the right to life of Oromo children and youth by using excessive force in response to peaceful protests, including violence, killing, mass detentions, and forced expulsions.Further, the Government fails to protect children from abuse in the family and from harmful traditional practices such as FGM. Perpetrators of physical and sexual violence against children enjoy impunity. The Government also fails to promote and protect rights of many children with disabilities. The Government’s “villagization” program places the health of children in rural areas at risk and impedes their right to an adequate standard of living. Children in Ethiopia continue to be denied access to primary education, especially in rural areas, and child domestic labor remains a serious concern.- Details: The Advocates for Human Rights and the International Oromo Youth Association report to the Committee on the Rights of the Child- Source: The Advocates for Human Rights
Oromo mother angry over murdered son
Yeshi, mother of man shot dead in April in Ambo By Hewete HaileselassieBBC Africa, Ethiopia
“Yeshi” is still trying to come to terms with the trauma of discovering the body of her son being carried through the streets of the Ethiopian city of Ambo.
A rickshaw driver in his 20s, he had been caught up in deadly protests between the police and students in the city in April. They were demonstrating about plans to extend the administrative control of the capital, Addis Ababa, into Oromia state.
Oromia is the country’s largest region and completely surrounds Addis Ababa – and some people feared they would be forced off their land and lose their regional and cultural identity if the plans went ahead.
Anger over ‘violent crackdown’ at protest in Ethiopia
BBC News, 28 July 2014
A plan by the Ethiopian government to expand the capital’s administrative control into neighbouring states has sparked months of student protests.
Security forces have been accused of cracking down on demonstrators in the region of Oromia. The government says 17 people died in the violence, but human rights groups say that number is much higher. The BBC’s Emmanuel Igunza has gained rare access to the town of Ambo where the protests took place.
Four Oromo students of Madda Walaabuu University have been abducted by TPLF/Agazi forces while with their family in Western Oromia (Wallagga, Gidaami). Their where about is yet unknown.
Barattooti Oromoo Yuuniversitii Madda Walaabuu 4 Boqonnaa Yeroo Gannaaf Gara Maatii Isaanii Wallagga, Gidaamii Itti Galan Tika Wayyaaneen Qabamuun Bakka Buuteen Isaanii DhabameGabaasa Qeerroo Qellem, Gidaamii – Adoolessa (July) 26, 2014Mootummaan wayyaanee barattoota boqonnaa yeroo gannaaf maatii galan maatii irraa irraa ugguruudhaan qabee mana hidhaatti galchaa akka jirtu gabasi nu gahe addeessa. Har’a gabaasni Qeerroo Qellem Giddamii irraa nu dhaqqabe kan ibsu barattoota madda Walaabuu Yuuniversitii irraa galan aanaa Gidaamii ganda Giraay Sonqaa jedhamu irraa basaasaa wayyaanee aanaa kaan irratti ilmaan Oromoo dabarsee diinaf saaxilun kennaa jiruun saaxilamanii humna waraana Wayyaanetti kennamuudhaan Adoolessa gaafa 18/2014 qabamanii hidhamanii jiru. Basaasaan wayyaanee maqaan isaa Waaqgaarii Qan’aa kan jedhamu jiraataa aanaa Gidaamii ganda Giraay Sonqaa jiraataa kan ture amma garuu ganda Afteer Saanboo jedhamutti teessoo jireenya isaa kan jijjiirrate maqaa qindeessitoota FDG, Miseensa ABO, Alabaa ABO fannisuutiin, uummata kakaasuu fi ijaaruun duras aanaa kana keessatti isaan kun warra duraati jechuudhan yuuniversitii irratti hojii kana hojjetaa akka turan jedhee diinaaf kennee kan jiru gabaasni nu gahe ibsa, ijoollotni kuni maqaan isaanii akka arman gadii kan taheedha:1. Gammadaa Birhaanee 2. Solomoon Taaddasaa 3. Mallasaa Taaffasaa 4. Amaanu’eel Facaasaakan jedhamaniidha, namootni maatii akka tahanii fi amma gara itti hidhamanillee kan hin beekmne tahuu isaa Qeerroon gabaasee Qellem Wallaggaa Gidaamii irraa nuuf gabaasee jira.
(July 22, 2014) – According to sources, the following Oromo political prisoners, who were arrested in connection with #OromoProtests over a month ago, had been transferred to the notorious Maekelawi prison recently. Before they were brought to Maekelawi, they had been apparently kept at the headquarters of the Ethiopian National Intelligence and Security Service (NISS) – where they were subjected to severe torture. Their ordeal was so severe that many of them were carried on stretchers into their new prison cells at Maekelawi. One prisoner, who was there at Maekalawi before them, apparently said to his visiting families: “I thought I had the worst torture until I saw the latest Oromo students.’ In particular, a female student Chaltu Dhuguma from Wallaggaa University, has contracted a breast infection from injuries she had sustained at the NISS headquarters. Although these Oromos have been in detention since early May 2014, they have not been brought before a court, or charged. They have been denied the right to attorney, and family visits are restricted. Jimmaa University 1. Falmata Barecha 2. Ebisa Daba 3. Lenjisa Alemayehu 4. Gamachu Bekele Wallaggaa University 5. Mo’ibuli Misganu 6. Bekele Gonfa 7. Ratta Dinberu 8. Chaltuu Dhuguma Adama University 9. Adugna Keesso 10. Bilisumma Damene Haromaya University 11. Nimonaa Chali 12. Abebe Urgeessa 13. Bilisumma Gonfa 14. Magarsa Bekele 15. Jara (Ashenafi) Marga 16. Ararsa Legesse Farmers from Wallaggaa 17. Aga Bekana 18. Dereje Businessmen from Jimmaa 19. Mohammed Chali 20. Ahmed Abagaro 21. Hussien Abagaro Borana 22. Galma Guyo 23. Korme Udesso 24. Roba Salaha 25. Aliyi Qellam Wallaggaa Farmers 26. Shariif Usumaan 27. Daani’el Akkumaa 28. Aliyyii Tarfaa Farmers from Jimmaa 29. Shiek Mohaammed Abbaa Garoo 30. Hassan Abdala Farmers from East Wallaggaa 31. Afrika Kebede Farmers from Western Shawaa 32. Tamire Chala From Dire Dawa 33. Abdusemed Mohammed 34. Tofik Abdalla 35. Bariso Jamal 36. Abdii Kamal
Addunya Keesso was a 4th year engineering student at Adama Science and Technology University in Adama, Oromia, Ethiopia. He was dismissed from the university after government officials accused him of playing a leadership role in the peaceful student protest against the infamous Addis Ababa City Master Plan which many believe will result in the eviction of millions of Oromos from their ancestral land. On may 29 Addunya Keesso and two other ASTU students (Bilisumma Daammana and Mekonnen Kebede) were abducted from Franko neighborhood in Adama and taken to Ma’ikelawi prison in Addis Ababa, Ethiopia where political prisoners are routinely tortured. Sources say Addunya Keesso has been tortured and has not been taken to court. It is to be recalled peaceful protesters were attacked by Ethiopia’s Federal Police and Agazi army since last April and scores of high school and college students have been killed and thousands detained in towns and villages across the Oromia region of Ethiopia. #FreeAddunyaaKeesso#FreeOromoStudents, 22nd July 2014
Oromo national, Bilisummaa Daammanaa, Final year Adama University student is being tortured in Fascist TPLF Ma’ikelawi torture chamber. #FreeOromoStudent. 20th July 2014. Bilisummaa Daammanaa jedhama.Barataa Yuuniversitii Saayinsii fi Teeknoloojii Adamaatti bara kana kan eebbifamu ture garuu,yuuniversitii irras ari’amuun,Gaaffii mirga Abbaa Biyyumaan wal qabatee,badii tokko malee yeroo amma kana mana hidhaa Wayyanee ma’akkalawwitti dararamaa jira! Gabaasa Qeerroo Adoolessa 19,2014 Finfinnee Barataa sabboonticha Bilisummaa Daammanaa jedhamu mooraa Adaamaa Yuuniversitii irraa kan baratuu fi baree baranaa kan xumuruun eebbifamu yoo tahu Ebla 29/2014 guyyaa FDG mooraa Yuuniversitii Adaamatti tokkummaa barattoota Oromoo moorichaan mootummaa Wayyaanee dura dhaabbachuudhaan gaggeessaniin tikoota Wayyaaneen hiriyoottan sabboontota Oromoo nama 40 ol tahan waliin qabamanii torbanoota lamaa oliif bakka buuteen isaanii dhabamee ture irraa kaasee bakka tursan tursanii gara mana hidhaa Maa’ikelaawwii keessatti sabboonaa beekamaa fi itti gaafatamaa dargaggoota ykn Qeerroo Yuuniversitii Adaamaa kan tahe,akkasuma dursaa maadhewwan mooraa fi magaalaa Adaamaa kan tahe Addnuyaa Keessoo waliin rakkina guddaa fi gocha suukkanneessaa waraana Wayyaaneetiin mana hidhaa Maa’ikelaawwii keessatti irratti raawwachaa tureera. Ammas gara jabinaan waan dhala namaa irratti hin raawwanne barataa Bilisummaa Daammanaa jedhamu kana irratti ammas irratti raawwacha jiru du’aa fi jireenya gidduutti argamuu isaa gabaasi qeerroo addeessa. http://qeerroo.org/2014/07/20/mana-hidhaa-maaikelaawwii-keessatti-barataa-sabboonaa-bilisummaa-daammanaa-reebichaan-rakkina-hamaa-keessa-jira/
Oromo national Walabummaa Dabale, 4th year Engineering student at Adama University is in TPLF Torture Chamber. He is the author of the above book in Afaan Oromo titled ‘Faana Imaanaa’.
Walabummaa Dabalee Barataa Yuuniversitii Saayinsii fi Teeknoloojii Adaamaatti barataa Injineeringii waggaa 4ffaa ture.yeroo ammaa kana mana hidhaa mootummaa Wayyanee keessatti dararamaa jirachuun isaa ni beekama.#FreeOromoStudents
High school student #Samuel Ittaana from Gimbii, Oromia was shot by fascist Ethiopia’s federal police (Agazi) while taking part in a peaceful demonstration during #Oromoptotests. #FreeOromoStudents
The above picture is some of the thousands Oromo student youths kidnapped by fascist TPLF (Agazi) forces and sent to its torture camp in Afar state. They are forced to shave and skin heads. The TPLF falsely claimed that they are ‘Godana Tadaadar’ (homeless, street residents). #OromoProtests #FreeOromoStudents 13th July 2014
Suuraan amma olii kun kan mootumaan Ethiopia ykn TPLF, dargagoota egeree boruu ta’an baraachiidhaan, barnoota isaanii irraa arii’uudhaan, qabeenyaa ykn qe’ee isanii irraa ariitee ergaa jettee booda asi deebitee maqaa itti baasitee ‘Ye Godaana Tadadari’ jechuun, dhiiraaf durba otuu hin jennee kan kumaatamatti lakkawaman mataa irraa aaduudhaan gara nanoo Afar keesatti ergitee jirtii. Kunis kan ta’ee filannoo itti aanuu rakkina amma tokko dhufuu danda’u irra hiridhisa kan jedhuu irra kan ka’ee karoorafatanii ta’uu isa beekamee.Dargagoota sodaa irra qaban kuma afurii ta’uun isanii beekamee. #OromoProtests
MORE THAN 3000 SHAVED HEADED OROMO STUDENTS WERE SENT TO AFAR CONCENTRATION CAMP
Following massive crock-down on Oromo students throughout Oromia, the Ethiopian People’s Revolutionary Front (EPRDF) regime moved thousands of Oromo students who participated in peaceful protests to various concentration camps. Besides putting those students in extremely dangerous detention centers, the detainees are usually exposed to various kinds of corporal punishments. According to Ethiopian Review report, among Oromo students who were arbitrarily arrested following massive arrest that took place in May this year, around 3000 of them were put to a massive head shaving ritual. The EPRDF regime practiced this kind of cruelty and act of barbarism against Oromo nationalists since it came to power 23 years ago. Prominent Oromo singer and nationalist Ilfinesh Qano is one of those who went through this ugly and inhumane practice of detainees handling. Reports show that more than 30,000 Oromos were rounded up and put in different camps following the demonstration that took place in Ambo, Addis Ababa, Robe, Nakamte and other Oromia cities and villages.
Humnootni tikaa sirna wayyaanee barataa Mootii Mootummaa ukkaamsanii fudhatan namoota shan oggaa ta’an, isaan keessaa tokko kana dura magaalaa Ambootti tika wayyaanee kan turee fi yeroo ammaa Adaamaadhaa kan hojjetu nama maqaan isaa Tasfaayee jedhamu ta’uunis barameera. Barataa Mootii Mootummaa Abdii barreessaa kitaaba “Qaroo Dhiiga Boosse” jedhamuu oggaa ta’u, sabboonummaa Oromummaa nama qabu akka ta’es kanneen isa beekan ibsaniiru. Mootummaan wayyaanee akkuma ilmaan Oromoo hedduu ukkaamsee nyaataa turee fi jiru barataa Mootii Mootummaa Abdii irrattis yakka fakkaataa raawwachuun isaa hin oolu kan jedhan hiriyootni isaa, ilmaan Oromoo biyya ambaatti argaman dararaa fi lubbuu ijoollee Oromoo hidhaa keessatti argamanii hambisuuf kanneen mirga dhala namaaf falmanitti iyyachuufii jabeessanii akka itti fufan dhaamsa dabarsaniiru.
Maqaan isaa Waaqjiraa Biraasa jedhama hojiin isaa barsiisaa yoo ta’u sababa sochii /mormii barattoota Oromootiin miidhaan irea gahee hospital Xuqur Anbassaa keessatti argama. Oromo national and teacher Waaqjiraa Biraasaa is in life and death situation after being tortured by Agazi/TPLF. At the time of this posting he is in Xiqur Ambassa (Black Lion Hospital), Finfinnee. #OromoProtests. #FreeOromoStudents. 13th July 2014. 31 Oromo students, under 16 year old teenagers are being tortured by Agazi (TPLF) in jail at Ambo. The National Youth Movement for freedom and Democracy listed (in its 10th July 2014 publication) their names which is in Afaan Oromo as follows:-Dararamni Oromoo mana hidhaa Wayyaanee keessaa umurii hin filatu Dargaggoonni maqaan isaanii armaa gadi xuqame guyyaa 23/08/2006 (A.L.E) irraa eegalee sababa tokko malee jumulaan walitti qabamanii shakkiidhaan hidhamuu irraan kan ka’e ma/mu/ol/Go/ Sh/Lixaatti akka dhihaatanii fi himannaan dhiyaate waan hin jirreef jedhee ajajaan akka gadi lakkisaman murteesse. Haa ta’u malee ajajni mana murtii kun hojii irra ooluu irra umurii daa’imummaan mana hidhaa keessatti dararamaa jirra jechuun ma/mu/waliigalaa Oromiyaatti ol iyyatanii hanga yoonaatti deebii hin arganne. Isaanis;
Shibirree Mokonnon G/Yesus Umuriin waggaa 15
Misgaanaa Oolgaa Dawoo umuriin waggaa 16
Alamituu Fayyeraa Baayisaa umuriin waggaa 16
Haaluma wal fakkaataan namoonni armaa gadii ammoo qabamanii mana qajeelcha poolisaa godinaa irraa gara mana sirreessaa Go/Sh/Lixaatti darbuun himannaa fi murtii tokko malee dararamaa jirani. Sababa kana irraa ka’uun dhimma isaanii hordofachuu akka hin dandeenye ibsachuun nama dhimma isaanii hordofuuf bakka buufachuun ma/mu/walii gala Oromiyaatti iyyatanii hanga yoonaatti deebii sirnaa akka hin arganne maddeen mirkaneessu. Isaan kunis;
A Summary of Oromos Killed, Beaten and Detained by the TPLF Armed Forces during the 2014 Oromo Protest Against The Addis Ababa (Finfinne) Master Plan Compiled by: National Youth Movement for Freedom and Democracy (NYMFD) aka Qeerroo Bilisummaa
July 05, 2014
Background
It is a well-documented and established fact that the Oromo people in general and Oromo students and youth in particular have been in constant and continuous protest ever since the current TPLF led Ethiopian government came to power. The current protest which started late April 2014 on a large scale in all universities and colleges in Oromia and also spread to several high schools and middle schools begun as opposition to the so called “Integrated Developmental Master Plan” or simply “the Master Plan”. The “Master Plan” was a starter of the protest, not a major cause. The major cause of the youth revolt is opposition to the unjust rule of the Ethiopian regime in general. The main issue is that there is no justice, freedom and democracy in the country. The said Master Plan in particular, would expand the current limits of the capital, Addis Ababa, or “Finfinne” as the Oromos prefer to call it, by 20 folds stretching to tens of Oromian towns surrounding the capital. The Plan is set to legalize eviction of an estimated 2 million Oromo farmers from their ancestral land and sell it to national and transnational investors. For the Oromo, an already oppressed and marginalised nation in that country, the incorporation of those Oromian cities into the capital Addis Ababa means once more a complete eradication of their identity, culture, and language. The official language will eventually be changed to Amharic. Essentially, it is a new form of subjugation and colonization. It was the Oromo university students who saw this danger, realized its far-reaching consequences and lit the torch of protest which eventually engulfed the whole Oromia regional state.For the minority TPLF led Ethiopian regime, who has been already selling large area of land surrounding Addis Ababa even without the existence of the Master Plan, meeting the demands of the protesting Oromo students means losing 1.1 million of hectares of land which the regime planned to sell for a large sum of money. Therefore, the demand of the students and the Oromo people at large is not acceptable to the regime. It has therefore decided to squash the protest with its forces armed to the teeth. The regime ordered its troops to fire live ammunition to defenceless Oromo students at several places: Ambo, Gudar, Robe (Bale), Nekemte, Jimma, Haromaya, Adama, Najjo, Gulliso, Anfillo (Kellem Wollega), Gimbi, Bule Hora (University), to mention a few. Because the government denied access to any independent journalists it is hard to know exactly how many have been killed and how many have been detained and beaten. Simply put, it is too large of a number over a large area of land to enumerate. Children as young as 11 years old have been killed. The number of Oromos killed in Oromia during the current protest is believed to be in hundreds. Tens of thousands have been jailed and an unknown number have been abducted and disappeared. The Human Rights League of the Horn of Africa, who has been constantly reporting the human rights abuses of the regime through informants from several parts of Oromia for over a decade, estimates the number of Oromos detained since April 2014 as high as 50, 000In this report we present a list of 61 Oromos that are killed and 903 others that are detained and beaten (or beaten and then detained) during and after the Oromo students protest which begun in April 2014 and which we managed to collect and compile. The information we obtain so far indicates those detained are still in jail and still under torture. Figure 1 below shows the number of Oromos killed from different zones of Oromia included in this report. Figure 2 shows the number of Oromos detained and reportedly facing torture. It has to be noted that this number is only a small fraction of the widespread killings and arrest of Oromos carried out by the regime in Oromia regional state since April 2014 to date. Our Data Collection Team is operating in the region under tight and risky security conditions not to consider lack of logistic, financial and man power to carry the data collection over the vast region of Oromia.
June 29, 2014 Dear Sir/Madam: We are reaching out to you as the Board of Officers of the International Oromo Youth Association (IOYA) whose nation is in turmoil back in Oromia, Ethiopia. Recently, Oromo students have been protesting against the new Addis Ababa “Integrated Master Plan” which aims at incorporating smaller towns surrounding Addis Ababa for the convenience of vacating land for investors by displacing millions of Oromo farmers. As a political move, this will essentially result in the displacement of the indigenous peoples and their families. Oromo farmers will be dispossessed of their land and their survival both economic and cultural terms will be threatened. The Oromos strongly believe that this plan will expose their natural environment to risk, threaten their economic means of livelihood (subsistence farming), and violate their constitutional rights. The Ethiopian government is executing its political agenda of progressive marginalization of the Oromo people from matters that concern them both in the Addis Ababa city and the wider Oromia region. The master plan is an unconstitutional change of the territorial expansion over which the city administration has a jurisdiction. The government justifies the move in the name of enhancing the development of the city and facilitating economic growth. The justification is merely a tactical move masked for the governments continued abuse of human rights of the Oromo people. While the Oromos understand that Addis Ababa itself is an Oromo city that serves as the capital of the federal government, they also consider this move as an encroachment on the jurisdiction and borders of the state of Oromia. The protesters peacefully demonstrated against this move. University students and residents have been in opposition to the plan, but their struggle has been met by a brutal repression in the hands of the military police (famously known as the Agazi). It has been reported that shootings, arrests, and imprisonments are becoming rampant. It is also reported that the death toll is increasing by the hour. Recently, sources indicate that over 80 people have been shot dead, others severally injured and thousands arrested. In addition, Oromo students have been protesting peacefully for over three weeks now, despite mass killings and arrests by Ethiopian security forces. University and high school students from more than ten universities have been engaging in the Oromo protests. The peaceful rally has now spread across the whole country and is expected to continue until the Ethiopian government refrains from incorporating over 36 surrounding smaller towns into Addis Ababa. It is stated to be displacing an estimate of 6.6 million people and violating constitutional rights of regional states. As an organization subscribing to broader democratic engagement of the Oromo youth, we oppose the brutal violence that the Ethiopian government is meting out on innocent, unarmed young students who are peacefully protesting. As leaders of the Oromo community, we support and stand in solidarity with Oromo protests in Ethiopia. The human rights volitions being carried out by the Ethiopian government against innocent students are unacceptable. Continuous assaults, tortures, and killings of innocent civilians must be stopped. We urge you to join us in denouncing these inhumane and cruel activities carried out by the Ethiopian government. We believe it is imperative that the international community raise its voice and take action to stop the ongoing atrocities that are wreaking havoc to families and communities in the Oromia region. We urgently request that such actions be taken in an attempt to pressure the Ethiopian government to stop terrorizing and killing peaceful protesters:
The US government and other International organizations should condemn the Ethiopian government’s brutal action taken on unarmed innocent civilians. Furthermore, we demand over 30,000 innocent protesters to be released from prisons, as they will be subjected to torture and ill treatment.
The Ethiopian People’s Revolutionary Democratic Front (EPRDF) is currently terrorizing its own electorates/nation. Under the law of R2P in the UN constitution, the international community is obliged to protect a nation that is being terrorized by its own government and EPRDF should be taken accountable.
We demand Ethiopia to be expelled from any regional and international cooperation including and not limited to AU and UN for its previous and current human rights violations. The International community should stop providing support in the name of AID and development to Ethiopia as it is violating the fundamental and basic needs of its nation.
The Ethiopian government should be stopped on immediate effect; its forceful displacement of the indigenous peoples across Ethiopia is unjust and unconstitutional. We ask the United States, European Union, and the United Nations to stand in solidarity with peaceful student protesters who are condemning such injustice.
The onus is on the international community to act in favor of the innocent and civilian populace that is seeking its fundamental right. Punitive actions towards this government should be taken for cracking down on freedom of expression and other democratic rights being expressed by its citizens.
We believe it is in the interest of our common humanity to take responsibility, to pay attention to this problem, to witness the plight of the voiceless victims, and to raise concerns to the Ethiopian government so it can desist from its brutal acts of repression. We count on your solidarity to help the Oromo youth be spared from arbitrary arrest, incarceration, and shootings. Yours Respectfully, International Oromo Youth Associationhttp://ayyaantuu.com/horn-of-africa-news/oromia/oromoprotests-ioya-appeal/https://www.youtube.com/watch?feature=player_embedded&v=E31gqU_fbpMAbdi Kamal Mussa is Oromo political prisoner kept in Dire Dawa. He graduated from Dire Dawa Universityin 2013 and was working at Ethiopian Commercial Bank, Jigjiga branch. He was arrested in May 2014 on bogus accusation of providing financial support to the student protesters. He is languishing in the gulag without any charge and legal representation. #OrmoProtests #FreeOromoStudents
Maqaan isaa Alamaayyoo Dassaalee Kumii ( miidiyaa hawaasaa barruu fuula duraa ykn facebook kana irratti Sabom Alekso Desale) jedhama. Dhalatee kan guddate godina Wallagga Bahaa aanaa Kiiramuutti. Barnoota sadarkaa ol’aanaa kan hordofes Naqamtee Kolleejjii ASK jedhamutti. Magaala Naqamtee yeroo turetti gama sochii jabeenya qaamaatiinis gurbaa sadarkaa guddaarra ga’edha. Si’ana oguma barsiisummaa ittiin leenji’een hawaasa leenji’eef tajaajiluuf Godina Addaa Saba Oromoo kan taate Kamisee, aanaa Dawwee Haarawaatti argama. Saabom Alamaayyoon yeroo hojii idilee isaarraa ba’utti boqonnaa malee dargaggoota magaalaa Booraatti argaman sochii jabeenya qaamaa fi gorsa naamusaa kennuufiin nama jaalalaa fi kabajaa guddaa argateerudha. Hawaasa oromoo magaala Booraa (magaala guddoo aanaa Dawwee Haarawaa) fudhatama argachuun sabboonaa kanaa kan isaan yaaddesse jala adeemtotni wayyaanee aanichaaf amanamoodha jedhaman hinaaffaa fi sodaa guddaa keessa waan isaan galcheef, haal duree tokko malee Oromummaa isaa qofaan yakkuudhaan Waxabajji 20, 2014 guyyaa keessaa naannoo sa’a 4:00 harka,ijaa fi miila isaa xaxuudhaan: ati ABO waliin hidhata qabda, haasawaa ABO’n wal qabatu yoo haasofte malee uummanni akkamiin akkas si sifeeffate, Hiriyoota kee si waliin ABO deeggaran eeri…fi gaaffilee inni sammuu keessaa hin qabneen jaanjessanii eeyyama tokko malee mana jireenya isaa erga sakatta’anii booda mana hidhaatti darbataniiru. Wanti guddaan akka namummaatti nama gaddisiisu garuu ilmi namaa yakka tokko malee, biyya namni jiru keessatti guyyaadhaan dirree irratti ija raramee yommuu dhiittaan mirga namoomaa daangaa darbe akkanaa irratti raawwatamu birmataan tokkollee dhibuu isaati. Namoonni sobaan balaaloo hammanaa irratti xaxanis kanneen akka Habtaamuu Calqaa (hojjetaa mana maree aanichaa) fi Jamaal ( itti gaafatamaa mana maree aanaa Dawwee Haarawaa) ta’uutu bira gahame. Yeroo ammaa kanatti bakkuuteen isaas akka dhabame hiriyyootni isaa soorata geessuuf barbaadan hadheessanii dubbataa kan jiran yommuu ta’u, maatiin isaas eessa buutee ilma isaanii dhabanii burjaaja’aa jiru. #OromoProtests
The following are photographs and backgrounds of 5 students abducted from Madda Walabu University. #OromoProtests
Jeylan Ahmed Mohammed West Hararghe, Abro Disttict, Haji Musa Vilage, Tourism Management majorn Class 2014
Diribe Kumarra Taasisaa, Kellem Wollega, Laloo Qilee District, Bilee Buubaa Village, Class 2014
Haile Dhaba Danboba, South west Shewa Dawoo District, Busaa 01 kebele, Economics, Class 2014,
Leenco Fixa Soboqa South West Shewa, Sadeen Soddoo District. Tolee Dalotaa Village, Water Engineering major 2nd year
Twenty Ethiopia state journalists dismissed, in hiding
“If they cannot indoctrinate you into their thinking, they fire you,” said one former staff member of the state-run Oromia Radio and Television Organization (ORTO), who was dismissed from work last month after six years of service. “Now we are in hiding since we fear they will find excuses to arrest us soon,” the journalist, who asked not to be identified for fear of reprisal, told CPJ.
On June 25, 20 journalists from the state broadcaster in Oromia, the largest state in terms of area and population in Ethiopia, were denied entry to their station’s headquarters, according to news reports. No letters of termination or explanations were presented, local journalists told CPJ; ORTO’s management simply said the dismissals were orders given by the government. “Apparently this has become common practice when firing state employees in connection with politics,” U.S.-based Ethiopian researcher Jawar Mohammed said in an email to CPJ. “The government seems to want to leave no documented trace.” Read more @http://www.cpj.org/blog/2014/07/twenty-ethiopia-state-journalists-dismissed-in-hid.php
STATE FIRES 20 JOURNALISTS FOR “NARROW POLITICAL VIEWS”
Reporters Without Borders condemns last week’s politically-motivated dismissal of 20 journalists from Oromia Radio and Television Organization (ORTO), the main state-owned broadcaster in Oromia, Ethiopia’s largest regional State.The 20 journalists were denied entry to ORTO headquarter on 25 June and were effectively dismissed without any explanations other than their alleged “narrow political views,” an assessment the management reached at the end of a workshop for journalists and regional government officials that included discussions on the controversial Master Plan of Addis that many activists believe is aimed at incorporating parts of Oromia into the federal city of Addis Ababa.The journalists had reportedly expressed their disagreement with the violence used by the police in May to disperse student protests against the plan, resulting in many deaths.It is not yet clear whether the journalists may also be subjected to other administrative or judicial proceedings.“How can you fire journalists for their political views?” said Cléa Kahn-Sriber, the head of the Reporters Without Borders Africa desk. “The government must provide proper reasons for such a dismissal. Does it mean that Ethiopia has officially criminalized political opinion ?“In our view, this development must be seen as an attempt by the authorities to marginalize and supress all potential critiques ahead of the national elections scheduled for 2015 in Ethiopia. These journalists must be allowed to return to work and must not be subjected to any threats or obstruction.”Ethiopia is ranked 143rd out of 180 countries in the 2014 Reporters Without Borders press freedom index.http://www.siitube.com/articles/state-broadcaster-fires-20-journalists-for-“narrow-political-views”_293.html
Up to 20 journalists reportedly fired from Ethiopian broadcaster
Ethiopian state broadcaster’s alleged dismissal of reporters prompts questions over press freedom.
Ethiopia’s state-run Oromia Radio and Television Organization (ORTO) allegedly sacked(link is external) up to 20 journalists on June 25. Neither the station nor the government has given reasons for the reported firings, but Reporters Without Borders said(link is external) ORTO management found the reporters had “narrow political views”.
#OromoProtests- (Vancouver Canada, 26th June 2014) Amnesty International Human Right against torture awarness public forum. Discussing forum on Oromo students tortured & killed by Ethiopian government because of questioning their constitutional rights.
52 students called before the disciplinary committee of Finfinnee (Addis Ababa) University
The TPLF listed the following students from Finfinnee ( Addis Ababa) University to be Punnished for being in peaceful Oromo students rally:
18 journalists of Oromia Radio and Television Organization (ORTO) have been fired
18 journalists of Oromia Radio and Television Organization (ORTO) have been fired. The journalists say they received no prior notice and learned of their fate this morning when security prevented them from entering the station’s compound located in Adama. Members of the management informed the journalists that they cannot help them as decision terminate their employment and the list of names came from the federal government. This firing follows a 20 day reindoctrination seminar given to journalists and reporters of the ORTO and workers of the region’s communication bureau.Main agenda’s for the seminar were the ongoing #OromoProtests and the upcoming election. Speakers at the seminar included Bereket Simon, Waldu Yemasel ( Director of Fana broadcasting), Abreham Nuguse Woldehana and Zelalem Jemaneh.http://www.siitube.com/articles/17-journalists-of-oromia-radio-and-television-organization-orto-have-been-fired_253.html
On June 25, when 18 journalists from Ethiopia’s state-run Oromia Radio and Television Organization (ORTO) arrived to start their scheduled shifts, they learned their employment had been terminated “with orders from the higher ups.” The quiet dismissal of some 10 percent of the station’s journalists underscores the country’s further descent into total media blackout. The firing of dissenting journalists is hardly surprising; the ruling party controls almost all television and radio stations in the country. Most diaspora-based critical blogs and websites are blocked. Dubbed one of the enemies of the press, Ethiopia currently imprisons at least 17 journalists and bloggers. On April 26, only days before US Secretary of State John Kerry’s visit to the capital, Addis Ababa, authorities arrested six bloggers and three journalists on charges of working with foreign rights groups and plotting to incite violence using social media. Reports on the immediate cause of the latest purge itself are mixed. But several activist blogs noted that a handful of the dismissed journalists have been irate over the government’s decision not to cover the recent Oromo student protests. An Ethiopia-based journalist, who asked not to be named due to fear of repercussions, said the 18 reporters were let go after weeks of an indoctrination campaign in the name of “gimgama” (reevaluation) failed to quiet the journalists. The campaign began earlier this month when a meeting was called in Adama, where ORTO is headquartered, to “reindoctrinate” the journalists there into what is sometimes mockingly called “developmental journalism,” which tows government lines on politics and human rights. The journalists reportedly voiced grievances about decisions to ignore widespread civic upheavals while devoting much of the network’s coverage to stories about lackluster state development. Still, although unprecedented, the biggest tragedy is not the termination of these journalists’ positions. Ethiopia already jails more journalists than any other African nation except neighboring Eritrea. The real tragedy is that the Oromo, Ethiopia’s single largest constituency (nearly half of Ethiopia’s 92 million people) lack a single independent media outlet on any platform. The reports of the firings come on the heels of months of anti-government protests by students around the country’s largest state, Oromia. Starting in mid-April, students at various colleges around the country took to the streets to protest what they saw as unconstitutional encroachment by federal authorities on the sovereignty of the state of Oromia, which according to a proposed plan would annex a large chunk of its territory to the federal capital—which is also supposed to double as Oromia’s capital. Authorities fear that an increasingly assertive Oromo nationalism is threatening to spin out of state control, and see journalists as the spear of a generation coming of age since the current Ethiopian regime came to power in 1991. To the surprise of many, the first reports of opposition to the city’s plan came from ORTO’s flagship television network, the TV Oromiyaa (TVO). A week before the protests began, in a rare sign of dissent, journalist Bira Legesse, one of those fired this week, ran a short segment where party members criticized the so-called Addis Ababa master plan. Authorities saw the coverage as a tacit approval for public displeasure with the plan and, therefore, an indirect rebuke of the hastily put-together campaign to sell the merits of the master plan to an already skeptical audience. But once the protests began, culminating in the killings of more than a dozen students in clashes with the police and the detentions and maimings of hundreds of protesters, TVO went mute, aside from reading out approved police bulletins. This did not sit well with the journalists, leading to the indoctrination campaign which, according to one participant, ended without any resolution. – See more at:http://www.cjr.org/behind_the_news/ethiopia_cans_18_journalists.php#sthash.ewAVFyXB.dpuf Dhaabbanni Raadiyoofi Televiziyoonii Oromiyaa kaleessa jechuun Roobii 25/6/2014 gaazexeessitoota Oromoo ta’an 18 balleessaa tokko malee hojiirraa dhaabuusaa gabaafame.Dhaabbinni Woyyaaneen maqaa Oromootiin Adaamatti banatte-Dhaabbanni Raadiyoofi Televiziyoonii Oromiyaa ilmaan Oromoo 18 kaleessaa kaasee baleessaafi sababa tokko malee hojiirraa dhaabee jira. Odeeffannoo hanga ammaa qabnuun maqaan gaazexeessitootaa 18 nu gahee jira. 1. Birraa Laggasaa-dubbisaa oduu afaan Oromoo 2. Abdisaa Fufaa-qopheessaa qophii dokumentarii 3. Olaansaa Waaqumaa-qopheessaa qophii barnootaa 4. Obsee Kaasahun-oduu dubbistuuf dhiheessituu qophii bohaartii 5. Abdii Gadaa-qopheessaa qophii dargaggootaa 6. Baqqalaa Atoomaa-reppoortera afaan Oromoofi English 7. Zallaqaa Oljiraa-qopheessaafi repportera 8. Kabbaboo Ibsaa-qopheessaa oduufi sagantaa afaan Oromoo 9. Ayyaanaa Cimdeessaa-qopheessaa qophii gola Oromiyaa 10. Yusuuf Warqasaa-qopheessaa qophiilee afaan, aadaafi tuurizimii 11. Izqeel Argaw- qopheessaa qophii barnootaa 12. Margaa Angaasuu-qopheessaa qophii ispoortii 13. Zallaqaa Oljiraa-qopheessaa qophii ‘haloo doktaraa’ 14. Xilahun Magarsaa – rippoortara website dhaabbata sanii 15. Liisaanewok Moges- qopheessaa sagantaa Afaan Oromoofi Amaaraa 16. Addis Tegeny- rippoortara afaan Amaaraa 17. Hamzaa Hussien- ripportara Afaan Oromoofi English 18.Bosonaa Dheeressaa-qopheessaafi gulaala oduu afaan Oromoo
#OromoProtests: U.S. Senators Say Ethiopian Govt’s Respect of All Ethnic Groups’ Human Rights Must Be Central to the U.S.-Ethiopia Relationship
Photos: Sen. Amy Klobuchar (L) and Sen. Al Franken (R) of Minnesota Two more U.S. Senators, Sen. Amy Klobuchar and Sen. Al Franken of Minnesota, wrote a letter to the U.S. Secretary of State, Mr. John Kerry, to express concerns about the Ethiopian government’s human rights violations, particularly the Ethiopian government’s recent acts of violence against Oromo peaceful demonstrators in Oromia. In the letter, the U.S. Senators urged the U.S. State Department to make the “respect for the rule of law and human rights in Ethiopian government’s treatment of all ethnic groups” central to the U.S.-Ethiopia relationship. It’s to be noted that U.S. Senators from the State of Washington, Sen. Maria Cantwell and Sen. Patty Murray, also wrote a letter earlier in June – expressing their concern about the Ethiopian government’s acts of violence against Oromo peaceful demonstrators. http://qeerroo.org/2014/06/24/oromoprotests-u-s-senators-say-ethiopian-govts-respect-of-all-ethnic-groups-human-rights-must-be-central-to-the-u-s-ethiopia-relationship/
HRLHA on Ethiopia: Gross Violations of Human Rights and an Intractable Conflict
The following is a report presented by Mr. Garoma B. Wakessa, Executive Director of the Human Rights League of the Horn of Africa (HRLHA), at the 26th Session of United Nations Human Rights Council in Geneva, Palais des Nations, on June 19, 2014.http://gadaa.net/FinfinneTribune/2014/06/hrlha-on-ethiopia-gross-violations-of-human-rights-and-an-intractable-conflict/——————– Ethiopia: Gross Violations of Human Rights and an Intractable ConflictIntroduction: It is common in democratic countries around the world for people to express their grievances/ dissatisfaction and complaints against their governments by peaceful demonstrations and assemblies. When such nonviolent civil rallies take place, it should always be the state’s responsibility to respect and guard their citizens’ freedom to peacefully assemble and demonstrate. These responsibilities should apply even during times of political protests, when a state’s own power is questioned, challenged, or perhaps undermined by assemblies of citizens practicing in nonviolent resistance. If a government responds to peaceful protests improperly, a peaceful protest might lead to a violent protest- that could then become an intractable conflict. Government agents, most of all the police, must respect the local and international standards of democratic rights of the citizens during peaceful assemblies or demonstrations. – Read the Full Reporthttp://gadaa.net/wp-content/uploads/2014/06/HRLHA_June2014.pdf
UNPO Condemns Recent Crackdown of Oromo Student Protests by Ethiopian Government
Following last month’s violent answer of the Ethiopian armed forces against peaceful protesters in Oromia, UNPO expresses its support to the victims’ families. Urgent attention from the international community to the situation of the Oromo people in Ethiopia is required. Over the course of the month of May, students in Oromia have been facing harsh repression by Ethiopia’s authorities. The peaceful student protests against the government’s planned education reforms, were met by excessive violence, causing the death of approximately 30 students and teachers. Reportedly, the youngest victim was only 11 years old. Ever since, international outrage spread, and in many cities solidarity protests were held. The Ethiopian Government has denied any responsibility, and is exercising a strict control over the local media. By staging the protests, the students wanted to express their concern about the government’s project to expand the municipal boundaries of the capital city, Addis Ababa. This would imply that the Oromo students’ communities, currently under regional jurisdiction, would no longer be managed by the Oromia Regional State. In addition, the reform would include the displacement of Oromo farmers and residents. Considering their vulnerable status in Ethiopian society, this would make the situation for Oromo individuals even worse than it already is. The discrepancy between the nature of the protests and the Ethiopian authorities’ reaction is extremely alarming, and gives further evidence of the human rights abuses to which the Oromo community is systematically subjected in Ethiopia. The Oromo suffer from severe discrimination, not only in terms of freedom of expression, as was the case in these recent events, but also in terms of basic human rights, cultural expression, socio-economic conditions and political representation. Housing development in Ethiopia regularly happens at the expense of Oromo farmers, who are forced to give up their lands, with insufficient or no financial compensation in return. These acts of forced removal or land grabbing are mostly achieved through violent attacks and killings. Over the past few years, many reports stated that Oromo individuals had been killed by the Ethiopian Special Police Forces, including women and children. According to a recent report published in 2013 by Human Rights Watch, numerous Oromo political prisoners were tortured and executed in secret prisons in Oromia and Ethiopia. UNPO strongly condemns the crackdown on the Oromo community and urges that those responsible are held accountable. UNPO furthermore calls on the Ethiopian government to stop violating the fundamental human rights of its citizens, and to respect and abide by the international conventions it signed and ratified. http://www.unpo.org/article/17246 – See more at:http://www.unpo.org/article/17246#sthash.Op7f2o5F.dpuf Oromo youth Galanaa Nadhaa murdered by TPLF/Agazi. Waxabajjii 23/2014 Sirni Awwalcha Gooticha Sabboonaa Oromoo dargaggoo Galanaa Nadhaa guyyaa har’a ganda dhaloota isaa Godina Lixa Shawaa Aanaa Tokkee Kuttaayee ganda qonnaan bulaa Tokkee Konbolchaatti bakka uummaanni Oromoo Godinotaa fi aanaawwaaan garaagaraa irra irraatti argamanitti gaggeeffama jira. keessattuu uummaanni aanaawwaan kanneen akka Aanaa Amboo, Gudar, Xiiqur Incinnii, Tokkee kuttaayee, Calliyaa Geedoo, Midaa Qanyii ,Shanaan, Finfinnee, fi bakkota hedduu irra uummaatni Oromoo tilmaamaan 3000 olitti lakka’amu irratti argamuun gaddaa guddaa sabboonaa Oromoo kana ibsachuun Dhaadannoo, eessaan dhaqxu sabboonaa Oromoo isa bilisummaa keenyaaf falmuu, Goota Oromoo mucaa dandeetii fi sabboonummaan nama boonsuu Galaanaa Nadhaa jechuun uummaanni haal;a ulfataa ta’een gaddee, jira. Qeerroowwan sabboontotni Oromoo sirna awwaalchaa kanarratti argamuun gumaan ilmaan Oromoo hin haftu, gumaa Galaanaa Nadhaa ni baasna, qabsoo goototni ilmaan Oromoo irraatti wareegamaan galmaan ga’uuf kutannoon qabsoofnaa, Wareegama ilmaan isheetiin Oromiyaan ni bilisoomti, Mootummaan wayyaanee EPRDF/TPLF/OPDO’n seeraatti dhiyaachuu qabu jechuun yeroo amma kanatti dhaadannoo dhageesisaa jiru. ummaanni Fardeen fe’atee dhaadannoo akkam jabaa ta’ee fi dheekkamsaan guutame dhageesisaa jira, kanneen kaan garaftuudhaan of reebuun hanga of dhiigsanitti gaddaa guddaa isanitti dhaga’amee fi roorroo garbummaa uummata irraa jiru ibsacha jiru.http://qeerroo.org/2014/06/23/sirni-awwalcha-sabboonaa-dargaggoo-oromoo-galaanaa-nadhaa-haala-hoaa-taeen-gaggeeffamaa-jira/ Galaanaan Nadhaa abbaa isaa obbo Nadhaa cawwaaqaa fi haadha isaa aadde Geexee Haacaaluu irraa godina lixa shawaatti bara 1972 ALH tti dhalate.Umuriin isaa wayita barnootaaf gahu mana barumsa baabbichaa sadarkaa lammaffaatti kuyaa tokkoo hanga sadii barate.kutaa 4 hanga 8 mana barumsaa tokkeetti barachuun qabxii gaarii fidee mana barumsaa Amboo sadarkaa lammaffaatti barnoota isaa kutaa saglaffaa itti fufe.Galaanaan nama sabboonummaa orommummaa qabuu fi qalqixxummaa dhala namaatti nama amanu ture.Galaannaan rakkina saba oromoof furmaanni qabsoo gochuu qofa jedhee amana.kanaafis gummaacha isarraa eegamu bahaa ture.bara 1992 yeroo bosonni baalee gubate barattoota oromoo adda dureen mormii dhageessisan keessaa tokko ture.mormii inni dhageessiseefis diinni qabee mana hidhaatti dararaa hangana hin jedhamne irraan gahe.haa ta’uu garuu Galaanaan nama doorsisa diinaaf jilbeeffatu hin turre.Jireenyi isaa qabsoo ture.Bara 1994 yeroo FDG oromiyaa keesssa deemaa ture Galaanaan ammas qooda lammummaa bahu irraa of hin qusanne.ammas diinni qabee mana hidhaa galche..Galaanaan bara kutaa 12 qorame ture mana hidhaa taa’ee.qabxii olaanaa fiduun yunivarsiitii maqaleetti ramadame.Achitti balaa dhibee waggaa kudha tokkof isa gidirseef saaxilame. kunis gochaa ilmaan tigireeti.Galaanaan waggaa kudha tokkoof erga dhukkubsatee booda sanbata darbe addunyaa kanarraa du’aan boqote.sirni awwaalcha isaa guyyaa har’aa bakka uummanni oromoo bal’aan argametti har’aa magaala tokkee bataskaana mikaa’el jedhamutti raawwatame.qabsaa’aan kufus qabsoon itti fufa!!!! IUOf!!!!!!!!!. ‘My name is Hambaasan Gudisaa. I was born in Gincii, West Showa, Oromia, Ethiopia. I was a third year student (Afaan Oromo major) at Addis Ababa University. I am the author of ‘AMARTII IMAANAA,’ a recent book written in Afaan Oromo. I was abducted from the university library by Ethiopian security forces on Thursday, June 19, 2014. Only my abductors know where I am or even whether I am dead or alive. There are thousands of young Oromos like me. Remember us in your prayers!’ #OromoProtests
Oromo Geologist Takilu Bulcha kidnapped by TPLF/Agazi security forces and his where about is unknown
Maqaan isaa Takiluu Bulchaa jedhama. Maqaa addaa Bokkaa jedhamuun beekama. Bakki dhaloota isaa Magaalaa Najjooti. Yuunivarsiitii FINFINNEE kiiloo 4 Muummee Geology/Earth Science kan seene ALI tti bara 1992 ture. Haa ta’u malee Gidiraama Wayyaaneen irraan ga’aa turteen barumsa isaa addaan kutee Jooraa turee waggaa Muraasaafis mana hidhaa Qaallittii keessa turee erga ba’ee booda, bara 2003 ALItti Mooraatti deebi’ee. Bara 2005 ALItti Eebbifamee ba’uudhaan Ji’a 3 project Gibe III keessa erga hojjetee booda, deebi’ee Ministeera Albuudaa Kan Magaalaa Finfinnee Naannoo Magganaanyaa Shoolaatti argamu keessa dorgomee gale. Kanaan booda Achi keessa naannoo ji’a 6tiif dalageera. Osoo kanaan jiruu Fiildiitiif ergamee Naannoo uummata Kibbaa keessa Ji’a 3′f dalagaa turee Gara Finfinneetti akkuma deebi’een Guyyaa 2 erga bulee booda dhabamsiisani. Hiriyaa fi maatiin issa iraa akka baree innii galuu dhabnan itii bilbilaa isaas yaalaanii dadhabuu issani nu ibsaan. Hiriyyoota isa waliin hojjetani ijoollee Habashaa tokko gaafatanii akka inni dalagaarra hin jirre tahuu issa baraan.Gaafa June 04-2014 iraa jalqabee ykn san duraas tahuu mala kan dhabamuu issa bekkamee duubaa yaa oromoo.
2.Kiflee Jigsaa-Ogeessa fayyaati, namni kuni humna waraana wayyaanee mana jireenya isaa cabsanii mana isaa keessatti erga reebanii booda gara manahidhaatti geessan.
3.Mitikuu Ittaana-Qote Bulaa
4.Isaayyas Bulchaa-Qote Bulaa
5.Taammiruu Tarfaa-Qote Bulaa
6.Yoohannis Aseffaa-Qote Bulaa
7.Kumarraa Waaqjiraa-Qote Bulaa
8.Birhaanuu Tarfaaa-Qote Bulaa
9.Malkaanuu Geetachoo-Qote Bulaa
10.Galahuun Leencaa
11.Tasfaayee Fiqaduu-Barsiisaa
12.Abiyoot Ayyaanaa-Qote Bulaa
13.Asheetuu Dhinaa-Qote Bulaa
14.Dabalaa Waaqjiraa-Qote Bulaa
15.Lammaa Dureessaa-Qote Bulaa
16.Charuu Tashoomee-Barataa
17.Addisuu Iddoosaa-Barataa
18.Maaruu Baajisaa-Qote Bulaa
19.Nagaash Gonjjoraa-Qote Bulaa
20.Misgaanuu Wandimmuu
21.Zelaale Dingataa-Qote Bulaa
22.Masfin Ofgaa-Qote Bulaa
23.Nagaasaa Yaadasaa-Qote Bulaa
24.Boshaa Baqqaabil-Qote Bulaa
25.Dawit Mitikkuu-Barataa
26.Ayyanaa Ittafaa-Qote Bulaa
Isaan kana keessaa gariin isaanii torbeewwan lamaa ol mana hidhaa keessatti humna waraana Wayyaaneetiin dararfmaa akka jiran Qeerroon gabaasee jira, gariin isaanii Waxabajjii 19,2014 akka qabaman addeessa.
#Oromoprotests+ 20 June 2014 8 senior year Oromo students suspended for a year from Ambo University. They are accused of being leaders of #OromoProtests. Below is list of these students and a sample letter posted on campus notifying students about the decision. 1.Bikila Galmessa 2.Morka Keneni 3.Awal Mohammed 4.Usma’il Mitiku 5.Fayisa Bekele 6.Yonas Alemu Ragassa 7.Hundessaa Abara 8.Tamirat Aga
OPINIONS
Aftenbladet
The farmers from the Oromo people around the capital Addis Ababa in Ethiopia losing livelihood and their culture when the government is now giving their land to foreign companies that want to invest in industry and other sectors, writes Badilu Abanesha.
Stop the plunder of the Oromo people
Badilu Abanesha , Oromo Association of South Rogaland
Published: Jun 13. 2014 3:19 p.m.Updated: Jun 13. 2014 3:28 p.m.
Millions of Oromo farmers in Ethiopia are being displaced without receiving compensation for the land they lose.Protests are brutally faced with violence, torture and murder.
Oromo are being deprived of their land and their ability to survive financially, and their culture is threatened. This happens at the boundaries of the capital Addis Ababa is substantially extended. Large areas are being given to foreign companies to establish manufacturing and service sectors at the farmers’ fields and orchards. The traditional inhabitants are losing their own food and are left to fend for themselves. If the government plan is completed, approx. 6.6 million people being driven from their homes without compensation.
Over 100 killed
There have been peaceful protests against these plans all over Oromia.Students at ten universities and large groups of people have protested against the plans, but their peaceful struggle has been met by brutal military police. There have been reports of shooting, detention and torture. Death toll rises with every passing day. Via various sources it has emerged that over 100 people have been shot and killed, while others are badly injured and thousands have been arrested. Oromo students have protested peacefully for over a month now, despite the killings and arrests by Ethiopian security forces. Oromo are Ethiopia’s largest ethnic group with over a third of the country’s population. They have traditionally been oppressed by Amhara and tigreanere, which has been the dominant, state income and country’s leading ethnic groups in Ethiopia.
Stop remittances
The Norwegian people, the Norwegian government and other international organizations should condemn the Ethiopian government’s brutal attack on unarmed innocent civilians. We demand that the detainees will not be subjected to torture and ill-treatment. We require all innocent protesters arrested are released from prison immediately. The Ethiopian government should immediately stop its movement by the original people from their own lands throughout Ethiopia. We also believe that financial transfers to management in Ethiopia must be stopped while of government does not respect the fundamental and basic rights of its own people. We worry about really what is happening in Ethiopia. It is difficult when we are not physically able to take part in their fight against injustice. Therefore, we have a great desire to pass on their plea for help to the outside world. Our hearts bleed, and we have awakened the people so they can see what is happening and help the injustices and massacres stopped. See @http://www.aftenbladet.no/meninger/Stopp-plyndringen-av-oromofolket-3441527.html#.U5-PjdJDvyv
#OromoProtests– Gindbarat, Kachis town invaded by Agazi/TPLF fascist forces (the above picture) Agazi/ TPLF armed forces killed three unarmed high school 912th grade) Oromo students on Thursday morning 12th June 2014 in Kachisi town ( Gindebert district, W. Shawa, Oromia) located 120 km from Ambo. The names of the three students killed: 1. Damee Balchaa Baanee 2. Caalaa Margaa 3. Baqqalaa Tarrafaa Oromo people of Gindaberete Protesting the shootings and killings of unarmed school students Waraannii Wayyaanee Aanaa Gindabarat irra qubsiifamee jiru, uummaata sivilii irratti waraana banuun barattoota Oromoo kutaa 12ffaa Sadii ajjeese. Waxabajjii 12/2014 Waraannii Mootummaa Wayyaanee Godina Lixaa Shawaa aanaa Gindabarat Magaalaa Kaachiis irra qubatee jiru eda galgala sa;aatii 1:00 irratti waraana banuun barattoota Oromoo kutaa 12ffaa Sadii (3) ajjeese jira. Mootummaan Wayyaanee duula dugugginsa sanyii genocide uummaata Oromoo irraatti banee jiru jabeessuun itti fufee, Wayyaaneen humna waraanaa of harkaa qabu uummata Oromoo irratti bobbaasuun yeroo amma kanatti uummata sivilii irratti waraana banuun dhukaasee ajjeesa jira,
Addaatti barattoota Oromoo adamsee rasaasaan reebee ajjeessuu itti fufee jira, haala kanaan barattootni Oromoo kutaa 12ffaa bara kana xummuran sadii(3) kan barattootni 1ffaa barataa Damee Balchaa Baanee, fi 2ffaa barataa Caalaa Margaa fi 3ffaa barataa Baqqalaa Tarrafaa kanneen jedhamaan Ilmaan Oromoo mana ba’anii nagaan galuu dadhabanii rasaasa loltuu wayyaaneetiin reebamanii ajjefamanidha. galgala edaa kana waraana loltuun wayyaanee ilmaan Oromoo nagaa irratti baneen yeroo amma barattootni Oromoo kun wareegamanii jiru,dhukaasnii meeshaa waraanaa Magaalaa Kaachiisi dirree waraanaa guddaa fakkeessa bulee, Tarkaanfii Gara jabinaa kanatti aaruun halkanuma edaa erga barattootni aajjeefamanii booda halkan keessa sa:aatii naannoo sa”a 6:00tti waraanaa wayyaanee fi Poolisota dhalootaan Oromoo ta’an kan aanaa Gindabarat magaalaa kaachiis keessatti argamanii fi Waraanaa wayyaanee gidduutti waldhabdeen guddaan dhalatee boombiin waajira poolisaa Magaalaa kaachiisii irratti dhoowofamuun poolisootnii fi waraannii wayyaanee madeeffamuun ibsame jira. gamaa lamaan irraa iyyuu hangi ajjeeffamee fi madeeffamee ammaf kan adda hin baafamne ta’uu maddeen keenya nuuf ibsan. Tarkaanfii Suukkaneessa galgala edaa wayyaaneen uummata sivilii irratti waraana banuun fudhateen balleessa tokko malee barattootni Oromoo nagaan qurumsa biyyooleessaa kutaa 12ffaa bara kana fudhatan 3 ajjeefamuun uummata daran kan aarsee waanta’eef, uummaanni nuti reeffaa iyyuu hin barbaadnu, wayyaaneen waliitti qabdee nu haa fixxuu malee ilmaan keenya irratti duuna jechuun yeroo ammaa kanatti uummaanni Aanaa Gindabart Magaalaa kaachisii fi Abunaa Gindabarat FDG guddaa gaggeessa jira, daandiin konkolaataa Abunaa Gindabarat irraan gara magaalaa Kaachisiitti dabarsuu uummataan cufamee jira, fincila guddaatu gaggeeffama jira. Wayee barataa Damee Baalchaa kalleessa (11/6/2014) ajjeefamee VOA Afaan Oromoo akkas jedhe: Dameen barataa kutaa 12ffati duraan walga’i ummataa magalaa kaachis kessatti akkas jedhe gaafate”Waa’e danga oromiyaatif kan falmuu barata qofaa?”jedhe ergasi barbaadama ture kana irra ka’udhan qormaata akka hin hojjanne dhorkinan barattonnis DAMEE malee hin qoramnu jedhan, kanan booda itti dhaadacha admiishin kardi kennafi guyya kalessa ‘form’ guute gale. Galgala ibsan badee jennaani shamaa bitatee osoo galuu namichi Caala (hidhata gandaa) Kilashidhaan suuqi jala dhokate ajjese. kannen biroo sadii midhan cimaan kan irra ga’edha, kunis kan ta’e poolisi oromiya waliin ta’uun namichi Shambel Gizu jedhamudhani. Barataa Caala Marga du’aafi jirenya giddu jira. Baratan maqan isaa hin beekamne rukutame hospitala seene achi poolisin fudhee achi buuten isaa dhabameera.Ummanni qarshii 8000 walitti qabuudhan reeffa damee gara hospitala tti qorannoof ergeera. Injifannoon Uummata Oromoof!!http://gadaa.net/FinfinneTribune/2014/06/ibsa-abo-ajjeechaa-ilmaan-oromoo-irratti-dhoksaan-hammarreessa-keessatti-barootaan-raawwatamaa-ture-ifa-bahe/
#OromoProtests- 11th & 12th June 2014 , Deeggaa, Illuu Abbaa Booraa, western Oromia, Lalisaa Sanaagaa High School and Sanaagaa Wuchaalee Primary & Middle Secondary School
on 11th June 2014, 5 school children were heavily beaten by Agazi/ TPLF forces. These students were taken to Beddallee hospital. on 12th June 2014 the rests of students from these schools were put in a lorry by Agazi forces and taken to unknown place. Waxabajjii 11 Bara 2014, Godina Iluu Abbaa Booraa Aanaa Deeggaa Mana Barumsaa sadarkaa 2ffaa Lalisaa Sanaagaa fi Sadarkaa 1ffaa fi Giddu Galeessa Sanaagaa Wucaalee irraa barattootin humna goolessituu ergamtoota wayyaanee wajjin walitti bu’iinsa uumameen barattootin 5 reebicha hamaa irra gaheen Yaalaaf gara Hosptaala Baddalleetti ergamuu gabaasuun keenya ni yaadatama. Oolaan guyyaa har’aa akkuma suuraa kana irraa argtanu konkolaataa fe’isaa mooraa Mana Barumsaa keessaa dhaabanii Ilmaan Oromoo akka meeshaati walitti guuranii fe’uun gara hin beekamnetti fuudhanii adeemaniiru jedhu maddeen keenya. Maatiin ijoollota kanaa dhaamsa nuu birmadhaa dabarfataniiru.
At Jaardagaa Jaartee, Horroo Guduruu Wallaggaa, Aliiboo town, Western Oromia, 11 Oromo nationals have been dismissed from their jobs an the allegations that they were involved in opposing the TPLF tyrannic rules.
Huseen Said, Political Science student, Haromaya University, attacked by TPLF forces. Waxabajjii 11,2014 Gabaasa Qeerroo Hidhaa fi ajjechaa mootummaa Wayyaanee jalaa dheessee gara Bosaassootti socho’aa kan ture barataan Oromoo tokko rasaasaan rukutamuun isaa gabaafame. Oduun Qeerroo dhaqqqabe akka hubachiisutti Yunversitii Haramaayaatti barataa Saayinsii Polotikaa kan ture barataa Huseen Sa’id Haajii jedhamu FDG barattoota Oromoo Yunversitichaan geggeeffamu keessaa harka qabda jedhamee hordoffii hidhaa fi ajjechaa mootummaa Wayyaanee jalaa baqatee gara Bosaassoo Puntlanditti osoo socho’aa jiruu, tikootni Wayyaanee isa hordofuun barataan kun kellaa magaalaa Qardhuu jedhamutti loltoota Puntlandiin akka rukutamu taasisanii jiran. Barataa Huseen Sa’id Haajii yeroo ammaa kana gargaarsaa fi waldhaansa ga’aa tokkoon maleetti Hospitaala Bosaassoo ciisee kan jiru oggaa ta’u, bakki dhaloota isaas Godina Baalee Ona Agaarfaa irraa ta’uun gabaafameera. See @http://qeerroo.org/2014/06/12/yunversitii-haramaayaatti-barataa-saayinsii-polotikaa-kan-tae-barataan-huseen-said-haajii-loltoota-wayyaaneen-rukutame-hosptala-gale/
Ethiopia’s Police State: The Silencing of Opponents, Journalists and Students Detained
By Paul O’Keeffe June 11, 2014 (Global Research) — Detention under spurious charges in Ethiopia is nothing new. With the second highest rate of imprisoned journalists in Africa[1] and arbitrary detention for anyone who openly objects to the Ethiopian Peoples’ Revolutionary Democratic Front (EPRDF) regime’s despotic iron fist, the Western backed government in Addis Ababa is a dab hand at silencing its critics. Eskinder Nega and Reeyot Alemu are just two of the country’s more famous examples of journalists thrown in prison for daring to call the EPRFD out on their reckless disregard for human rights. This April the regime made headlines again for jailing six[2] bloggers and three more journalists on trumped up charges of inciting violence through their journalistic work. Repeated calls for due legal process for the detainees from human rights organisations and politicians, such as John Kerry, have fallen on deaf ears as they languish in uncertainty awaiting trial. This zero-tolerance approach to questioning of government repression is central to the EPRDF’s attempts to control its national and international image and doesn’t show much signs of letting up. Stepping up their counter-dissent efforts the regime just this week detained another journalist Elias Gebru – the editor-in-chief of the independent news magazine Enku. Gebru’s magazine is accused of inciting student protests[3] which rocked Oromia state at the end of April. The magazine published a column which discussed the building of a monument[4] outside Addis Ababa honouring the massacre of Oromos by Emperor Melinik in the 19th century. The regime has tried to tie the column with protests against its plans to bring parts of Oromia state under Addis Ababa’s jurisdiction. The protests, which kicked off at Ambo University and spread to other parts of the state, resulted in estimates[5] of up to 47 people being shot dead by security forces. Ethiopia has a history of student protest movements setting the wheels of change in motion. From student opposition to imperialism in the 1960s and 1970s to the early politicisation of Meles Zenawi at the University Students’ Union of Addis Ababa. The world over things begin to change when people stand up, say enough and mobilise. Ethiopia is no different. Similar to its treatment of journalists Ethiopia also has a history of jailing students and attempting to eradicate their voices. In light of such heavy handed approaches to dissent the recent protests which started at Ambo University are a telling sign of the level discontent felt by the Oromo – the country’s largest Ethnic group. Long oppressed by the Tigrayan dominated EPRDF, the Oromo people may have just started a movement which has potential ramifications for a government bent on maintaining its grip over the ethnically diverse country of 90 million plus people. Students and universities are agents of change and the EPRDF regime knows this very well. The deadly backlash from government forces against the student protesters in Oromia in April resulted in dozens[6] of protesters reportedly being shot dead in the streets of Ambo and other towns in Oromia state. Since the protests began scores more have been arbitrarily detained or vanished without a trace from campuses and towns around the state. One student leader, Deratu Abdeta (a student at Dire Dawa University) is currently unlawfully detained in the notorious Maekelawi prison for fear she may encourage other students to protest. She is a considered at high risk of being tortured. In addition to Ms. Abdeta many other students are suspected of being unlawfully detained around the country. On May 27th 13 students were abducted from Haramaya University by the security forces. The fate of 12 of the students is unknown but one student, Alsan Hassan, has reportedly committed suicide by cutting his own throat all the way to the bones at the back of his neck after somehow managing to inflict bruises all over his body and gouging out his own eye. His tragic death became known when a local police officer called his family to identify the body and told them to pay 10,000 Birr ($500) to transport his body from Menelik hospital in Addis Ababa to Dire Dawa town in Oromo state. Four of the other students have been named as Lencho Fita Hordofa, Ararsaa Lagasaa, Jaaraa Margaa, and Walabummaa Goshee. Detaining journalists and students without fair judicial recourse may serve the EPRDF regime’s short term goal of eradicating its critics. However, the reprehensible silencing of opponents is one sure sign of a regime fearful of losing its vice-like grip. Ironically the government itself has its own roots in student led protests in the 1970s. No doubt it is well aware that universities pose one of the greatest threats to its determination to maintain power at all costs. Countless reports of spies monitoring student and teacher activities on campus, rigid curriculum control and micro-managing just who gets to study what are symptoms of this. The vociferous clamp-down on student protesters is another symptom and just the regime’s latest attempt to keep Ethiopia in a violent headlock. The regime would do well to remember that stress positions cause cramps and headlocks can be broken. It can try to suppress the truth but it can’t try forever. Paul O’Keeffe is a Doctoral Fellow at Sapienza University of Rome. His research focuses on Ethiopia’s developing higher education system. [1] http://www.cpj.org/2014/05/ethiopia-holds-editor-in-chief-without-charge.php[2] http://allafrica.com/stories/201404290650.html[3] http://www.theguardian.com/global-development/poverty-matters/2014/may/22/ethiopia-crackdown-student-protest-education[4] http://www.war-memorial.net/Aanolee-Martyrs-memorial-monument-and-cultural-center-1.367 [5] http://www.bbc.co.uk/news/world-africa-27251331 [6] http://www.hrw.org/news/2014/05/05/ethiopia-brutal-crackdown-protests Source: Global Research Read @ http://ayyaantuu.com/horn-of-africa-news/ethiopias-police-state-the-silencing-of-opponents-journalists-and-students-detained/#OromoProtests- 15 Oromo students were kidnapped on 9th June 2014 by TPLF/Agazi forces from Madda Walaabuu University, Oromia. Their where about is unknown (see their details as follows:
Barattootni Oromoo Yuunivarsiitii Madda walaabuu 15 tika mootummaa wayyaaneen halkan ukkaamsamuun bakka buuteen isaanii dhabame
Mass Grave of Oromos Executed by Govt Discovered in Eastern Oromia Posted: Waxabajjii/June 10, 2014 · Finfinne Tribune | Gadaa.com According to sources, a confrontation between residents and Ethiopian government officials broke out on June 9, 2014, over a mass grave discovered at the former Hameressa military garrison near Harar city, eastern Oromia. The mass grave is believed to contain remains of political prisoners executed during both the Dergue era and the early reigns of the current TPLF regime. Among those who were executed and buried in the location was Mustafa Harowe, a famous Oromo singer who was killed around early 1980′s for his revolutionary songs. Thousands more Oromo political prisoners were kept at this location in early 1990′s – with many of them never to be seen again.
The mass grave was discovered while the Ethiopian government was clearing the camp with bulldozers to make it available to Turkish investors. Upon the discovery of the remains, the government tried to quietly remove them from the site. However, workers secretly alerted residents in nearby villages; upon the spread of the news, many turned up en mass to block the removal of the remains and demanded construction a memorial statue on the site instead. The protests is still continuing with elders camping on the site while awaiting a response from government. In addition to the remains, belongings of the dead individuals as well as ropes tied in hangman’s noose were discovered at the site. See @ http://gadaa.net/FinfinneTribune/2014/06/mass-grave-of-oromos-executed-by-govt-discovered-in-eastern-oromia/ ——————— Lafeen ilmaan Oromoo bara 1980moota keessa mootummaa Darguutin, baroota 1990moota keessa ammoo Wayyaaneen dhoksaan kaampii waraanaa Hammarreessaa keessatti ajjeefamanii argame. Ilmaan Oromoo mooraa san keessatti hidhamanii booda ajjeefaman keessa wallisaan beekamaan Musxafaa Harawwee isa tokko. Musxafaa Harawwee wallee qabsoo inni baasaa tureef jecha qabamee yeroo dheeraaf erga hiraarfamee booda toora bara ~1991 keessa ajjeefame. Hiraar Musxafaarra geessifamaa ture keessa tokko aara wallee isaatirraa qaban garsiisuuf muka afaanitti dhiibuun a’oo isaa cabsuun ni yaadatama. Baroota 1990moota keessas Oromoonni kumaatamaan tilmaamaman warra amma aangorra jiru kanaan achitti hidhamanii, hedduun isaanii achumaan dhabamuun yaadannoo yeroo dhihooti. Haqxi dukkana halkaniitiin ajjeesanii lafa jalatti awwaalan kunoo har’a rabbi as baase. Dhugaan Oromoo tun kan amma as bahe, mootummaa kaampii waraanaa kana diiguun warra lafa isaa warra Turkiitiif kennuuf osoo qopheessuuf yaaluti. Lafee warra dhumee akkuma arganiin dhoksaan achirra gara biraatti dabarsuuf osoo yaalanii hojjattonni ummata naannotti iccitii san himan. Ummanniis dafee wal-dammaqsuun bakka sanitti argamuun ekeraan nama keenyaa akka achii hin kaafamneefi siidaan yaadannoo akka jaaramu gaafachaa jiran. Hamma feetes turtu dhugaan Oromoo awwaalamtee hin haftu.
#OromoProtests- 8th June 2014- Confrontation between residents and government officials is reported over mass grave discovered at the former Hameressa military garrison near Harar city. The mass grave is believed to contain remains of political prisoners executed during the Dargue era and the early reigns of TPLF. Among those who were executed and buried in the location is Mustafa Harowe, a famous Oromo singer who was killed in 1982? for his revolutionary songs. Thousands of more of political prisoners were kept at this location in early 1990s, with many of them never to be seen again.The mass grave was discovered while the government was clearing the camp with bulldozers to make it available to Turkish investors. Upon discovery of the remains, the government tried to quietly remove it from the site. However, workers secretly alerted residents in nearby villages who spread the news and turned up en mass to block the removal of the remains and demanding construction of memorial statue on the site. The protests is still continuing with elders camping on site while awaiting response from government.
#OromoPprotest at Hameressa military camp where mass grave was discovered on Sunday 8th June 214. Three people were injured when federal police attempted to forcefully remove residents who have camped on the location to protect the remains and demand conversion of the location into memorial site.
#OromOProtests (10 June 2014) – TPLF’s repressive action against our Oromo in East Oromia resulting in 3 people been injured. The regime wants to give away to foreigners a hallowed ground where mass grave is just been discovered. May be the regime is worried about possible unearthing and identification of remains of its own victims from 1990s.
After deciding that we wanted to leave Ethiopia, we had return to Ambo to pack our bags and say goodbye to our friends. Packing our bags turned out to be the easy part.When we arrived back in Ambo, the destruction was still apparent, although the cleanup had already started. The burned cars were pulled to the side of the road. The debris from the damaged buildings was already being cleared. The problem, however, was that the courthouse was one of the buildings that was burned. How do they plan on having trials for those hundreds of people we saw in jail, we wondered. We wanted to tell all our friends why we were leaving, but how could we say it? Maybe we should say, “It’s not OK for the police to hunt down young people and shoot them in the back.” Or maybe we should say, “It’s not OK for us to have to cower in our home, listening to gunshots all day long.” Or maybe we should say, “It’s not OK for the government to conduct mass arrests of people who are simply voicing their opinion.” Since the communication style in Oromia is BEYOND non-direct, with people afraid to really say what they mean, we knew exactly what to tell people:”We are leaving Ambo because we don’t agree with the situation,” we repeated to every friend we encountered. Everyone knew EXACTLY what we were talking about.We told our friend, a town employee, we were leaving, and he said, “Yes, there are still 500 federal police in town, two weeks after the protests ended.”We told a neighbor we were leaving, and he said, “Now there is peace in Ambo. Peace on the surface. But who knows what is underneath?”We told a teacher at the high school we were leaving, and she was wearing all black. “Maal taate? (What happened)” we asked. One of her 10th grade students was killed during the protests.We told the local store owner we were leaving, and she said, in an abnormally direct way, “When there is a problem, your government comes in like a helicopter to get you out. Meanwhile, our government is killing its own people.”After a traditional bunna (coffee) ceremony, and several meals with some of our favorite friends, we were the proud owners of multiple new Ethiopian outfits, given as parting gifts so we would ‘never forget Ethiopia.’How could we forget?We still don’t know exactly who died during the protests and the aftermath. It’s not like there is an obituary in the newspaper or something. But questions persist in our minds every day:
Our two young, dead neighbors remain faceless in our minds…was it the tall one with the spiky hair?
Students from the high school were killed…had any of the victims been participants of our HIV/soccer program?
What about that good-looking bus boy that is always chewing khat and causing trouble…is he alive? in jail?
How many people were killed? How many arrested?
If we knew the exact number of people killed or arrested, would it actually help the situation in any way?
I was at a fundraiser today. The majority of it was in Afaan Oromo, a language I’m trying to learn, but still very far from understanding. Still, I was tempted to decline when a woman in my row moved over to sit next to me and offered to translate for me. I kind of like to try to listen and pick out what I can. If I had turned her down, I would have missed the emotion conveyed in her translation. Her tone told me what I hadn’t figured out yet (though I should have known) – the son was going to die…a double injustice since the real-life plot not only includes the loss of ancestral lands, but also the lack of freedom to protest that loss, and death or imprisonment for those who dare to do so anyway. It was more of a skit, really. A powerful skit, regardless of acting ability, because the story is so powerful. A story of a family of three. Just one son, supported in his schooling by what his family was able to produce on their farm. The land was key. His parents had not been able to get an education. With the land, now he could. Yet when an investor came asking the government official if land was available, he was told, yes, there is much land that is ‘not being used.’ When the investor was brought to see the land in question, it was as if the farmer was invisible. The deal was made right there between the investor and a local intermediary while the farmer continued to plough his field. Then their son came home from school saying he was going out to march with other students to protest what was happening to the land – to all of the farmers in the area – the mom cautioned him to be safe, the government can not be trusted, she said. My translator began to cry in earnest. … I remembered once when I had to act out a similar scene. I’m not a big fan of role-plays, so I was going along with the activity, but holding back quite a bit. A group of us were given roles to act out a lesser known bit of Canadian history when indigenous children were forcibly removed from their villages and their families and taken to residential schools to be ‘educated,’ as well as assimilated, often abused, even experimented upon. Often, they never returned. Almost always, those who did return spoke of their lost childhood and traumatic memories. I was an Anishinabe mother in the role-play. In real life at the time, I had left my only child, a two year old boy, home for two weeks with his dad so I could participate in this delegation, mostly to learn more about the Anishinabe history in general and one community’s struggle in particular. Though the experience was meaningful, that day I was starting to wonder if two weeks was too long to be away from my son. One person had come to the delegation with me, Jared, a young man in his twenties. I knew him well in the sense that we were part of the same intentional living community. We had eaten together, worshipped together, sat in consensus decision-making meetings together, sang, cooked, and worshipped together over the previous three years. He was given the role of my son. Jared and I stood in the circle area with a few other people who had roles as part of the Anishinabe village. I was just going through the motions of the role-play, not really into it. Wishing I enjoyed that kind of thing more. Then they came for Jared. In that moment when they snatched him away, I cried out and reached out for him but he was gone and I was left sobbing. Somehow it had become real. Five years later, I still hear comments about how real my heartbreak felt to everyone in the room. … As the woman next to me struggled to speak through her tears, we watched the skit draw to its inevitable close. The security forces blocked the path of the unarmed protesters. The protesters held their ground. The security forces escalated the situation by firing at the students. The only child of the farmer and his wife was gunned down. His parent actors bitterly mourned his loss. He too is gone. It’s hard to clap after that. Hard to will one’s hands to applaud the actors when you’re thinking of the families that have gone through similar situations so recently. Many Oromo students are gone. Some known to be killed, some disappeared, arrested or abducted without releasing names. Many die in detention centers and prisons. Yes many students are gone. Some may return from imprisonment with accounts of mistreatment and suffering, with harrowing stories of other students locked up years ago, still in prison with no trial, no real charges and very little hope. Others will not return. One of those is Alsan Hassan, abducted May 27 from his university after participating in a hunger strike. On June 1, his family was notified of his death. They were told he killed himself, a story commonly invented by the authorities to cover up the real cause of death: torture. His parents came to retrieve their son. His body was severely disfigured from the abuses he had suffered. Still they could not simply take him home. They were charged an exorbitant price and had to return home, borrow money just to secure the release of his body and finally make journey home to bury him. The thought of Alsan and the other sons and daughters lost to their families – that is why the woman translating for me (and I) couldn’t keep from crying, however predictable the plot of the skit. I was sitting next to my six year old son. Her 11-or-so year old son was on the other side of her. We can’t help but hear these stories not only as fellow human beings, but as mothers. We translate, we write, we do whatever we can from the other side of the world in the hopes that we will inform and inspire enough people to bring an end to the unjust imprisonment of dissenting young voices. See @ http://amyvansteenwyk.tumblr.com/post/88273995454/gone To read more about Alsan: https://www.facebook.com/photo.php?fbid=1398441760444684&set=a.1389352578020269.1073741828.100008366190440&type=1&theater For more on the Oromo Protests: http://www.tcdailyplanet.net/news/2014/06/06/community-voices-oromoprotests-perspective
(OPride) — A 21-year old Oromo student, Nuredin Hasen, who was abducted from Haromaya University late last month and held incommunicado at undisclosed location, died earlier this month from a brutal torture he endured while in police custody, family sources said.
Members of the federal and Oromia state police nubbed Hassen (who is also known by Alsan Hassen) and 12 other students on May 27 in a renewed crackdown on Oromo students. Friends were not told the reason for the arrests nor where the detainees were taken.
Born and raised in Bakko Tibbe district of West Shawa zone, Alsan, who lost both of his parents at a young age, was raised by his grandmother.
The harrowing circumstances of his death should shock everyone’s conscience. But it also underscores the inhumane and cruel treatment of Oromo activists by Ethiopian security forces.
According to family sources, on June 1, a police officer in Dire Dawa called his counterpart at West Shewa Zone Police Bureau in Ambo and informed him that Alsan “killed himself” while in prison. The officer requested the local police to tell Alsan’s family to pick up his body from Menelik Hospital in Addis Ababa, Ethiopia’s capital. The West Shewa zone police relayed the message to the district police station in Bakko Tibbe and the latter delivered the message to Alsan’s family. Three family members then rushed to the capital to collect the corpse of a bright young man they had sent off, far from home, so that he can get a decent shot at college education.
Upon arrival, the hospital staff told the family to search for his body from among 30 to 40 corpse’s kept in a large room. According to our sources, what they saw next was beyond the realm of anyone’s imagination. The details are too gruesome to even describe.
They found their beloved son badly tortured, his face disfigured and barely recognizable. His throat was slit leaving only the muscles and bones at the back of his neck connecting his head to the rest of the body. There were large cuts along his eyelids, right below the eyebrows as if someone had tried to remove his eyes. There were multiple wounds all over his face and head. Both of his arms were broken between his wrists and his elbows. It appeared as if the federal forces employed all forms of inhumane torture tactics, leaving parts of his body severely damaged and disjointed. The family could not grasp the cruelty of the mutilation carried upon an innocent college student.
Their ordeal to recover Alsan’s body did not end there either. Once the body was identified, the federal police officer who brought the body from Harar told the family to pay 10,000 birr (roughly $500) to cover the cost of transportation the government incurred. They were informed that the body will not be released unless the money is paid in full.
The family did not have the money, nor were they prepared for the unexpected tragedy. After friends and relatives raised the requested sum to cover his torturers costs, Alsan’s body was transported to Bakko Tibbe, where he was laid to rest on June 2. There was little doubt that Alsan was murdered while in detention, but in police state Ethiopia, the family may never even know the full details of what happened to their son, much less seek justice. In an increasingly repressive Ethiopian state, being an Oromo itself is in essence becoming a crime. To say the gruesome circumstances surrounding Alsan’s death is heart-wrenching is a gross understatement. But Alsan’s story is not atypical. It epitomizes the sheer brutality that many Oromo activists endure in Ethiopia today. On June 6, another Oromo political prisoner, Nimona Tilahun passed away in police custody. Tilahun, a graduate of Addis Ababa University and former high school teacher, was initially arrested in 2004 along with members of the Macha Tulama Association during widespread protests opposing the relocation of Oromia’s seat to Adama. He was released after a year of incarceration and returned to complete his studies, according to reports by Canada-based Radio Afurra Biyya. Born in 1986, Tilahun was re-arrested in 2011 from his teaching job in Shano, a town in north Shewa about 80kms from Addis Ababa. He was briefly held at Maekelawi prison, known for torturing inmates and denying legal counsel to prisoners. And later transferred between Kaliti, Kilinto and Zuway where he was continuously tortured over the last three years. Tilahun was denied medical treatment despite being terminally ill. His death this week at Black Lion Hospital is the third such known case in the last two years. On August 23, 2013, a former UNHCR recognized refugee, engineer Tesfahun Chemeda also died under suspicious circumstances, after being refused medical treatment. In January, a former parliamentary candidate with the opposition Oromo People’s Congress from Calanqo, Ahmed Nejash, died of torture while in custody. These are the few names and stories that have been reported. Ethiopia holds an estimated 20 to 30 thousand Oromo political prisoners. Many have been there for more than two decades, and for some of them not even family members know if they are still alive. While Alsan, Chemeda, Nejash and Tilahun’s stories offer a glimpse of the brutality behind Ethiopia’s gulags, it is important to remember thousands more face similar heinous abuses everyday. Since Oromo students began protesting against Addis Ababa’s unconstitutional expansion in April, according to eyewitnesses, more than a 100 people have been killed, hundreds wounded and many more unlawfully detained. While a relative calm has returned to university campuses, small-scale peaceful protests continue in many parts of Oromia. Reports are emerging that mass arrests and extrajudicial killings of university students are far more widespread than previously reported. Last month, dozens of students at Jimma, Madawalabu, Adama and Wallaggauniversities were indefinitely dismissed from their education. In addition, an unknown number of students from all Oromia-based colleges are in hiding fearing for their safety if they returned to the schools. Given the Horn of Africa nation’s tight-grip on free press and restrictions on human rights monitoring, in the short run, the Ethiopian security forces will continue to commit egregious crimes with impunity. But the status quo is increasingly tenable. For every Alsan and Tilahun they murder, many more will be at the ready to fight for the cause on which they were martyred. As long repression continues unabated, the struggle for justice and freedom will only be intensified. No amount of torture and inhumane treatment can extinguish the fire that has been sparked. Written by Amane Badhasso, the president of International Oromo Youth Association, and a political science and legal studies major at Hamline University &. Badhatu Ayana, an Oromo rights activist.
See @http://www.opride.com/oromsis/news/3758-the-torture-and-brutal-murder-of-alsan-hassen-by-ethiopian-police ….DUBBADHU QAALLIITTI!!! dubbadhu qaallitti abaaramtuu lafaa yoo dubbachuu baatte xuriinsaa sitti hafaa ajjeechaa Niimoonaa akkaataa du’a isaa si qofaatu beeka jalqabaaf dhuma isaa dubbadhu qaallitti Oromoon si hin dhiisu maal jedhe Niimoonaan yeroo qofaa ciisu? yeroo kophaa ciisee dukkana daawwatu hunduu dabaree dhaan yeroo gadi dhiittu yeroo midhaan dhabee mar’ummaan wal rige yeroo bishaan dhabee qoonqoon itti goge yeroo madaa irratti madaa dabalate yeroo lammiif jecha waanjoo guddaa baate atis akka isaanii garaa itti jabaattee? Moo,bakka keenya buutee jabaadhu ittiin jette? dhiitichaaf kaballaa ciniinatee obsee iccitii keessa isaa yeroo diina dhokse maal jedhe Niimoonaan waa’ee miidhama isaa afaan keen itti himi si eegu maatiin saa dubbadhu qaallitti ol kaasi sagalee namni beeku hin jiru yoo waaqaaf si malee uummata isaaf jedhee rakkoo hunda obsee iji imimmaan didee yeroo dhiiga cobse Niimoonaan maal jedhe dhaamsa maal dabarse? dubbadhu Qaallitti himi waan dhageesse!! sirna awwaalchaa Niimoonaa Tilaahuun Imaanaa!!! Nimoonaa Xilaahuun Imaanaa (1986-2014). Oromo National, Banking and Finance Graduate of Finfinne University (AAU) & Teacher. Tortured and murdered by TPLF while in jail.http://qeerroo.org/2014/06/07/sbo-waxabajjii-08-bara-2014-oduu-ibsa-abo-waxabajjii-15-guyyaa-hundeeffama-sbo-waggaa-26ffaa-ilaachisee-dhaamsota-baga-ittiin-isin-gahee-fi-qophiilee-biroo-of-keessatti-hammatee-jira/
#OromoProtetsts– Gabaasa godina wallagga lixaa magaalaa Gimbii irraa
Four Oromo elders from Gimbi town of Oromia are being tortured in TPLF’s jail (Report received 6th June 2014).
“I mourn the death of our youngsters,” says the Rev. Teka Obsa Fogi of dozens of casualties witnessed since April 25 among peacefully protesting students throughout Oromia Regional State by security force shootings and beatings.* Pr. Fogi is pastor of Oromo Resurrection Evangelical Church (“OREC”) in Kensington, Maryland, a worshiping community of the Metro D.C. Synod with direct ties to the region, one of nine ethnically-based states of Ethiopia. “OREC and all Oromo churches are praying for our young students, their parents and those the government wants to dispossess of their land,” he says. “Please pray with us.” Protests, which began at universities in large towns throughout Oromia then spread to smaller communities in the region, erupted over the release in April of the proposed Addis Ababa Integrated Development Master Plan. The “Master Plan” outlines substantial municipal expansion of Addis Ababa to include more than 15 communities in Oromia according to Human Rights Watch, an international non-governmental organization that conducts research and advocacy on human rights.* “The problem is, if this ‘Master Plan’ is put into action, many Oromo farmers will be uprooted from the land they get their living from. They were tilling this land for generations. Compensation, if the government gives any, will only help them for a while,” Pr. Fogi anticipates, “and after that, they will be homeless.” An Ethiopian government statement on May 1 blamed protests by “anti-peace forces” on “baseless rumours” being spread about the “integrated development master plan” for the capital and acknowledged a limited number of protest-related deaths as reported by BBC News.** This report is one of few from traditional news sources available on the current situation. Indirectly emphasizing the challenge of telling this story, the United Nations human rights chief in a May 2 news release “condemned the crackdown on journalists in Ethiopia and the increasing restrictions on freedom of opinion and expression.”*** “The situation of family members and friends of Oromo members of our congregations and community is very fragile, and communications are very difficult and sensitive,” said the Rev. Michael D. Wilker, senior pastor of Lutheran Church of the Reformation in D.C. The congregation did respond to Pr. Fogi’s request for prayer during worship services May 11. “We trust that God hears us when we cry in pain and shout for justice. May God’s creativity, compassion and courage be with the Oromo people and all the residents of Ethiopia,” added Pr. Wilker. The Rev. Kathy Hlatshwayo, interim pastor of Oromo Evangelical Lutheran Church in D.C., was one of several local Lutheran pastors in attendance at an Oromo rally near the White House and State Department on May 9 to draw attention to the situation and protest the human rights violations. “We ask your prayers,” she said, “for the Oromo people, especially mothers and fathers whose children have been killed, the region of Oromia, Ethiopia, and those in diaspora and our congregations.” The Rev. Philip C. Hirsch, Assistant to the Bishop of the Metro D.C. Synod who also attended the rally, shares the following: God of mercy and of justice: We pray together with our Oromo sisters and brothers in Lutheran congregations in our synod for those who have suffered recent violence in Ethiopia. We pray for the students who were attacked, arrested or killed while protesting. We especially lift up to you the mothers, fathers and community members of the victims. Grant them peace. Grant them justice. In Christ’s holy name we pray, Amen.
Ambo story – shocking human right violations against Oromo people
In a recent interview with a local media, Mr Abdulaziz Mohammed – the Vice President of Oromia Region stated that “No one is arrested and we don’t have any information about the arrest.” The Vice President’s single statement says two contrasting ideas at a time – denying the arrest allegations and ignorant about the arrest. In the first place it is a shame for the Vice President to deny the reality on the ground – where more than 49 people were killed and 800 people have been arrested, tortured and imprisoned. These atrocities are in response to a series of demonstrations or protests by the Oromo people who demand the government to stop removing farmers from their ancestral homeland in the name of ‘development’. The demonstration at the initial stage was peaceful and in order before the government’s heavily armed security forces and the military started shooting and killing people. The harsh environment for the media in Ethiopia has made it absolutely difficult to get information about the depth of human right violations in Ethiopia. I was furious with the government’s intent to belittle the recent killings and human right abuses in many parts of Oromia – Ambo, Bale Robe, Adama, Bushoftu, Nekemte, Guder, Haromaya, Bulle Hora, Dire Dawa and many small towns in Western Oromia. I decided to visit the communities that have gone through these abuses and met with different people in a very cautious and careful way. I made my first visit to Ambo – where the arrests and torturing are still taking place. I talked with mothers who have lost their children, and young men who have been beaten and tortured, and people who have survived dreadful bullet hits and bodily injury. Ambo stories are dreadful and shocking!
“My name is E.B. I am 18 years of age. I dropped out of grade 5 – to help my poor parents to make some income and buy food. I live in Ambo town – where I do a labor job. I joined Ambo University Student’s protest about the government’s decision to take away farmers land around Addis Ababa. The first day was peaceful. But on the third day of the protest – the morning of 30th April 2014 the government security men started shooting demonstrators. It was unbelievable and shocking to see the soldiers shooting at unarmed people. We started dispersing to save our lives. Everyone was running except some of the young men who were trying to turn and shout at the shooters. I was running when a young man before me fell into the ground. I stopped to help him. I kneeled down beside him and lifted him up from his head – his eyes were blinking too fast. He was bleeding from his head. He was hit by a bullet in the back of his head. While I was trying to help him, I felt a sharp sting in my back. I felt watered-down my lower chest. I left the dead young man there and I tried to run a few meters. I looked my bottom chest and saw that air was getting out through the bullet wound. The bullet hit me in the back and went through my lower chest. I was staggering and fell into the ground. I didn’t recognized what happened since then – before I regained my consciousness two days later in a local hospital. The room where I was lying was full of people who were wounded by bullets.”
E.B. was hit by three bullets in his back. His friends lifted him from where he fell and took him to hospital. One of the bullets went through his lower chest and two more remained in his belly. He had to go through operation – where the two bullets were removed with his infected pancreas. His parents covered the cost of his medication from their meager income – his father as a clinic security guard and his mother as a cook.
“The doctor told me that I shouldn’t do any labor job and be careful with my injury. He told me that as my pancreas has been removed, there is less likely to recover from any future wounds even if I am not even sure whether I am going to fully recover and survive the present injury. Oooops it is painful – can’t sleep comfortably. I am worried about my future as I still continue to depend on my parents since this young age or…?” Tear gushing down from his eyes…this shouldn’t have happened to me. We were protesting peacefully… we don’t deserve bullets in return!”
http://oromo1refrendum.wordpress.com/2014/05/19/ambo-story-shocking-human-right-violations-against-oromo-people/ #OromoProtests- Fascist TPLF/Agazi’s genocidal crime against humanity. 10th grade student Dawit Waqjira shot and killed by TPLF/ Agazi on 3rd June 2014, Qellem Wallaggaa, Anifillo, Western Oromia. Ajjeefamuun Barataa Oromoo Daangaa Dhabe! Barataan Kutaa 10ffaa Daawwit Waaqjira Wallagga Anifilloo Keessatti Waraana Wayyaaneen Rukutamee Wareeganuun Gabaafame Posted: Waxabajjii/June 4, 2014 · Gadaa.com (Qeerroo.org – Waxabajjii 03, 2014 – Dambi Doolloo) – Gabaasa Qeerroo Qellem Wallaggaa Anfilloo Waxabajjii 03/2014 galgala keessaa sa’a 3:40 irratti.Mootummaan wayyaanee humna agaazii oromiyaa keessa tamsaasuudhaan gaaffii tokko malee nama oromummaa isaaf dhaabbatu rasaasaan rukuchiisaa jira.Gabaasni kun akka addeessutti kaleessa Waxabajjii 02/2014 barataa kutaa kurnaffaa qormaata biyyoolessaa fudhatee gale sabboonummaa isaatiin kan ka’e yakka tokkollee kan hin goone humna waraana agaaziitiin qabamee bosona seensisuudhaan reebicha hamma du’aatti irratti raawwatan,erga reebanii miidhanii booda sadarka du’a isaa beekuudhaan rasaasaan rukutani. Barataa Oromoo wareega qaalii kafale kana bosona keessatti reebanii erga hamma du’aatti deemsisanii booda galgala daandiitti baasaniiti rasaasaan akka rukutan kan ijaan argan ni dubbatu. Barataan kun maqaan isaa Daawwit Waaqjira jedhama.Guyya har’aa sirni awwaalcha isaa kan gaggeeffame yoo tahu humni waraana agaazii wayyaanee jedhamu kun uummata naannessee marsuudhaan hamma reeffi mucaa awaalamee xumuramutti akka waan rukuttaadhaaf qophiin jiruutti bakka qabachuudhaan gandi Ashii jedhamtu dirree waraanaa fakkaattee ooltee jirti jedhu maddi gabaasa Qeerroo Anfiilloo! Kana malees ganama Waxabajjii 03,2014 dargaggoon Addisuu Aagaa jedhamu magaalaa Laaloo Qilee keessa Motorbike qabatee osoo nagaan deemaa jiruu poolisoonni Oromiyaan reebamee Hosptala Ayiraa gullisoo galee akka jiru gabaasi naannicha irraa nu gahe addeessa. – Qeerroo.org: http://qeerroo.org/2014/06/04/ajjeefamuun-barataa-oromoo-daangaa-dhabe-barataan-kutaa-10ffaa-daawwit-waaqjira-wallagga-anifilloo-keessatti-waraana-wayyaaneen-rukutamee-wareeganuun-gabaafame/ #OromoProtests-Genocidal TPLF’s crime against humanity. Oduu Gaddaa ( Very sad News), 4th June 2014 Teacher Magarsa Abdisa tortured and died at military detention at Ayiraa detention center, Western Oromia.
Magarsaa Abdiisaa Mana Hidhaa Wayyaanee Wallagga Baha Ayiraa Keessatti Reebicha Loltoota Wayyaanee Irraan Wareegame
Mootummaan Wayyaanee ajjeechaa ilmaan Oromoo irratti geessitu jabeessuun kan itti fufte Godina Wallaggaa lixaa magaala Guulisoo keessatti barsiisaa BLLTO kan tahe barsiisaa Magarsaa Abdiisaa jedhamu kan dhalootaan Wallaggaa bahaa aanaa Jiddaa kan tahe reebichaa loltoota Wayyaanee irraan kan ka’e wareegame. Barsiisaa Magarsaa Abdiisaa sabboonummaan dhalatee kan guddate miindaa mootummaa Wayyaanee nyaatnee Uummata Oromoof hojjenna malee bitamna miti jechuun ejjennoo jabaa qabatee ilmaan Oromoo keessumattuu daraggootaa fi barattoota barsiisaa kan ture yoommuu tahu mootummaan Wayyaanee gaaffii abbaa biyyummaa gaafatamaa dhufeen wal qabatee mana hidhaatti kan ukkaamse yoommuu tahu reebicha addaa irraan gahuun Lubbuu isaa dabarsanii jiran. Uummatni Oromoo maal eegna?? Kana booda Uummatni martuu mirga isaaf ka’uun dirqama akka tahu waamicha jabaa dabarsina. Ajjeechaa mootummaan wayyaanee gaggeessaa jirus daran balaaleffanna. Qeerroon wareegama barbaachisaa baasee Uummata Oromoo bilisa baasuuf jabaatee kan hojjetu tahuus mirkansa. #OromoProtests-Genocidal TPLF’s crime against humanity. Oduu Gaddaa ( Very sad News), 2nd June 2014 Aslan Hasan, one of the 10 Oromo students kidnapped on May 29, 2014 from Haromaya University has died while in military detention center in Harar city. Apparently he collapsed during one of the torture sessions, then was taken to Tikur Anbessa Hospital in the capital, where he died on June 1, 2014. The regime told his families that the student committed suicide. Aslan was a 2nd year engineering student at the University. He was born in Bakko and attended high school in Burayu. His body has been taken to Gudar. Barataa Nuraddin(Alsan) Hasan dhalootaan magaalaa BAAKKOO’tti dhalate. Barnoota isaa sadarkaa 1ffaa achuma magaalaa Baakkootti xumure. Barnoota isaa sadarkaa lammaffaaf qophaa’naa obboleessa isaa bira taa’ee magaalaa BURAAYYUU tti xumure. Bara 2005(2013) yuuniversiitii Haramayaa saayinsii Injiinariing(Engineering science) jalattii muummee ‘Electirical Computer Engineering’ filachuun barataan sabboonaaf garraamiin kun haala hoo’aaf milkaayina qabuun barnoota isaa hordofaa utuu jiruu, humni mootummaa abba hirree wayyaaneen guyyaa gaafa 29/05/2014 mooraa guddicha YUUNIVERSIITII HARAMAYAA keessaa bakka GADA-JAHE(IOT CUMPUS) jedhamuun beekamu, Gamoo H lakk-doormii 26 (H-26) duulli mootummaa wayyaanee saroota OPDO waliin doormiitti itti seenan, hiriyoota isaa faana qayyabachaa utuu jiruu, qabame. Barataan sabboonaan Nuraddin(Alsan) Hasan guyyaa gaafa qabamee kaasee hanga guyyaa kaleessaatti (01/06/2014) barattoota kakaaste hidhata dhaaba alaa waliin qabda jechuun barataa barumsa qofaaf maatii isaa irraa adda bahee barnoota isaa hordofaa jiru, magaalaa Hararitti guyyoota sadii guutuu fannisanii reeban. Erga inni of dadhabees, sobdee akka nuti si dhiifnuuf malee hin miidhamne ittiin jechuun, utuu reebanii lubbuun isaa dabarte. Gocha hammeenyaa hagana ga’u raawwatanii, hidhamaan of ajjeeseera, gara hospitaalaa haa deemu, haa qoratamu. Jechuun reeffa isaa gara hospitaala XIQUR AMBASSAA geessan. Obboleessa isaa SULXAAN HASAN, waamuun obboleessikee mana adabaatti of-ajjeese gara finfinneetti kottuu reeffa fuudhi, jechuun maatii isaatti bilbilan. Yeroo ammaa kana reeffi barataa kanaa magaala GUDAR ga’uu isaa ergaan bilbilaa nu ga’eera. “Lubbuukeef Jannatan Hawwa” itttiin jedhaa! Maddi oduu peejii “kuusaa Dhiiga Oromoo” ti peejicha ‘like’ haa goonu press ‘like’ link on Kuusaa Dhiiga Oromoo’s page. RAKKOO AMBOO KEESSA JIRU!#OromoProtests- 2nd June 2014 Akkuuma beekamu FDG FI WAA’EEN MASTEER PLANII erga jalqabe kaase Magalatii keessatti saba Oromoo irratti kan rawwatama jiru mutumma kamiyyun kan rawwatama ture waliin hin madalamu jechudhan gabasaan magala Amboo irra nu qaqabee jira! Waan Nama gadisiisu keessa Barataa yunviristi tokko kan guyya finciilli itti jalqabee rasaasan rukutamee hanga ammatti bakka warri Ogumma fayya itti barataan(Mana reeffa)keessa keessa tursuun Jimaata darbee halkaan keessa sa’ati 10 irratti gara dhalotasa Arsii geeffame!Maqaassa fi waan jiru qulqulleesine isiin geenya! Kana irra kan ka’e Baratoon guyyaa kaleessa irra egalaani nyaata lagachuun barumsaa fi qormaata dhabuun isanii yaddoo gudda Bulchinsa yunv.Ambootti ta’e jira! Kan biraan Barataa Afaan oromoo kan ta’e fi bara kana kan eebbiifamu Kitaaba wagga sadii kaase kan barreessa turee manxase gabaa irra olchuuf jedhe waliin kan qabamee lafa buteensa kan dhabame ture yeroo amma yoo kitaaba kee kana gubuuf gabaa irra olchuu baatte murtii du’a sitti murteesiina jedhanii yoo itti himanille hanga du’atti Ani qopha’a dha malee waan isiin jettaan kana naaf hin liqimsanu jechuunsa beekame! Mani murtii yeroo amma kana waraana wayyaane wajjiin uummaata fi baraatootta miilla isaani kateenan hidhamaan konkoolata guuddatti fe’uudhan garaan keessa ciibsani mana murtiiti deedebissa jiraachun isanii beekame jira! Magaala Amboo keessa Bishaani erga bade ji’a sadii kan ta’e yommu ta’u Ibsa halkaan dhamsuun Mana nama cabsuun sakata’aa yoo ijoollee Shamaraan jiratee Abbaa fi Hadha isaan qabani eerga hidhanii dirqisiisani akka gudeedan bira ga’amee jira!yeroo amma kana seerri fi Motumaan kan keessa hin jirreef humna waraana fi tika wayyaaneen akka rakkacha jirtuu bekameera! FDG itti fuuffa malee kan hin dhabaanne ta’u isa beekisisaniru! Ijjifannoon Uummaata Oromoof!!!
May 29, 2014 (Jen and Josh in Ethiopia) — After the protests and violence in Ambo, we fled to the capital city of Addis Ababa and stayed at a little hotel called Yilma. Immediately, we started telling everyone about what happened in Ambo. We called and texted our friends, we talked to anyone at the hotel that would listen, and we posted things on Facebook. If we tell everyone about the protesters in Ambo being imprisoned and killed, surely it will stop, we reasoned.The next day, two strange men – one tall with dark skin, the other short with lighter skin – struck up a conversation with us in the hotel restaurant.“We’re from Minnesota, here to visit our family in Wollega,” they said. “Oh, we’re from St. Paul!” we replied, excited. “Oh, we’re from St. Paul, too!” they said, pulling out a fake-looking Minnesota driver’s license.The address said Worthington, not St. Paul.“How long have you lived in St. Paul?’ we asked. “Yes.” the tall man said, nervously. “I mean…how long have you lived in St. Paul?” we said, slower. “Just 2 weeks.” “And you’re already back in Ethiopia. And you just drove through Ambo, past all the protests and the police, to visit your family in Wollega?” we asked, thinking about the single paved road that heads west through Ambo. “Yes.” he replied. “You must be very brave,” we said, thinking about how the road was closed due to the violence. “Why?” he asked, baiting us with a stoic face.We froze, afraid to speak further. At that moment, after 20 months in Ethiopia, we finally understood why so many people in Oromia are afraid of spies. When we first arrived in Ambo, people thought WE were C.I.A. spies, which we found amusing…spies who couldn’t even speak the language? If we had beenspies, we certainly weren’t very good at our job. But now, the tables were turned.The two men began following us around the hotel area, sitting next to us whenever possible, walking slowly past our table, then returning slowly past our table – sometimes up to 10 times per hour. A different man followed us to a restaurant about a mile from the hotel, then sat at the closest table to ours, rudely joining a young couple’s romantic dinner.For the next three days, we stopped telling people about the protests and the imprisonments and the killings in Ambo. We were afraid that the two men would be listening. We were afraid that someone was monitoring our communications on the government-controlled cell phone service and the government-controlled internet. Were we just paranoid? Were we really being monitored? Maybe we had just integrated too much, to the point where we had become Oromo, afraid of government spies and afraid of speaking out and being put in jail. While being ferenji (foreigners) gave us some level of protection, thoughts of the Swedish journaliststhrown into an Ethiopian jail in 2011 lingered in the backs of our minds. The journalists “were only doing their jobs, and human rights group Amnesty International said the journalists had been prosecuted for doing legitimate work.” Did we seem just as suspicious to the government as those Swedish journalists? We didn’t want to find out.Peace Corps gave all the volunteers strict instructions NOT to blog or post on Facebook about the protests or killings across Oromia. It is just too dangerous to say anything about the Ethiopian government, they pointed out.That’s when we decided to leave Ethiopia. For us, staying in Ambo, not ruffling any feathers, was not an option. How could we go back and pretend that our neighbors, students, and and fellow residents didn’t die or didn’t end up in prison? http://jenandjoshinethiopia.blogspot.co.uk/2014/05/ambo-protests-spying-spy.htmlhttp://etefa.wordpress.com/2014/05/29/ambo-protests-spying-the-spy/
Breaking News: Amma Galgala Kana Barattooti Oromoo Yuuniversitii Haromaayaa 10 Doormii Keessaa Lolotoota Wayyaaneen Ukkaamfaman.
Walabummaa Goshee kan inni baratu Economics waggaa 2ffa bakki dhalootaa godina shawaa lixaa Ambo,
Irranaa Kabbadaa kan inni baratu agricultural wagga 2ffaa bakki dhalootaa godina Shawaa lixaa Ambo
Sanyii Yaalii kan inni baratu economics waggaa 3ffaa bakki dhalootaa godina Shawaa lixaa AMBO
Biqila Toleeraa kan inni baratu veternari Medecine waggaa 6ffaa bakki dhaloota godina kibba lixa Shawaa AMBO
Raggaasaa kan inni baratu waggaa lammaaffaa water engenering bakki dhalootaa Godina Shawa lixati 10.maqaan nu hin geenye.Ammaaf maqaan hin baramne.
In picture: student Leencoo Fiixaa
#OromoProtests-
Oromo Students Abducted From Haromaya University on May 28 Ten Oromo students were abducted from Haromaya University by Ethiopian (TPLF/Agazi) security forces on Wednesday, 28th May 2014. Their where abouts is unknown. Among the abductees are: 1. Lencho Fita Hordofa, 3rd year in the Department of Agriculture. He was born in the district of Dawo, South Shewa Zone of Oromia state 2. Ararsaa Lagasaa, 4th year student in the Department of Water Engineering. He was born and raised in the Tolee distrit of South Shewa Zone 3. Jaaraa Margaa, 4th year student in the Department of Water Engineering. He was born and raised in Sabata, South Shewa Zone 4. Alsan Hasan, 2nd year student in the Department of Electrical Engineering. He was born and raised in Ambo, West Shewa Zone 5. Walabummaa Goshee, 2nd year student in the Department of Economics. He was born and raised in Ambo, West Shewa Zone.
6. Irranaa Kabbadaa, 2nd year student in the Department of Agriculture. He was born and raised in Ambo, West Shoa Zone.
7. Sanyii Yaalii, 3rd year student in the Department of Economics. He was born and raised in Ambo, West Shoa zone.
8. Biqila Toleeraa, 6th year medical student, Department of Veterinary Medicine. He was raised in Ambo, South West Shoa zone.
9. Raggaasaa, 2nd year student in the Department of Water Engineering. He was raised in Ambo, West Shoa zone.
The names of the 10th student is not identified at this time. Shown in the photograph is Lencho Fita Hordofa, one of the ten kidnapped.
Submission from the HRLHA 26th Regular Session of the Human Rights Council (10 – 27 June 2014)
May 27, 2014Submission from the HRLHA 26th Regular Session of the Human Rights Council (10 – 27 June 2014)
Item 3:Promotion and protection of all human rights, civil, political, economic, social and cultural rights, including the right to development
(Country- Ethiopia) HRLHA is a non-political organization which attempts to challenge human rights abuses suffered by the peoples of various nations and nationalities in the Horn of Africa. HRLHA is aimed at defending fundamental human rights including freedoms of thought, expression, movement and organization. It is also aimed at raising the awareness of individuals about their own basic human rights and that of others. It focuses on the observances as well as the due processes of law. It promotes the growth and development of free and vigorous civil societies. Executive Summary This report covers mainly the gross human right violations in Ethiopia that have happened in the past twenty- three years in general, and the current human rights crisis in the Regional State of Oromia in Ethiopia in particular. The EPRDF/TPLF Government has committed gross human rights violations against the people of Ethiopia since it came to power in 1991 after toppling the dictatorial Dergue regime, contrary to the constitution of Ethiopia (1995) and international human rights treaties it has signed and rectified. It has continued to suppress the freedom expression, political and civil rights and, as a result, has sent dozen of journalists, bloggers, and hundreds of leaders and members of opposition political parties to jail. In violations of the right to protest and demonstrations, peaceful demonstrators have been shot at and killed, kidnapped and disappeared; hundreds have been arrested in mass and detained. A good case in point is the most recent very violent attack against unarmed and peaceful protestors of Oromo students of universities, colleges, and high schools in the regional state of Oromia. Methodology The information in this report is mainly based on HRLHA’s reports on human rights violations in Ethiopia as well as reports from other sources such as various international human rights organizations and civil society groups, and the US State Department annual country report of 2013. Violations of Fundamental Rights The current EPRDF government claims that the basic and fundamental rights of the citizens are respected in Ethiopia, and that the country is heading towards democracy. However, on the contrary, the basic and fundamental rights of citizens enshrined in the Ethiopian Constitution of 1995, under Chapter three (fundamental rights and freedoms, articles 13-28 and democratic rights ,articles 29-44)[1] which guarantees civil liberty and life in peace and harmony has been extremely violated. In the above articles are included individuals and common rights, such as equality before the law, freedom of speech and expression, freedom of association and peaceful assembly, freedom to practice religion. All are highlighted on paper only for the political consumption. In other words they are used as a cover-up for the gross violations of human rights.. Democratic Rights After the first global expression of rights, the Universal Declaration of Human Rights, to which all human beings are inherently entitled, has been adopted by the United Nations General Assembly in 1948. The international, regional and national documents were created to enforce the promotion of the rights enshrined in the declaration. Peaceful assembly (Article 20(1)) in the UDHR, while often characterized by marches, rallies and mass demonstration, which obviously involves the presence of a number of individuals in the public places, has been echoed in international law, regional standards, and national constitutions throughout the world. It becomes customary that in different parts of the world people are expressing their grievances/ dissatisfactions and complaints against their governments by peaceful demonstrations and assemblies. When such nonviolent and peaceful civil rallies are taking, place it should always be the state’s responsibility to respect and guard their citizens’ freedom of peaceful assembly and demonstration. These responsibilities also should apply even during times of political protest, when a state’s power is questioned, challenged, or perhaps undermined by assemblies of citizens practicing in nonviolent resistance. The 1995 Constitution of the Federal Democratic Republic of Ethiopia, articles 29 and 30 also grant these democratic rights to the Ethiopian citizens without distinction[2]. The Right of Thought, Opinion and Expression, The Right of Assembly, Demonstration and Petition are the rights of Ethiopian citizens through which they can express their opinions and dissatisfactions with the performances and activities of their government However, in the past two decades the current Ethiopian government proved that peaceful assemblies and demonstrations, expression of thoughts are not tolerated. Since the current government came to power in 1991, thousands of citizens who held political agenda different from the ruling party’s were systematically jailed, abducted or killed. Those who criticized the government of Ethiopia including journalists, bloggers, universities and high school students and teachers who took to streets to demand their rights peacefully were beaten, arrested and detained or killed. The Human Rights League of the Horn of Africa has been reporting in different ways on the systematic human rights violations by the Ethiopian government and its security agents against peaceful demonstrators. These include the recent case of Oromo students from different universities and colleges. The Oromo students were discriminately targeted particularly in the past six years[3]. The current political crises in Oromia regional state of Ethiopia is the continuation of the above facts. Peaceful protests against the so called the Master plan of Addis Ababa, which is likely to cause the estimated eviction of around 6 million Oromo peasants around the area and planed to be sold to the wealthy non-Oromos, should not be considered as a criminal activity. Instead it should be tolerated and be considered as one of the ways that the citizens can express their thoughts and concerns on the development plan of the government in which they were not consulted and did not give their consent. The Addis Ababa Expansion-related protests quickly spread around universities, colleges and high schools all over Oromia. And in response, contrary to the provisions in the constitution of the land and international basic and fundamental rights of the citizens, the Ethiopian government launched a brutal crackdown against peacefully demonstrating Oromo students in order to freeze the peaceful demand of the protestors. As a result of this brutal crackdown by special squads, more than 36 students were killed, hundreds wounded and thousands of others arrested and thrown into detentions. The protest against the expansion of Addis Ababa was not limited to students only, but also involved city dwellers, farmers and workers in Oromia. The most affected area was the Ambo Town and its surroundings where 16 University and high school students were killed, including the eight (8) year old boy. The Ethiopian Government’s atrocities that targeted the Oromo nation during the nationwide protest from April 24 to May 24, 2014 have been condemned by worldwide human rights organizations, public media, and other civic organizations.. The Human Rights Watch[4], Amnesty International[5], Oromia Suport Group[6], Human Rights League of the Horn of Africa[7], The guardian[8], BBC[9] , CNN[10] and The Create Trust[11] are among the organizations which condemn and reported the crime against humanity taken against the Oromo nation by Ethiopian armed force. The Ethiopian Government has repeatedly implemented various excessive forces to dissolve peaceful protests in violations of international treaties it has signed and ratified. The responses to legal, constitutional and peaceful protests should not include actions that violate human rights, such as arbitrary arrests and detentions, even guns or other violence. HRLH believes many atrocities, that were not reported on due to the tight controls, restrictions, and censorships on all local and international media, are taking place. The Ethiopian Government does not have any justification for the illegality of the protests for taking such brutal action against peaceful and unarmed students and other protestors. An illegal protest may happen if the protest becomes violent or is in violation of the state’s laws of public order and civility. Even if some peaceful protests include deliberate acts of civil disobedience, in which case it is permissible for states to make individual arrests of law offenders. However, as recognized by an HRC panel discussion on the matter (A/HRC 19/40)[12], the increasing use of criminal law against protest participants may ultimately contradict the states’ responsibility to uphold the right to peaceful assembly. In this situation the Ethiopian Government clearly violated the right to legal peaceful protest. Recommendation:
The Ethiopian Government first of all must respect and implement the rights of citizens enshrined in the constitution of the country (1995) and enforce the Ethiopian penal code of 2004
Ethiopia must avoid an excessive force in response to Oromo protests
The Ethiopian Government must abide by all international human rights instruments to which the country is a signatory
The Ethiopian Government must allow a fully independent, civilian-led investigation into the death of Oromo students and civilians including gross human rights violation in Oromia.
Ironically, as we sat at home, listening to gunshots all day long, John Kerry was visiting Ethiopia, a mere 2 hours away in Addis Ababa, to encourage democratic development. Around 3pm, while the sounds of the protests were far on the east side of town, we heard gunshots so close to our house that we both ducked reflexively. An hour later, we talked to a young man who said, numbly, “I carried their bodies from their compound to the clinic.” Our two young neighbors – university students – had been hunted down by the federal police and killed in their home while the protest was on the opposite side of town. Another friend told us about 2 students who were shot and killed by the federal police in front of a primary school…again, far away from the protest. Wednesday night, we slept fitfully, listening to the sounds of the federal police coming around our neighborhood. They were yelling over a bullhorn in Amharic, which we didn’t understand, but was later translated for us: “Stay inside your compound tonight and tomorrow.” Thursday, the bus station was closed and there weren’t any cars on the roads. That morning, a Peace Corps driver finally came to get us, looking terrified as he pulled up quickly to our house. We had to stop at the police station to get permission to leave town. While waiting at the station, we saw at least 50 people brought into the station at gunpoint, some from the backs of military trucks and many from a bus. Inside the police compound, there were hundreds of demonstrators overflowing the capacity of the prison, many of them visibly beaten and injured. After the U.S. Embassy requested our release, we headed out of town. The entire east side of town, starting from the bus station, was damaged. A bank, hotel, café, and many cars were damaged or burned. Our driver swerved to avoid the charred remains of vehicles sitting in the middle of the street. We couldn’t help but shed tears at the sight of our beloved, damaged town. – Read more @http://jenandjoshinethiopia.blogspot.co.uk/2014/05/ambo-protests-personal-account.html?spref=tw
Ethiopia: Worrisome Situations in Detention Centres Where #OromoProtests Protesters Imprisoned; an HRLHA Urgent Action
Posted: Caamsaa/May 24, 2014 · Gadaa.com
The following is a statement from the Human Rights League of the Horn of Africa (HRLHA).
———————— May 24, 2014 For Immediate Release While kidnappings and/or extra-judicial arrests and detentions have continued particularly around academic institutions in different parts of the regional state of Oromia in Ethiopia, disturbing and worrisome reports are coming out of detention centres where the Oromo students arrested in the past two weeks are being held. According to HRLHA correspondents in Nakamte, Wollega Province in western Oromia, there have been cases of tortures of varying levels as well as detainees being taken away in the middle of the night to unknown destinations for unknown reasons. Fifty (50) detainees, including thirteen females, were taken away at one time alone; and their whereabouts were not known. In relation to tortures, the reports indicate that some of the detainees are isolated from others and held in separate rooms handcuffed and legs tied together with their hands on the their backs. There were ten students subjected to this particular situation, among whom were Std. Tesfaye Tuffa (male) and Std. Bontu Hailu (female). Although not confirmed at this point, there were also eight students who were screened out in order to be transferred to a detention or investigation office at the federal level; and these include: 1. Chalaa Fekaduu Gashe (high school student), 2. Chalaa Fekaduu Raajoo (high school student), 3. Nimoonaa Kebede (Wollega University 5th year law student), 4. Moi Bon Misganuu (Wollega University, student), 5. Abdii Gaddisaa (high school student), 6. Abel Dagim (high school student), 7. Qalbessa Getachew (high school student), 8. Mulgeta Gemechu (high school student), 9. Edosa Namara Dheressa, Civil Engineering, Wallaga University In the meantime, reports indicate that kidnappings and/or extra-judicial arrests and detentions have continued in different parts of the regional state of Oromia, particularly in Hararge/Haromaya, West Showa, and West Wollega, all in relation to the protests that have been going on in the Regional State of Oromia in opposition to the newly introduced master plan to expand the Capital City of Addis Ababa/Finfinne in all directions by displacing the local Oromo residents. The following are among the hundreds of the most recent cases of kidnappings, arrests and detentions: 1) Edosa Namara Deressa – Wollega University (Civil Engineering) 2) Walabuma Dabale -Adama University, West Showa, 3) Ebisa Dale -Adama University 4) Ganamo Kurke -Adama University 5) Liban Taressa – Adama University 6) Adam Godana -Adama University 7) Bodana (last name not obtained) – Adama University Name of other detainees arrested May 15-17, 2014: The Human Rights League of the Horn of Africa (HRLHA) is highly concerned about the life-threatening situations in the detention centres where those young Oromos were held, and the safety and wellbeing of those who were taken to unknown destinations. Therefore, HRLHA calls upon the Ethiopian Government to abide by all international human rights instruments that it has signed, and refrain from subjecting the young detainees to such harsh situations. It also calls upon all local, regional, and international human rights organizations including UN Human Rights Council, humanitarian, and diplomatic agencies to put pressure on the Ethiopian Government so that it: 1. Unconditionally releases the Oromo students who were detained in the past two and three weeks simply because the attempted to exercise some of their fundamental rights in a peaceful and absolutely non-violent manner. 2. Stop killing, arresting and abducting Oromo nationals 3. To form an independent committee from civilians for investigation and Prosecution of the killing and torturing crimes. – HRLHAhttp://humanrightsleague.com/2014/05/ethiopia-worrisome-situations-in-detention-centres-hrlha-urgent-action/
Since 25th April, students have demonstrated throughout the Oromia Regional State, protesting against the government’s sinister sounding ‘Integrated Development Master Plan’. The Oromo people constitute Ethiopia’s largest ethnic group — around 27 million people — almost a third of the population. They have been marginalised and discriminated against since the 19th century when Empress Taytu Betul (wife of Menelikk II) chose the site of Addis Ababa for the capital. As the city grew Oromos were evicted from their land and forced onto the margins — socially, economically and politically: “time and again, Oromo farmers were removed from their land under the guise of development without adequate compensation.”[Geeska Africa]. Like tyrants everywhere, the paranoid EPRDF is hostile to all forms of dissent no matter the source; however they react with greater levels of brutality to dissenting voices in Oromia than perhaps anywhere else in the country, and “scores of Oromos are regularly arrested based on their actual or suspected opposition to the government.” [Amnesty International (AI)] The proposed ‘master plan’ would substantially expand the boundaries of Addis Ababa into areas of Oromia surrounding the capital. “Protestors claim they merely wanted to raise questions about the plan — but were answered with violence and intimidation.” [BBC] They rightly feel smallholder farmers and other groups living on government land (all land in Ethiopia is government owned) would once again be threatened, leading to large scale evictions to make way for land leasing or land sales, as has happened elsewhere in the country. In addition many Oromos see the proposed expansion as a broader threat to their regional and cultural identity and say the scheme is “in violation of the Constitutionally-guaranteed protection of the ‘special interests’ of the Oromia state.” [AI] Constitutional guarantees that mean nothing to the members of the ruling party, or a politically controlled judiciary. Killing, beating, intimidating University campuses have formed the beating heart of the protest movement that has now spread throughout the region. On Tuesday 29th April around 25,000 people, “including residents of Ambo town in central Oromia, participated in a city wide demonstration, in the largest show of opposition to the government’s plans to date.” [Revolution News] Somewhat predictably, security forces, consisting of the federal police and military Special Forces known as the ‘Agazi’, have “responded by shooting at and beating peaceful protesters in Ambo, Nekemte, Jimma, and other towns with unconfirmed reports from witnesses of dozens of casualties.” [Human Rights Watch (HRW)] A witness told Amnesty International that on the third day of protest in Guder town, near Ambo, the security forces were waiting for the protesters and opened fire when they arrived. “She said five people were killed in front of her. A source in Robe town, the location of Madawalabu University, reported that 11 bodies had been seen in a hospital in the town. Another witness said they had seen five bodies in Ambo [80 miles west of Addis Ababa] hospital.” Whilst the government says that “at least nine students have died” during the protests, “a witness told the BBC that 47 were killed by the security forces” — a misleading term for government thugs, who are killing, beating and intimidating innocent civilians: Amnesty reports that children as young as 11 years of age were among the dead. In addition to killing peaceful protesters, large numbers have been beaten up during and after protests, resulting in scores of injuries, and hundreds or “several thousands”, according to the main Oromia opposition party, the Oromo Federalist Congress (AFC), have been arbitrarily arrested and are being detained incommunicado. Given the regime’s history those imprisoned face a very real risk of torture. In many cases the arrests took place after the protesters had dispersed. “Security forces have conducted house to house searches in many locations in the region, [looking] for students and others who may have been involved. New arrests continue to be reported,” [AI] and squads of government thugs are reportedly beating local residents in a crude attempt at intimidation. Amnesty reports the case of a father whose son was shot dead during a protest, being ‘severely beaten’ by security forces, who told the bereaved parent “he should have taught his son some discipline.” The Oromia community has often been the target of government aggression, and recent events are reminiscent of January 2004, when several Oromia students at Addis Ababa University were shot and killed when protesting for the right to stage an Oromo cultural event on campus. Many more were wounded and 494 [Oromo Support Group (OSG)] were arrested and detained without charge or trial. HRW reported how “police ordered both male and female students to run and crawl barefoot, bare-kneed, and bare-armed over sharp gravel for three-and-half hours; they were also forced to carry each other over the gravel.” The Police, HRW goes on to say, “have repeatedly employed similar methods of torture and yet are rarely held accountable for their excesses.” The recent level of extreme violence displayed by the State is not unusual and takes place throughout Ethiopia; what is new is the response of the people. Anger at the security forces criminality has fuelled further demonstrations in Oromo as friends and family of those murdered have added their voices to the growing protest movement. This righteous stand against government brutality and injustice is heartening for the country and should be supported with condemnation and pressure from international donors and the UN more broadly. Those arrested during protests must be immediately released and investigations into killings by security personnel instigated as a matter of utmost urgency. Tools of control The government’s heavy-handed reaction to the Oromo protests is but the latest example of the regime’s ruthless response to criticism of its policies. Political opposition parties, when tolerated at all have been totally marginalised, dissenting independent voices are quickly silenced and a general atmosphere of fear is all pervading. Despite freedom of expression being a constitutional right virtually all media outlets are either government owned or controlled; “blogs and Internet pages critical of the Ethiopian government are regularly blocked and independent radio stations, particularly those broadcasting in Amharic and Afan Oromo, are routinely jammed.” [HRW] The EPRDF has created “one of the most repressive media environments in the world.” Reinforcing this condition, “the government on April 25th and 26th arbitrarily arrested nine bloggers and journalists in Addis Ababa. They remain in detention without charge.” [Ibid] International human rights groups (whose activities have been severely restricted by the stifling Charities and Societies Proclamation of 2009) as well as foreign journalists are not welcome, and reporters “who have attempted to reach the current demonstrations have been turned away or detained,” [Ibid] making it difficult to confirm exact numbers of those killed by government security personnel. The UN Human Rights Council recently reviewed Ethiopia’s human rights record under the Universal Periodic Review (UPR). Since the first review in 2009 the human rights condition has greatly deteriorated. The EPRDF rules the country through fear and intimidation, they have introduced ambiguous, universally condemned legislation to control and intimidate: the Charities and Societies Proclamation (CSO law) and the Anti-Terrorism Proclamation specifically. Laws of repression that together have made independent media and civil society completely ineffective. Freedom of assembly – another constitutional right – is not allowed, (or as can be seen with the Oromo protests) is dealt with in the harshest manner possible; the Internet and telecommunications are controlled and monitored by the government and phone records/recordings are easily obtained by security personnel. Arbitrary arrests and false Imprisonment of anyone criticizing the government is routine as is the use of torture on those incarcerated. In the Ogaden region the regime is committing gross human rights abuses constituting crimes against humanity and in Gambella and the Lower Omo Valley large numbers of indigenous people have been forcibly moved into government camps (Villagization Programme), as land is sold for pennies to international companies. In short, human rights are completely ignored by the Government in Ethiopia. As the people begin to come together and protest, international pressure should be applied on the regime to observe the rule of law and uphold the people’s fundamental human rights. Read more @http://www.counterpunch.org/
#OromoProtest- Barbaric Attack On peaceful and unarmed Oromo Students and civilians by TPLF/Agazi forces at Madda Waalabuu University, Bale Soutrhern Oromia, 21 May 2014.
IOYA Appeal Letter
Dear Sir, Madam, We are reaching out to you as the Board of officers of the International Oromo Youth Association (IOYA) whose nation is in turmoil back in Oromia, Ethiopia. Recently, Oromo students have been protesting against the new Addis Ababa “Integrated Master Plan” which aims at incorporating smaller towns surrounding Addis Ababa for the convenience of vacating land for investors by displacing millions of Oromo farmers. As a political move, this will essentially result in the displacement of the indigenous peoples and their families. Oromo farmers will be dispossessed of their land and their survival both economic and cultural terms will be threatened. The Oromos strongly believe that this plan will expose their natural environment to risk, threaten their economic means of livelihood (subsistence farming), and violate their constitutional rights. The Ethiopian government is executing its political agenda of progressive marginalization of the Oromo people from matters that concern them both in the Addis Ababa city and the wider Oromia region. The master plan is an unconstitutional change of the territorial expansion over which the city administration has a jurisdiction. The government justifies the move in the name of enhancing the development of the city and facilitating economic growth. The justification is merely a tactical move masked for the governments continued abuse of human rights of the Oromo people. While the Oromos understand that Addis Ababa itself is an Oromo city that serves as the capital of the federal government, they also consider this move as an encroachment on the jurisdiction and borders of the state of Oromia. The protesters peacefully demonstrated against this move. University students and residents have been in opposition to the plan, but their struggle has been met by a brutal repression in the hands of the military police (famously known as the Agazi). It has been reported that shootings, arrests, and imprisonments are becoming rampant. It is also reported that the death toll is increasing by the hour. Recently, sources indicate that over 80 people have been shot dead, others severally injured and thousands arrested. In addition, Oromo students have been protesting peacefully for over three weeks now, despite mass killings and arrests by Ethiopian security forces. University and high school students from more than ten universities have been engaging in the Oromo protests. The peaceful rally has now spread across the whole country and is expected to continue until the Ethiopian government refrains from incorporating over 36 surrounding smaller towns into Addis Ababa. It is stated to be displacing an estimate of 6.6 million people and violating constitutional rights of regional states. As an organization subscribing to broader democratic engagement of the Oromo youth, we oppose the brutal violence that the Ethiopian government is meting out on innocent, unarmed young students who are peacefully protesting. As leaders of the Oromo community, we support and stand in solidarity with Oromo protests in Ethiopia. The human rights violations being carried out by the Ethiopian government against innocent students are unacceptable. Continuous assaults, tortures, and killings of innocent civilians must be stopped. We urge you to join us in denouncing these inhumane and cruel activities carried out by the Ethiopian government. We believe it is imperative that the international community raise its voice and take action to stop the ongoing atrocities that are wreaking havoc to families and communities in the Oromia region. We urgently request that such actions be taken in an attempt to pressure the Ethiopian government to stop terrorizing and killing peaceful protesters:
The US government and other International organizations should condemn the Ethiopian government’s brutal action taken on unarmed innocent civilians. Furthermore, we demand over 30,000 innocent protesters to be released from prisons, as they will be subjected to torture and ill treatment.
The Ethiopian People’s Revolutionary Democratic Front (EPRDF) is currently terrorizing its own electorates/nation. Under the law of R2P in the UN constitution, the international community is obliged to protect a nation that is being terrorized by its own government and EPRDF should be taken accountable.
We demand Ethiopia to be expelled from any regional and international cooperation including and not limited to AU and UN for its previous and current human rights violations. The International community should stop providing support in the name of AID and development to Ethiopia as it is violating the fundamental and basic needs of its nation.
The Ethiopian government should be stopped on immediate effect; its forceful displacement of the indigenous peoples across Ethiopia is unjust and unconstitutional. We ask the United States, European Union, and the United Nations to stand in solidarity with peaceful student protesters who are condemning such injustice.
The onus is on the international community to act in favor of the innocent and civilian populace that is seeking its fundamental right. Punitive actions towards this government should be taken for cracking down on freedom of expression and other democratic rights being expressed by its citizens.
We believe it is in the interest of our common humanity to take responsibility, to pay attention to this problem, to witness the plight of the voiceless victims, and to raise concerns to the Ethiopian government so it can desist from its brutal acts of repression. We count on your solidarity to help the Oromo youth be spared from arbitrary arrest, incarceration, and shootings. Yours Respectfully, International Oromo Youth Association http://ayyaantuu.com/horn-of-africa-news/ioya-appeal-letter/https://www.youtube.com/watch?feature=player_embedded&v=biinZe1Edeo
Gambella Nilotes Army Condemns Killing Oromos for Their Land
Press Release 15th May 2014, Gambella “Ethiopian Government Must Stop Killing Oromos for their Land”
Gambella Nilotes United Movement/Army (GNUM/A) condemns the mass killing perpetuated by the TPLF-Led Ethiopian government’s security forces against the Oromo University students and other innocent civilians which occurred in many parts of Oromia Region particularly in Ambo Zone since last two weeks. The students were peacefully demonstrating their constitutional right for the Oromo farmers who were/are forcefully and illegally evicted from their ancestral land around Finfine (Addis Ababa) due to new Addis Ababa Integrated Master Plan imposed upon them. As our sources confirm the killings continue in Nekemte town and other areas of which unconfirmed number of innocent Oromos are being massacred. Many are arrested and many more disappeared from their homes as the protest demonstrations continue. It should be known that the proposed Master Plan by the TPLF – Led government of Ethiopia did not consider the interest and participation of the Oromo people to ensure that it would not cause eviction of people and land grabbing. The plan affirms the continuation of land grabbing policy designed to displaced poor rural people of Gambella, Ogaden, Benisgangul Gumuz, Afar, South Omo and other parts of the country. The Master plan will evict million of Oromo farmers from their ancestral land and make them landless, an act which denies their traditional land ownership rights around Addis Ababa. It must be condemned at all might for it is undemocratic and barbaric. It follows the mode of Menelik who built the country on slave trade economy in raiding slaves and plundering resources of the subjects, in exchange for weapons from European colonisers to build his hegemony, of which the Oromos, Gambellans, Ogadenians, Beneshagul/Gumuz people, Afar, south western nations and nationalities, and others were the victims. The wounds inflicted by the Menelik in the past are still open and bleeding, and it is immoral for the TPLF- Led government to scratch the wounds inflicted by their ancestors against Oromos without remorse. For this reason we call upon all the Oromos to unite. Whatever differences may exist, Oromos must unite as one body and seek solidarity from other oppressed people who are fighting for their freedom. The TPLF – Led Ethiopian government is racist beyond any doubt, and it is a failed state that believes in enforcing its racist policies at gun point. The unity and moral we have are more than the weapons they put their belief. We shall prevail. It must not be allowed to sell out Oromo land to foreign investors or to settle their own people in Oromos’ land while Oromos are evicted. Currently other Ethiopian are not entitled to own large land for their business unless those coming from northern part of the country. The land taken from all the oppressed people elsewhere in the country including the Oromos should be categorized as stolen property, in which day has come, actually it is very near to claim it back from all TPLF members and supporters. We encourage all Oromo people to continue with their demonstration not to allow any inch of Oromo land to Addis Ababa Master Plan. We call upon all the Oromo people throughout the world to strengthen their solidarity in support to those who are sacrificing their lives in the country for the freedom of Oromos. Gambella Nilotes United Movement/Army (GNUM/A) is also calling upon all people of Gambella and other South Western Nilotes to stand together with Oromo people who are suffering under brutal Ethiopian government. We call upon the international community, international human rights organizations and other concerned bodies to condemn the ongoing human rights abuses and atrocities perpetrated by the TPLF/EPRDF regime against the Oromo innocent civilians who are demanding their constitutional rights from the government. We are also calling upon the United Nations, EU, AU, and all other humanitarian organizations operating in Ethiopia to closely monitor the political and military action against the innocent civilian in Oromia region. At last we call upon the TPLF/EPRDF government to stop killing of the Oromos; to release our brothers kept in various prisons in the country under inhumanly conditions; to recognize the communal land rights and ownership in accord with the UN provisions; to respect Article 39 provision in the constitution and recognizes territorial integrity to stop extinction measures; to respect our independence development and foreign policies to ensure our freedom and prosperity in our territories. In conclusion the Gambella Nilotes United Movement/Army (GNUM/A) will continue its struggle for all people of Gambella and other oppressed Ethiopian to ensure freedom, justice, security and prosperity are brought to the oppressed. “Freedom and Justice for All Oppressed People of Oromo”“Unite We Must to Fight for the Rights and Justice of IndigenousSouth Western Nilotic and Omotic Peoples of Ethiopia”GAMBELLA NILOTES UNITED MOVEMENT/ARMYCENTRAL COMMITTEEOur contact:gambellagnuma@yahoo.comORgambellagnuma@gmail.comhttp://ayyaantuu.com/horn-of-africa-news/gambella-nilotes-army-condemns-killing-oromos-for-their-land/ Barattoota Oromoo kan Yuuiversitoota garagaraat osoo karaa nagaan hiriira bahani dhimma abba biyummaa isaanii falmata jiranuu lubbuun isaanii waraana mootummaa Wayyaanen darbite keessaa seenaa gabaabaa barattuu Tigist Maammoo Simaa isiniif qooda. Tigist Abbaa ishee Obbo Maammoo Simaa fi Haadha ishee Aaddee Ayeetuu Maammoo irraa bara 1992 akka lakkoofsa Oromootti Biyya Oromiyaa Godina Kibba lixa Shawaa Aanaa sadeen Sooddoo Ganda Saaririti jedhamutti dhalattee. Mana barnoota sadarkaa 1ffaa kan barattee 1-8 mana barnoota Calalaqa kan jedhamu miilan deemsa sa’a lama deemte barattee.sadarkaa 2ffaa 9-12 mana barnoota Harbuu Cululleetti baratte.
#OromoProtetsts- Tigist Mammo, Oromo student at Madda Waalabu University, murdered by TPLF/ Agazi forces.http://maddawalaabuupress.blogspot.co.uk/2014/05/seenaa-gabaabaa-gootittii-oromoo.html?spref=fb#OromoProtests- Peaceful Oromo students and civilians were attacked and wounded by Agazi in Nekemte, Western Oromia. Denied medical help. Agazi forced them out from hospital. Medical workers at Nekemte hospital were attacked by Agazi for giving medical services to wounded students and civilians. 20th May 2014
ODUU GADDISISSA!! Godina Wallagga lixaa aanaa Gimbii ganda waloo yesuusitti dhalata barataa Gammachiis Dabalaa umuriin 16 yoo ta’u barataa kutaa 9ti. Jireenyasaa keessatti cilee gubee gara magaalaa gimbii geessee ittin barataa maatii saas gargaara . Akkuma amalasaa cilee fuudhee guyyaa gaafa 02/09/2006 akka lakk habasha ganama gara magaalaa gimbii utuu deemuu loltuun wayyaanee naannoo gafaree bakkaa addaa mana indaaqqoo jedhamutti duukaa buutee ariun rasaasaan miilla isaa dhoofte. gaafuma sana hospitaala adventisti Gimbii ciise. Ta’us carraa fayyuu hin arganne guyyaa gaafa 12/09/2006tti lubbuunsaa darbite kichuutu hudhaatti cite ayiiiiiiiiiiii yaa oromoo lakkii ka’iiiiii uuuuuuuuuuuuuu —————————————SAD NEWS!! In west wallagaa in the town of Gimbi in the neighborhood of Waloo-yesuus. There was a 16 year old grade 9 student named Gammachiis Dabalaa. In his life time he used to burn firewood to make charcoal so he can support his family as well as paying for his education. Like his day to day duty, while he went to fetch woods and burn for charcoal on his way to Gimbi town in the morning on 02/09/2006(E.C) he was shot on his foot by a woyanee(TPLF) soldier. Since that day this young boy was spending his time in the Adventist Hosptal in the Gimbi town. Due to lack of quick recovery he passed away on 12/09/2006. May his soul rest in peace!!!!!!!!
#OromoProtests- Victim of TPLF/Agazi, in Western Oromia, Gimbi, Wallagga, 21st May 2014.
#OromoProtests – Victim of genocidal TPLF/Agazi. Photo of Milishu Melese who was killed by Agazi by a car yesterday in Adama. Family members say he was previously a political prisoner for 8 years ( 3 at
Maekelawi and 5 in Kaliti).He was ran over by car in broad daylight on 16th May 2014 along his
friend Bilisumma Lammi.
#OromoProtests- Photo of Oromo student Bilisumma Lammi of Rift Valley University college who was killed by by Agazi on 16th May 2014 with his friend in Adama.
OromoProtests– TPLF/Agazi’s crime against humanity. Wounded Oromo students from Wolega university in Nekemte hospital as of 17th May 2014
Dimokraasiin Biyya Ethiopia jedhamtu keessatti kunoo kana fakkaata!!! Hospitalli Naqamtee dhiiga Ilmaan Oromootiin guutameera!!! Saffisaan Oromiyaa guddisuun Qaroo Ilmaan Oromoo Abdii buroo kan ta’an itti duuluu, ajjeesuu, hidhuu, tumuu, mana barumsarraa’ari uu, doorsisuu, fi k.kn f.f taniin oromia nuuf guddifuun lallabaa jiran
Ethiopia: Ambo under Siege, Daily Activities Paralyzed
HRLHA Urgent ActionFOR IMMEDIATE RELEASE 13 May, 2014. The brutal attempts of crackdown against Oromo protesters by the Agazi Special Squad continuing unabated in different parts of the regional state of Oromia, reports coming from Ambo in central Oromia indicate that the town and its surrounding has come under virtual seizure by the Agazi Federal Armed Force, daily movements and activities becoming almost impossible. According to information obtained by HRLHA (this morning) form its correspondents, the Agazi Special Squad has been deployed in Ambo Town and its surrounding in much larger number than before and engaged in indiscriminately kidnapping the local people from along the streets and throwing them into detention centres in the area. There are also reports of widespread rapes being committed against female detainees. Although the protests against the plan to annex some central small towns of Oromia into the Capital Addis Ababa/Finfinne have been involving Oromos from all walks of life, age and gender, the prime targets have been the youth, university, college, and high school students in particular. Since the protest started in different parts of the regional state of Oromia two weeks ago, more than 50,000 (fifty thousand) Oromos have been arrested and detained from Ambo, Gudar, Tikur Inchini, Ginda-Barat, Gedo, and Bakko-Tibe towns in West Showa Zone of Central Oromia alone, Apart from along the streets in cities and towns, especially students are being picked up even from dormitories and classrooms on universities and college campuses. Reports add that there have been around twenty(40) extra-judicial killings so far that have resulted from brutal actions against unarmed and peaceful protesters by armed forces. Ever since the violence against Oromo protesters started two weeks ago, and following the release of its first urgent action over the incidents, the Human Rights League of the Horn of Africa (HRLHA) has been monitoring the situation through its correspondents in the region; and has been able to obtain some of the names of the Oromos (students and others) who have so far been killed, kidnapped or arrested, and detained or disappeared. There are also cases of beatings and wounds or injuries inflicted on some of the protesters by the heavy-handed federal armed force. The names are listed below:
Partial List of arrested Students from Addis Ababa University May 11, 2014
1
Abebe gadafa
12
Lataa Olani
2
Alamayo Taye
13
Melaku Girma
3
Gaddisaa dabalee
14
Mulata Eliyas
4
Gamada Dhidhita
15
Nigusie Gammada
5
Gudata Wakne
16
Nigusie Yoosef
6
Guddina
17
Sisay Safara
7
Indalu Yigezu
18
Taye Teshome
8
Jabessa ekele
19
Teshome Ararsa
9
Jamal Usman
20
Waqo Roba
10
Jilo Kamew
21
Yaatanii Utukan
11
Kebede Guddata
May 11, 2014 Arrestees from different universities in Oromia
No
Name
Department
Institute Name
1
Abebe Taddese
Political Science
Addis Ababa University
2
Chala Dirriba
Dirre Dawa University
3
Lencho
Electrical & Computer Engineering
Adama University
4
Fawaz Ahmed Usman
Mechanical Engneering
Adama University
5
Obsa Jawar
Management
Adama University
Partial list of Oromos killed by Agazi Armed Force of the Federal Government
NAME
SEX
Birth Place
Occupation
Academic institution
Place of execution
1
Ababa Kumsa
M
student
Wallaga
2
Abdii Kamaal
M
student and Krate Trainer
Gudar
Gudar
3
Abdiisaa Guutuu
M
9 years old teenager
–
Gudar
4
Abdiisaa Fiixee
Bussinessman
Gudar
5
Abdisa Nagasa
M
student
Wallaga
6
Alamnee Bayisa Tashoomee
M
9th grade
Ambo
Ambo
7
Alamayyoo Hirphasaa
M
9th grade
Ambo
Ambo
8
Alemaayyoo Urgeessaa
M
Farmer
Gudar
Gudar
9
Baayisaa Soorii
M
10
Biikkolee Dinqaa
M
11
Biqilaa Belay
M
Merchant
–
Ambo
12
Bultii Yaadasaa
M
Jibaat
Techinical student
Shanaan
13
Darejjee
M
Kebele Milisha
–
Ijaajjii
14
Falmata Bayecha
M
Medicine 5th year
Jimma
Jimma
15
Galana Adaba
M
Governance 3rdyear
Jimma
Jimma
16
Getachew Darajie
M
Governence 3rdyear
Jimmaa
Jimma
17
Geetahuun Jiraataa
M
Junior Secondary school
Gudar
Gudar
18
Geetuu Urgeessaa
M
student
Ambo
19
Gexe Tafari
F
student
Wollega
20
Gurmuu Damxoo
M
Junior Secondary school
Gudar
Gudar
21
Gosomsaa Baayisaa
M
Farmer
–
Ambo
22
Haacaaluu Jaagamaa
M
Jibaat
Shanaan
23
Husen Umar
M
Uni student
Jimmaa
Jimma
24
Indaalee Dessaalenyi
M
Ambo
Diplom holder, Bajaji driver
Ambo
Ambo, 01 Kebele
25
Indaalee Lammeessaa
M
9th grade student
Ambo
Ambo
26
Isra’el Habtamu
M
Uni student
Jimma
Jimma
27
Kebbedee Boranaa
M
Ambo
28
Kumalaa Guddisa
M
Tikur Incini
10th grade
Gudar
Gudar
29
Maammush Gaaddiisaa
M
Busssinessman
–
Gudar
30
Mammush Guutuu
M
11 years old teenager
–
Gudar
31
Naasir Tamaam
M
Driver
Gudar
32
Nagaasaa Lameessaa
M
Farmer oromo elder of 80 years old
Ambo
33
Olmaan Biinagdee
M
Ganjii Gooree
Farmer, 75 years Oromo elder
–
Ambo
34
Taddasee Gashuu
M
Waddeessaa,
Ambo Liibaan Machaa J.S.SchoolAmboAmbo35Tashome DawitM Uni studentWallaga 36Zabana BarasaM Governance 3rdyearJimmaJimma
Partial list of injured or wounded protestors
NAME
sex
Occupation
Academic institution
Region
Date
1
Abrhaam Suufaa
M
12th grade student
Ambo
Ambo
2
Balaayi Kuusaa
M
Midaa Qanyii
Ambo
01.05.2014
3
Baayisaa Obsaa
M
Midaa Qanyii
Ambo
01.05.2014
4
Baqalee Itichaa
M
5
Bitamaa Baayisaa
M
7th grade
Ambo
Ambo
6
Darrasaa Ayyaanaa
M
Midaa Qanyii
Ambo
01.05.2014
7
Geetuu warquu
Ambo
8
Gonfaa Mul’isaa
M
Bajajii driver
Ambo
9
Kasaahun Aseffaa
M
Ambo
10
Miidhaksaa ijiguu
M
Bussinesman
Ambo
11
Misgaanaa Mammuyyee
Ambo
12
Roobee Beenyaa
M
Ambo
13
Shallamaa Caalasaaa
M
High School student
Midaa Qanyii
Ambo
14
Shantamaa Qanaa’aa
M
Ambo
15
Sintaayoo Mirreessaa
F
5th grade student
Addis ketema, Ambo
16
Taaddalaa Tsagaayee
M
9th grade student
Ambo High School
Ambo
17
Warquu ijjiguu
M
Bussinesman
–
Ambo
18
Zarihuun Urgeessaa
M
Ambo
Partial list of indiscriminately arrested or kidnapped and detained protestors
Below is the list of some of the estimated 50,000 Oromos picked up and detained from different towns in West Showa Z0ne:
Name
Sex
Occupation
Place arrested
1
Ababaa Moosisaa
M
Tikur Incini
2
Alamayyoo Irreessoo
M
Was ONC Elected member of Oromia regional in 2005
Ambo
3
Ashannaafii Buusaa
M
12th grade student
Ambo
4
Agidoo Waqjiraa
M
Midaa Qanyii high school
Ambo
5
Ayyaantuu Dagaagaa
F
Merchant of cultural dresses
Ambo
6
Baqqaluu Gidaada
F
Ambo
7
Baayiluu Mallasaa
M
Gudar School
Gudar
8
Bilisee Indaaluu
F
High school student
Midaa Qanyii
9
Biraanuu Addunyaa
M
High school student
Tikur Incini
10
Burgudee Araarsaa
F
Highschool student
Ambo
11
Caalchisaa Aanaa
M
Preacher
Midaa Qanyii
12
Caalaa Baayisaa
M
With his 5-family member
Ambo
13
Camadaa Jaalataa
M
Farmer
Midaa Qanyii
14
Dagguu Takkaa
M
Elementary J.S. School, 8th grade
Addis Ketama-Ambo
15
Dammee Taddasaa
F
Ambo
16
Dararaa Galataa
M
High school Student
Midaa Qanyii
17
Darrasaa Guutataa
M
Farmer
Midaa Qanyii
18
Dawuti Raggaasaa
M
9th grade student
Liiban Maccaa Ambo
19
Dheeressaa Tarfaa
M
Bussinessman
Gudar
20
Dhibbaa Tutishaa
M
Assistant driver
Ambo
21
Gadaa
M
Ambo uni student
Ambo
22
Gechoo Dandanaa
M
High school student
Midaa Qanyii
23
Getaachoo dandanaa
M
Businessman
Gudar
24
Goobanaa Abarraa
M
High school student
Midaa Qanyii
25
Goobanaa Tolasaa
M
Tikur Incinni
26
Gonfaa Dhaabaa
M
Bussinessman
Ambo
27
Gudinaa Abarraa
M
High school student
Midaa Qanyii
28
Iddeessaa Magarsaa
M
Chairperson for Waqqeffata for Ambo area
Amboo
29
Lachiisaa Fufaa
M
Tikur Incinni
30
Lateeraa shallamoo
M
Tikur Incinni
31
Mallasaa Kabbadaa
M
Bussinessman
Ambo
32
Mootummaa Tasfaayee
M
Tikur Incinni
33
Nagarii Dhaabaa
M
Ambo
34
Qanaa’aa Chuuchee
M
Employee of KFO
Ambo
35
Salamoon Dhaabaa
M
11th grade student
Ambo
36
Shallamaa caalaa
M
Gudar
37
Shallamaa Caalasaaa
M
High School Student
Midaa Qanyii
38
Shallamaa Diroo
High School Student
Midaa Qanyii
39
Taaddasaa Misgaanaa
M
Tikur Incinni
40
Taamiruu Caalsisaa
M
Tikur Incinni
41
Tammiree Caalaa
Employee of youth and Sport commission
Caliyaa Geedoo
42
Tamasgeen Abarraa
M
Bussinessman
Ambo
43
Tasfayee Daksiisaa
M
High School Student
Midaa Qanyii
44
Tolaa Geeddafaa
M
High School Student
Midaa qanyii
45
Wabii Xilaahuun
M
Ambo university 3rd year
Ambo
HRLHA calls up on the Ethiopian Government to:
Immediately stop the racial and discriminatory violence against Oromos, and bring the culprits toJustice
Unconditionally release the detained Oromo students and facilitate the resumption of normal classes;
Reverse the decision of the plan and present it for discussion and consultations to the concerned Oromo People, and obtain their consents;
Compensate all loses and damages that resulted from the brutal actions of its armed forces.
HRLHA also calls up on regional and international diplomatic, democratic, and human rights agencies to challenge the Ethiopian TPLF/EPRDF government on its persistent brutal, dictatorial, and suppressive actions against innocent and unarmed civilians who are attempting to exercise some of their “said-to-have-been-granted” democratic rights.
Caamsaa 14,2014 Gara Jabeenya Wayyaanee TPLFn Magaalli Naqamte Akkasitti Oolte. TPLF’s cruelty Against Oromo students and civilians at Nekemte, Wolega university, 14 May 2014. 6 innocent people murdered.
DOCUMENT – ETHIOPIA: AUTHORITIES MUST PROVIDE JUSTICE FOR SCORES OF PROTESTERS KILLED, INJURED AND ARRESTED IN OROMIA
AMNESTY INTERNATIONALPUBLIC STATEMENT13 May 2014AI Index: AFR 25/002/2014
ETHIOPIA: AUTHORITIES MUST PROVIDE JUSTICE FOR SCORES OF PROTESTERS KILLED, INJURED AND ARRESTED IN OROMIA
Amnesty International condemns the use of excessive force by security forces against peaceful protesters in a number of locations across the Oromia region during the last two weeks, which has resulted in the deaths and injuries of dozens of people including students and children. Many hundreds of protesters are reported to have been arbitrarily arrested, and are being detained incommunicado and without charge. Detainees are at risk of torture. The Ethiopian government must immediately instruct the security forces to cease using deadly force against peaceful protesters, and to release any person who has been arrested solely because of their involvement in peaceful protests. These incidents must be urgently and properly investigated, and suspected perpetrators should be prosecuted in effective trial proceedings. Since late April, protests have taken place in many universities and towns across the Oromia region over the ‘Addis Ababa Integrated Development Master Plan’ – a plan from the central government to expand the capital, Addis Ababa, into parts of Oromia – the region which surrounds the city. The government says the master plan for expansion would bring city services to remote areas. However, the protesters, and many other Oromos, the ethnic group that makes up the significant majority of the population of Oromia regional state, fear that the move will be detrimental to the interests of Oromo farmers, and will lead to large scale evictions to make way for land leasing or sale. Many Oromos also consider the move to be in violation of the Constitutionally-guaranteed protection of the ‘special interests’ of the Oromia state. Numerous reports from witnesses, local residents and other sources indicate that the security forces have responded with excessive force against peaceful protesters. Forces comprised of the federal police and military special forces known as ‘Agazi’, have fired live ammunition at unarmed protesters in a number of locations including in Wallega and Madawalabu universities and Ambo and Guder towns, resulting in deaths in each location. One witness told Amnesty International that on the third day of protest in Guder town, near Ambo, the security forces were waiting for the protesters and opened fire when they arrived. She said five people were killed in front of her. A source in Robe town, the location of Madawalabu University, told Amnesty International that 11 bodies had been seen in a hospital in the town. Another witness said they had seen five bodies in Ambo hospital. There are major restrictions on independent journalism and human rights monitoring organizations in Ethiopia as well as on exchange of information. Because of these restrictions, in conjunction with the number of incidents that occurred in the last two weeks, it is not possible to establish the exact number of those who have been killed. The government acknowledged that three students had died at Madawalabu University, and five persons had died in Ambo town, but did not state the cause of death. Numbers of deaths reported by witnesses and residents within Oromia are significantly higher. Investigations into these incidents must include the establishment of comprehensive numbers of people killed and injured in all incidents. According to eye-witness reports received by Amnesty International, of those who were killed some people, including students and children, died instantly during protests, while some died subsequently in hospitals as a result of their injuries. Children as young as 11 years old were among the dead. Students and teachers constitute the majority of those killed and injured. Protesters were also reportedly beaten up during and after protests, resulting in scores of injuries in locations including Ambo, Jimma, Nekempte, Wallega, Dembi Dollo, Robe town, Madawalabu, and Haromaya. Hundreds of people have been arrested across many locations. The main Oromo opposition party, the Oromo Federalist Congress (OFC) which has been collecting information from its members throughout the region, believes those arrested may total several thousand. Witnesses told Amnesty International that in many cases the arrests took place after the protesters had dispersed. Security forces have conducted house to house searches in many locations in the region, for students and others who may have been involved. New arrests continue to be reported. A small number of people have been released, but most of those arrested remain in incommunicado detention, in many cases in unknown locations. The OFC also reports that two of its members were arrested in Ambo because they had spoken to a Voice of America reporter about events in the town. Hundreds of those arrested have been taken to unofficial places of detention including Senkele police training camp. One local resident, whose nephew was shot dead during the Ambo protests, told Amnesty International that detainees in Senkele have been prevented from seeing their families or receiving food from them. Military camps in Oromia have regularly been used to detain thousands of actual or perceived government opponents. Detention in military camps is almost always arbitrary – detainees are not charged or taken to a court for the duration of their detention, which in some cases has lasted for many years. In the majority of cases, detainees in military camps have no access to lawyers or to their families for the duration of their detention. Amnesty International has received countless reports of torture being widespread in military camps. The organization fears that the recent detainees are at serious risk of torture and other ill-treatment. There is a very high security force presence in towns across the region in recent days, including in university campuses. Witnesses in several locations say that classes have been suspended in the universities. Amnesty International has heard from other locations, where classes have continued or resumed, that attendance registers are being taken for every class, with serious repercussions threatened for those not present. Amnesty International has also received several reports that in a number of locations throughout the region local residents are being beaten and in some cases, arrested by the police, ostensibly to intimidate them against taking part in further protests. Police are also threatening parents to control their children. One witness told Amnesty International that one man who went to collect his son’s body, who had been shot dead during a protest, was severely beaten by security forces telling him he should have taught his son some discipline. The OFC says the response of the security forces has fuelled further protests as the colleagues, parents and community members of those killed and injured have joined in further protests against the brutality of the security forces. In some locations anger at the actions of the security forces has resulted in burning of cars and damage to property. The Ethiopian authorities regularly suppress peaceful protests, which has often included the use of excessive force against protesters. The Oromos have long felt discriminated against by successive governments. The current government is hostile to all dissent. However, this hostility often manifests most fiercely in the Oromia region, where signs of dissent are looked for and suppressed even more brutally than in other parts of the country. Scores of Oromos are regularly arrested based on their actual or suspected opposition to the government. The recent events are highly reminiscent of events in 2004 when months of protests broke out across the Oromia region and in Addis Ababa by college and school students demonstrating against a federal government decision to transfer the regional state capital from Addis Ababa to Adama (also known as Nazret), a town 100 kilometres south-east of Addis Ababa. The transfer was perceived to be against Oromo interests. Police used live ammunition in some incidents to disperse demonstrators, killing several students and wounding many others, which led to further protests. Hundreds of students were arrested and detained for periods ranging from several days to several months, without charge or trial. Many were severely beaten when police dispersed protests or in detention. Subsequently hundreds were expelled or suspended from university and many suffered long-term repercussions such as repeated arrest based on the residual suspicion of holding dissenting opinions. The events of the last two weeks in Oromia demonstrate that there has been no improvement in Ethiopia’s policing practices in the last decade, and that very serious concerns remain about the willingness of the Ethiopian security forces to use excessive force against peaceful protesters. These events also show that major restrictions remain on the ability of peaceful protesters to express grievances or make political points in Ethiopia. The environment for peaceful protest, freedom of expression and political participation has worsened over the last decade. The recent events in Oromia fall at a time when the local population and interested parties internationally, are starting to look towards the general elections in May 2015. The aftermath of the disputed 2005 elections also saw excessive use of force against peaceful protesters during widespread demonstrations against the alleged rigging of the election by the ruling EPRDF party. Security forces opened fire on protesters in Addis Ababa resulting in the deaths of more than 180 people. The recent events bode very ill for the run up to the 2015 elections, still a year away. Unless substantial reforms are urgently initiated, Amnesty International is concerned that the run up to the elections will be characterised by further serious violations of human rights. Amnesty International urges the Ethiopian authorities to immediately and publicly instruct the security forces to cease using excessive force against peaceful protesters in Oromia. While some of the recent protests in Oromia are reported to have seen incidents of violence, including destruction of property, the use of force, including lethal force, by security forces must comply with human rights standards at all times in order to protect the right to life. Amnesty International urges that any police response to further protests must comply with international requirements of necessity and proportionality in the use of force, in line with the UN Basic Principles on the Use of Force and Firearms by Law Enforcement Officials. These principles state that law enforcement may use only such force as is necessary and proportionate to maintain public order, and may only intentionally use lethal force if strictly necessary to protect human life. Thorough investigations which are credible and impartial must urgently take place into allegations of excessive use of force against peaceful protesters, and the torture of protesters and other members of local communities in Oromia, and where admissible evidence of crimes is found, suspected perpetrators should be prosecuted in effective trial proceedings that meet international standards. All persons arrested solely because of their participation in peaceful protests must be immediately and unconditionally released. Amnesty International urges that no-one suffers any violation or denial of their human rights as a result of their involvement in peaceful protests including any suspension or termination of their education. Finally, Amnesty International urges the Ethiopian government to respect all Ethiopians’ right to peacefully protest, as guaranteed under the Ethiopian Constitution and in accordance with Ethiopia’s international legal obligations, including under the African Charter on Human and Peoples’ Rights. The government should immediately remove all restrictions on free and open political participation, including restrictions on the independent media, civil society and political opposition parties.
Press Release from the Oromia Support Group (OSG) on the Oromo demonstrators arrested, beaten and shot dead by the Ethiopian Agazi Security Forces
Posted: Caamsaa/May 9, 2014 · Gadaa.com
Press Release from the Oromia Support Group-UK 7 May 2014 60 Westminster Rd Malvern, Worcs WR14 4ES UK Tel +44 (0)1684 573722 Email: osg@talktalk.net Demonstrators arrested, beaten and shot dead At least 16 peaceful student demonstrators were shot dead by the Agazi, Ethiopia’s riot police, between 28 April and 1 May. Protests against the planned extension of Addis Ababa city administration, which would evict thousands of farmers and split Oromia Region in two, were met with live ammunition and indiscriminate beating. Several killings were in Ambo, where 27,000 reportedly took to the streets, but demonstrations were also met with violence in Guder, Adama, Dire Dawa, Robe, Jimma, Metu, Nekemt, Gimbi and Dembi Dollo – high schools and universities in central, east and west Oromia Region. Sources claimed 25-50 were killed. At least seven were confirmed dead in Ambo alone. Many were badly injured and hundreds were taken from streets and university campuses to places of detention, where protestors and opposition party supporters are routinely tortured and raped. Names of confirmed dead, injured or detained are given overleaf. Those killed include Endale Desalegn (Temesgen), and Tasfaye Gashe, both ninth grade students in Ambo. Individuals in the UK are requested to write to their MPs, requesting them to ask the Minister for Africa, Mark Simmonds, and the Minister for International Development, Lynne Featherstone, what the British Government intends to do in response to this latest episode of killing and detaining peaceful demonstrators. Killed: Ababa Kumsa – Wallega Abdi Kamal – Guder Junior Secondary School Abdisa Nagasa – Wallega Endale Desalegn (or Temesgen) – Ambo High School Falmata Bayecha – Jimma 5th yr Medicine Galana Adaba – Jimma 3rd yr Governance Getachew Daraje – Jimma 3rd yr Governence Getahun Jirata – Guder Junior Secondary School Gexe Tafari – Wallega Gurmu Damxoo – Guder Junior Secondary School Hussen Umar – Jimma Israel Habtamu – Jimma Kumala Guddisa – Guder Junior Secondary School Tadesse Gashee – Ambo Liban Macha Junior Secondary School Tashome Dawit – Wallega Zabana Barasa – Jimma 3rd yr Governance (or Oromo Folklore) Injured: Balay Kusa – Mida Qanyi School – W Showa Bayisa Obsa – Mida Qanyi School – W Showa Dararsa Ayana – Mida Qanyi School – W Showa Adama University students detained and beaten: Abrahm Makonin Ararso Abenzari Hagaye Yohannis Abdala Hussen Julio Amnu’el Burka Danka Andu’alam Telahun Alemayo Ayantu Jalta Misha Bilisuma Lamii Agaa Bonsa Badhadha Bati Bultu Wadaju Bultum Chala Galan Dabiso Datamo Fayera Shif Dane Abo Bushira Dani’el Admasu Tamsgen Didaa Ahmed Ibroo Duni Hussen Walbu Ebisa Malka Nuruu Etihafa Tuffa Soraa Fantale Faru Qarsuu Fayisa Girma Biranu Gada Dinqa Bayisa Humin’esa Miliki Fanta Ibraham Musa Awal Ifabas Burisho Nuruu Iliyas Ishetu Ibsa Lami Marga Gabru Lelisa Ayansa Marga Marga Tuffa kiltu Magris Banta Sodaa Muktar Jeyilan Sa’ed Musxafa Kadir Siraj Nuho Gudata Irre Odaa Damis Bonjaa Shibiru Tariku Falke Sidise Jara Tashome Bakele Sabbatichal Tadalu Mamo Bacha Takalinyi Ketama Baharu Tayee Tafara Agaa Tullu Bonus Tura Welbuma Ragasa Qalbesa
Security Forces Fire On, Beat Students Protesting Plan to Expand Capital Boundaries
(Nairobi) – Ethiopian security forces should cease using excessive force against students peacefully protesting plans to extend the boundaries of the capital, Addis Ababa. The authorities should immediately release students and others arbitrarily arrested during the protests and investigate and hold accountable security officials who are responsible for abuses.On May 6, 2014, the government will appear before the United Nations Human Rights Council in Geneva for the country’s Universal Periodic Review of its human rights record.“Students have concerns about the fate of farmers and others on land the government wants to move inside Addis Ababa,” said Leslie Lefkow, deputy Africa director. “Rather than having its security forces attack peaceful protesters, the government should sit down and discuss the students’ grievances.”Since April 25, students have demonstrated throughout Oromia Regional State to protest the government’s plan to substantially expand the municipal boundaries of Addis Ababa, which the students feel would threaten communities currently under regional jurisdiction. Security forces have responded by shooting at and beating peaceful protesters in Ambo, Nekemte, Jimma, and other towns with unconfirmed reports from witnesses of dozens of casualties.Protests began at universities in Ambo and other large towns throughout Oromia, and spread to smaller communities throughout the region. Witnesses said security forces fired live ammunition at peaceful protesters in Ambo on April 30. Official government statements put the number of dead in Ambo at eight, but various credible local sources put the death toll much higher. Since the events in Ambo, the security forces have allegedly used excessive force against protesters throughout the region, resulting in further casualties. Ethiopian authorities have said there has been widespread looting and destruction of property during the protests.The protests erupted over the release in April of the proposed Addis Ababa Integrated Development Master Plan, which outlines plans for Addis Ababa’s municipal expansion. Under the proposed plan, Addis Ababa’s municipal boundary would be expanded substantially to include more than 15 communities in Oromia. This land would fall under the jurisdiction of the Addis Ababa City Administration and would no longer be managed by Oromia Regional State. Demonstrators have expressed concern about the displacement of Oromo farmers and residents on the affected land.|Ethiopia is experiencing an economic boom and the government has ambitious plans for further economic growth. This boom has resulted in a growing middle class in Addis Ababa and an increased demand for residential, commercial, and industrial properties. There has not been meaningful consultation with impacted communities during the early stages of this expansion into the surrounding countryside, raising concerns about the risk of inadequate compensation and due process protections to displaced farmers and residents. Oromia is the largest of Ethiopia’s nine regions and is inhabited largely by ethnic Oromos. The Oromos are Ethiopia’s largest ethnic group and have historically felt marginalized and discriminated against by successive Ethiopian governments. The city of Addis Ababa is surrounded on all sides by the Oromia region. Given very tight restrictions on independent media and human rights monitoring in Ethiopia, it is difficult to corroborate the government crackdown in Oromia. There is little independent media in Oromia to monitor these events, and foreign journalists who have attempted to reach demonstrations have been turned away or detained. Ethiopia has one of the most repressive media environments in the world. Numerous journalists are in prison, independent media outlets are regularly closed down, and many journalists have fled the country. Underscoring the repressive situation, the government on April 25 and 26 arbitrarily arrestednine bloggers and journalists in Addis Ababa. They remain in detention without charge. In addition, the Charities and Societies Proclamation, enacted in 2009, has severely curtailed the ability of independent human rights organizations to investigate and report on human rights abuses like the recent events in Oromia. “The government should not be able to escape accountability for abuses in Oromo because it has muzzled the media and human rights groups,” Lefkow said. Since Ethiopia’s last Universal Periodic Review in 2009 its human rights record has taken a significant downturn, with the authorities showing increasing intolerance of any criticism of the government and further restrictions on the rights to freedom of expression and association. The recent crackdown in Oromia highlights the risks protesters face and the inability of the media and human rights groups to report on important events. Ethiopian authorities should abide by the UN Basic Principles on the Use of Force and Firearms by Law Enforcement Officials, which provide that all security forces shall, as far as possible, apply nonviolent means before resorting to force. Whenever the lawful use of force is unavoidable, the authorities must use restraint and act in proportion to the seriousness of the offense. Law enforcement officials should not use firearms against people “except in self-defense or defense of others against the imminent threat of death or serious injury.” “Ethiopia’s heavy handed reaction to the Oromo protests is the latest example of the government’s ruthless response to any criticism of its policies,” Lefkow said. “UN member countries should tell Ethiopia that responding with excessive force against protesters is unacceptable and needs to stop.”
Oromo: Ethiopia Uses Force Against Peaceful Student Protesters
The Ethiopian government has used excessive force against students peacefully protesting the Government’s plans to expand the municipal boundaries of Addis Ababa, which would threaten the communities currently under regional jurisdiction, and would no longer be managed by Oromia Regional State. Demonstrators have expressed concern about the displacement of Oromo farmers and residents on the affected land. Below is an article published by Human Rights Watch: Ethiopian security forces should cease using excessive force against students peacefully protesting plans to extend the boundaries of the capital, Addis Ababa. The authorities should immediately release students and others arbitrarily arrested during the protests and investigate and hold accountable security officials who are responsible for abuses. On May 6, 2014, the government will appear before the United Nations Human Rights Council in Geneva for the country’s Universal Periodic Review of its human rights record. “Students have concerns about the fate of farmers and others on land the government wants to move inside Addis Ababa,” said Leslie Lefkow, deputy Africa director. “Rather than having its security forces attack peaceful protesters, the government should sit down and discuss the students’ grievances.” Since April 25 [2014], students have demonstrated throughout Oromia Regional State to protest the government’s plan to substantially expand the municipal boundaries of Addis Ababa, which the students feel would threaten communities currently under regional jurisdiction. Security forces have responded by shooting at and beating peaceful protesters in Ambo, Nekemte, Jimma, and other towns with unconfirmed reports from witnesses of dozens of casualties. Protests began at universities in Ambo and other large towns throughout Oromia, and spread to smaller communities throughout the region. Witnesses said security forces fired live ammunition at peaceful protesters in Ambo on April 30 [2014]. Official government statements put the number of dead in Ambo at eight, but various credible local sources put the death toll much higher. Since the events in Ambo, the security forces have allegedly used excessive force against protesters throughout the region, resulting in further casualties. Ethiopian authorities have said there has been widespread looting and destruction of property during the protests. The protests erupted over the release in April of the proposed Addis Ababa Integrated Development Master Plan, which outlines plans for Addis Ababa’s municipal expansion. Under the proposed plan, Addis Ababa’s municipal boundary would be expanded substantially to include more than 15 communities in Oromia. This land would fall under the jurisdiction of the Addis Ababa City Administration and would no longer be managed by Oromia Regional State. Demonstrators have expressed concern about the displacement of Oromo farmers and residents on the affected land. Ethiopia is experiencing an economic boom and the government has ambitious plans for further economic growth. This boom has resulted in a growing middle class in Addis Ababa and an increased demand for residential, commercial, and industrial properties. There has not been meaningful consultation with impacted communities during the early stages of this expansion into the surrounding countryside, raising concerns about the risk of inadequate compensation and due process protections to displaced farmers and residents. Oromia is the largest of Ethiopia’s nine regions and is inhabited largely by ethnic Oromos. The Oromos are Ethiopia’s largest ethnic group and have historically felt marginalized and discriminated against by successive Ethiopian governments. The city of Addis Ababa is surrounded on all sides by the Oromia region. Given very tight restrictions on independent media and human rights monitoring in Ethiopia, it is difficult to corroborate the government crackdown in Oromia. There is little independent media in Oromia to monitor these events, and foreign journalists who have attempted to reach demonstrations have been turned away or detained. Ethiopia has one of the most repressive media environments in the world. Numerous journalists are in prison, independent media outlets are regularly closed down, and many journalists have fled the country. Underscoring the repressive situation, the government on April 25 [2014] and 26 [2014] arbitrarily arrested nine bloggers and journalists in Addis Ababa. They remain in detention without charge. In addition, the Charities and Societies Proclamation, enacted in 2009, has severely curtailed the ability of independent human rights organizations to investigate and report on human rights abuses like the recent events in Oromia. “The government should not be able to escape accountability for abuses in Oromo because it has muzzled the media and human rights groups,” Lefkow said. Since Ethiopia’s last Universal Periodic Review in 2009 its human rights record has taken a significant downturn, with the authorities showing increasing intolerance of any criticism of the government and further restrictions on the rights to freedom of expression and association. The recent crackdown in Oromia highlights the risks protesters face and the inability of the media and human rights groups to report on important events. Ethiopian authorities should abide by the UN Basic Principles on the Use of Force and Firearms by Law Enforcement Officials, which provide that all security forces shall, as far as possible, apply nonviolent means before resorting to force. Whenever the lawful use of force is unavoidable, the authorities must use restraint and act in proportion to the seriousness of the offense. Law enforcement officials should not use firearms against people “except in self-defense or defense of others against the imminent threat of death or serious injury.” “Ethiopia’s heavy handed reaction to the Oromo protests is the latest example of the government’s ruthless response to any criticism of its policies,” Lefkow said. “UN member countries should tell Ethiopia that responding with excessive force against protesters is unacceptable and needs to stop.” See more at: http://www.unpo.org/article/17121#sthash.fL16bpV8.dpuf
HRLHA Urgent Action
May 1, 2014
The human rights League of the Horn of Africa (HRLHA) would like to express its deepest concern over the widespread brutalities of the Ethiopian Government in handling protests in different parts of the regional state of Oromia by peaceful demonstrators. In a heavy-handed crackdown being carried out by the federal armed squad called Agazi, which is infamously known for its cruelty against innocent civilians particularly during such public protests, 16 (sixteen) Oromo students have so far been shot dead in the town of Ambo alone and scores of others have been wounded, according to HRLHA correspondents in the area. The victims of the brutal attacks were not only from Federal Police brutality in Ambo town among those who were out protesting in the streets, but also among those who stayed behind on university campuses. Hundreds of others have also been arrested, loaded on police trucks, and taken to unknown destinations.
Although the brutalities of the armed squad and the resultant fatalities happened to be very high in Ambo Town, the peaceful protests by Oromo students of different universities and faculties have been taking place in the past couple of days in various towns and cities of Oromia including Diredawa and Adama in eatern Oromia, as well as Jimma, Mettu, Naqamte, Gimbi, and Dambidollo in western Oromia.
The Oromo students in all those and other universities took to the streets for peaceful demonstrations in protest to the recently made decision by the Federal EPRDF/TPLF- led Government to expand the city of Finfinnee/Addis Ababa by uprooting and displacing hundreds of thousands of Oromos from all sorts of livelihoods, and annexing about 36 surrounding towns of Oromia, the ultimate goal of which is claimed to be re- drawing the map of the Oromia Region. The federal annexation plan, which was termed as “The Integrated Development Master Plan”, is said to be covering the towns of Dukem, Gelan, Legetafo, Sendafa, Sululta, Burayu, Holeta, Sebeta, and others, stretching the boundary of Finfinne/Addis Ababa to about 1.1million hectares – an area of 20 times its current size.
The Oromo protesters claim that the decision was in violation of both the regional and federal constitutions that guarantee the ownership, special interests and benefits of the Oromo Nation over Finfinne/Addis Ababa. Similar unlawful and unconstitutional action taken at different times in the past fifteen and twenty years have already resulted in the dispossessions of lands and displacements of hundreds of thousands of Oromos farmers and business owners from around the city of Finfinne, forcing them into unemployment and day labourer.
The HRLHA has been able to obtain the names of the following students from among those who have been shot dead, wounded, and/or arrested and taken away:
No Name Gender University & Department
1 Falmata Bayecha M Jimma, Medicine 5th year 2 Galana Ababa M Jimma, Governance 3rd year 3 Zabana Barasa M Jimma, Oromo Folklore 3rd year 4 Getacho Darajje M Jimma, Governance 3rd year 5 Isra’el Habtamu M Jimma 6 Husen Umar M Jimma 7 Ababa Kumsa M Wallagga 8 Abdisa Nagasa M Wallagga 9 Tashome Dawit M Wallagga 10 Gexe Tafari F Wallagga
By so doing, the Ethiopian Government violates the property rights of peoples, which is clearly described both in local and international agreements including the Ethiopia constitution of 1995 article 40(3). While strongly condemning the brutality of the Ethiopian Government against its own people, specifically the youth, HRLHA would like to once again express its deep concerns regarding the whereabouts as well as safety of the students who have been taken into custody in relation to this protest.
HRLHA calls up on the Ethiopian Government to immediately stop shooting at and killed unarmed peaceful protestors who are attempting to exercise some of their fundamental rights and freedom of expression; and unconditionally release the detained students. We also request that the Ethiopian Government bring to justice the security agents who have committed criminal offences against own citizens by violating domestic and international human rights norms. HRLHA also calls up on regional and international diplomatic, democratic, and human rights agencies to challenge the Ethiopian TPLF/EPRDF government on its persistent brutal, dictatorial, and suppressive actions against innocent and unarmed civilians.
RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its concerned officials as swiftly as possible, in English, Ahmaric, or your own language expressing:
Your concerns over at the apprehension hundreds of students, and fear of torture of the citizens who are being held in Ma’ikelawi Central Investigation Office and other detention centers since February, 2011 to present at different times, and calling for their immediate and unconditional release;
Urging the authorities of Ethiopia to ensure that these detainees are treated in accordance with regional and international standards on the treatment of prisoners,
Urging the Ethiopian Government to disclose whereabouts of the detainees and,
Your concerns to diplomatic representatives of Ethiopia accredited to your respective countries,
Send Your Concerns to
His Excellency: Mr. Haila Mariam Dessalegn – Prime Minister of Ethiopia P.O.Box – 1031 Addis Ababa Telephone – +251 155 20 44; +251 111 32 41 Fax – +251 155 20 30 , +251 15520
Office of Oromiya National Regional State President Office Telephone – 0115510455
• Office of the Ministry of Justice of Ethiopia PO Box 1370, Addis Ababa, Ethiopia Fax: +251 11 5517775; +251 11 5520874 Email: ministry- justice@telecom.net.et
UNESCO Headquarters Paris. 7, place de Fontenoy 75352 Paris 07 SP France 1, rue Miollis 75732 Paris Cedex 15 France General phone: +33 (0)1 45 68 10 00 http://www.unesco.org
United Nations Educational, Scientific and Cultural Organisation (UNESCO)- Africa Department 7 place Fontenoy,75352 Paris 07 SP France General phone: +33 (0)1 45 68 10 00 Website:http://www.unesco.org/new/en/africa-department/
UNESCO AFRICA RIGIONAL OFFICE MR.JOSEPH NGU Director
UNESCO Office in Abuja Mail: j.ngu(at)unesco.org Tel: +251 11 5445284 Fax: +251 11 5514936
Office of the UN High Commissioner for Human Rights United Nations Office at Geneva 1211 Geneva 10, Switzerland Fax: + 41 22 917 9022 (particularly for urgent matters) E-mail: tb-petitions@ohchr.org this e-mail address is being protected from spambots. You need JavaScript enabled to view it
Office of the UNHCR Telephone: 41 22 739 8111 Fax: 41 22 739 7377 Po Box: 2500 Geneva, Switzerland
African Commission on Human and Peoples’ Rights (ACHPR) 48 Kairaba Avenue, P.O.Box 673, Banjul, The Gambia. Tel: (220) 4392 962 , 4372070, 4377721 – 23 Fax: (220) 4390 764 E-mail: achpr@achpr.org
Office of the Commissioner for Human Rights
Council of Europe F-67075 Strasbourg Cedex, FRANCE + 33 (0)3 88 41 34 21 + 33 (0)3 90 21 50 53 Contact us by email
U.S. Department of State Laura Hruby
Ethiopia Desk Officer U.S. State Department HrubyLP@state.gov Tel: (202) 647-6473
Amnesty International – London Claire Beston Claire Beston” <claire.beston@amnesty.org>,
Human Rights Watch Felix Hor “Felix Horne” <hornef@hrw.org>
Mekonnen Hirphaa, Civil Engineering student killed at Madda Walabuu University, Robe.
Since Ethiopia’s Tigrean Peoples Liberation Front apartheid army massacred over 52 people and injured as many on April 30th in Ambo town, confirmed killings have spiraled to 85, including 5 students killed, in Dambi Dollo town in Western Oromia today. Eyewitnesses told Oromo Press, 1 female student and 4 others were gunned down in Dambi Dollo on May 6 during a peaceful protest against the Addis Ababa Master Plan, which aims to evict 10 million Oromo farmers from Finfinne and surrounding towns and villages. Students were chanting, “Oromia will not be sold,” when they were indiscriminately fired on by Ethiopia’s army. 30 students are reported injured from live ammunition and excessive tear gas application.
Kumala Gudisa Bali, who was shot in Ambo, on April 30th and transported to Finfinne (Addis Ababa) for hospitalization, also died today at Black Lion Hospital.
Kumala Gudisa Bali, 1 of 52 massacred in Ambo
Many of students who were killed were shot multiple times on the head, neck and on the chest proving the brutality of the ethnically-pure Tigirean Agazi military unit. Other brutal methods of killings include hurling grenades into a crowd of students in soccer fields–one person died this way and 70 were injured this way at Haromaya University. Some members of the federal police gauged out eyes of some Oromos under arrest uttering ethno-racial slurs and “you will never see again.”
In a related breaking news from Fiche town, in north central Oromia, schools are shut down and surrounded by TPLF Ethiopia’s army. Witnesses saw at least 50 people, including students, teachers and residents being loaded and whisked away in military convoys. The students at Fiche were not even protesting when the army falsely told them that they were there to detonate a bomb and an explosive buried in the school compounds.
Ethiopia’s TPLF government is disarming Oromia regional police and replacing them with the more loyal and ethnically-pure TPLF soldiers and federal police. Oromia Times confirmed the imprisonment of “4 Oromia police commanders for refusal to order the use of lethal forces” against civilians and students. The Oromo police commanders were Lieutenants: Tadesse Legesse Gemechu, Habtamu Ragassa, Ayana Milkessa, and Alemu Kitessa Sanyi.
As many reporters, including BBC’s Mary Harper rightly observe: “it is very, very difficult for information to come out showing just how the authorities there are very repressive.”
Even human rights organizations with better resources, including Human Rights Watch, have been unable to get the exact numbers of students and civilians killed, injured and imprisoned in Oromia over the last 13 days. The general consensus, however, is that excessive force is being used by Ethiopia’s army to respond to peaceful student protesters demanding an end to ethnic-cleansing under the guise of urban development and city expansion.
The following is a statement from the International Oromo Youth Association (IOYA).
——————— May 1, 2014 Oromo students in Ethiopia are currently facing assault, imprisonment, and death due to the mass protests in Universities against the “Integrated Development Master Plan, “also known as the, “Addis Master Plan” The proposed plan aims to expand the current territory of Ethiopia’s capital by evicting and displacing thousands, if not millions of Oromo peasants from their lands. Student protestors are opposing the eviction of peasants from their lands and illegal expansion at the expense of indigenous people. Students at multiple universities including Jimma, Wollo, Haramaya, Ambo, Wollega, Metu, Bolu Hora, Adama, Maddawalabu and Dire Dawa University campuses continue to express their concerns through ongoing peaceful protests. On April 29, 2014, an estimated 25,000 people in Ambo marched in the streets of Oromia in opposition to the government’s plan. In an attempt to intimidate and deter further protests, Ethiopian security forces responded with gunfire and killed several students, leaving many others injured. To date, the numbers of deaths are still rising and Security forces are sent into various cities to silence further protests. The current crackdown on innocent students is no surprise to the international community. The Ethiopian government has been silencing dissenting voices by violently intimidating, killing, and torturing those who dare question or oppose its policies. Local reports indicate that the protests will continue so long as the Ethiopian government ignores the basic constitutional and free speech rights of the Oromo people. The atrocities and dehumanization of Oromo students must be stopped. Ethiopia continues to devalue basic human rights of the Oromo people and we cannot affirm their policies by staying silent. Our organization as a collective will be making a campaign video to raise awareness about the issue unfolding in the Oromia Region. We are asking for other communities to follow in solidarity and demand their respective communities to condemn atrocities being committed against students in Oromia. IOYA calls upon all Oromo and all human rights organizations to write letters to the international community and publicly stand in solidarity with the protesters right to condemn land eviction, displacement and disregard for regional constitutional rights. Sincerely, International Oromo Youth Association Website: www.ioya.org
Massacre of Peaceful Demonstrators- Perpetual Habit of TPLF RegimeOLF Press Release The level of repression and exploitation exacted by the successive regimes of Ethiopia on the subject peoples under their rule in general and the Oromo people in particular has been so unbearable that the people are in constant revolt. It has also been the case that, instead of providing peaceful resolution to a demand peacefully raised, the successive regimes have opted to violently suppress by daylight massacre, detention and torture, looting, evicting and forcing them to leave the country. Hundreds of students have been dismissed from their learning institutions. This revolt, spearheaded by the Oromo youth in general and the students in particular, has currently transformed into an Oromia wide total popular uprising.The response of the regime has, however, remained the same except this time adding the fashionable camouflage pretext of terrorism and heightened intensity of the repression. This has been the case in Ambo,MaddaWalabou,DambiDoolloo,Naqamte,Geedoo,HorrooGuduruu,BaaleeandCiroo in Oromia;andMaqaleeinTigray aswellGojjam in Amhara region, by the direct order fromtheTigray Peoples Liberation Front (TPLF) leaders in the last 22 years.Tens of peaceful demonstrators, including children under the age of 10,have been massacred in Ambo,MaddaWalabou yesterday April 30, 2014. Hand grenades have been deliberately thrown on student demonstrators in AmboandHaramaya Universities causing several death and serious wounds.Morehave been detained. Indiscriminate severe beating, including elderly, women and children by Federal Police and militia, is widespread.TheOLF condemnsthe perpetration of these atrocities and holds, the Prime Minister of the regime, the army, federal police and security chiefs, directly responsible for these crimes selectively targeting the Oromo, who peacefully presented their legitimate demands.TheOLF renews its call on the Oromo nationals who are serving in the armed forces of this regime not only to refrain from partaking in this crime against their parents, siblings and children; but also to resist and stand in defense of their kin and kith and other civilians.We call upon the Oromo people both inside and outside the country, to realize that wehave been pushed to the limit. The only way out of this and to redeem the agony visited upon us for the past is to fight back in unison. We specially call upon you in the Diaspora to act on behalf of your brethren, who are under siege, and urge the nations who host you to discharge their responsibility as government anda community of human beings towards thelong suffering Oromo and otherpeoples under the criminalTPLF regime.We urge again and again that the international community, human rights and organizations and governments for democracy to use their influence and do all they can to stop the ongoing atrocity against the Oromo people. Failure to act immediately will be tantamount to condoning.Victory to the Oromo People!Oromo Liberation Front May 01,2014ABO:HumnaWaraanaanHiriiraNagaaUkkaamsuunIttiFufaGochaaMootummaaWayyaaneWagga 22tiIbsaABOirraakennameHacuuccaa fisaaminsisirnootaabbootiiirreesirnootadarabeenItophiyaabitanbifa addaaddaangaggeeffamuummatootaItophiyaaadddattiammooummataOromooirraanmiidhaandhaqqabsiisesadarkaa hinobsamnedhaqqabuuirraaummatniOromoogaaffiimirgaa fidimokraasiikaasuudhaanwaggootadheeraafqabsoottijira.QabsoonummatniOromoosirnabittootaairrattiadeemsisaaturee fijirukunis har’a sadarkaa olaanaattitarkaanfateeguutuuOromiyaakeessattigarafincilaummataattijijjiiramee argama.Haa tahumaleemootummootniItophiyaagaaffiiummatniOromookaraanagaadhiheeffatu dhaga’anii furmaataittigochuuirrahumnaanukkaamsuu kanfilatantahuundhugaairra deddeebi’ee mul’ate dha.QabsoohaqaaummatniOromooittijiruufdeebisabarbaachisukeennuuirra “farranagaa, farramisoomaa,shororkeessota fikkfjechuunjumulaanajjeesuu,hidhuu,tumuu fibiyyaabaqachiisuuntarkaanfiileemootummootniItophiyaafudhataaturanii fijirani dha.Yeroo ammaa kanabarattootnii fidargaggootniOromooakkasumasummtniOromiyaaguutuukeessattigaaffiimirgaakaasuunhiriira nagaaadeemsisaajirankeessattideebiinargataajiranakkumaadeeffatamegaaffiibarattootaaofittifudhatuundeebiikennuuirrahaalasuukanneessanajjeechaa,reebicha fihidhaatahaajira.TarkaanfiiajajahogganootasirnaWayyaaneenhumnawaraanaaamanamaasirnichaanilmaanii fiummataOromooirrattifudhatamaajiruunlammiiwwanOromoo kanijoolleenumrii10nigadiikeessattiargamanAmboo,MaddaWalaabuu fibakkootabiroottikudhanootaanajjeefamaniijiran.Amboo fi UniversityHaromayaakeessattiboombiileedargaggotaa fiummataharkaqullaairratidhoosuungaraajabinaanlubbuundhabamsiifamaajira.Hedduun manahidhaattigatamaniiru.Jaarsaa fijaartii,guddaa fixiqqaaosoo hinjennereebichiummataOromoobakkayyuuttiirragahaajirusukanneessaa dha.TarkaanfiifudhatamaajirukunisittifufaajjeechaabarattootaOromoogaaffiimirgaakaasuuirraa Ambo,DambiDoolloo,Naqamte,Geedoo,HorrooGuduruu,Baalee,Ciroo fiOromiyaanalattisTigrayMaqalee fiGojjamkeessattiajjeefamaa fijumulaanmanneenbarnootaakeessaa ari’amaa turanii ti.ABOn gaaffiihaqaaummatnikaasaajiruufdeebiigahaakennuuirratarkaanfiisuukanneessaamootummaaWayyaaneenfudhatamaa kanjirujabeesseebalaaleffata. Tarkaanfiigarajabinaahumnaaddaawaraanaa,poolisaFederaalaa fihidhattootaanfudhatamaajiru kanaajajuu firaawwachiisuukeessattikanneenqoodaqaban,MuummichiMinistaraasirnichaa,ajajaanhumnawaraanaa figaafatamaantikaamootummaaWayyaaneegaafatamootahuu hubachiisa.Kanatti dabalees ABOnilmaanOromoohumnawaraanaa fipoolisaakeessattiargaman kanajjeefamaa,hidhamaa fitumamaajiranabbootii,haawwanii fiobboleewwanisaaniitahuuhubatuuntarkaanfiihammeenyaa fidiinummaa fudhatamaajiru kanakeessattiakkaqooda hinfudhanneqofaosoo hintaaneakka duradhaabbatanirra deebi’eewaamicha dhiheessaaf.Ummatni Oromookeessaa fi alajiruammaanboodagidaarattidhiibameefilmaatadhorkamee kanmayiiirraagahuuhubateeharkaawalqabateemirgaisaafalmatuu figumaakanneenwaggaa 22darbanajjeefamaabahanii fiammasgaraalaafinamaleejumulaanajjeefamaajiraniiseeraanistahekaraa danda’amu hundaanakkafalamtuwaamichakeenyacimsineedabarsina.Addattikanneen alajirtansagaleeummata kanadhageessisuufakkasochootani fidirqamasabummaakeessanbaatan waamichagooana.Hawaasni addunyaa, dhaabbattootni mirga namoomaaf dhaabbatanii fi jaarmayootni mirga dimokraasiif falman hundis tarkaanfii mootummaan abbaa irree ummata fayyaaleyyii gaaffii mirgaa fi dimokraasii kaasan irratti fudhataa jiru farra dimokraasii tahuu hubatuun gochaa isaa hatattamaan akka dhaabuuf dhiibbaa barbaachisu akka godhan ABOn hubachiisa. Gochaa kana callisanii ilaaluun gochaa kana eebbisuu keessaa qooda fudhatuu tahuu ABO deddeebisee hubachisa.Injifannoo Ummata Oromoof!Adda Bilisumma Oromoo!
OLF Statement | Ibsa ABO: Massacre of Peaceful Demonstrators- Perpetual Habit of TPLF Regime
Partial lists of Oromo students of Adama University kidnapped by Agazi and the whereabouts are not know: As of 3rd May 2014 The total number of Oromo students and residents of Adama city reached over 100. Barattoota University Adaamaa Kaleessa Guyyaa 5/1/2014 Mana Hidhaatti Guuran Keessaa Kan Ammaaf Maqaa Isaanii Arganne Armaan Gaditti Laalaa… 1.ebisa maliika Nuruu 2.Musxafa kadir siraji 3.bulitu wadaju bulitum 4.bilisuma lamii agaa 5.ifabas burisho Nuruu 6.tullu bonus tura 7.tayee tafara agaa 8.fanitale faru qarisuu 9.didaa ahimad ibiroo 10.odaa damis bonjaa 11.calla galan dabiso 12.marga tuffa qiliixu 13.shibiru tariku falqaa 14.dani’eli adimasu tamsigen 15.etihafa tuffa soraa 16.bonsa badhadha bati 17.fayisa girma biramu 18.dane aboo bushira 19.nuho gudata irre 20.abidal hussen julio 21.walbum ragasa qalibesa 22.lami marga gabiru 23.lelisa aynisa marga 24.humin’esa miliki falta 25.magris banita sodaa 26.gada dinqa bayisa 27.tashom baqal sabbatical 28.abirahmi makonin ararisu 29.takalinyi katam baharu 30.abenzari hagaye yuhanis 31.amnu’el buriqa daniq 32.duni hussen walbu 33.andu’alami xilahun almayo 34.ayantu jalta mishap 35.sidise Jara 36.iliyas ishetu Ibisa 37.tadalu mamo baca 38.ibrahami musan awal 39.muktar jeyilan sa’edi 40.datamo fayer shifa#Oromoprotests the following students have been arrested Monday 12th May 2014 morning at Adama University. 1) Fawaz Ahmad Usman.Mechanical, Engineering, 3rd yr 2) Obsa Juwar, Management 2nd yr 3) Lencho (las name unidentified) Electrical and Computer Engineering, 2nd yr.
Their classmates are unable to locate where they were taken after being arrested 36 Oromo Students Arrested by TPLF Ethiopian Regime As Part of Ongoing Violent Crash of the #OromoProtests FDG Posted: Caamsaa/May 12, 2014 · www.gadaa.com Breaking News reaching our desk: an estimated 36 Oromo students have been arrested by the TPLF Ethiopian regime in Haro Limu (Eastern Wallaggaa, Oromia) over the last week. These arrests are in addition to the several hundred others being carried out across Oromia by the TPLF Ethiopian regime to crash the ongoing Oromo Students #OromoProtests FDG Movement.
The Oromo Students #OromoProtests FDG Movement opposes the implementation of the Addis Ababa Master “Genocide” Plan, and demands the institutionalization of the Special Interests of the State of Oromiyaa over Finfinnee as per the Constitution. In addition, as the TPLF Ethiopian regime has resorted to violence to resolve the demands of #OromoProtests FDG, the Movement seeks justice for the slain Oromos and release of those arrested by the TPLF regime.
Godina Iluu Abbaa Booraa, Aanaa Beddellee Magaala BEDDELLEE keessatti mootummaan wayyaanee yeroo ammaa kana barattoota Oromoo baay’ee isaanii badii tokko malee hidhuu fi reebuu itti fufee jira. Guyyaa gaafa kamisa, 01/05/2014 barattoota qabanii hanga ammaatti maatin wal argaa dhorkamani jiran keessa kannen maqaa jaraa bira geenye kan armaan gadiiti. 1. Barataa MANSUUR KAMAAL kutaa 10ffaa Mana barumsaa Ingibii sadarka 2ffaa magaala Beddele ira 2. Barataa MUJAAHID JAMAAL kutaa 12 ffaa mana barumsaa S/2ffaa fi Qophaa’ina magaalaa Beddele irraa 3. Barataa KAMAAL kan jedhamu maqa abba isaa kan nu qaqqabne yo ta’u, kutaa 10ffaa Mana barumsaa Ingibii sadarka 2ffaa magaala Beddele irraa kan baratudha. Kanneen biroo yeroo maqaa isaanii argannu sinii ibsina. QABSOON ITTI FUFA. Qerroo Magaala Beddellee irraa! Post nuf godha. #OromoProtests #OromoProtests This is horrible! Yesterday (7th May 2014) night (local time reference) two young males are reportedly found dead, Nekemte town, one around the area knows as mirtizer and the other around board. According to an eye witness regarding the later body: today early morning, on the newly constructed cobble stone road taking from board down towards celeleki, in front of Bethel KG school, a body watched by very few people and with no ID card was taken by police who said nothing but drive their car towards where they came from, pocket road towards kuteba! #OromoProtests8th May 201- The following students have been arrested and remain in jail in Galamso (W. Hararge) due to the protest that took place few days ago. They are kept at the ‘karchale’.
#OromoProtests: Over the last several days we have been hearing from observers and officers that Oromia police ( both regular and special) has been disarmed, particular in areas where protest took place. This decision seems to have come following the decision by Oromia police not disperse protesters at Madda Walabu University. Since then Federal police and Agazi forces did not only take over security response but also have been seen in many cities using vehicles marked Oromia Police (Poolisii Oromiyaa). More over, Oromia police commanders are not included in the ‘ Emergency Command Post’ created to suppress and contain the protest. The so called Command Post was first established at regional level now extend to all zones. Representatives of Oromia Police are not found in any of these command posts. The security slot in these Commands are filled with federal police commanders, intelligence officers and military personnel ( More in this soon).
Also note that almost all cases of clashes and use of lethal force happened where federal police/ Agazi special military contingent was deployed. The two pictures show Oromia Police monitoring protest without violence. The other picture show federal police riding in Oromia Police vehicle with heavy machine gun mounted. #OromoProtests– picture of Darartu Abdata, student and head Oromo Students Cultural Association at Dire Dawa University who has been isolated from the rest of the student population and kept incommunicado. Its feared she might subjected to torture and other harm. #OromoProtests Oromo student Wabii Tilahun, 2nd year Afan Oromo student at Ambo University kidnapped by Agazi, his where about is not known.Micaan Kun Wabii Xilahn Jedhama Barata Afan Oromoo Waggaa 2 ffaa Godina Wallagaa Baha Aana limmuu dhufee Umatii Magaala Kana Osoo Ijaa Keessaa Ilaaluu kitabaa isaa 700 Maxxaanfmee Osoo Hin Gurguramiin Hafe Hidha hin hiikamnee jedhuu Waliin Fudhanii Deemaan Hospital Mana Hidha Amboo Keessaa Akkaa Hin Jirreee Biraa Geenyee Jirraa. Essaa Akkaa Busaan ni Wallaallee!!!!! Iyii iyaa dabarsii yaa Ilmaan Oromoo!!! Magarsaa Worku, Oromo student of Haromaya University, kidnapped by Agazi #OromoProtests- OBALAYAAN KOO AKKA GARII HUBADHAA DUBISSAA ! INNII KUNI BARAATAA UNIVERSITY HAROO MAYA DHA TII MAQAAN ISSAA MAGARSSA WORKUU DHAA. GAFAA MORMII DIDAA GARBRUMMAA JALQAABEE SAN ISSAA KANATUU XALAAYAA GAFII HAYYAMAA HIRIRAA BAHUU KAN BARESSEE WAJIRALEE DHIMAA LALCHIFTUU HUNDAA KAN AKKA MOTUMMAA FEDERAL FI MANA CAFEE OROMIYAA FI WAJIRALEE BAHA OROMIYAA POLIS KOMISHIONERA FI WARA ILALCHIISSUU HUNDAA HARKKA ISSAN GALCHEE KAN GAFATEE TAHUU ISSA ISSIINII IBSAA.DUBAA ARAA BARATOOTAA SII FINCILSSISE JECHUU DHAN MIRGA BARATOOTAAF WAAN FALMATEE JECHUU DHAA MOTUUMAAN WAYANEE FARA NAGAYA BORESSITUU JECHUU DHAAN QABANII MANA HIDHAA SHINILE YKN KARSHALE DHIMAA WARA SIYASSA ITII MANA DUKKANA DACHII JALAA GALCHANII KOOBAA ISSA GUYAA MAY 10/2014 GANAMAA MAGALA DIRE DAWATII HIDHAMEE.MAGARSSA WORKU ARAA MANA HIDHA DACHII JALAA SHINELE DIRE DAWA ITII HIDHAA JIRAA.FREE MAGARSSA WORK .NO FREEDOM OF SPEECH IN ETHIOPIA
#OromoProtests this is Ababa Tilahun, a 2nd yr statistics student who was injured during an explosion at Haromaya University. Doctors at Hiwot Fana Hospital complain that police harassment and interference is hindering provision of proper medical aid to students.Kun Abbabaa Xilaahun, barataa waggaa istaatistiksii waggaa lammafati. Bombii magaalaa Haroomaayatti dhoo’een madaaye. Doktoroonni Hospitaala Hiwoot Faanaa doorsisni poolisootaan nurra gahaa jiru tajaajila fayyaa bifa tasgabbayeen kennuu nu hanqise jedhuun komatu.
Its killings, imprisonment, and all illegal acts of atrocities immediately,
Respect the constitution of the land (article 49/5) and terminate the so called “Integrated Development Addis Ababa Master Plan.”
Respect the rule of law and bring those who committed extrajudicial killings to court
Release all political prisoners, journalists and prisoners of conscience without any prerequisite.
All concerned NGOs are also kindly requested to come to the assistance of the people that become victims of the current siution in the country. 02 May 2014 Addis Ababa Seal: http://ethiomedia.com/16file/4559.html
Statements on the Massacre of Oromo youth by TPLF regime in Ethiopia
(OPride) — Ethiopia is gripped by widespread student demonstrations, which has so far left at least 47 people dead, several injured and hundreds arrested, according to locals. In a statement on April 30, the government put the death toll at 11. About 70 students were seriously wounded in a separate bomb blast at Haramaya University in eastern Oromia on April 29, the statement added. The protests began last month after ethnic Oromo students voiced concerns over a plan by Addis Ababa’s municipal authorities, which aims to expand the city’s borders deep into Oromia state annexing a handful of surrounding towns and villages. Ethiopia’s brutal federal special forces, known as Liyyu police, responded to nonviolent protests harshly, including with live bullets fired at close range at unarmed students. The government’s brutal crackdown swelled the ranks of demonstrators as defiant students turned out around the country expressing their outrage. Ethiopia maintains a tight grip on the free flow of information; journalists are often detained under flimsy charges. Given the difficulty of getting any information out of the country, it is very difficult to fully grasp the extent, prevalence, and background of the latest standoff. Here are ten basic questionsabout the protests:
Who are the Oromo?
The Oromo are Ethiopia’s single largest ethnic group, constituting close to 40 percent of the country’s 94 million population. Despite their numerical majority, the Oromo have historically faced economic, social and political marginalization in Ethiopia. Theoretically, this changed in 1991, when Ethiopia’s ruling party deposed Mengistu Hailemariam’s communist regime. The transitional government set up by a coalition of rebel groups endorsed ethnic federalism as a compromise solution for the country’s traumatic history. The charter, which established the new government, divided the country into nine linguistic-based states, including Oromia — the Oromo homeland. Covering an area of almost 32 percent of the country, Oromia is Ethiopia’s largest state both in terms of landmass and population. Endowed with natural resources, it is sometimes dubbed as “Ethiopia’s breadbasket .” Want to know more? Here is a handy guide: http://www.gadaa.com/thepeople.html
What are the Oromo students protesting exactly?
In a nutshell, the protesters oppose the mass eviction of poor farmers that are bound to follow the territorial expansion of Ethiopia’s capital, Addis Ababa. Addis Ababa is a busy city that’s been rapidly expanding over the last decade — dispossessing and rendering many a poor farmer into beggars and daily laborers. Last month, in an apparent effort to improve the city’s global competitiveness and accommodate its growing middle-class, city officials unveiled what they call an “Integrated Development Master Plan,” which would guide the city’s growth over the next 25 years. But Ethiopia’s constitution places Addis Ababa in a peculiar position where it is at once a federal city and a regional capital for Oromia. While the city’s horizontal growth has always been contentious, this is the first attempt to alter its territorial boundaries.The actions by the authorities raise several disturbing questions. First, how does a jurisdiction annex another constitutionally created jurisdiction without any due process? What does this say about the sanctity of Ethiopia’s federalism? What arrangements were made to mitigate the mass eviction of poor farmers that accompanied previous expansions? Oromo students say the “master plan” is meant to de-Oromonize the city and push Oromo people further into the margins. But there’s also a long history behind it.
The Oromo, original inhabitants of the land, have social, economic and historical ties to the city. Addis Ababa, which they call Finfinne, was conquered through invasion in 19th century. Since its founding, the city grew by leaps and bounds. But the expansion came at the expense of local farmers whose livelihoods and culture was uprooted in the process. At the time of its founding, the city grew “haphazardly ” around the imperial palace, residences of other government officials and churches. Later, population and economic growth invited uncontrolled development of high-income, residential areas — still almost without any formal planning. While the encroaching forces of urbanization pushed out many Oromo farmers to surrounding towns and villages, those who remained behind were forced to learn a new language and embrace a city that did not value their existence. The city’s rulers then sought to erase the historical and cultural values of its indigenous people, including through the changing of original Oromo names.
Ethnic Oromo students at various universities around the country sparked the protests. It has now spread to high school and middle schools in the Oromia region. A handful of those killed in the last few days have been identified. Media is a state monopoly in Ethiopia. There is not a single independent media organization — in any platform — covering the state of Oromia. For this and other reasons, we may never know the identity of many of these victims. But thanks to social media, gruesome photographs of some students who sustained severe wounds from beating and gunshots have been circulating around social media. Here are few names and images (view these at your own discretion):http://gadaa.com/oduu/25751/2014/05/02/in-review-photos-from-the-oromoprotests-against-the-addis-ababa-master-plan-and-for-the-rights-of-oromiyaa-over-finfinne
Are the protests related to the recent arrest of bloggers and journalists?
Yes and no. Yes, the struggle for justice and freedom in Ethiopia is intractably intertwined as our common humanity. So long as the ruling party maintains its tight grip on power, the destiny of Ethiopia’s poor — of all shades and political persuasions — is one and the same. Oromo students are being killed and harassed for voicing their concerns. Ethiopian bloggers and journalists are jailed for speaking out against an ever-deepening authoritarianism. As the Martin Luther King once said, regardless of our ethnic and political differences, “injustice anywhere is a threat to justice everywhere.” This is much closer to home. No, technically because the bloggers were not part of the protests opposing Addis Ababa’s expansion. But we would go on a limb to suggest that they would have been the first to show a moral support and chime in on social media. Their past conducts suggest as much.
But the government says the plan is still open to public consultations
On 21st of January all party Groups of European Parliament debated and passed a resolution on the current political situation in Oromia, Ethiopia. Since mid-November 2015 another round of enormous wave of mass protests that started over respect for the right of Oromo People in general and against the expansion of the capital Finfinnee (Addis Ababa) that triggered more to be demanded on the basic fundamental and democratic rights that have been supressed for the last century and half. Instead of looking for the solution the Tigrean People’s Liberation Front (TPLF/EPRDF) led Ethiopian government declared war on the Oromo people and deployed its terrorizing special force (Agazi), the military and the federal police against peaceful Oromo demonstrators and the public at large. In doing so, it put Oromia under martial law tantamount to declaration of a state of emergency. The deployed forces have wantonly killed more than 180 people and wounded hundreds and detained thousands of Oromo farmers, students, teachers, merchants and government employees, including the medical staff trying to treat the overwhelming numbers of the brutalized mass.
Oromia (Finfinnee): KFO fi Fincila Diddaa Saamicha Lafaa (FDSL). The public meeting convened by Oromo Federalist Congress (OFC) in Finfinne on Sunday, October 18, discussed the so called the ‘Master Plan’ and conclude that it is a land grab policy disguised as a development plan and called on Ethiopian authorities to halt it, and on the public to continue rejecting it.
On 30 May 2015 residents in Buraayyuu (Central Oromia) protesting the demolishing of their residential houses by TPLF/ Agazi for being the supporters and voting for the popular opposition OFC/Medrek) in the 24 May 2015 General Elections.
Gaafiin mooraa Yuuniversitii kanatti ka’ee jiru dhimma amantaan kan wal qabate tahullee barattootni Oromoo heddumminaan keessatti gaaffii miidhaan saba Oromoo kaasuun, gubachuu bosonaa fi warshaalee Oromoo keessa jiranis kaasuudhaan gaaffii barattootaa gara gaaffii mirgaatti naannessanii guyyoota lamaan kana jechuun Bitootessa 17 fi 18 barumsi dhaabbatee akka jiru odeessaan Qeerroo gamasii addeessaa jira. Barumsas akka hin baranne Oromiyaan boca uumamashee mootummaa Wayyaanen utuu gadhisaa jirtuu, ilmaan Oromoo mana hidhaatti osoo gidirfamuu jireenya dhuunfaa keenyaaf barumsa kennee lafa dhiituun haa dhaabbatu jechuun diddaan mooraa kanattis qabatee akka jiru odeessi nugahee jira.
Naannoo Wallootti:-
Aanaa Gudayaa ganda Konkaa Ijaa jedhamau Bitootessa gaafa 15 fi 19 /2015 mootummaa irraa ergamee hojii basaastummaa aanaa kana keessatti kan hojjetu dhalootaan Amaara kan tahe tokko nama dhalootaan oromoo tokko sabboonummaa qabu harka mootummaatti dabarseekennuu irraan tarkaanfiin ajjechaa basaasaa mootummaa wayyaanee kana irratti raawwatamee jira. sababa kanaan manneen jireenyaa saba amaaraa 4 ol tahus ibiddaan gubateera,diina mootummaan ergamee uummata hammeenyaaf kennaa jiru kana irratti boombiinis darbatamee namoonni hedduun mada’anii jiru, odeessa Qeerroo hubatamu irraa uummanni tarkaanfii mootummaa wayyaanee irratti fudhachuu eegalee jira,deggertootni mootummaas sodaa kana keessa seenuudhaan hojii isaanii irraa akka deebi’aa jiran dhalootaan saba biraa kan tahan, ilmaan habashaa hojii diinummaa irratti bobbahanii jiranis naannoo sana irraa uummataan ariyamaa akka jiran odeessi Qeerroo addeessa. http://qeerroo.org/2015/03/19/diddaan-sirna-wayyaanee-fi-gaaffiin-mirga-abbaa-biyyummaa-guyyaa-haraa-yuuniversitii-afur4-keessatti-jabaatee-itti-fufe/
Qeerroo’s Status Updates: Feb. 22, 2015 – March 13, 2015
Oromo students protests continue to erupt in several towns in the Oromia Regional State of Ethiopia – taking various forms in recent weeks. The new round of protests began on February 22, 2015, when Oromo students and youth of Jimma town turned an Oromian Sports Championship event, which had been taking place in the city, into a protest against the so-called “Addis Ababa Master Plan” and against the recent inflammatory speech of Abay Tsehaye, one of the TPLF strongmen. The students chanted slogans, such as “Finfinne is ours! Adama is ours! Jimma is ours!” and more, a reminiscent of the bloody April/May 2014 widespread protests, in which more or less the same slogans had been chanted throughout Oromia. The Oromo youth were also singing revolutionary songs in the whole stadium. The protests continued beyond control in Jimma Stadium and on the streets of the city on a daily basis until the Sports Championship was to come to a close on Sunday, March 1, 2015.
Speech of Oromian “President” Muktar Kedir Interrupted
On March 1, 2015, the Oromo students protest escalated to a higher level when two high-level delegates of the Ethiopian government, the so-called President of Oromia – Muktar Kedir and President of Amhara Region Demeke Mekonnen appeared in the stadium for the closing ceremony, and also in an attempt to address and pacify the protesting youth. As the whole stadium erupted with shouting voices, slogans and revolutionary songs of the students, Muktar Kedir was unable speak at all, and he and all the “guests,” including the Honorable GuestDemeke Mekonnen, were forced to leave the stadium in humiliation and eventually reported to have left the city the same day.
Audio: March 1, 2015 – Jimma, Oromia
Govt Messenger’s Indoctrination Meeting Foiled in Nekemte
On the evening of March 1, 2015, the same day students of Jimma university protested, a meeting organized in Wollega University by the government delegate and messenger Dr. Getachew Begashaw through the university administration intended to inculcate the students with the evil policies of the government and to pacify the Oromo students from protesting was foiled by the Oromo students, and the meeting was dismissed. It was as soon as the meeting began that Oromo students started shouting, singing revolutionary songs and chanting slogans, such as “the [Addis Ababa] Master Plan will never be realized! OLF is the hope of Oromo people! International community should be made aware of the genocide committed against us!” and more. Dr. Begashaw and other “guests” were forced to stop their lecture, and leave the university while the students continued chanting slogans and singing in the whole university campus throughout that night. Although the students were protesting peacefully, hours later, a large number of police force entered the university campus and started beating the students and arrested many of them, including a 3rd-year electrical engineering student Kuma Gammachu. The whereabouts of the arrested students is still unknown.
At least 10 Oromo Students Abducted in Jimma
On March 2, 2015, the Ethiopian government unleashed its police force in Jimma University, and abducted at least 10 students for no crime other than exercising their rights by peacefully protesting, together with thousands of other Oromo students. Among the abducted Oromo students of Jimma University are:
These and other abducted Oromo students are said to be held in a prison in Jimma city in an area known as Alazar.
Looting of Oromian Top Soil Thwarted in Sibu Sire
On March 7, 2015, Oromo farmers – who were evicted from their land and from whom their farm land was given to investors in East Wollega zone, Sibu Sire district, in a village called Tuqa Wayyu – organized the youth and the local Oromo population, and stopped lorries which were looting top soil (fertile soil) of their land and taking to an unknown place.
Three OPDO Officials Fired
On March 10, 2015, the government fired three OPDO officials in Western Shaggar (Shoa) zone, Abuna district, accusing them of siding with the protesting Oromo people for their right and being sympathetic to Oromo students. These are:
1. Shiferaw Mekonnen, Head of Finance of the district
2. Bacha Lamessa, Head of Human Resource
3. Girma Bacha, Jobs Coordinator
Protest in Wama Hagalo: An Oromo Pastor Arrested
On March 10, 2015, protest of the Oromo population for their right and against the policies of the EPRDF government was flared up in Eastern Wollega zone, Wama Hagalo district, Qasso town. A fierce clash has occurred between the Oromo population – who were protesting, and government police forces during which the police arrested several people, among whom are:
1. Qajeelaa Raggaasaa
2. Boodanaa Baqqalaa
3. Misgaanuu Raggaasaa
4. Danjaa Dhangi’aa
5. Dhugaasaa Abdiisaa
6. Booboo Addunyaa
7. Misgaanuu Addunyaa and many more.
Moreover, an Oromo pastor of the Evangelical Church of the district, Waqgari Ayana, was abducted and disappeared, accused of praying to God for the downfall of the current government. The whereabouts of this pastor is still unknown. It is to be recalled that a respected Oromo pastor Gudina Tumsa was abducted and killed by the Derg regime in 1970’s.
2nd Round of Protest in Wollega University
Oromo students of Wollega University, Nekemte town, protested for the second time on March 11, 2015 in their university campus. It was right after their breakfast that the students gathered in front of the cafeteria and started chanting the slogans which they had prepared. One of the students who was interviewed by Simbirtu Radio and another student interviewed by OVL/SBO (Oromo Voice of Liberation) – both explained the details of the protest. It was before the protest expanded to the entire campus that a large number of police force came and dispersed the students. It is reported that still a tense situation exists in the university campus, and no two students are allowed to stand together.
Audio: March 11, 2015 – Wollega, Oromia
Protest in Busa: Young Oromo Severely Beaten & Abducted
On March 11, 2015, protest of Oromo population erupted in South West zone of Oromia, Dawo district, Busa town, during which the people chanted slogans, such as “Oromia belongs to the Oromo! We will not give Finfinne (Addis Ababa)! We need peace! We are fed-up of Woyane’s lies!” and more. During this time the government dispatched a large number of police force which were seen beating the protesters. Especially the police has severely beaten an Oromo youth Geleta Waqo – dragged him on the floor and have taken to an unknown location.
Kana malee Anaa Deedoo irraa ilmaan Oromoo torba kanneen ammaf maqaan isiinii nu hin qaqqabiin humna poolisii federaalaan qabamanii mana hidhatti darbamuu maddeen keenya gaabasan.
Haaluma kanaan Yeroo amma kana Mootummaan Wayyaaneen humni Adda Bilisummaa Oromoo ABO’n Godina Jimmaa keessa buufate jira maqaa jedhuu fi maqaa sakkatta’aa dhabamsiisuu jedhuun humna poolisii naannoo Oromiyaa irraa shakkii guddaa qabatuun ajaja mootummaa federaalaatiin poolisoota Federaalaa fi waraanaa aanota Godinichaa keessa bobbaasuun ilmaan Oromoo maqaa qorannoo fi sakkatta’insaan dararuu fi ukkamsuun hidhatti darbaa jiraachuun saaxilamera. Adeemsi gochaa diinummaa mootummaan Wayyaanee fudhachaa jiru kun uummata bakka jiruu dammaqsuun akka uummatni fincilee sochii FDGtti makamuun mirga isaa kabachiifatuuf dirqamsiisa jiraachuu irraa uummatni utuu hidhatti hin ukkanfamiin harka walqabatnee mootummaa abba irree irratti finciluun yeroon gamtaan kaanee falmannuu amma jechuun dhaamsa waliif dabarsaa jiraachuun ibsame jira.
Ethiopia Official Threatens to Continue Mass Murder in Oromia to Grab Land; Use the Hashtag “#StopAbayTsehaye” to Protest Abay Tsehaye and the Addis Ababa Master Plan
February 21, 2015 · Finfinne Tribune & Gadaa.com
(OromoPress) – Abay Teshaye, a member of the Executive Committee of Tigrean People’s Liberation Front (TPLF) and adviser to the current nominal Prime Minster of Ethiopia, made a genocide threat against the Oromo people who oppose the implementation of a land grabbing policy. Abay Tsehaye made the threat with a vitriolic tone of hatred and arrogance toward the Oromo:
“The master plan will be implemented now. If anyone from the Oromia regional administration or anti-peace forces oppose this, we’ll cut them to size,” OMN reported citing a leaked Amharic audio of Abay Tsehaye from a meeting that took place in Hawasa town in the south. Made against the Oromo People’s Democratic Organization (OPDO) and the wider Oromo people; the threat comes on a the heels of massacre across Oromia region from May to July 2014. Oromo media have repeatedly reported that Abay Tsehaye was one of TPLF/EPRDF masterminds of the episode of genocide that claimed the lives of over 200 Oromo students and led to the incarceration of 3,765 students and farmers across Oromia in mid-2014. The students were protesting the implementation of a land grab policy in Oromia towns and rural districts in and around Fifninnee/Addis Ababa, which led to an unexplained disappearance of over 200,000 Oromo farmers.
Abay Tsehaye made the statement at an official meeting on behalf of his party and the Tigrean-led Ethiopian government. His speech was not an empty threat since he and other TPLF officials have followed through with threats and engaged in acts of genocide in Oromia State against innocent civilians, especially the Oromo youth, over the last 24 years (since Tigreans grabbed state power). Oromo activists created a Twitter hashtag #StopAbayTsehaye to protest the angry and arrogant genocide threat by Abay Tsehaye and to spread awareness about the issue to the global audience.
We Are Ready to Pay Any Sacrifice to Stop Abay Tsehaye and His Cohorts
Qeerroo Bilisummaa Calls for Revolt In Response to Abay Tsehaye’s Insult of the Oromo People
One of the leaders of the TPLF/EPRDF regime and an architect of the so called “Addis Ababa Master Plan”, Abay Tsehaye, has openly insulted the Oromo people and particularly the OPDO by saying that the “Master Plan” will be put into practice by all means. Filled with contempt and arrogance, Abay Tsehaye said those who oppose the Master Plan “will be put down” or “face the consequences”. He proved the long time belief that the so called OPDO is nothing but a puppet of the TPLF which can be intimidated by a single TPLF individual. The dictatorial Woyane Ethiopian regime’s leader Abay Tsehaye, who is working as an “advisor” of the Prime Minister Hailemariam Dessalegn, is one of the TPLF heavy-handed personnel who interfere in all internal affairs of the nominal so called “Oromia regional government”. He is said to be constantly harassing and intimidating high ranking OPDO officials and the leaders of the so called Oromia Regional Administration by calling them into his office. It should be clear that his current insult of Oromo nationalists and members of the Oromia regional administration is an insult to the entire Oromo nation. The so called “Master Plan”, which Abay Tsehay and his TPLF hooligans are trying to shove down into the Oromo people’s throat, is a plan intended to evict Oromo farmers from their ancestral land and destroy the Oromo identity. It intended to take away Oromo land without the will of the owners of the land and destroy Oromo language by incorporating Oromian towns and villages into one big Addis Ababa, the capital city which should belong to Oromo in the first place. In doing so, Abay Tsehaye and the Tigrayan elites have a plan to divide Oromia into two: East and West.
In April and May, 2014, Qeerroo Bilisummaa has organized Oromian youth for nationwide protest against this so called “Master Plan”, in which the regime brutally killed hundreds of school children and arrested and ruthlessly tortured tens of thousands others. Our people have already paid the ultimate sacrifice with their blood and the lives of their children. The current chauvinistic outburst of Abay Tsehaye only reaffirms to us that our struggle should continue and that we should pay all necessary sacrifice. We will NEVER let this minority regime dictate its will upon us. We shall ignite the torch of Revolt Against Subjugation (Fincila Diddaa Gabrummaa) again and defend our father’s land and dignity. A minority regime will not “put us down”. More:- Stop Abay Tsehaye and His Cohorts
Addis Ababa has expanded rapidly over the last 20 years by swallowing villages and farming communities, all of whom are Oromos, along its path. This has resulted in the eviction of at least an estimated 100,000 Oromo farmers to make way for “industry” and other high priority “development” endeavours, and for the construction of luxury apartments and mansions for TPLF officials and their accomplices. These farmers, because they have never had any experience with urban ways of life and doing business, soon become homeless, jobless begging on the street when they run out of the unfair compensations they were given by the government. This is very sad, and a crime of genocidal proportion.
Many OPDO officials, contrary to their TPLF masters, know these horrifying stories of farmers left on the street of Addis begging, and others working as daily labourers. And it seems they have said enough when they resisted the top-down approach of imposing the so-called Addis Ababa surrounding Oromia integrated Master Plan, which is kind of a way to legitimize the annexation of towns around the city. Many were killed when they peacefully took to the streets to protest the Master Plan in April/May 2014. No enquiry has ever been conducted regarding the massacres in Ambo and other locations.
And TPLF continues to bully OPDO officials to submit themselves in continuing to committing genocide on the Oromo farmers. Some bow for their masters. Others not so much.
Many believe the Master Plan is not according to the interest of the Oromo people, and it has to be prepared by the Oromia regional state after Addis Ababa is handed over to the Oromia regional state as a special administration territory, also stipulated in article 49(5). Well, TPLF is not even willing to amend the plan, let alone giving the city to Oromia regional state. This is shown in the ignorance of officials, such as Abay Tsehaye, who declares war on people as unison on public meeting. Abay Tsehaye, probably the second in command of TPLF, has vowed to crush any resistance to the Master Plan. But the Oromo youth or Qeerroo and other political parties, both peaceful and through armed movement, have echoed their concern and promised to address the issue seriously.
The following video is a compiled satellite night time images making time lapse of Addis Ababa since 1992. It clearly shows the city has rapidly grown particularly huge jump between 2003 and 2006.
Ask yourself, is this growth or genocide? What is the meaning of development if it just displaces resources, makes one rich for every 1000 poor? Ask yourself, why farmers who have always lived with their land in pride, sustain themselves for generation, are removed from their livelihoods into new ways of life that are quite radical and hard to comprehend? http://finfinnetribune.com/Gadaa/2015/02/reinvent-ethiopia-areal-satellite-images-of-the-addis-ababa-expansion-1992-2013-at-the-expense-of-oromo-farmers/
Few months ago, in an interview with journalist Befekadu Moroda of Oromia Media Network (OMN), I asserted that TPLF and the Tigrean ruling class have transformed into Neftegna. Abay Tsehaye’s recent words and behavior testament to that. Remember the Neftegna system that gave monopoly over the means of violence and the sources of wealth produced chauvinistic agents who exploited and disrespected oppressed groups in Ethiopia. The system also engineered social behaviors that justified the actions of those agents and popularized myths of the dominant groups socio-cultural superiority. Overtime, the ruling class and its base began rationalizing and institutionalizing prejudice and extreme form of violent responses towards those who dissented.
During the early years of their rule, as violent and oppressive they were, TPLF differentiated themselves from their predecessors by being sensitive and showing reasonable respect for groups they subjected. However, they began abandoning such sensitivity as they consolidated power and began amassing wealth, and they have started adopting the ugly behaviors of their predecessors. Nowadays, emboldened by the absolute monopoly of the means of violence, intoxicated with abundance of wealth at their disposal and facing no so significant threat to their rule, the TPLF Tigrean rulers’ rudeness, arrogance and disrespect for other cultures have become their norm. Just like their predecessors, they have the false sense of inherent superiority which had made them feel invincible. This behavior is even worse among their rising generation – which was born into wealth and power and grew up being drugged with post-victory (post-1991) bravado of TPLF.
This is good and bad news. It’s ‘bad’ because such collective behaviors increase and justify violence and repression against the subjected populations. However, on the ‘good’ side, it makes the system intolerable – expanding the base of resistance, and, consequently, speeding up the downfall of the system.
Abay Tsehaye’s threat, its tone and spirit, is very revealing of TPLF’s contempt and disrespect for Oromos, even those who are serving them as puppets. What is the story behind such outburst? After completion of the the Master Plan without any involvement from the Oromia side, Abay Tsehaye gathered senior OPDO leaders and ordered them to implement the plan. They expressed concern that they were not involved in the process of drafting the plan and that it will be hard to convince the rank and file. They were told they will not take NO for answer. The OPDO leaders could not even agree on the matter and when they took the issue to the mid-level leadership, they were met with fierce resistance and hostility. While the Oromia state leaders were planning to bring the issue to the Caffee ( parliament) for deliberation, Abay/TPLF could not wait so they bypassed them, gathered administrators of cities surrounding Finfinne and told them to begin implementation. At this meeting, the city administrators raised several procedural and policy objections and said they cannot take this plan without further study and deliberation at Caffee ( Oromia parliament level.) The administrators said they cannot convince the public about a plan even they themselves neither understand nor accept. In their typical manner Abay Tsehaye and TPLF leaders rejected the request for further discussion at the leadership level and gave them strict orders to begin the implementation phase. This conflict reached the public leading to the mass protest and massacre of April/May 2014.
During and in the aftermath of the protest, OPDO leaders agreed on the need to postpone the Master Plan as a way of containing the situation. This idea was initially accepted by the official EPRDF including the Prime Minister. However, Abay Tsehaye summoned the OPDO leaders and accused them of sabotage and threatened to eliminate them from the top down, and anyone who stands in the way of the Master Plan. Terrified, the puppet leaders went home and began hibernating avoiding the subject altogether.
Therefore, what is heard in this leaked audio of Abay Tsehaye threatening over a thousand urban planners and administrators is nothing new. His contempt towards Oromo and insidious plan to rob them of their land must be confronted. They have already began implementing the Master Plan and Abay Tsehaye had made it abundantly clear that they will go ahead by any means necessary. Well this needs to be met with the same spirit–the plan must be stopped by any means necessary.
Lets remember that the Finfinne issue is not isolated. TPLF’s real master Plan is to establish Tigrean economic monopoly by depriving Oromos of any real source of economy across the country including fertile land, mineral sites, manufacturing and trade. Therefore the target of Oromo resistance needs to focus on fighting back against this real Master Plan. The resistance needs to identify businesses of TPLF and its affiliates across Oromia and take them on to ensure they don’t succeed.
Arrogant TPLF leaders should realize that their power is more vulnerable than their fortified headquarters lead them to believe. The roots and branches of their domination extends deep into the remotest part of our homeland.
Biyya tuffatan harreen garmaaman ========================
The Gulele Post • February 15, 2015
“Waan feetaanis fiddan Masteer Pilaanin Finfinnee hojirra ni oola. Warra nu dura dhaabbate abbaa feetes taatu ‘likkii’ galchina. Qondaalonni Oromoo godiina naannawa Finfinnee yakkamtoota. Qonddaalonni Oromiyaa laamshoodha.” Kun hundi arrabsoofi dhaadannoo qondaaltichi Wayyanee guddichi Abbaay Tsahaayyee Oromoota walitti qabee itti huruurse kaassaayi. Sagalee gabaabduu waraabamtee OMN geette irraa jechoota fokkisaa akkasii yoo dhageenyu kan nuti hin dhagayin hafan maal faa akka ta’e yaadun nam hin dhibu. Akkan dhagayetti, tibba mormiin godhamaa ture san qondaaltoota OPDO gurguddoo walitti qabuun arrabsoo dhuunfaa bira dharbee hamma doorsisuufi harkaan itti aggaamutti gahame ture.
Tuffiifi jibba Abbaay Tsahaayyeefi waahillan isaa Oromoof qaban afaan ajaayan as bahe kun dhimma nam- tokkee akka hin taane namuu hubachuu qaba. Ejjennoo jaarmayni Wayyaanneen qabattee deemtuun, kan qabeenya Oromoo saamuun sirna cunqursaa isaanii tursiisuuf hammeenya hammamii raaw’achuuf akka muratan ragaadha. Karoorri maqaa Master Pilaaniitin Finfinnee bal’isanii, Oromiyaarraa muranii fudhachuu kunis kophatti laalamuu hin qabu. Master Pilaaniin kun karoora guddicha fi isa ol aanaa Tigroonni ol’aantummaa dinagdee yoomifu turu ijaaruuf qaban irraa kan maddeedha. Akkuma namuu argu yeroo amma kanatti lafti gabbataan jaraaf hirmaa jira. Iddoon albuudaa, warshaalee gurguddaani fi magaalaan sochii dinagdee qabdu too’annaa jaraa jala galfamaa jira. Daldaltoonni Tigraay hamma baadiyyaa Oromiyaatti caasaa diriirfachuun daldaltoota Oromoo taphaan ala godhanii jiran. Qonnaan bulaa Oromoo kaan lafa irraa fudhatanii warshaafi mana jireenya waardiyyaa isaani godhatan. Warra hafe ammoo xaa’oo gatiin samii tuqee itti fe’anii kasaarsanii hiyyoomsan.
Sochii Warraaqsa Bilisummaa ta’aa jiru daran jabeessuun dhadannoolee uumata onnachiisanii fi waamicha diddaa sirna Wayyaanee kan qabu barruuleen kun bakkoota mootummaan Wayyaanee beeksisa maxxanfatu irrattii fi lafa magaalota bakka bebbeekamoo irratti maxxanfamuu fi uumataafis raabsamuu gabaasi Qeerroo naannicha irraa nu gahe addeessa.
Keessattuu Qeerroon aanaa Daawoo magaala Buusaa mana murtii fuula duraa fi secondary fuuldura ti waraqaa waamichaa dhoobuu fi magaala iddoo hedduu ti faca’uurraan kan ka’ee uummanni gammachuu guddaan kan itti dhagaheef qeerroon daraan kan onnatan ta’uu odeessi gama sana irraa nu dhaqabeera.
Gabaasa guutuu dhimma kana agama fuula duraa dhiheesina.
The views expressed in this post (blog) are those of the author/authors and do not necessarily reflect the position of OromianEconomist. Posting does not imply endorsement of views by the author/ authors.
On 3 July 2015, representatives of the Oromo Liberation Front (OLF) presented their resolution to UNPO’s XII General Assembly, affirming their abhorrence of the current situation for Oromo people in Ethiopia, and expressing their desire for more genuine democracy, greater involvement from the international community, and an end to state-sponsored violence. The UNPO adopted the resolution, thus affirming its support for the Oromo’s demands for justice and equality.
Below is the full text of the resolution:
Resolution
The Oromo Liberation Front (OLF) was established in 1973/1974 by Oromo nationalists in the heart of Oromia, Finfinne (Addis Ababa) to exercise the Oromo people’s inalienable right to national self-determination, to terminate a century of oppression and exploitation, and to form the independent republic of Oromia, or where possible, a political union with other peoples based on equality, respect for mutual interests and the principle of voluntary association. Today OLF has grown and…
The Oromo Liberation Front (OLF) was established in 1973/1974 by Oromo nationalists in the heart of Oromia, Finfinne (Addis Ababa) to exercise the Oromo people’s inalienable right to national self-determination to terminate a century of oppression and exploitation, and to form independent republic of Oromia, or where possible, a political union with other peoples based on equality, respect for mutual interests and the principle of voluntary association. Today OLF has grown and expanded to all parts of Oromo land (Oromia). During the last 40 years, the organization has transformed itself to one of the leading political force in the region. It has brought about or influenced several positive changes in the Oromo society where it has the unparalleled support from all sectors of the population.
The Oromo constitute more than 40% of Ethiopia’s projected 98.9 Million inhabitants. Oromos maintain distinct and homogenous culture and common language, history, descent, and separate territory from Abyssinians who created the Ethiopian empire state. During their long history, the Oromos developed their own cultural, social and political system known as the Gadaa system. The Gadaa is a democratic political and social institution that governed the life of every individual in the society for life long until it was systematically suppressed by the occupiers.
The UNPO General Assembly,
Underlining the persistent violation of human rights in Oromia, Ethiopia that includes arbitrary killings, disappearance, torture, beating, abuse, and mistreatment of detainees by security forces, life-threatening prison conditions, arbitrary arrest and detention; detention without charge and lengthy pre-trial detention, privacy rights including illegal searches; land grabbing, restrictions on academic freedom, restrictions on freedom of assembly and association, freedom of expression and movement; alleged interference in religious affairs, violence and discrimination against women and abuse of children.
Realizing similar reports showing a systematic nature of human rights violations targeting particular people, the Oromo having been the main victim over many years. The Committee for the Elimination of Racial Discrimination (CERD), a UN organ, in 1997 stated that “ … military and police forces have been systematically targeting certain ethnic groups, in particular the Anuak and the Oromo peoples, and [further asserting the prevalence of] summary executions, rape of women and girls, arbitrary detention, torture, humiliations and destruction of property and crops of members of those communities.”
Reflecting on Human rights researcher Professor Tronvoll Kjetill ‘s well-founded claim about a systematic flagrance of human rights in Ethiopia. His study asserts ethnic identity in Ethiopia as a political stigma. Based on primary data mined from major human rights organizations and country reports spanning over ten years he has to say, “from 1995 to 2005, the majority of the reported human rights violations in Ethiopia have occurred in the Oromia regional state, [adding that in all those] years but one, extra-judicial killings and arbitrary arrests have been reported, [and that no any] other regional state has such a consistency of reported human rights violation during this time period.”
Giving consideration to a recent report corroborating these systematic violations. In March 2014, Human Rights Watch‘s report under the title “They Know Everything We do: Telecom and Internet Surveillance in Ethiopia” which highlighted that the government in its pursuit of restricting the rights of the citizens to “freedom of expression, association, and peaceful assembly[ through the application of repressive laws] to decimate civil society organizations and independent media and target individuals with politically motivated prosecutions, [that the Oromo people] particularly affected, with the ruling party using the fear of the ongoing but limited insurgency
Remembering the adoption of very aggressive and unpopular laws such as the press proclamation, the Charity and Civic society Proclamation and the Anti-Terrorism proclamation followed by persistent charges brought against members of the free press and opposition figures,
Noting the situation regarding human rights, the rule of law, democracy and governance in all countries of the Horn of Africa has been of great concern to the Intergovernmental Authority on Development (IGAD), African Union (AU), European Union (EU) and United Nations (UN) for many years;
Whereas there are credible reports of arbitrary arrests, forced labour, torture and maltreatment of prisoners, as well as persecution of journalists and political repression in the region,
Referring to the Genocide Watch report released on 12th of March 2013 that considered Ethiopia has already reached Stage 7, genocidal massacres, against many of its peoples, including the Anuak, Ogadeni, Oromo and Omos, Amnesty International report of October 2014 that indicated a widespread and systematic repression of the Oromo people2 . As the title of the report itself convenes for special concern, saying: “Sweeping repression in the Oromia region of Ethiopia” only “BECAUSE I AM AN OROMO” , the recorded 61 deaths and 903 wounded of Oromo mainly students during peaceful protests in April/May 2014 against the drafted Addis Ababa Master Plan4 and
Reaffirming the US State Department Country Reports on Human Rights Practices for 2014 on Ethiopia “Prison and pre-trial detention centre conditions remained harsh and in some cases life threatening” and the deep concern of the UN Committee Against Torture in its 2010 report about “the routine use of torture” by police, prison officers, and other members of the security forces–including the military–against political dissidents and opposition party members, students, alleged terrorists,…”. The recorded death of student Nuredin Hassen, Galana Nadhii and Nimona Tilahun after severe torture indicates that no any tendency of improvement in maltreating of the prisoners.
Regretting that the EPRDF demonstrated its continued dominance in nationwide elections for local and city council positions held in 2013 and National Election held in May 2015. EPRDF affiliated parties won all but five of approximately 3.6 million seats; 33 opposition parties boycotted the elections. It also fully controlled and declared a landslide victory of the May 2015 National Election.
Understanding further that in its latest report the Committee to Protect Journalists, based on empirical evidence, put Ethiopia the fourth worst place in the world for journalists and one of “the 10 most censored countries” and “ the top 10 worst jailers of journalists worldwide.”
Considering 17 Oromo journalists that have been fired from Oromia Radio and Television Organization (ORTO) since June 25, 2014 Proclaiming the adoption of the National Policy on Women (1993) and the National Action Plan on Gender Equality (2006-2010) and some commendable provisions of the National Constitution discrimination and sexual violence against Oromo women in Ethiopia is still widespread5 , notably in rural areas.
Emphasising to take all necessary measures to ensure any violence against women is prosecuted and punish adequately and that the victims have immediate means of redress and protection, by the CEDAW Committee 2004 recommendation. More generally, to ensure that all the CEDAW Committee 2004 recommendations be fully implemented
Affirming the Human and democratic rights enshrined in the constitution of Federal Republic of Ethiopia that grants the citizen to practise,
Fully believing the international community has a conventional moral duty to inquire the Ethiopian government to a bid to its constitution and international bill of rights it signed,
Appreciating the right groups such as AI, Human Rights Watch, HRLHA, Genocide Watch, OSG, OSGA and etc. that operated under significant government restrictions and managed to outreach the curtailed atrocities committed by EPRDF regime. a ruling regime that remains in power for 25 years by blocking every opportunity of transformation to genuine democracy and blatant disregard and denial for free and fair election.
Condemning boundless human atrocities such as extrajudicial killings, Disappearance, Torture, arbitrary arrests of innocent people, prolonged detention without trial, sexual violence, eviction from their land6 committed by Ethiopian government,
Expresses its grave concern at the continuing imprisonment Oromo students, journalist and political leaders, without having been tried by a court of law, and demands the immediate releases;
Therefore, we, the UNPO General Assembly:
Solemnly affirms that the government of Ethiopia is systematically committing massive human rights violations against the Oromo people
Requests to ensure that those responsible for killings, beatings, torture and other grave human rights violations be brought to justice
Calls upon the Ethiopian government to fully respect human rights and fundamental freedoms, including freedom of association, freedom of expression, freedom of media and freedom of conscience;
Calls on the EU, UN, AU and democratic governments to reconsider their approach to Ethiopia if no progress is made towards compliance with the essential elements of various international agreements in particular on core human rights issues such as access to the International Committee of the Red Cross (ICRC) to visit prisons, release of the political prisoners and etc.;
Deplores the unlawful use of lethal force by the government security force. A sexual violation that destabilise the family and eviction of the Oromo from their ancestral land that is designed to uproot the indigenous people.
Condemns the ever more frequent attacks of armed forces, Police and security agents on peaceful demonstrators.
Insists that in the wake of participation by the European Union and international community in resolving the political problem of the country
Urges the Ethiopian authorities to review the press law, Civil Society Law and Anti-Terrorist proclamation adopted in 2009
Urges the Ethiopian authorities to investigate the allegations of harassment and arbitrary arrests affecting the opposition and civil society organisations and to bring those responsible to trial;
Urge and Encourages Ethiopian authorities to release Oromo political prisoners languishing in prisons for many years unconditionally
Instructs UNPO its President to forward this resolution to the Ethiopian government, to the Council, the Commission and Parliament of EU, to the PanAfrican Parliament and the Executive Council of the African Union, to UN and some democratic governments.
Physics and Astronomy Department, University of California, Santa Cruz,at NASA Ames Research Center, Space Sciences Division, M.S. 245-7,
Moffett Field, Calif. 94035, U.S. 20 XII 85
The announcement of a possible first archaeoastronomical site (called Namoratunga II) in sub-Saharan Africa by Lynch and Robbins (1978) and its subsequent reappraisal by Soper (1982) have renewed interest in an East African calendrical system, the Borana calendar, first outlined in detail by Legesse (1973:180-88). I shall here reinterpret the calendar as Legesse describes it in the light of astronomical constraints. The Borana calendar is a lunar-stellar calendrical system, relying on astronomical observations of the moon in conjunction with seven particular stars (or star groups). At no time (except indirectly by way of lunar phase) does it rely upon solar observations. The Borana year is twelve lunar synodic months (each 29.5 days long), 354 days. While it will not correspond to the seasons, this may not be of primary importance for people this close to the equator. There are twenty-seven day names (no weeks), and since each month is either 29 or 30 days long, the first two (or three) day names are used twice in the same month starts on a new day name. The day names are listed in Table 1, the month names in Table 2. The first six months can be identified at the beginning of the month with a particular astronomical observation, whereas the last six months can be so identified only around the middle of the month. The first six months begin with the observation of the new-phase moon in conjunction with six positions in the sky marked by seven particular stars or star groups. Thus the phase of the moon is held constant while its position varies. The last six months are identified by a particular-phase moon seen in conjunction with the first star position. Thus, here, the lunar phase changes and the position is held constant. The seven stars or star groups in order are Triangulum (which I take to mean Beta Trianguli), Pleiades, Aldebarran, Belletrix, central Orion (around the sword), Saiph, and Sirius. They are given in Table 2 next to the months they define.
The New Year starts with the observation of the new moon in conjunction with Beta Trianguli. (The term “new moon” here will be taken to be within two days of zero phase, although the Borana allow up to three “leap” days’ leeway, the astronomical observation determining the correct day to start on. This is indicated in the day nomenclature by the assignment of like prefixes to two or three day names before the approximate time an important astronomical observation is to take place.) Since the new moon can be seen only just before sunrise or just after sunset, twilight makes the observation of Beta Trianguli (a third-magnitude star) in conjunction with a new moon impossible with the naked eye.
Assuming that such an observation, however, was possible, would the next new moon be in conjunction with the next star group. Pleiades? (Conjunction here is taken to mean “rising with” or “setting with,” having the same right ascension. Legesse says (p. 182), “Let us assume that a new moon was sighted last night and that is appeared side by side with the star Sirius, which the Borana call Basa.”) Since the sidereal period of the moon is 27.3 days long, it will arrive back at the Triangulum position more than two days before completing its synodic month. At the sidereal rate of 13.2° per day, the moon will be within 3° of Pleiades when it rises in the new phase again. However, by the time of the third month it rises, not with Aldebarran, the next star, but a little past Belletrix, the fourth star, which is supposed to start the fourth month. By the fourth month the new moon is rising past Sirius, the sixth start, and the calendar is clearly not working as described. It should be added that the right-ascension positions of the stars in the area from Beta Trianguli to Sirius change with time, at the rate of roughly 15° every thousand years. However, the stars stay in approximately the same configuration, and arguments based on their present right-ascension relationships will hold over the past several thousand years as well.
What happens if we take the term “conjunction,” or “side by side,” as Legesse has it, to mean not “rising with” but “rising single-file,” that is, at the same horizon position (in other words, having the same declination)? Examining the idea that it is not the proximity of the moon to the star that is important but its horizon rising (or setting) position with respect to that star’s horizon rising (or setting) position, we immediately find that the first necessary observation, the new moon rising at the horizon position of Beta Trianguli, is not currently possible. Beta Trianguli rises (at the equator) about 35° north of the east point (0° declination), while the moon (on the northernmost average) rises at 23.5° north of east, never rising farther north than 28.5° from the East Point. The earth’s rotation axis is known to precess over the centuries, and while this does not change the lunar orbital positions significantly, it does change the apparent position of the stars. We can calculate the positions of the seven Borana stars at a time when Beta Trianguli was well within the moon’s declination limits to see if the calendar would have worked then. In 300 BC, Beta Trianguli was rising at a declination of +23° north of east. The right-ascension positions at the time still do not allow a “rising with” interpretation of the calendrical system. We can begin by defining the start of the Borana year as the new moon rising at the rising position of 300 BC Beta Trianguli. (The date of 300 BC was strongly suggested by the preliminary dating of Namoratunga II, but it was chosen because +23°, Beta Trianguli’s declination at the time, is the northern average of the moon’s monthly motion. I will take the moon’s motion, for the example here, from theNautical Almanacs for 1983 and 1984.) The next new moon rises at 14° north of east, which corresponds precisely to the 300 BC horizon rising position of Pleiades, the next Borana star. The next four new moons (starting the next four Borana months) rise at +9 degrees, +1 degree, –11 degrees, and –17 degrees declination. These positions correspond to the 300 BC horizon rising positions of the Borana stars Aldebarran. Belletrix, central Orion—Saiph (taken together), and Sirius, respectively (Table 3).
The seventh month should be identifiable 14 or 15 days from its automatic start (about 29 days after the start of the sixth month) by a full moon rising at the Beta Trianguli position, and this is indeed the case. Each subsequent moon rises at this horizon position 27.3 days later (sidereal month) in a phase (synodic month) about two days less waxes (since it is on its way to the full phase again) each time. (Legesse has a waning moon, but this must mean waning with respect to each subsequent monthly observation, not with respect to the Phase State for that month.) On the thirteenth or first month, the moon is seen rising in the new phase again (“new” meaning within a couple of days of zero phase), and another year begins. Tracing the moon’s motion as it arrives at these positions in the sky (which are, however, no longer directly marked by the seven stars), we can derive the calendar (see Table 4). This outline is still general with respect to what is sometimes called the lunar excursion (regression of the line of nodes of the lunar orbit). The three “leap” days the Borana calendar allows for the starting of some of the months just before an important astronomical observation could account for this declination excursion of the moon (± ca. 5° from 23.5° declination on an 18.6-year basis), but this would certainly require confirmation in the field.
The Borana calendrical system as described by Legesse is, therefore, a valid timekeeping system, subject to the astronomical constraints outlined here, and the pillars found in northwestern Kenya by Lynch and Robbins and preliminary dates at 300 BC could, as they suggest, represent a site used to derive that calendar. The calendar does not work in right-ascension sense, but it does work if taken as based on declination. It might have been invented around 300 BC, when the declinations of the seven stars corresponded to lunar motion as the calendar indicates, and the star names would therefore apply to the horizon positions as well. Because the horizon rising positions constitute the important observations (over half of which must be made at twilight), some sort of horizon-marking device would seem to be necessary. Since the calendar is still in use, and the horizon-making pillars can no longer be set up by aligning them with the horizon rising positions of these stars, it would seem that the Borana may be using ancient (or replicas of ancient) horizon markers and this possibility should be investigated. I look forward with great interest to a test of these hypotheses.
Table 1
Borana Day names (Legesse 1973)
Bita Kara
Gardaduma
Bita Lama
Sonsa
Sorsa
Rurruma
Algajima
Lumasa
Arb
Gidada
Walla
Ruda
Basa Dura
Areri Dura
Basa Ballo
Areri Ballo
Carra
Adula Dura
Maganatti Jarra
Adula Ballo
Maganatti Britti
Garba Dura
Salban Dura
Garba Balla
Salban Balla
Garda Dullacha
Salban Dullacha
Table 2
Borana Months and Stars/Lunar Phases That Define Them
(Legesse 1973)
Month
Star/Lunar Phase
Bittottessa
Triangulum
Camsa
Pleiades
Bufa
Aldebarran
Wacabajjii
Belletrix
Obora Gudda
Central Orion-Saiph
Obora Dikka
Sirius
Birra
full moon
Cikawa
gibbous moon
Sadasaa
quarter moon
Abrasa
large crescent
Ammaji
medium crescent
Gurrandala
small crescent
Table 3
Declinations (Degrees) of Borana Stars, 300 BC and Present
Star
Declination
300 BC
Present
Beta Trianguli
+23
+35
Pleiades
+14
+23
Aldebarran
+9
+16
Belletrix
+1
+6
Central Orion
–10
–6
Saiph
–13
–10
Sirius
–17
–17
Table 4
Astronomical Borana-Cushitic Calendar (1983-84)
Borana-Cushitic Day/Month
Gregorian Date
Description
Bita Kara/
Bittottessa
August 7, 1983
New moon rises at Triangulum horizon position
Algajima/
Camsa
September 6, 1983
New moon rises at Pleiades horizon position
Walla/
Bufa
October 5, 1983
New moon rises at Aldebarran horizon position
Basa Dura/
Wacabajjii
November 2, 1983
New moon rises at Belletrix horizon position
Maganatti Jarra/
Obora Gudda
December 2, 1983
New moon rises at central Orion-Saiph horizon position
Salban Dura/
Obora Dikka
December 30, 1983
New moon rises at Sirius horizon position
Gardaduma/
Birra
January 29, 1984
Full moon sets at Triangulum on February 15
Rurruma/Cikawa
February 28, 1984
Gibbous moon sets at Triangulum on March 14
Gidada/
Sadasaa
March 28, 1984
Quarter moon sets at Triangulum on April 10
Areri Dura/
Abrasa
April 26, 1984
Large crescent sets at Triangulum on May 7
Adula Dura/
Ammaji
May 25, 1984
Medium crescent sets at Triangulum on June 3
Garba Dura/
Gurrandala
June 23, 1984
Small crescent sets at Triangulum on June 30
Bita Kara/
Bittottessa
July 28, 1984
“New” moon rises at Triangulum position again, new year starts
References Cited
Legesse, A. 1973. Gada: Three approaches to the study of African Society. New York: Free Press.
Lynch, B. M., and L. H. Robbins. 1978. Namoratunga: The first archaeoastronomical evidence in sub-Saharan Africa. Science 200:766-68.
Soper, R. 1982. Archaeo-astronomical Cushites: Some comments. Azania 17:145-62
ASTRONOMY IN EAST AFRICA
The Borana-Cushitic Calendar and Namoratunga
Laurance Reeve Doyle
Space Sciences Division, N.A.S.A.
Ames Research Center, Moffett Field, California
“While Western thought has always prided itself on scientific objectivity, it has often been found unprepared for such surprises as an intellectually advanced yet seemingly illiterate society. In the face of apparent primitiveness, the possibility of significant intellectual development may not be fully investigated.
This was certainly the case when, in the early 1970’s, Dr. A. Legesse first found that the Borana people of southern Ethiopia were indeed using a sophisticated calendrical system based on the conjunction of seven stars with certain lunar phases. Previous calendrical investigations into the area up to this time had superficially stated that the Borana “attach magical significance to the stars and constellations,” incorrectly concluding that their calendar was based, as ours is, on solar motion.
What Dr. Legesse found was an amazing cyclical calendar similar to those of the Mayans, Chinese, and Hindu, but unique in that it seemed to ignore the sun completely (except indirectly by way of the phases of the moon). The workings were described to him by the Borana ayyantu (timekeepers) as follows.
There are twelve months to a year, each month being identifiable with a unique (once a year) astronomical observation. The length of each month is either 29 or 30 days – that is, the time it takes the moon to go through all its phases. (This time is actually 291/2 days and is called a synodic month, but the Borana only keep track of whole days). Instead of weeks, there are 27 day names. Since each month is 29 or 30 days long we will run out of day names about two or three days early in the same month. The day names can therefore be recycled and for day 28 we use the first day name again, the second day name for day 29, and start the next month using the third day name. Thus each month will start on a different day name. Whether the particular month is to be 29 or 30 days long would depend on the astronomical observations, which are quite ingeniously defined.
The seven stars (or star groups) used to derive the calendar are, from northernmost to southernmost, 1) Beta Triangulum – a fairly faint navigation star in the constellation of the Triangle, 2) Pleiades – a beautiful, blue star cluster in the constellation of Taurus the Bull, and sometimes referred to as the seven sisters, 3) Aldebarran – a bright, red star that represents the eye of Taurus, 4) Belletrix – a fairly bright star that represents the right shoulder of the constellation Orion the Hunter, 5)Central Orion – the region around Orion’s sword where the Great Orion Nebula may be found, 6) Saiph – the star representing the right knee of Orion, and finally 7) Sirius – the brightest star in the night sky and the head of the constellation Canis Majoris, the Great Dog.
The New Year begins with the most important astronomical observation of the year – a new moon in conjunction with Beta Triangulum. (this day is called Bitotesa, and the next month is called Bitokara). The next month starts when the new moon is found in conjunction with the Pleiades. The third month starts with the new moon being observed in conjunction with the star Aldebarran, the next with Belletrix, then the area in between Central Orion and Saiph, and finally with the star Sirius. So the first six months of the calendar are started by the astronomical observations of the new phase moon found in conjunction with six specific locations in the sky marked by seven stars of star groups.
The method is now switched and the final six months are identified by six different phases of the moon (from full to crescent) being found in conjunction with only one position in the sky – the one marked by Beta Triangulum. Thus the whole Borana year is identified astronomically and when the new phase moon is again finally seen in conjunction with Beta Triangulum the New Year will start again. Since there are 12 such synodic months of 29 ½ days each, the Borana year is only 354 days long.
Now, in the latter part of the 1970’s another interesting development was to take place regarding the astronomy of this region. In 1977 Drs. B.M. Lynch and L.H. Robbins, who were working in the Lake Turkana area of northwestern Kenya, came upon what they believed was the first archaeoastronomical site ever found in sub-Saharan Africa. At Namoratunga, it consisted of 19 stone pillars, apparently man-made, that seemed to align toward the rising positions of the seven Borana calendar stars as they had appeared quite some time ago. (their suggested date from the various archaeological considerations, which still requires corroboration, was about 300 BC). Due to precession (the slow, wobbling of the pointing direction of the rotation axis of the Earth), the stars will seem to move from their positions over the centuries, although the moon’s position would not vary on this time scale. (Such an example is the alignment of certain features of the Egyptian pyramids with the star Thuban in the constellation Draco the Dragon, which was the north polar star about 5000 year ago; today it is Polaris and in several thousand years it will be Vega). If the date that Drs. Lynch and Robbins suggested was correct, the site would then correspond to the time of the extensive kingdom of Cush, referred to as Ethiopia in the Bible but actually centered about present day Sudan. One would then conclude that the Borana calendrical system was old indeed, having been developed by the Cushitic peoples in this area about 1800 years before the development of our present day Western Gregorian calendrical system.
In 1982, a number of significant questions arose concerning the site, the calendar, and archaeoastronomy of East Africa in general. The pillars were remeasured by an anthropologist in Kenya (Mr. Robert Soper) and found to be magnetic in nature. The original measurements had to be modified but, again, alignments with the seven Borana stars were found. However, this brought up the question of whether pillar alignments are significant at all, since the Borana ayyantu certainly can recognize the phases of the moon and when it is in conjunction with the appropriate seven stars. It was time to approach the question astronomically, and ask the moon and the stars how the calendar worked.
First, we could take the New Year’s observations, a new moon in conjunction with the faint star Beta Triangulum. What is meant by the term “conjunction” which is astronomically defined as the closest approach between two celestial objects? A new moon means that the moon is very close to the sun, being at best only a very small crescent, and therefore can only be seen just before sunrise or just after sunset. Interestingly enough, it turns out that during this twilight time the sky is too bright to be able to see the star Beta Triangulum so that seeing the new moon next to Beta Triangulum, the most important observation of the Borana calendar, was impossible!
In addition, assuming that the new moon and Beta Triangulum could be somehow seen rising together, the next month’s new moon rises significantly behind Pleiades, the newt conjunction star group. The third new moon rises with Belletrix, having skipped the third star, Aldebarran, completely. This is certainly not how the Borana described their calendar. If we were to continue to try to work the calendar in this way, by the start of the sixth month the new moon would be rising almost four hours after Sirius.
How could the calendar work then? Suppose (as we did), that one takes the term “conjunction” to mean “rising at the same horizon position” instead of “rising horizontally next to at the same time.” Thus one could mark the horizon rising position of Beta Triangulum, with pillars for instance, and once a year a new moon will rise at that position on the horizon. Let us suppose that this astronomical event marks the start of the New Year. We must add that we are taking the horizon rising position of these seven stars as they were in or around 300 BC, since present day Beta Triangulum has precessed too far to the north over the centuries and the moon will never rise there. However, the position of 300 BC Beta Triangulum, as well as the other Borana stars, was quite within the realm of the moon’s orbit.
Now where will the next new moon rise? It turns out to rise at precisely the rising position of Pleiades! The next new moon, marking the start of the third month, rises at the Aldebarran horizon position, the next at Belletrix, the next in between Central Orion and Saiph, and finally the sixth new moon rises at the horizon position that Sirius rose at during the night. During the next six months one can tell what month it is only in the middle of the month, since one has to wait to see what phase the moon is in when it appears at the Beta Triangulum horizon position. During the seventh month, as described, a full moon will be observed at the Beta Triangulum position. The next month a gibbous waxing moon, then a quarter moon, and successively smaller crescents will be seen there until, at the time when the 13th or first month should start the new year again (exactly 354 days later), a new moon is again seen rising at the Beta Triangulum position on the horizon.
It is interesting that one can draw some significant anthropological results from the astronomical derivation of this calendrical system. It would appear that the calendar would have had to have been invented (to use the stars correctly) sometime within a few hundred years of 300 BC, a time when the Cushitic peoples were dominant in this part of the world. Hence we would call it the Borana-Cushitic calendar. In addition, although the seven Borana-Cushitic stars no longer rise in the correct horizon positions to be correctly marked by pillars for observing the monthly rising position of the new moon, the present day Borana people nevertheless use this system of timekeeping. The implication is that the Borana require ancient horizon markers in their present derivation of the calendar.
Concerning the site at Namoratunga, and considering that the use of pillars is apparently necessary to the derivation of the calendar, such horizon markers as are found there may, indeed, have been an ancient observatory. Petroglyphs on the pillars at Namoratunga may also hold the possibility of being ancient and, if Cushitic, may represent the alignment stars or moon. Cushitic script has never been deciphered and any hints as to the meaning of tits symbols could be significant clues with very exciting prospects indeed!
Thus, archaeoastronomy in East Africa is still quite new and many discoveries await. From coming to understand, even in a small way, the calendrical reckoning and observational abilities of the ancient and modern astronomer-timekeepers of this region, Western thought should certainly not again underestimate the ingenuity and intellect present there. As for this Western thinker, this study continues to be a welcome lesson in perspective and humility, taught to him by his astronomical colleagues of long ago.”
This is a summary of a talk delivered at Caltech for Ned Munger’s African Studies class.
“The Oromo ethnic group in Ethiopia must be one of the most athletically blessed on earth. The list of long distance running champions it has produced includes Haile Gebrselassie, Abebe Bikila, and Sileshi Sihene, as well as Dibaba sisters and Derartu Tulu.” Says Olympic and World Records 2012, Keir Radnedge (Author), pp- 62-82. This is an Official London 2012 Olympic Games Publication. Wami Biratu, Mammo Dagaga, Tolasa Qotu, Fatuma Roba, Tikki Galana, Lesisa Desisa, Tsegaye Kebede, Meseret Defar, Maryam Yusuf, Gelete Burka, Tariku Bekele, Atsede Bayisa, Mohammed Aman, Gete (Gexee) Wami, Lamma Kumsa, Abebe Mekonnen, Fita (Fixa Bayyisa), Ayelech Worku, Worku Bikila, Kuture Dulacha, Elfnesh Alemu, Abebe Tola, Maru Dhaba, Mariam Hashim, Ibrahim Said, Berhane Adere, Magarsa Tullu, Abarraa Ayyano, Mohammed Kadir, Shibbiruu Raggasaa, Nugussie Roba, Markos Geneti Guta, Tigist Fufa are Oromians of world stars.
Younger sister of Tirunesh Dibaba, 24-year-old Oromo athlete Genzebe Dibaba – also hailing from Bekoji, Oromia – won the Diamond League 5K Meet in Oslo, Norway, on June 11, 2015. Among others, she was also cheered by her Oromo supporters in Norway. Oromo athletes Sinbiree and Galate Burqa completed 2nd and 4th respectively.
WORLD LEADS FOR OROMO ATHLETES YOMIF QAJELCHA (KEJELCHA) AND AMAN IN ROME – IAAF DIAMOND LEAGUE. THURSDAY, 4TH JUNE 2015.
Yomif Qajelcha (Kejelcha), author of the best world performance of the season on 5000m in Eugene last on Friday, 29 May 2015 (13’10 “54), improved his own mark in Rome, on the occasion of the fourth stage of the Diamond League, Thursday, 4th June 2015. The young Oromo athlete (17) won in 12’58 “39, before the Kenyan Paul Kipngetich Tanui (12’58” 69). The world 800m champion Mohammed Aman won over two laps of the track in a world-leading 1:43.56.
Sifan Hassan was second in in 1500m women’s race.
Oromia Athletic nation World News
Oromo athlete Sutume Asefa Kebede produced a stunning performance in the BIG 25 Berlin on Sunday May 10, 2015.
Despite 60mph gusts of wind, Oromian newcomer Sutume Asefa Kebede smashed Ejegayehu Dibaba’s national 25km record at the BIG 25 Berlin on Sunday 10 may 2015.
The 21-year-old front-ran to the finish-line in the historic Berlin Olympic Stadium, smashing Ejegayehu Dibaba’s national record with a time of 1:21:55. Despite the windy conditions, Sutume was 19 seconds faster than Ejegayehu Dibaba in Chicago in 2011.
Sutum’s time is a world-lead, and the fifth fastest ever run at this distance. The Oromian was more than four minutes faster than second placed Kenyan Winny Jepkorir who clocked 1:25:59. Elizeba Cherono of Kenya was third with 1:26:59.
Sutume set two lifetime bests en route to victory: 31:05 at 10km, and 68:23 through the halfway mark.
“I am very happy to have broken the national record. I did not expect this to happen today,” said Sutume, who now intends to run the 5000 m on track. “In the autumn I will run road races again.”
At the #Shanghai#IAAF Diamond League meeting on Sunday, 17th May 2015 #Oromo athlete #Almaz#Ayana amazed the world in her shinning victory in 5000m race.
Just going faster and faster, Ayana smashed her rivals to win by about 150 metres in 14:14.32.
It was a personal best, a meeting record, an Asian all-comers’ record and an IAAF Diamond League record. Only world record-holder Tirunesh Dibaba (14:11.15) and Meseret Defar (14:12.88), both Oromo athletes, have ever gone faster and Ayana might have topped those times too had she had more competition over the last half of the race.
The 23-year-old Ayana took the bronze medal at the 2013 IAAF World Championships and last year won the IAAF Continental Cup in Marrakech. She has form.
Two years ago, Ayana clung resolutely to Dibaba’s heels as her more illustrious countrywoman ran 14:23.68 at the Paris IAAF Diamond League meeting. Ayana’s reward then was second place in 14:25.84, which remained her personal best coming into Shanghai.
On a cool Sunday night which inevitably suffered a little in contrast to Friday’s IAAF Diamond League opener in Doha, Ayana led after five laps and ran solo from just before the 3000m mark.
At that stage, Kenya’s Viola Kibiwot was still vaguely in contact, but in reality, her only hope of catching Ayana would have been to hail a taxi. Even then it would have been doubtful as the field was spread out all around the track.
It was never hard to spot Ayana, however; you just looked for the woman who was obviously running fast.
With Global Sports physiotherapist Joost Vollaard helping with translation, Ayana said she was not aware of how close she was to the world record.
“I was trying for 14:20, I didn’t think of the world record,” she explained. “I was surprised; it was much faster than I had in mind.”
Based in Finfinnee, Ayana is training just outside the city. She is coached by her husband, 1500m runner Soresa Fida.
#Oromo athlete #Mamitu#Daska created marathon magic at #TCS World 10k in #Bengaluru, India, 17 May 2015 on a fine Sunday.
The story of the day was the spirit of competition, as the entirety of the race was contested in the best possible manner.
Mamitu Daska produced a world-class performance, winning the run but missing the overall course record by 9 seconds. Mamitu ended the race on a high,steering ahead of the competition by a clear 13 seconds, she ended the run with an overall time of 00:31:57. Although Mamitu had pulled far into the lead, the battle for second and third was a thrilling encounter with both Wude Ayalew and Gladys Chesir exchanging positions at the 7km mark. Wude raced ahead by two seconds finishing second at 00:32:10.
Speaking about her medal-winning performance, Mamitu said “I am really happy to end the run on a winning note. Though I was comfortable for the first four kilometres, it got a bit tougher. However I took initiative to push myself after that and crossed the finish line before my competition.”
In the international category of World 10K for Elite Men proceedings as Mosinet Geremew stole the show. The race to claim top honours was tightly contested with the top three finishers separated by 2 seconds each, Geremew emerged victorious, clocking in a time of 00:28:16. His fellow countryman Fikadu Seboka finished second with a timing of 00:28:18, followed by Edwin Kiptoo from Kenya who finished his run in 00:28:20.
Oromians won both the men’s and the women’s races at Riga Marathon Course, the IAAF Bronze Label Road Race on Sunday (17 May 2015).#Oromo athlete Haile #Tolossa Smashes #Riga#Marathon Course Record in men’s race on Sunday 17th May 2015.
In a race where three men ran well inside the previous course record, Haile Tolossa triumphed with a PB of 2:12:29 to record the fastest marathon ever on Latvian soil. Beyene #Effa held on for second place in 2:12:52, also a PB. Duncan Koech of Kenya 3rd in 2:12:53.
Compatriot Oromo athlete #Meseret#Eshetu#Damedominated the women’s race, winning by more than five minutes in 2:37:04 to narrowly miss the course record by 13 seconds.
Oromo athlete Workenesh Tola and Kenya’s Ruth Wanjiru had been running side by side for the majority of the race. Having long passed the fading Chepkemoi, it was only in the final two kilometres thatOromia’s Tola began to pull away, eventually taking second place in 2:42:07.Leading resultsMen
1 Haile Tolossa 2:12:29
2 Beyene Effa 2:12:52
3 Duncan Koech 2:12:53Women
1 Meseret Eshetu Dame 2:37:04
2 Workenesh Tola 2:42:07
3 Ruth Wanjiru 2:42:29
World indoor champion #Oromo athlete #Genzebe#Dibaba was named sportswoman of the year at the Laureus World Sports Awards in Shanghai on Wednesday ( 15th April 2015).
DIBABA NAMED SPORTSWOMAN OF THE YEAR AT LAUREUS WORLD SPORTS AWARDS
World indoor champion Genzebe Dibaba was named sportswoman of the year at the Laureus World Sports Awards in Shanghai on Wednesday (15).
The middle-distance runner became the first sportsperson from Ethiopia to win an award in any category at the prestigious event, which began in 2000.
Dibaba was rewarded for her 2014 season in which she set world indoor records for 1500m and 3000m as well as a world indoor best for two miles.
Outdoors, she went on to record world-leading times over 5000m and 2000m before ending her season with 3000m victory at the IAAF Continental Cup in Marrakech.
On a night in which Renaud Lavillenie, Valerie Adams and Jo Pavey were nominated for other awards, Dibaba was the only winner from the sport of athletics.
Adams was nominated in the same category as Dibaba, while Lavillenie was nominated for the sportsman of the year award, which was given to tennis star Novak Djokovic. Pavey was one of the contenders for the comeback of the year award, which eventually went to rugby player Schalk Burger.
But other legendary athletes played a part in the ceremony. USA’s 400m world record-holder Michael Johnson presented Chinese tennis player Li Na with the exceptional achievement award, while recently retired sprint hurdler Liu Xiang joined Chinese opera singer Liao Changyong on stage for a surprise performance. http://www.iaaf.org/news/news/laureus-awards-2015-genzebe-dibaba
OROMO ATHLETE GENZEBE DIBABA RUNS SECOND-FASTEST 5KM IN HISTORY AT CARLSBAD 5000.
29 MAR 2015REPORTCARLSBAD, UNITED STATES
Two-time world indoor champion Genzebe Dibaba narrowly missed out on breaking the world best at the Carlsbad 5000, but her winning time of 14:48 was the second-fastest ever recorded for 5km on the roads.
The 24-year-old owns the fastest times in history across four distances indoors, and had been hoping to add another mark to her growing collection. Just like three of her indoor record-breaking performances, she was targeting a time that had been set by Meseret Defar. The two-time Olympic champion ran 14:46 in Carlsbad in 2006.http://www.iaaf.org/news/report/carlsbad-5000-2015-genzebe-dibaba-lalang
Injifannoo gammachisaa!!! #Oromo athlete Abera #Kuma from Oromia, pulled away from his rivals in the last seven kilometres of the 35th edition of de NN #Rotterdam#Marathon, an IAAF Gold Label Road Race, to win in 2.06.46 on Sunday (12).
Kenya’s Mark Kiptoo finished second in 2:07:20 and his compatriot Bernard Koech, who did a lot of work in the second part of the race, was third in 2.08.02.
“I was waiting for the more experienced runners to make a move,” reflected Kuma after the third marathon of his career. “I did come here for a personal best but, when the pace slowed down, I decided to try to win the race.”
Oromo athlete Abdi Nageeye was the fastest in the race for the Dutch national title. He finished ninth overall in 2.12.32.
Sisay #Lemma won the 32nd #Vienna City Marathon in 2:07:31 in windy and relatively warm weather conditions at the IAAF Gold Label Road Race on Sunday (12). Kenya’s Duncan Koech was second with 2:12:14 while #Siraj Gena took third in 2:12:48.
On same day Oromo athletes #Meseret Mengistu Biru and her compatriot Amane Gobena win the Paris Womens Marathon. Seboka #Tola was 3rd in men’s marathon. #Oromo athletes Meseret #Mengistu Biru and her compatriot Amane #Gobena win the #Paris Womens#Marathon. Seboka #Tola was 3rd in mens marathon.
Injifannoo atileetota Oromoo.
Oromo athletes E. Shumi and B. #Dibaba were crowned champions of#Tokyo#Marathon, Sunday 22nd February 2015. #Oromia. #Africa
Endeshaw #Negesse Shumi clocked a time 2:05:59 to win the men’s race and to beat Olympic and World Champion Stephen Kiprotich of Uganda, who clocked a personal best and national record time of 2:06:30. Kenya’s Dickinson Chumba finished 3rd in 2:06:32.
The women’s Tokyo Marathon winner Birhane Dibaba clocked 2:23:15. Kenya’s Helah Kiprop clocked a personal best time of 2:24:03 to take second while Olympic Champion Tiki #Gelana (#Oromia) was third with a time of 2:24:26.
Congratulations to Oromia’s marathoners Angasaa and Qanani in Indore just like those in Tokyo!
INDORE: Runners from Oromia dominated the inaugural edition of Indore Marathon organised by the Association of Indore Marathoners in the city on Sunday 22nd February 2015.
While all three winners in men’s 21-km open category were Oromians (Oromos), it was their compatriots who were among two of the top three finishers in the women’s open category of the same event.
In the 21-km half marathon men’s open category,Oromia’s Angasa Ware clinched the first place clocking a time of one hour, five minutes and just over 42 seconds, while compatriot Abera Demelash was a close second. Their country mate, management graduate Belay Shimelis stood third.
In the women’s open category of the same event, Oromian Keneni Kome timed one hour, 18 minutes and 58 seconds to win the race, while Kenyan Linal Chirchir stood second and Oromia’s Adanech Jefare secured the third position.
Dibaba broke her fourth indoor world record in just over a year
World indoor champion Oromo athlete Genzebe Dibaba clocked 14:18.86 to beat previous record by more than five seconds at XL Galan meeting in Stockholm, Sweden on 19th February 2015.
Netherland’s European 1500m champion Oromo athlete Sifan Hassan clocked a world-leading indoor personal best of 4:00.46 to win the women’s race. German based Homiyu Tesfaye ran world-leading 1,500 time of 3:34:13.
Oromo athlete Genzebe Dibaba is now the holder of four world indoor records or world bests after clocking 14:18.86 to break the 5000m mark at the XL Galan meeting in Stockholm, Sweden, on Thursday.
With that time the two-time world indoor gold medallist beat the previous world indoor 5000m record set by her compatriot Meseret Defar – also run in Stockholm in 2009 – by more than five seconds. Her 3000m split time of 8:37 is the quickest that distance has been run so far this year.
Dibaba adds this most recent world record to the world indoor records she ran over 1500m and 3000m and the world indoor best she clocked over 2 miles all within 15 days last year. The 3000m record was run at XL Galan, with Defar the previous holder of that record, too.
On Thursday Dibaba finished more than a minute clear of her closest rival, Birtukan Fente, who ran 15:22.56. Oromo athletes filled the top three spots as Birtukan Adamu was third with 15:34.15.
LAVILLENIE, ADAMS, OROMO ATHLETE GENZEBE DIBABA AND PAVEY AMONG 2015 LAUREUS WORLD SPORTSMAN AND SORTSWOMAN NOMINEES.
Read more as follows:
‘IAAF World Athletes of the Year Renaud Lavillenie and Valerie Adams are among the nominees for the 2015 Laureus World Sportsman and Sportswoman of the Year awards.
Lavillenie, in addition to memorably breaking Sergey Bubka’s long-standing pole vault world record last February, was only beaten once during a momentous year.
Outside of athletics, the other male nominees are (in alphabetical order) Serbian tennis player Novak Djokovic, British racing driver Lewis Hamilton, British golfer Rory McIlroy Spanish motorcyclist Marc Marquez and Portuguese footballer Cristiano Ronaldo.
Adams is joined on the list of female nominees by Ethiopian distance runner Genzebe Dibaba; as well skiers Marit Bjorgen and Tina Maze, from Norway and Slovenia respectively, and tennis players Li Na and Serena Williams, from China and the USA.
British distance runner Jo Pavey, who won the European 10,000m title in Zurich last summer at the age of 40 and just 10 months after giving birth, is nominated in the Comeback of the Year category.
The 16th Laureus World Sports Awards will recognise sporting achievement during the calendar year of 2014 and is the premier honours event on the international sporting calendar.
The winners are voted for by the Laureus World Sports Academy, which is made up of 48 of the greatest sportsmen and sportswomen of all time, and they will be unveiled at a globally televised Awards Ceremony staged in the Grand Theatre, Shanghai, on Wednesday 15 April.
“This is going to be yet another classic year. Each year we think the list of Nominees cannot get better, but then it does. The Sportsman of the Year and Team of the Year categories look amazing. You could make a case for every nominee to be the winner,” said Laureus World Sports Academy chairman and former 400m hurdles world record-holder Edwin Moses.’ http://www.iaaf.org/…/news/lavillenie-adams-dibaba-pavey-la…
February 2, 2015 (IAAF) — The world 5000m bronze medallist and Continental Cup winner Oromo athlete Almaz Ayana chats about some of the best things in her world.
Best friend in athletics
My best friend in athletics is Soresa Fida (a 3:34 1500m runner) who is also my husband and always my first source of advice.
Best achievement in athletics
My best achievement is the 5000m victory at the 2014 Continental Cup in Marrakech The other one would be winning a bronze medal in the 5000m at the Moscow World Championships, which was a real breakthrough performance.
Best piece of advice
Every one of us, wherever we live or whoever we are, must work for peacefulness in our world. We are given this world to live in for free and leave it only by the grace of almighty God.
Biggest regret
Up until this point in my life, I have no regrets.
Biggest weakness
I have a weakness in terms of the finish of my races. This is something I am working hard to improve.
Biggest disappointment
I am always highly disappointed when I cannot make a good result in top competitions, like at the 2014 IAAF Diamond League in Brussels (Almaz placed down in ninth in the 3000m). I always want to show my best and I’m unhappy if other circumstances such as illness or injury hold me back.
Best athlete I ever saw
Tirunesh Dibaba is my idol. She has shown great discipline and character throughout her career.
Biggest rival
I have many great rivals but, in the race, time is my biggest rival.
Biggest achievement outside of athletics
I was living in a very small rented room for long time, but recently I bought my own residential house where I am living with my beloved husband.
Best stadium/venue
Competing at the Moscow Olympic Stadium at the 2013 World Championships was the most exciting event in my life. It was an impressive stadium with a great atmosphere and crowd.
Almaz Ayana on her way to winning the 5000m at the IAAF Continental Cup, Marrakech 2014 (Getty Images)[/caption]Almaz Ayana in the 5000m at the 2013 IAAF World Championships (Getty Images)[/caption]
Almaz Ayana in the 5000m at the 2014 IAAF Continental Cup (Getty Images)
Almaz Ayana on her way to winning the 5000m at the IAAF Continental Cup, Marrakech 2014
Source: IAAF.org and http://ayyaantuu.com/sport/personal-bests-almaz-ayana/
HASSAN THE STAR ON A NIGHT OF SIX WORLD LEADS IN KARLSRUHE
February 3, 2015 (IAAF) — The Netherlands’ European 1500m champion Sifan Hassan provided the outstanding performance at the first IAAF Indoor Permit meeting of 2015 when she sped to a national record and world-leading 1500m time of 4:02.57 at the Indoor Meeting Karlsruhe on Saturday (31).
Hassan moved away from Ethiopia’s 20-year-old world indoor silver medallist Axumawit Embaye off the final bend, although the latter was second in an indoor personal best of 4:02.92.
There were five other world-leading marks in the German city.
Turkey’s Ilhan Tanui Ozbilen won the men’s 1500m in 3:38.05, edging out Kenya’s Nixon Chepseba who was second in 3:38.12.
France’s Dmitri Bascou won the 60m hurdles in 7.53, having run the same time in his heat.
“Moments after the start tonight (in the final), I made a big mistake. Had this not happened, I would have run under 7.50 tonight,” said Bascou.
China’s Xie Wenjun was second in 7.62 and Great Britain’s Lawrence Clarke was third in 7.63, equalling his personal best.
Great Britain’s Dina Asher-Smith sped to a 60m time of 7.12, like Bascou, having run as quickly in her preliminary round.
The Briton’s route to victory was eased by the fact that the Netherlands’ European 100m and 200m champion Dafne Schippers, who had also run 7.12 in her heat, was disqualified in the final for a false start.
“I had not reckoned with this time tonight,” bubbled Asher-Smith. “I’m quite surprised how well I ran tonight.”
Spain’s Eusebio Caceres took the long jump honours with an indoor PB of 8.16m.
The Spaniard was languishing down in fifth place with 7.75m before posting his winning attempt in the final round. It spoiled a potential celebration for Germany’s Julian Howard, who actually hails from Karlsruhe and who had leapt an indoor best of 8.04m in the second round
Russia’s former European junior 3000m champion Yelena Korobkina won over 15 laps of the track in a personal best of 8:47.61, almost three seconds faster than she had ever run before under any conditions.
Great Britain’s Laura Muir was second in 8:49.73 with the first seven women home in indoor personal bests.
Lavillenie fails at 6.01m
Not participating in the orgy of world-leading marks was the evening’s headline act, Renaud Lavillenie.
The French vaulter initially looked a bit off his game, after going over 6.00m in Rouen last Saturday, and missed his opening jump at 5.73m.
He then recovered on his next attempt, posting a meeting record of 5.86m on his first try for the victory.
However, he was unsuccessful at what would have been a world-leading 6.01m.
“I was feeling a little tired tonight,” said Lavillenie. “It’s not easy to jump six metres every time out. I had great pleasure in breaking the meeting record, so I’m not unhappy.”
Russia’s Aleksandr Gripich finished second in an indoor best of 5.73m.
USA’s Funmi Jimoh won the women’s long jump with a 6.71m leap right at the end to beat Sweden’s Erica Jarder, who was second with 6.69m. Germany’s world-leading Sosthene Moguenara finished third, also with 6.69m.
Paul Kipsiele Koech’s win in the men’s 3000m never seemed in doubt as he cruised to a 7:45.41 win ahead of Germany’s Richard Ringer, who clocked a best of 7:46.18
US shot putters Christian Cantwell and Ryan Whiting, second and first in Dusseldorf on Thursday, swapped places as Cantwell won with 20.77m to Whiting’s 20.72m.
Susanna Kallur returned to the city of her 2008 world record in the 60m hurdles, running a competitive race over the barriers for the first time since 2010.
The Swede, in the wake of her well-documented injury woes over the past few years, posted creditable 8.14 times in both her heat and final but the competition belonged to Germany’s Cindy Roleder, who won with 8.03 in the final.
Oromo athletes: Lemi Berhanu surprises while Aselefech Mergia makes magnificent Marathon Comeback in the 2015 Dubai Marathon
Note: 90% of Athletes in the ranking positions are Oromo athletes from Oromia
January 23, 2015 (IAAF) — Ethiopia’s Lemi Berhanu emerged as the unexpected champion at the 2015 Standard Chartered Dubai Marathon, crossing the line at the IAAF Gold Label Road Race in a world-leading time and big personal best of 2:05:28 on Friday (23)
It was not a debutants’ triumph as has been the case for the past three years but it was definitely surprise as the 21-year-old Ethiopian – wearing a bib with his extended family name of Hayle on it – left behind some of the biggest names in long-distance running.
Lelisa Desisa, the 2013 Dubai and Boston Marathon champion, took second in 2:05:52 while Deribe Robi completed the all-Ethiopian podium with a time of 2:06:06.
Fourth was Ethiopia’s Feyisa Lilesa in 2:06:35 followed by two more Ethiopians, Sisay Lemma in a personal best of 2:07:06 and Bazu Worku in 2:07:09. Indeed, the top 12 men were all Ethiopian runners.
Split times of 14:39 for 5km and 29:22 for 10km initially pointed towards a sub-2:04 finishing time.
However, the pacemakers could not sustain the pace and when a group of 15 runners reached the 25km mark in 1:13:57, none of them was left in the race.
Five more runners lost contact during the next five kilometres, among them Kenenisa Bekele.
It was Desisa who surged ahead at the 30km refreshment station to take his bottle. The Ethiopian kept going and five countrymen went with him: Robi, Lemma, Lelisa, Girmay Birhanu and Lemi Berhanu.
Five kilometres from the finish a duel between Desisa, who was also second in New York last November, and Lemi Berhanu developed and the latter was able to drop the much more experienced Desisa with about one kilometre to go.
Dream come true in Dubai
“I would never have thought that I could win this race,” said Berhanu, who had won his debut race in Zurich last year with 2:10:40. “It was my dream to do this in Dubai one day, but not this year! With around one kilometre to go, I sensed that I could succeed.”
He has now improved by more than five minutes and is unbeaten in two races.
“If my federation selects me then I would really like to run the marathon in the World Championships in the summer,” added Berhanu, who said he had no idea what to do with the first prize cheque of US$200,000. “I never thought about the money. I really don’t know what I will do with it.”
By contrast, Dubai proved a tough and disappointing marathon experience for Bekele.
Ethiopia’s superstar, in his third marathon, dropped out just beyond the 30km mark, appearing to suffer from a leg injury. He had been in the leading group up to the 28km mark.
“Kenenisa suffered hamstring problems in both legs,” explained his coach Renato Canova.
“But I think the real problem is in his right achilles tendon. At the end of November, he had to reduce training because of this but then it got better and, actually, his final training sessions looked encouraging. A world record was never a realistic target, but a 2:04 time seemed realistic.
“However, when I saw him running today he did not look relaxed, he looked tight. I think this is the reason why he developed hamstring problems. Something must have happened in the final few days before the race,” added the Italian coach. “We now have to solve this tendon problem but for his future marathon career I remain very confident. I think he will do really well.”
Mergia a motivated mother
Making it a marvellous day for Ethiopian runners, other than Bekele, Aselefech Mergia produced a perfect comeback in the women’s race.
Having taken an extensive break from competition to have a baby, the 2011 and 2012 Dubai champion returned to run a marathon for the first time since her disappointing 42nd place at the 2012 Olympics and won in 2:20:02, just 31 seconds outside her course record from three years ago.
In a thrilling battle right to the line, Kenya’s world half marathon champion Gladys Cherono was beaten by just one second in what was the third-fastest marathon debut.
Another Kenyan, Lucy Kabuu, was third in 2:20:21 in a race which saw 10 women run faster than 2:24.
Ethiopia’s Tigist Tufa broke clear shortly after the start and maintained a daunting pace, leading a talented chasing group by a minute at 20km, which was reached in 1:05:23 and suggested a 2:18 finishing time.
However, Tufa paid the price in the end and was caught at 34km by a five-woman group consisting of Mergia, fellow Ethiopians Aberu Kebede and Shure Demissie, Kabuu and Cherono.
The group was reduced to three with just over three kilometres remaining after Kebede and Demissie were dropped, before Mergia eventually proved the strongest in the final kilometre.
“I told myself after having my daughter that I could win a marathon again,” said Mergia, who was watched by her husband and baby daughter. “We used the prize money from my first two wins in Dubai to begin building a hotel back home, now we’ll be able to complete the job.”
Ethiopian runners took the next four places. Fourth was teenager Demissie in a world junior best of 2:20:59, and the fifth fastest debut on record; with Kebede in 2:21:17, 2014 Dubai champion Mulu Seboka in 2:21:56 and then Alemu Bekele in 2:22:51 the next three women across the line.
Men’s results:
Women’s results:
Source: IAAF
Read more at: http://ayyaantuu.com/sport/lemi-berhanu-surprises-while-aselefech-mergia-makes-magnificent-marathon-comeback-in-dubai/
Oromo Athlete Dibaba Successfully Defends Her Xiamen Title as Both Course Records Fall.
January 5, 2015 (IAAF)
Oromo’s (Oromian) Mare Dibaba won the Xiamen Marathon for the second year in succession, taking more than one-and-a-half minutes off the course record she set last year at the IAAF Gold Label Road Race, winning in 2:19:52 on Saturday (3).
For the first time since the inaugural Xiamen Marathon in 2003, both course records were broken as Kenya’s Moses Mosop set a Chinese all-comers’ record of 2:06:19 to win the men’s race on a day when runners were met with ideal conditions with temperatures in the range of 11-15°C.
The organisers had made some adjustments to the route due to some construction-related concerns in the city. Some of the more undulating parts of the course – including the Yanwu Bridge that stretches over the sea – had been taken out.
When Dibaba won in Xiamen last year, she took 61 seconds off the course record and crossed the line five minutes ahead of her nearest rival.
This time, her victory was even more emphatic.
Dibaba built up a significant lead in the early stages of the race and maintained it all the way to the finish, despite some problems with her legs after 33km.
By equalling her PB of 2:19:52, she covered the course one minute and 44 seconds quicker than she did last year, finishing almost eight minutes ahead of Meseret Legesse, who once again finished second to Dibaba for the second year running.
“I could have run faster but I felt a little bit pain in my legs in the last 10km which forced me to slow down,” said the 25-year-old who finished third in Boston and second in Chicago last year. “But I am happy with the result.”
Dibaba had also aimed to break the Chinese all-comers’ record of 2:19:39, set by Sun Yingjie in 2003, and the organisers had offered an extra bonus for achieving such a feat, but Dibaba missed that mark by just 13 seconds.
“I was trying to break the record and I missed it by a few seconds, which was a pity, but I am happy to break the race record,” said Dibaba, who represented Ethiopia in the marathon at the 2012 Olympics. “The new course is very good and the fans along the road were so supportive from the beginning to the end of the race.”
Legesse was about a minute slower than last year, finishing second in 2:27:38. In third, Kenya’s Meriem Wangari set a PB of 2:27:53. It was the second time the 35-year-old had made it on to the podium in Xiamen, having finished second on her marathon debut in 2012.
Mosop back to winning ways
Back in 2011, Mosop made a promising start to his marathon-running career, clocking 2:03:06 on Boston’s record-ineligible course on his debut at the distance and then winning the Chicago Marathon with a course record of 2:05:37 later that year.
But in recent times, the 29-year-old has struggled to recapture that form. He finished eighth at the 2013 Chicago Marathon and a distant 12th in Prague last May, clocking 2:20:37. So when he lined up in Xiamen, he was something of an unknown quantity.
Unlike the women’s race, the men’s contest was more competitive.
A pack of 10 runners ran shoulder to shoulder after 7.5km and passed the 15km check point in 44:50. After 20km was reached in 1:00:20, the leading group was trimmed to six men as Ethiopia’s world bronze medallist Tadese Tola, the fastest man in the race with a PB of 2:04:49, was left behind.
The pace maker dropped out at the 30km mark, but the pace did not slow down. Regassa tried to pull away but was soon caught by Mosop and Ethiopia’s Abrha Milaw.
The leading trio ran alongside one another for a further 5km before Milaw slowed down. Mosop seized the lead at 40km and kept extending his advantage over Regassa untill he hit the finish line in 2:06:19 to take more than a minute off the course record set in 2013 by Oromia’s Getachew Terfa Negari.
Mosop’s time was also the fastest marathon ever recorded on Chinese soil, bettering the 2:06:32 set by the late Samuel Wanjiru when winning the 2008 Olympic title in Beijing.
“I planned to run in sub-2:06 in Xiamen, but I am happy with this result,” said Mosop, who has a PB of 2:05:03. “I have been troubled with injuries – first a knee injury and than an injury in the calf – for two years. Winning in Xiamen at the start of the season is a huge boost for me.”
Mosop’s next marathon will be in Paris in April.
Regassa was also inside the previous course record, clocking 2:06:54 in second place. Milaw finished third in 2:08:09, nine seconds ahead of Kenya’s Robert Kwambai. Tola was a distant fifth in 2:10:30.
In total, more than 43,000 runners competed in the marathon and half-marathon races.
Leading results
Men
1 Moses Mosop (KEN) 2:06:19
2 Tilahun Regassa (Oro) 2:06:54
3 Abrha Milaw (ETH) 2:08:09
4 Robert Kwambai (KEN) 2:08:18
5 Tadese Tola (Oro) 2:10:30
Women
1 Mare Dibaba (Oro) 2:19:52
2 Meseret Legesse (Oro) 2:27:38
3 Meriem Wangari (KEN) 2:27:53
4 Meseret Godana (Oro) 2:36:11
5 Cao Mojie (CHN) 2:43:06
In a record-breaking edition of the #Airtel New #DelhiHalf-Marathon on Sunday (23 November 2014), an unprecedented nine runners ducked under the one-hour mark led by the great #Oromo athlete #Guye#Adola in a course record of 59:06.
The 24-year-old, who won a bronze medal at the #IAAFWorld Half-Marathon Championships in #Copenhagenin March, had the measure of the gold medallist Geoffrey Kamworor this time.
In the deepest race of all-time, #Adola powered to a personal best of 59:06 to defeat #Kamworor – who arrived in the Indian capital unbeaten at the half-marathon in 2014 – by one second.
“The competition was hard, but I am very happy with my podium finish. It was bit cold in the early morning. But I am happy with my timing, and more so because I broke the course record,” said Adola.
Mosinet Geremew finished third in 59:11 while further back, the world-leader Abraham #Cheroben from Kenya placed seventh, albeit in 59:21!
The women’s race was a comparatively sedate affair with world record-holder Florence Kiplagat taking the plaudits in 70:04 in a race which boiled down to a sprint finish on the track inside the Jawaharlal Nehru Stadium.
“It was a very nice and strong field today, very tight group. I knew that if I stuck to the group, I could win and that was my strategy for today,” said the winner.
“Coming into the race as defending champion, there was no pressure on me. I just had to believe in myself and I know I could win back the title.”
World half-marathon champion Gladys #Cherono from and Worknesh #Degefa from took second and third in 70:05 and 70:07 respectively.
Oromo Athlete Amane Gobena takes the honour at the Istanbul Marathon for the third time
November 17, 2014 (IAAF) — Amane Gobena took the honours at the 2014 Vodafone Istanbul Marathon, winning at the IAAF Gold Label Road Race in 2:28:46 on Sunday (16).
The women’s race had a runner who decided to take matters into her own hands early in the race.
Local road running talent Ummu Kiraz of Turkey led from the start and passed 5km in 17:50 and 10km in 35:25. However, Ethiopia’s Emebt Etea, Amane Gobena and Salomie Getnet kept the gap to around 80 metres, with the home hope Elvan Abeylegesse, Ukraine’s Olena Burkovska and London 2012 Olympic Games bronze medallist Tatyana Petrova Arkhipova close behind.
By the halfway point, covered in 1:14:52, Kiraz was still in the lead by 29 seconds over what had become a six-women pack,
However, around 25 kilometres, race favourite Gobena decided to haul in Kiraz and increased her pace, taking the lead two kilometres later and she passed 30km at 1:46:03, 26 seconds faster than Kiraz and Getnet.
Abeylegesse was running just behind the chasing pair but Burkovska and Petrova Arkhipova were by now another 100 metres in arrears.
Gobena carried on forging ahead and remained unchallenged until the finish line, finishing almost two minutes ahead of anyone else.
Getnet was second in 2:30:36, Burkovska was third with 2:31:30 and Petrova Arkhipova took fourth place with 2:31:47.
Former 5000m world record holder Abeylegessie was fifth in 2:32:15 with the early leader Kiraz eventually finishing sixth in 2:32:52
“I’m very happy to be here for the third time and win for the first” said the 32-year-old Gobena, who was finished third in Istanbul in 2010 and second in 2012.
Her only disappointment was missing out on the course record of 2:27:25, set in 2010 by her compatriot Ashu Kasim Rabo, with race organisers having high hopes that the mark might be improved upon this year.
Hafid Chani, from Morocco, won the men’s competition, finishing the 42-kilometer course in two hours, 11 minutes and 53 seconds, becoming the first athlete from Morocco to win the race in its history. Chani will a $50,000 prize for finishing first.
Oromo athlete Gebo Burka came second after finishing the course in 2:12.23, while Kenya’s Michael Kiprop followed him in a time of 2:12.39.
Burka will receive $25,000, while Kiprop is set to go home with $15,000.
Approximately 25,000 runners from 118 countries registered to compete in today’s races which also included a 15km race and a 10km race.
Oromo athlete Abarraa #Kumaa (Abera#Kuma) wins #Zevenheuvelenloop on Sunday, 16th November 2014.
The Seven Hills Run in #Nijmegen won Sunday by Oromo athlete Abarraa Kumaa. The big favorite and defending champion, Leonard Patrick Komon dropped out midway. He could not keep up the pace.
Kuma was part of a leading group with, among other world record holders Leonard Komon and Zersenay Tadese. These two top runners were on#Zevenheuvelenweg let the leaders go when Kuma accelerated. The Oromian then fought a battle with his compatriots Yigrem Demelash, Yenew Alamirew and Tesfaye Abera. Eventually he arrived solo at the finish.
Gammachuu!!! Gammachuu!!! Injifannoo Atileetota Oromoof! Victory to Oromo athletes! Amanee Gobanaa (Women’s race) and Gebo Burqaa (2nd in men’s race) took the honours at the 2014 Vodafone Istanbul Marathon, winning at the IAAF Gold Label Road Race.
Belayinesh Oljirraa, Emane Margaa & Muktar Idris Win IAAF Cross Country series in Burgos, Spain.
The 11th ‘Cross Internacional de Atapuerca’ marked the opening leg of this winter’s IAAF Cross Country Permit series which will reach the pinnacle with the IAAF World Cross Country Championships next March and saw victories from the Oromian duo Imane Margaa (Men’s race) and Belaynesh Oljirraa (Women’s race) on Sunday 16th November 2014.
Right from the gun, the men’s race – held in cold conditions as the thermometer barely reached 7 degrees Celsius, and with very strong winds – turned into a two-man battle between Margaa and his compatriot Muktar Edris.
Wearing identical orange vests, Edris and Margaa looked in impressive form but it was always Edris who made the pace while the former world champion Margaa ran comfortably just behind him, copying his tactics from the last three editions in Atapuerca where he had taken narrow sprint finish wins.
Oljirraa maintains the Oromians dominance!
In contrast to the men, the 7.9km women’s race opened relatively gently with Spain’s Sonia Bejarano reaching the one kilometre point in the lead while all the favourites were comfortably positioned behind her.
Oljirraa, who won bronze medals at both the IAAF World Cross Country Championships and also in the IAAF World Championships 10,000m last year, took command some five minutes into the race but there still were a large leading group of seven at halfway.
After successive laps of 6:43 and 6:30, two-time Atapuerca winner Hiwot Ayalew went to the front and the group was quickly whittled down to four with only Ayalew, Oljira, Kenya’s 2013 World Championships 5000m silver medallist Mercy Cherono and Morocco’s Malika Asahssah remaining in contention after Ayalew covered the third lap in 6:25.
With just under two kilometres remaining, Oljirraa regained command of the race and her change of speed left first Cherono and then Ayalew behind.
As Oljirraa carried on to secured her win in style, crossing the line in 25:26, Cherono caught Ayalew some 200 metres out to finish eight seconds adrift the victor.
A fading Ayalew could not even keep her third place as she was caught by Asahssah in the closing 30 metres.
“I knew Atapuerca as I already had raced here three years ago. On that occasion, I came second so I was eager to come back to what I think is the best cross country race in the world and win,” said a delighted Oljirraa.
#Oromo athlete Belaynesh #Oljirraa won the 25th edition #Bupa Great South Run.
Oromo Athletes in Germany: Tulu Wodajo Addisu wins the sovereign Rother fair run
August 13, 2014
Oromo Athletes performed superb in Roth, Bayern, Germany on Sunday, August 10, 2014. Athlete Tulu Wodajo Addisu, with Oromia National flag on his shirt (214), finished first, while Etana Getachew finished second and Badhane Gamachu fourth.
Congra! Brave #Oromo athlete Sifan Hassan wins for Europe!
Sifan #Hassan collected an impressive victory in the 1500m to further cushion Team Europe’s lead midway through the second day’s programme.
Hassan, the #European champion from the #Netherlands, won by more than a second in 4:05.99 after taking command of the race from the 800m point. She didn’t hide her delight as she crossed the line, arms held high, smiling widely.
“In the last 600 metres (Seyaum) was going fast so I had to speed up,” said the 21-year-old, who ran a world-leading 3:57.00 at the #IAAF Diamond League meeting in Paris in July. “So that’s how I won. It’s fantastic!”
Oromo Athelete Sifan Hassan (Representing Netherlands) won gold medal in 1500 m at European Championships 2014 in Zurich.
August 15, 2014 (Google Translation from Dutch language – NOS) — Sifan Hassan won the gold medal in the 1500m at the European Championships in Zurich, yesterday, August 14, 2014. Hassan (21) was born in Adama, Oromia, and obtained a Dutch passport only last November. Later this week, Hassan was out on the five kilometers.
It is the second Dutch gold medal in Zurich; Wednesday Dafne Schippers was the fastest in the 100m.
Hassan fitted into the finals its usual tactic. She sat only at the start of the final round in the lead and accelerated, but this time she let herself overtake weather by its biggest competitor, the Swedish Abeba Aregawi. On the final straight, the 21-year-old Arnhem hit mercilessly. Aregawi had to settle for silver in 4.05,08. The bronze medal was for the British Laura Weightman in 4.06,32.
Sifan Hassan left Oromia as a refugee and arrived in the Netherlands in 2008 at age fifteen. She began running while undertaking studies to become a nurse.
Affiliated with Eindhoven Atletiek, she entered the Eindhoven Half Marathon in 2011 and won the race with a time of 77:10 minutes. She was also runner-up at two cross country races (Sylvestercross and Mol Lotto Cross Cup). She won those races in 2012, as well as the 3000 metres at the Leiden Gouden Spike meeting.
Sifan made her breakthrough in the 2013 season. She ran an 800 metres best of 2:00.86 minutes to win at the KBC Night of Athletics and took wins over 1500 metres at the Nijmegen Global Athletics and Golden Spike Ostrava meetings. On the 2013 IAAF Diamond League circuit she was runner-up in the 1500 m at Athletissima with a personal best of 4:03.73 minutes and was third at the DN Galan 3000 metres with a best of 8:32.53 minutes – this time ranked her the fourth fastest in the world that year.
She gained Dutch citizenship in November 2013 and the following month she made her first appearance for her adopted country. At the 2013 European Cross Country Championships she won the gold medal in the under-23 category and helped the Dutch team to third in the rankings. She also won the Warandeloop and Lotto Cross Cup Brussels races that winter. At the beginning of 2014 she ran a world leading time of 8:45.32 minutes for the 3000 m at the Weltklasse in Karlsruhe, then broke the Dutch record in the indoor 1500 m with a run of 4:05.34 minutes at the Birmingham Indoor Grand Prix. http://ethiofreespeech.blogspot.no/2014/08/sifan-hassan-won-gold-medal-in-1500-m.html
“The Oromo ethnic group in Ethiopia must be one of the most athletically blessed on earth. The list of long distance running champions it has produced includes Haile Gebrselassie, Abebe Bikila, and Sileshi Sihene, as well as Dibaba sisters and Derartu Tulu.” Says Olympic and World Records 2012, Keir Radnedge (Author), pp- 62-82. This is an Official London 2012 Olympic Games Publication. Wami Biratu, Mammo Dagaga, Tolasa Qotu, Fatuma Roba, Tikki Galana, Lesisa Desisa, Tsegaye Kebede, Meseret Defar, Maryam Yusuf, Gelete Burka, Tariku Bekele, Atsede Bayisa, Mohammed Aman, Gete (Gexee) Wami, Lamma Kumsa, Abebe Mekonnen, Fita (Fixa Bayyisa), Ayelech Worku, Worku Bikila, Kuture Dulacha, Elfnesh Alemu, Abebe Tola, Maru Dhaba, mariam Hashim, Ibrahim Said, Berhane Adere, Magarsa Tullu, Abarraa Ayyano, Mohammed Kadir, Shibbiruu Raggasaa, Nugussie Roba and Markos Geneti Guta are Oromians of world stars.
Following her dramatic victory in the women’s 10,000m final at Barcelona 1992, Derartu Tulu waited at the finish line for the opponent Elana Meyer, a white South African, and the two set off hand in hand for a victory lap that came to symbolise new hope for Africa. At Sydney 2000, having regained her form of eight years earlier, Tulu again won gold in the women’s 10,000m event, becoming the first woman to win two gold medals in long-distance races at Games and the only woman to win 10,000m gold twice.
Women’s long-distance track events are relatively new to the games programme. It wasn’t until 1996 that a women’s 5000m event introduced and the women’s 10,000m did not make its debut until the 1988 games in Seoul. Only one women, Tirunesh Dibaba at the Beijing games in 2008, has achieved the accolade of claiming the 5000m-10,000m double.
At the 2008 Games in Beijing, Tirunesh Dibaba became the first woman in history to complete the 5000m- 10,000m double.
Gebrselassie burst on to the scene in the 1990s and progressed to become the pre-eminent marathon runner. Bekele took over his crown as king of the men’s 10,000m in 2004 and four years latter laid claim to being the best ever at half the distance. Bekele is aslo arguably the finest cross-country performer the world has ever seen.
Men’s 5000m and 10,000m long distance races challenge an athlete’s speed and endurance. The two events were introduced at the 1912 games Stockholm and many athletes have competed in both over the years with the double achieved on seven occasions, most recently by Kenenisa Bekele at Beijing 2008.
Abebe Bikila, running barefoot, won the men’s Marathon at Rome 1960 to become the first black African gold medallist in history. When runners lined up for the men’s Marathon at Rome 1960, no one outside his own country had heard of 28-year-old Abebe Bikila. He had been drafted into his country’s team at the last moment only after Wami Biratu broke his ankle playing football. By the end of the race, he had claimed the first gold medal won by a black African in the Games’ history – in bare feet, and in a world record time of 2:15.16. Four years latter, he contracted appendicitis just six weeks before Tokyo Games but jogged around the hospital to maintain his fitness. This was his first marathon with shoes , and he won in another record time (2:12.11).
Olympic and World Records 2012
by Keir Radnedge (Author),Hardback, pp- 62-82.
An Official London 2012 Olympic Games Publication
Oromo athlete, a father of 12, Wami Biratu was once among the best long-distance runners in Ethiopia. Wami had at one point trained Abebe Bikila. In his career, Wami had won 30 gold, 40 silver and 10 bronze medals and won competitions in Egypt, Japan and Czhekoslavakia.
Mamo Wolde Dagaga was born in the village of Dirre Jille in Ad’a district about 60 Km from Finfinnee from his parents Obbo Wolde Dagaga and Aadde Ganame Gobana.
Mamo grew up in a traditional upbringing spending most of his childhood in Dredhele where he attended a “qes” schooling. In June of 1951, he was hired by the Imperial Body Guard. While at the armed forces, Mamo was able to further his education. In 1953, he was transferred to the Second Battalion of the Imperial Guard and was sent to Korea as part of the UN peacekeeping mission. Mamo spent 2 years in Korea where he had a distinguished military service. After returning from Korea, Mamo got married and pursued his passion of athletics quite regularly.
Mamo easily qualified to be a member of the Ethiopian Olympics team that participated in the Melbourne Olympics in 1962. He had the overall best performance of the national Olympics team by becoming 4-th in 1500 meter race. In 1968, Mamo competed in the 10000 meters race along with the then favorite Kenyan athletes Kip Keno and Naphtaly Temo. 200 meters before the end of the race, Mamo went to the lead. He maintained the lead until almost the end whence he was overtaken by Naphtaly Temo of Kenya. Mamo won his first Silver Olympic medal. One day before the marathon race, the team trainer Negussie Roba approached Mamo and informed him that the legendary Abebe may not be able to finish the marathon race due to bad health. Coach Negussie told Mamo that he was the nation’s only hope for the next day’s marathon race and orders him to prepare. The next day, October 20, 1968, 72 athletes from 44 countries started the long anticipated race. Abebe Bikila, Mamo Wolde and Demssie represented Ethiopia. Abebe later dropped out of the race at the 15-th Km after leading for the whole duration. Mamo later would muse.
Mamo Wolde completed the race victoriously giving his country a third gold medal in Marathon. Mamo became an instant hero just like Abebe. Mamo was 35 when he won the Mexico City Marathon race. In 1972, Mamo participated in the Munich Olympics at the age of 40 where he won a bronze medal in the 10000 meter. In his athletic career, Mamo had participated in a total of 62 international competitions. http://www.roadrunnersclub.org.uk/documents/196_MamoWoldeandtheRRC.pdf
Oromo athlete Tolossa Qottuu is currently the assistant coach of the Ethiopian National Athletic team. Tolossa had his own successful career in long-distance running which earned him 18 gold, 3 silver and 12 bronze medals. His rise to national level was as a result of his near win in the 5K race in 1972 which he narrowly lost to Miruts. Tolossa had participated in the Montreal and Moscow Olympics.
Oromo athlete Eshetu Tura had won a total of 30 gold, 19 silver and 13 bronze medals in the 3000 meters hurdle race.
Eshetu Tura is a man whose career changed by a song. The famous song written by Solomon Tessema, the legendary sport journalist, to honor Abebe Bikila and Mamo Wolde (marathon li-Ililtwa) was playing on the radio after Mamo’s victory in Mexico City. Eshetu not only get inspiration but also a determination to be like Abebe and Mamo.
Eshetu joined the armed forces, the breeding-ground of athletics success in Ethiopia. His win in the 3000 meters hurdle earned him the national spot-light. Eshetu had won a total of 30 gold, 19 silver and 13 bronze medals in the 3000 meters hurdle race. Eshetu’s name is recorded in the History books as Oromia’s first athlete in the 3K hurdle.
Oromo athlete Darartu Tulluu as she won the women’s 10000 meters race in the Barcelona Olympics in 1992.www.oromiasports
Derartu Tulu rose to fame and an Olympics history, when she convincingly won the women’s 10000 meters race in the Barcelona Olympics in 1992. The scene of this 23 year old Ethiopian young lady winning this race and then draping herself with the national tri-color and doing a lap has placed her in the ranks of the eternal Oromo heroes Abebe Bikila and Mamo Wolde.
Dearatu was born in 1969 in the village of Bokoji in the Arsi region of central Oromia as a seventh child in a family of 10 children. Even in elementary school, Derartu excelled in horse riding competitions. Derartu’s first significant win came in a 400 meter race in her school where she out-run the school’s start male athlete. That along with a win in 800 meters race in her district convincingly put Derartu in a path of a successful career in Athletics. In 1988, Derartu represented the region of Arsi and competed in a national 1500 meters race where she won a bronze medal.
When she was 17, Derartu was hired by the Ethiopian Police Force. In 1989, she competed in her first international race of 6 kilometer cross-country in Norway but was 23rd. In a year time, though, she competed in the same race and won the Gold Medal. Derartu won international recognition and success in the 90’s. Her record-setting win in the 10,000 meter race in Bulgaria and her win in the same distance race in Cairo, Egypt are worth mentioning.
Derartu’s win in the 10,000 meter race in the Barcelona Olympics goes down in the History Books as the first gold-medal win ever by an African woman.
Darartu is the first black African woman to win a gold medal which she won in the 10,000m event at the 1992 Barcelona Olympic Games. The race, where her and Elana Meyer (South Africa) raced for lap after lap way ahead of the rest of the field launched her career. She sat out 1993 and 1994 with a knee injury and returned to competition in the 1995 IAAF World Cross Country Championships where she won gold, having arrived at the race only an hour before the start. She was stuck in Athens airport without sleep for 24 hours. The same year she lost out to Fernanda Ribeiro and won silver at the World Championships 10,000.
1996 was a difficult year. At the IAAF World Cross Country Championships Tulu lost her shoe in the race and had to fight back to get 4th place. She also finished 4th at the Olympic Games where she was nursing an injury. In 1997 she won the world cross country title for the second time but did not factor in the 10,000 metres World Championships. 1998 and 1999 she gave birth, but came back in 2000 in the best shape of her life. She won the 10,000 metres Olympic gold for the second time (the only woman to have done this in the short history of the event). She had also won the IAAF World Cross Country Championships title for the third time. In 2001 she finally won her world 10,000 track title in Edmonton. This was her third world and Olympic gold medal. She has a total of 6 world and Olympic gold medals.
She is also remembered for her speed and her 60.3 second-last lap at the end of the 10,000 metres at the Sydney Olympics was a sprint of note. As of 2014, Derartu Tulu is still running competitively, while most of her old rivals are retired or retiring. In her short but on-going career, she has managed to win over 35 gold, 12 silver and 15 bronze medal.http://en.wikipedia.org/wiki/Derartu_Tulu
Oromo athlete Fatima (Fatuma) Roba. The first black/ African Woman to win Marathon. www.oromiasports
Roba started running in her elementary school in the Arsi region that was once home also to Derartu Tulu and Haile Gebrselassie, 10,000-meter Olympic gold-medalists in 1992 and 1996 respectively.
Fatuma Roba was the fourth of eight children of subsistence farmers living in the rural countryside outside Bukeji, Derartu Tulu’s hometown. Roba began winning 100-meter and 200-meter races and was chosen to represent her school in regional competitions.
“I knew of (1960 Olympic marathon winner) Abebe Bikila and (1968 winner) Mamo Wolde from the radio, so I thought I’d try it, too,” she says. Unlike many rural women runners, Roba says she faced little objection from her Muslim family when she decided to take up the sport. Four years later, she moved to Finfinne became a runner on the prison police force.
‘Fatuma Roba did not take the usual path to becoming a living legend in the sport of marathon running. She was a pioneer, becoming Africa’s first ever female to take the sport’s most prestigious prize at Atlanta in 1996 when she won the Centennial Olympic Marathon. Who would have thought it, when she had only a 2:39 PR coming into the Olympic year!’http://www.runnersworld.com/boston-marathon/fatuma-roba-twisted-path-living-legend
Oromo and Kenyan girls dominated 5000m final race, IAAF Moscow 2013. Bronze medal winner Almaz Ayana of Oromia, gold medal winner Meseret Defar of Oromia and silver medal winner Kenya’s Mercy #Cherono, from left, compete in the women’s 5000-meter final Saturday, Aug. 17, 2013. Photo: David J. Phillip,www.sfgate.com/
Maryam Jamal was born in the Arsi Zone in the Oromia Region of Ethiopia, an area famous for distance runners, including Haile Gebreselassie, Kenenisa Bekele and Tirunesh Dibaba. She is Muslim Oromo. At the 2012 Olympics, Maryam Yusuf Jamal Represented of Bahrain and became the first Gulf female athlete to win a medal when she won a bronze for her showing in the 1,500m race.
Oromo athlete Tikki Galana, as she wins the 2012 Women’s marathon in London.
The 2011 Amsterdam Marathon marked a breakthrough for Tiki as she won the race in a time of 2:22:08 hours – almost eight minutes faster than her previous best and an improvement upon Gete Wami‘s nine-year-old course record.[14] At the end of that year she returned to Ethiopia, where she came runner-up at the Great Ethiopian Run and third at the Ethiopian Clubs Cross Country Championships.[15][16] She improved her personal best at the Kagawa Marugame Half Marathon in February 2012, going unchallenged to win the race in 1:08:48 hours.[17]
She broke the Ethiopian record at the 2012 Rotterdam Marathon, completing a solo run of 2:18:58 hours to win the race almost five minutes ahead of runner-up Valeria Straneo.[18] This made her the fourth fastest woman ever over the distance.[19] She was selected to represent Ethiopia in the Olympic marathon as a result. At the London 2012 Olympics she won the gold medal at the marathon with an Olympic record time of 2:23:07 hours, in spite of rain throughout the race and a fall at the water station.[20] After the Olympics she ran a personal best for the half marathon, recording 1:07:48 for third at the Great North Run,[21] then ran a 15 km best of 48:09 minutes at the Zevenheuvelenloop (finishing behind Olympic 10,000 m champion Tirunesh Dibaba at both races).[22] She was chosen at the AIMS World Athlete of the Year Award for her performances that year.[23]
Injifannoo gammachiisa!!!!
Oromo athlete Genzebe Dibaba wins the women’s 3000m for #TeamAfrica in 8:57.54. The fourth w3000 win in a row for Africa at the IAAF#ContinentalCup, 13th September 2014.
Ibrahim Jeilan (Oromia, silver) and Mo Farah (Britain, gold) in 10,000k Moscow World Athletics 2013 final race.
Winner of the Boston Marathon, Oromo athlete Lelisa Desisa with United States Secretary of State John Kerry at the American Embassy in Oromian Capital, Finfinnee.
In a somber ceremony at the American Embassy on Sunday, 26th May 2013, Lelisa Desisa, the men’s winner of this year’s Boston Marathon, said he intended to donate his medal to the people of Boston.“Sport holds the power to unify people,” Desisa said.
Oromia’s Tsegaye Kebede won the men’s London 2013 Marathon race in an unofficial time of two hours six minutes three seconds after chasing down runaway leader Emmanuel Muta.
Oromo athletes Buzunesh Daba is 2nd in 2013 New York Women Marathon and TigistTufa has demonstrated great performance as debutante. Both were leading the 1st 35 km. Priscah Jeptoo of Kenya is the 1st. The favorite Tsegaye Kebede is 2nd in the men’s race as Kenyan was the 1st.
Oromo athlete Negari Terfa wins the 11th Xiamen International Marathon, an IAAF Gold Label race (2013), and set a course record in the men’s race while while Oromo athleteFatuma Sado made it an Oromiann double by winning the women’s race. Eyarusalem Kuma is 3rd in the women’s race.
Oromo athlete Markos Geneti (born May 30, 1984 in Gute, a small township about 10 km east of Nekemte in Eastern Wollega, the State of Oromia) is an Oromian long-distance runner who previously competed in track running, but now is a road specialist.
In March 2011, he won the Los Angeles Marathon, breaking the record by almost two minutes in his first marathon attempt. His time of 2:06:35 was the sixth fastest ever for a race débutante at that point. In his second race at the 2012 Dubai Marathon he ran a personal best time of 2:04:54 hours, but in one of the fastest races ever, he took third place behind Ayele Abshero and Dino Sefir.He did not return to competition until December, when he ran at the Honolulu Marathon and placed second to Wilson Kipsang.http://en.wikipedia.org/wiki/Markos_Geneti
Oromo Athletes win Great Manchester Run
May 18, 2014, Manchester, England – Oromian athletics legends Kenenisa Bekele and Tirunesh Dibaba eased to victory in their respective races in the Great Manchester Run on Sunday.
World and Olympic 10,000m champion Tirunesh Dibaba earned a comfortable victory in the women’s competition, finishing the 10km course in 31:09.
Bekele, a three-time Olympic gold medalist on the track, raced alongside world marathon record holder Wilson Kipsang of Kenya for much of the 10 kilometres course.
However, the 31-year-old – who indicated he may have an equally glorious career ahead of him in road racing when he won his debut marathon in Paris in April – kicked away in the final 400 metres to finish in a time of 28 minutes 23 seconds.
Kipsang, also fresh from a marathon triumph in London where he set a new course record, came in five seconds back while South Africa’s Steve Mokoka was some distance back in third.
“I’m very happy to win here after having run the marathon recently,” said Bekele.
“There was a lot of wind so I tried to hide behind Kipsang and save my energy.”
A beaming Kipsang was delighted with his showing.
“This is a short distance for me but I still showed I have the speed.
“We shall meet again and over the longer distance (the marathon),” said the 32-year-old, who took marathon bronze in the 2012 Olympics.
Bekele, also a four-time 10 000 metres world champion as well as once the 5 000m titleholder, said that he and Kipsang would face many battles over the marathon distance in the years to come.
“I will run some races on the track still but Wilson and I are the same age and the same level so we will be competing against each other for years to come,” said Bekele.
Dibaba, a three-time Olympic champion and five-time world champion on the track, was never troubled and came home over a minute clear of her nearest rivals Gemma Steel of Great Britain and Polline Wanjiku of Kenya.
“The course was very good but the wind was a problem,” said 28-year-old Dibaba
Bishaan Amboo sana dhugdeeti.
The winner of Dubai and Houston Marathon, #Oromo athlete #Mamitu#Daska is unquestionably the current queen of the #Bolder Boulder’s elite women’s 10K race.
The Oromian won her fourth title Monday 26th may 2014 well ahead of the rest of the field, finishing in 32 minutes, 21.63 seconds. She also won in 2009, 2010 and 2012 and was the runner-up in 2011. Only Portugal‘s Rosa Mota has more career Bolder Boulder victories with five.
Even with temperatures in the high 60s, and even with a hard early pace from Deena Kastor, Daska felt the pace was too slow. So she took off down the left side of a long straightaway before the first mile while the rest of the women followed the inside curve of the road.
The champion “did good training and felt the pace was easy at the beginning,” Daska said through a translator.
That set the tone: If you want to win, prepare for bold moves and a long grind over the scorching pavement of this rolling, high-altitude course.
July 26, 2014 (IAAF) —World youth 3000m champion, Oromo athelete Yomif Kejelcha led for most of the last kilometre to win the men’s 5000m in 13:25.19, his best ever clocking.
Kejelcha’s team mate Yasin Haji, with whom he shared pacing duties in the last third of the race, finished in 13:26.21 for silver. Moses Letoyie of Kenya took bronze in 13:28.11.
Population: The Oromo people are the native inhabitants of Eastern Africa. Their population is estimated at 40 million people, which comprises the single largest ethnic group in East Africa. There are thousands of Oromo people living in diaspora, largely residing in countries including the United States of America, Australia, Canada, Norway, England and Sweden.
Where is the Oromo land?
The land of the Oromo people is called Oromia. Oromia is bordered by Ogadenia and Somalia in the East, Kenya in the South, Gambella and Sudan in the West and Abyssinia in the North. The capital city of Oromia is called Finfinnee (pronounced fynn-fynn-neh), otherwise referred to as “Addis Ababa”.
Language:
The Oromo people speak Afaan Oromo. They belong to the Cushitic-speaking group of Eastern Africa. The Oromo language is the 4th most spoken language in the continent of Africa.
Religion:
The Oromo people practice three main religions Waqeefanna (Traditional Oromo beliefs), Islam and Christianity.
History:
Since the late 19th century, the Oromo have been under colonization by successive Ethiopian governments. Assisted by European colonial powers with modern weaponry, many Oromo people were killed and during 1870 until 1900s. Bloodshed was intense as the Oromo population was reduced from 10 million to 5 million people. Since the forced incorporation of Oromia as part of present day ‘Ethiopian’ empire, the language and culture of the Oromo people was banned by the Ethiopian government and punishable as a crime, until 1991. Oromo attempts to preserve the Oromo culture and language exist despite open attempts at Oromo ethnic cleansing.
Since the official penalty for speaking the language has been lifted in 1991, many Oromo people are still identified as “Ethiopian”; a title is largely resented because of the because of the historically traumatic connotations for Oromo people.
Notable Oromo movements, particularly in the 1960′s include the Oromo Raayya revolt, the Caalanqo and Aanoole Wars and The Afran Qalloo movements. Other Oromo groups and movements include the Maccaa Tuulama Association, the birth of the Oromo Liberation Front, the Oromo Student movements in 2005.
The Oromo people refer to themselves as Oromo and their land as Oromia.
Historical and cultural information about Oromo people:
Gadaa System:
The Oromo people live by a democratic and egalitarian political system, called the Gadaa system. The Gadaa system consists of Gadaa grades, these grades have individual titles and responsibilities and are also grouped in 8 year periods. Each Gadaa title teaches the young male from birth to develop skills and knowledge about culture, governance, family values and leadership qualities. At the age of 40, Oromo men can be elected as Gadaa officials.
Siinqee Institution:
Like Oromo men, Oromo women have an incorporated institution. Siinqee is one of the pillars of Gadaa, an indigenous system of thought and practice which forms the foundations of Oromo society. As the bride steps out of the door of her mother’s house, she would be handed the Siinqee (a traditional and sacred Oromo stick) by her mother. She walks, imbued with the majesty of Siinqee, shoulder to shoulder with her bridegroom, who carries a spear. The role of Siinqee in Oromo society is to keep the peace and moral sanctity of the society. Warring groups would have to immediately halt their hostilities once the womenfolk wielding Siinqee appear on the battle scene. Most importantly, when in justice is committed, the women in the vicinity would come out in the the morning hours bearing their Siinqee and baring their hairs. According to Oromo custom, the testimony of a woman is not to be doubted. It takes only the testimony of a woman to convict a man. However, it would take the sworn testimony of three men to convict a man as guilty.
Coffee:
Coffee was first found in Oromia, in the city of Kaffa, South Western Oromia. Oromo people began using coffee for nutritional use in the beginning of the 5th century.
Oromo culture from ancient to present, Irrechaa time
Oromo nation and Gadaa system
Please do not call the Oromo people (the Oromians) a tribe and by extension all African nations and nationalities:
You know Why?
Read the following: What Achebe wrote referring to his Igbo people is equally applicable to the Oromo.
Chinua Achebe the renowned African novelist and poet, the author of Things fall apart, the best known and best selling novel ever in his book Home and exile (Oxford University Press, 2000, pp.3-5) says the following:
“The Igbo people of south eastern Nigeria are more than ten million and must be accounted one of the major peoples of Africa. Conventional practice would call them a tribe, but I no longer follow that convention. I call them a nation. ‘Here we go again!,’ You may be thinking. Well, let me explain. My Pocket Oxford Dictionary defines tribe as follows: ‘group of people (esp. primitive) families or communities linked by social , religious or blood ties and usually having a common culture and dialect and a recognized leader.’ If we apply the different criteria of this definition to Igbo people we will come up with the following results:
a. Igbo people are not primitive; if we were I would not be offering this distinguished lecture, or would I?;
b. Igbo people are not linked by blood ties, although they may share many cultural traits;
c. Igbo people do not speak one dialect; they speak one language which has scores of major and minor dialects;
d. and as for having one recognized leader, Igbo people would regard the absence of such a recognized leader as the very defining principle of their social and political identity.
Therefore, all in all, Igbo people would score very poorly indeed on the Oxford dictionary test for tribe.
My little Oxford dictionary defines nation as, ‘ a community of people of mainly of common descent, history or language, etc, forming a state or inhabiting a territory. This may not be a perfect fit for the Igbo, but it is close. In addition I like it because, unlike the word tribe, which was given to me, nation is not loaded or derogatory, and there is really no good reason to continue answering a derogatory name simply because somebody has given it to you.”
We see the word everywhere: throughout news reports of African struggles, in old films and on the latest television shows. You’ve probably even heard it used in a recent class covering topics related to history or anthropology.
“Tribe” has become a well-known, frequently used word to describe a particular group of people, specifically within a non-Western nation. The word seems to predominantly flood media outlets when an African ethnic group is involved in conflict or famine.
According to the Oxford Dictionaries’ newest definition of the word, a tribe is described as, “A social division in a traditional society consisting of families or communities linked by social, economic, religious, or blood ties, with a common culture and dialect, typically having a recognized leader.”
But what exactly are we implying when we use the word “tribe?” In an African context, when did this word originate and what words can we use as alternates?
Assan Sarr, assistant professor of history at Ohio University, says the word tribe first began spreading throughout Africa during the Scramble for Africa, or the period of European colonization of the continent.
“For much of Africa it seems that the word tribe became associated with the continent more during the 19th century, which means that it coincided with European imperialism,” Sarr says. “So, for Africans, the use of the word is really wrapped up in colonialism and that is one of the major reasons why Africans, or scholars who work on Africa, do not prefer the use of the term tribe to describe Africans.”
With a powerful history and past, the word “tribe” reflects social theories of the 19th century regarding stages of evolution and primitivism.
Even today, many negative connotations and falsities have continued with the use of the term to describe certain peoples within continents like Africa. The fallacies provoked by this pejorative language can include visuals of ethnic groups as clusters of half naked, barbarous, uncivilized and uneducated individuals with long feathers in their hair or spears in hand.
Definitions of the word also seem to point toward a society that exists outside of the state, one that is simple, small and static, and without the same structure as that which may be found in other complex societies and civilizations.
Sarr says the discrepancies are easily noticeable when comparing a commonly labeled tribal group, such as the Igbo, with that of Flemings, or the Flemish. The Igbo and Flemings are similarly categorized by their language and culture, and the Igbo are actually drastically greater in size — yet only the Igbo are considered a tribe.
“You don’t hear of the Irish tribe, or the Italian tribe, or the Spanish tribe. It’s always the various Arab tribes, or the Indian tribes, or the African tribes and that, for me, is one of the most potent issues that we need to be aware of. Here we are essentializing these people, we’re making them look distinctive,” Sarr says. “You are using it to refer to a group of people that share a certain historical experience, certain cultural traits, a language. This seems to me to be the perfect definition of an ethnic group, so why use the word tribe?”
Americans and Westerners are not the only people using this term, as some Africans refer to themselves as a part of a tribe. However, Sarr says that Africans do not use this word with the same assumptions and implications as those who brought it to the continent in the 19th century, or as those who may use it today in Westernized states.
In fact, as mentioned in Talking About Tribe by Africa Action, when some Africans are taught English, they are told that the correct, recognizable word to describe their ethnic group is “tribe.” In their own language, such as Zulu, the word used to describe their ethnic group actually translates to “people” or “nation.”
People and nation are two alternatives of tribe that can also be used in English to portray these multifaceted groups. Using the term “ethnic group” is also acceptable, or just simply calling them by their names – the Mende, the Wolof, the Hausa and so on.
“If they call themselves Igbo that means that word itself has a cultural meaning that the people themselves can associate with, rather than this foreign concept, this idea, that is used by others to describe them that does not capture all of their complex sets of ideas and histories and relationships,” Sarr says.
Using words like tribe and continuing to view places such as Africa as one place with one culture and one type of people is common, yet very detrimental. It is vital to be conscious of the history of the language we are using, and what our words may be negatively implying or stereotyping.
“How do we talk about Africa in a more intelligent, culturally sensitive, and helpful way? It’s this idea of unpacking all of the things that one acquired and grew up with,” Sarr says. “You have all these assumptions, these Eurocentric views, but once you start unpacking that and seeing that this is not true, then you begin to see some real interesting facts about the world.”
Macha Tulama USA: Urgent Call to Help Refugees in Yemen, Libya and South Africa
April 21, 2015
As we all have been following the events happening in Yemen, South Africa and Libya and other countries in the Middle East and Africa, Oromos and other nationals are facing gross human rights violations, brutal and cold blooded murder. Oromos are appealing to Macha Tulama Association (MTA) to stand for them in any capacity as soon as possible. The appeal and plea are coming to MTA email address daily in large number. Our people are in desperate situation in the countries where they are seeking refuge to save their lives.
In the past, MTA-USA offered modest help in the wake of such emergencies. What is happening now is even more dangerous for Oromo nationals. MTA is now ready to facilitate the collection and delivery of financial support to those who are in desperate need. Time is of the essence in this issue. MTA is also planning to find the ways to support the resettlement works of the UNHCR and International Organization for Migration (IOM).
Therefore, we hereby request all Oromos and friends of Oromos to respond to these emergency calls for support of our brothers and sisters by contributing as much as we can online or by mailing check or money order to our address. We have created a separate account for this specific purpose. The board of MTA will look in to the means and ways of disbursing the funds soon and will announce on our website and social media.
To donate online, click on the “Donate” button below which takes you to “Emergency Reponse – Yemen, Libya and South Africa” page.
If you want to send check or money order, please make it payable to Macha Tulama and mail to the address below. If you have any question, email us at machatulama.usa@gmail.
So, then, how was Africa decolonized, if the UN knew what it meant by self-determination, but it did not know what is a people? What happened is that the UN did not look at peoples, but instead looked at what it called Non-Self-Governing Territories, accepting the territorial boundaries as they were at the time – essentially, the colonial boundaries.
Whatever those boundaries were – they did not follow ethnic lines. When Rhodes conquered Rhodesia, there were no Rhodesians living there. The colonial boundaries were determined in Berlin in 1885 – with no African involvement whatsoever and without regard of what African peoples may have wanted.
I think what the UN did at the time was understandable given the circumstances and it was widely supported in Africa as well. But not universally: in 1958, the first All-African People’s Conference denounced “the artificial boundaries drawn by imperialist powers” [1].
A few years later, in 1963, the OAU charter made no mention any more of self-determination, but instead defended the territorial integrity of its member states. Ali Mazrui has called this ‘pigmentational self-determination’ [2]:
African leaders were in favour of self-determination, but only to the extent that it concerned independence from European domination. However, they did not realize that respecting European boundaries in fact also helped to preserve their dependence on their former colonial masters.
In 1981, the OAU adopted the African Charter on People’s and Human Rights (also known as the Banjul Charter). In Article 20, it states: “All peoples (…) shall have the unquestionable and inalienable right to self-determination. They shall freely determine their political status and shall pursue their economic and social development according to the policy they have freely chosen.”
So – the UN does recognize the right to self-determination and this right is also recognized by the African Union. This leads to only one possible conclusion: African countries have achieved independence, yes.
But African peoples, by and large, have not been asked for their opinion. In other contintents, people were asked, though it did not happen very often. Recent examples from Europe include the 1990 referendum which led to the independence of the Slovenian people and the 2014 referendum in which the Scottish people elected to stay part of the UK.
If we accept that peoples have the right to self-determination – then it is clear that many African peoples have not yet been able to enjoy this right. When will the peoples of Africa get the right to self-determination?
Almost everybody will have heard about the right ho self-determination. It is said that this is a right all peoples have. But where does this right come from and what does it mean? Wat does it mean in an African context? That is what I will try to explore in this post.
Origins
The right to self-determination is enshrined in the Charter of the United Nations, as adopted in 1945, immediately after the end of the Second World War. Four African countries were amongst the first 50 signatories of this Charter: Egypt, Ethiopia, Liberia and South Africa.
In Article 1, the Charter states that the UN is based on ‘respect for the principle of equal rights and self-determination of peoples’. This is nice, and peoples all over the world to this day are defending their claims to independence based on this principle. But has it always been like this? What does it mean? Where does this idea come from?
To understand the origins of the idea of a right to self-determination, we have to go back to the First World War of 1914-1918 and to the United States and its President at the time, Woodrow Wilson. The US had sought to understand the causes that led to the War and it wanted to establish a number of ideas and proposals that would prevent a new war. One of those ideas was the principle of self-determination.
Note that before the First World War, most nations in fact were multi-ethnic and the peoples in them did not have any such right. Going back to Pharaonic times or before, rulers generally received their legitimacy from God or the Gods and the people or peoples ruled by them were supposed to obey and be content.
In the words of the British monarchy: “Honi soit qui mal y pense” – evil is he who thinks evil of it. Countries like Poland and Ukraine were formed after the war. In part, the concept of self-determination was introduced to try to thwart the impact of the 1917 Russian revolution, which sought to establish a multi-ethnic proletarian dictatorship.
So – this principle of self-determination is a relatively new phenomenon. It is not something that comes from African, Asian or European political thought. Perhaps it should not come as a surprise that the idea was born in the US – a country which itself obtained its independence from Britain through war. It is important to realize that before 1918, no such formal principle existed – not in Africa, not in Europe, nowhere.
This resolution provided the formal underpinning for Africa’s decolonization, as monitored by the Special Committee on Decolonization, which was established in 1961.
Meaning
So – under international law as it stands now, peoples have the right to self-determination. But what does self-determination mean? This has in fact been elaborated on in the same UN resolution. The resolution specifies that a people should be free to choose what it wants: either free association with an independent State, integration into an independent State, or independence. All three are legitimate options that comply with the principle.
To understand the full meaning of the principle, then, what remains is to understand what the word ‘people’ means in this context. Unfortunately, it is precisely this essential bit that has never been resolved. Wikipedia says: “A people is a plurality of persons considered as a whole, as in an ethnic group or nation.”
That seems a bit circular – people is a nation, but then what is a nation? A people? Merriam-Webster gives a more precise definition: a people is “a body of persons that are united by a common culture, tradition, or sense of kinship, that typically have common language, institutions, and beliefs, and that often constitute a politically organized group”.
Self-determination in Africa
So, then, how was Africa decolonized, if the UN knew what it meant by self-determination, but it did not know what is a people? What happened is that the UN did not look at peoples, but instead looked at what it called Non-Self-Governing Territories, accepting the territorial boundaries as they were at the time – essentially, the colonial boundaries.
Whatever those boundaries were – they did not follow ethnic lines. When Rhodes conquered Rhodesia, there were no Rhodesians living there. The colonial boundaries were determined in Berlin in 1885 – with no African involvement whatsoever and without regard of what African peoples may have wanted.
I think what the UN did at the time was understandable given the circumstances and it was widely supported in Africa as well. But not universally: in 1958, the first All-African People’s Conference denounced “the artificial boundaries drawn by imperialist powers” [1].
A few years later, in 1963, the OAU charter made no mention any more of self-determination, but instead defended the territorial integrity of its member states. Ali Mazrui has called this ‘pigmentational self-determination’ [2]:
African leaders were in favour of self-determination, but only to the extent that it concerned independence from European domination. However, they did not realize that respecting European boundaries in fact also helped to preserve their dependence on their former colonial masters.
A reader may ask if I am more clever than the UN and if I in my turn can offer a clear definition of what a people is – and of what that would mean in practice for Africa. That is a point.
Even though I think that Western ethnologists have done more to divide than to unite the peoples in Africa – I cannot myself offer anything better than the still vague Merriam-Webster definition. I would venture though that if a group of persons chooses to call and manifest itself as a people – it probably is.
In 1981, the OAU adopted the African Charter on People’s and Human Rights (also known as the Banjul Charter). In Article 20, it states: “All peoples (…) shall have the unquestionable and inalienable right to self-determination. They shall freely determine their political status and shall pursue their economic and social development according to the policy they have freely chosen.”
So – the UN does recognize the right to self-determination and this right is also recognized by the African Union. This leads to only one possible conclusion: African countries have achieved independence, yes.
But African peoples, by and large, have not been asked for their opinion. In other contintents, people were asked, though it did not happen very often. Recent examples from Europe include the 1990 referendum which led to the independence of the Slovenian people and the 2014 referendum in which the Scottish people elected to stay part of the UK.
If we accept that peoples have the right to self-determination – then it is clear that many African peoples have not yet been able to enjoy this right. When will the peoples of Africa get the right to self-determination?
Post By
Bert is a Dutchman who was trained as a social scientist. He has been active in the environment and development movement in the Netherlands and else where, starting his ‘career’ in the Anti-Apartheid movement. Bert has lived in Kenya for four years and is passionate about anything related to culture and intercultural communications. He is a world citizen with a particular interest in Africa, loved for its diversity and richness.
—
[1] Cited in: Changing African Perspectives on the Right of Self-Determination in the Wake of the Banjul Charter on Human and Peoples’ Rights, Kwaw Nyameke Blay, Journal of African Law Vol. 29, No. 2 (Autumn, 1985), pp. 147-159. Cambridge University Press.
[2] A. Mazrui, Towards a Pax Africana, London, 1967, p 15.
The 2015 Commemoration of Odaa-Bultum (One of the Major Oromo Gadaa System’s Administrative Centers)
Finfinne Tribune | Gadaa.com
Oromos from all corners of Oromiyaa have converged at the once-banned Odaa-Bultum, one of the major Oromo Gadaa System’s administrative centers and located in Eastern Oromiyaa, to celebrate Odaa-Bultum and witness the peaceful power-transfer to the newAbbaa-Gadaa; the celebration will last for eight days, starting on January 28, 2015. According to sources, the new Abbaa-Gadaa of Odaa-Bultum will be inaugurated at this week-long celebration.
Odaa-Bultum, together with the other Odaa’s across Oromiyaa, was banned by the invading Habesha army at the end of the 19-century. Though the banning was meant to destroy and erase people’s memory of the Oromo Gadaa heritage, the strong collective societal memory of the Gadaa System continues to propel the ongoing Renaissance of the Gadaa System across Oromiyaa.
The majority of the 500,000-strong Borana tribe live in Kenya but some also live in Ethiopia and Somalia
Women use clarified butter (ghee) to keep their hair in perfect condition and wear it in elaborate plaits
Girls have the crown of their heads shaved, with the hair only allowed to grow after they marry
Other beliefs include the fear that having your photo taken removes some blood and steals your shadow
They also believe in a single god named Wak, although more are converting to Christianity and Islam
By Ruth Styles for MailOnline
January 24, 2015 (TKG News) Split between Kenya, Ethiopia and Somalia, the 500,000-strong Borana tribe might be numerous but their fascinating customs and religious beliefs are entirely unique.
A nomadic people, their lives revolve around finding good grazing for their herds of camels and cattle, which combined, provide everything they need to survive in the striking semi-arid scrub land they inhabit.
But while men dominate village life and are in charge of the herds, women play a vital role and are in sole charge of building Borana homes and performing the elaborate dances that signal the birth of a baby.
Dressed in her best: A Borana woman wearing traditional garb made from goat skins. The expensive dresses are now kept only for best
Rules: Many of the Borana’s rules apply to children, including a prohibition on addressing anyone older than themselves by their first name
With so little water to be had, their beauty routine is an unusual one and involves anointing their locks with ghee (clarified butter) to keep hair smooth and shiny.
Girls are given the most striking hairdos and wear the crown of their heads shaved until they marry, at which point the hair is allowed to grow back while the rest is plaited into elaborate designs.
But hair isn’t the only part of life governed by the Borana’s centuries-old laws. The majority of rules apply to children who, for instance, aren’t allowed to call anyone older than themselves by their first names.
Those names are also governed by tribal law and are inspired by the time of day they were born. ‘Boys born in broad daylight are always called Guyo,’ explains photographer Eric Lafforgue who took these incredible pictures.
‘Some are named after a major event, a ceremony (Jil), a rainy season (Rob) or a dry season (Bon). Others are named after weekdays while a few get odd names such as Jaldes (ape), Funnan (nose), Gufu (tree stump) and Luke (lanky long legs).’
Whatever their parents decide to call them, all children are given a place in the social pecking order at birth – and once done, it is rare for it to be changed.
Welcome: The birth of a baby of either gender is marked by a traditional women-only dance which welcomes the infant into the world
Hard work: Women are in sole charge of building Borana homes and since they move four times a year, have to work extremely hard
Elaborate: A woman carries milk in an engraved gourd and shows off a bead ring (left). Right: The chief’s wife is given special jewellery
Shaved: Girls such as this one have the crowns of their heads shaved until marriage. Afterwards, hair grows back and is plaited
Changing times: Traditionally, the Borana believed in a single god called Wak. Now Islam and Christianity are beginning to make inroads
Moving: Many of the young people are leaving the tribe behind for jobs in town, among them this trio who send money home to their families
Screened: Borana women are not allowed to come face-to-face with their son-in-laws. If they do, both must immediately cover their faces
The luckiest are the sons of village chiefs who are placed in the top grade, daballe, at birth and show their status with long locks that make them resemble girls.
As future chiefs themselves, no one is allowed to punish them, even when they misbehave, while their mothers gain an honoured place in society and are frequently asked to bless well-wishers.
These women are also given special jewellery to wear usually made from colourfully beaded leather, enlivened on occasion with recycled Coca-Cola caps.
Those who aren’t married to a chief, although often forced to share a husband, do get some special benefits including being in sole charge of who can and cannot enter their homes – spouses included.
‘A wife always decides who will enter in the house,’ explains Lafforgue. ‘If her husband comes back and finds another man’s spear stuck into the ground outside her house, he cannot go in.’
Women are also in sole charge of raising their daughters and usually insist that they become excellent housewives. Men, when they come to choose a wife, will often judge the girl by her mother, which makes getting it right all the more important.
Older women are honoured as the keepers of tribal lore, although not all of it makes sense to Western ears. ‘Old people are afraid of having their picture taken,’ says Lafforgue. ‘They believe that when you take their photo, you remove their blood and steal their shadow.’
New religion: An increasing number of Borana are becoming Muslim and have adopted Islamic customs such as the headscarf
Respected: Older women are honoured as keepers of village lore while this boy (right) is the son of a chief and can never be punished
Important man: This man is the overseer of one of the Borana’s network of wells. It is taboo to fight over water
Chief: The Borana elect a leader every eight years. The ‘father of the village’ wears a special headdress called a kalacha
Home: Women have the final say on who can enter their homes. If a man finds another man’s spear outside his wife’s hut, he can’t go in
Laborious: Women are tasked with building all the houses, as well as dismantling and rebuilding them when the village moves on
Livelihood: The Borana’s cattle and camels are their most precious possessions and are nearly always cared for by men
The Oromo Gadaa System Lecture Tour: By Abbaa Gadaa Bayyanaa Sanbatoo of Caffee Tulama at the OSA Workshop on “Gadaa Research and Renaissance”
Reported Fulbaana/September 4, 2014 By Finfinne Tribune | Gadaa.com
The following is a statement from the President of the Oromo Studies Association (OSA), Ob. Jawar Mohammed. ———————————————————————– SUBJECT: Abbaa Gadaa Bayyanaa Sanbatoo’s Visit to North America You might recall that Abbaa Gadaa Bayyanaa Sanbatoo, due to issues related to his visa, was unable to arrive on time to speak and participate as a distinguished guest at OSA’s 28th Annual Conference that took place at Howard University in Washington, DC on August 2-3, 2014, with the theme, “Gadaa and Oromo Democracy: Celebrating Forty Years of Research and Renaissance.” We are pleased to inform you that he was finally able come to the United States. OSA has extended its theme focusing on the Gadaa democracy through the end of the year, and Abbaa Gadaa Bayyanaa will speak at a series of OSA-organized workshops in various cities in the United States from September 6-27, 2014 – focusing on the ongoing work of reviving the Gadaa system.
He will also participate as a Guest of Honor at several Irreecha celebrations organized by the Oromo in the Diaspora.We invite all who are interested in the Gadaa democratic system, and Oromo culture in general, to attend these workshops and participate in the spectacular Irreecha celebrations to be held throughout September and October 2014.We would like to extend our appreciation to local individuals and institutions – who participated in preparing these events. We are also grateful to the United States Consular Service for the assistance they provided in issuing Abbaa Gadaa Bayyanaa’s travel documents.The attached flyer contains general information about dates and cities where Abbaa GadaaBayyanaa will be speaking.Jawar Mohammed President, Oromo Studies Association
Annual Oromo Sports Event in UK, 23rd August 2014 held in Leeds, England.
Little Oromia (aka Minnesota) Agust 2014:The Year’s Biggest Diaspora Festival of Oromummaa
http://www.osfna.org/ The Oromo Gadaa Democracy meets the American Congress Democracy. Abbaa Gadaa (Rt.) Aagaa Xanxanoo and Abbaa Gadaa (Rt.) Moonaa Godaanaa meet Senator Al Franken (from the State of Minnesota). (July 20, 2014 (Gadaa) — Minnesota’s Twin Cities, also known as “Little Oromia” for being the home of the largest Oromo population outside of the Horn of Africa, will be the venue for the 2014 OSFNA Sports Tournaments. Less than two weeks are left before this year’s 19th Annual OSFNA Soccer Tournament kickoff on August 2, 2014. First started in 1996, the OSFNA (Oromo Sports Federation of North America) organizes an annual soccer tournament among teams drawn from majorNorth American cities with sizable Oromo expat populations, and the venue for each year’s tournament has been rotating among the participating cities over the last 19 years. Unlike previous years, the 2014 OSFNA Sports Tournaments will include basketball, women’s volleyball and the Abebe Bikila Legacy Two-Mile Race in addition to the soccer tournament, according to information posted on OSFNA.org. What’s more, this year’s Soccer Tournament will also include gameparticipants from Australia. OMN (Oromia Media Network) has also partnered with OSFNA to broadcast the 2014 OSFNA Soccer Tournaments live.
Lasting for a week (August 2, 2014 to August 9, 2014) known as the OROMO WEEK, sports is only one of the activities in Little Oromia. The OROMO WEEK is also a time of heritage (Oromummaa) celebration for the Oromo expats in Little Oromia and those visiting Little Oromia from all over the world. A number of music concerts with Oromo recording artists, the Bakakkaa Oromo
Music Awards (debuting this year), the Mr. and Miss Oromo North America Pageant Show, and community and civic conferences are among the non-sports activities during this year’s OROMO WEEK. In addition, heritage products (such as music CD’s, drama/music DVD’s, drama/music VCD’s, cultural clothes, food, etc.) will be available for purchase at stalls located at/near the event arenas. The following is a mini-schedule of the activities during the 2014 OROMO WEEK in Little Oromia; this section will be updated regularly as new information becomes available.August 2, 2014 – August 9, 2014: OSFNA Sports Tournaments For full content, visit Gadaahttp://ayyaantuu.com/horn-of-africa-news/oromia/little-oromia-aka-minnesota-gears-up-for-the-years-biggest-diaspora-festival-of-oromummaa/
OSA2014: Remarks by Former Abbaa Gadaa Aagaa Xanxano, and Gadaa Scholar Prof. Asmarom Legesse
The Oromo Studies Association’s 2014 Annual Conference theme: “Gadaa and Oromo Democracy: Celebrating 40 Years of Research and Oromo Renaissance.” Oromo Gadaa leaders as they taking part in the 28th OSA Conference at Howard University in Washington DC, 2nd August 2014. Jemjem Udessa, Lagassa Dhaba, Dirribi Demissie speaking about Gadaa System. Standing ovation for Prof. Asmerom Leggese as he receives a collection of books from the Guji Oromo Gadaa delegation (see pictures below): Prof. Asmerom Leggese, Lecturing Gadaa System
July 14, 2014 (ONLF Press Release)The Ethiopian security has assassinated three Kenyan civilians and gravely wounded another one in Garissa, Kenya during the last week of June and the first week of July. The latest victim, Mr. Asad Yusuf was shot and killed in the evening of July 9, 2014. He was a Kenyan Somali civilian and was killed because he was assisting refugee from the Ogaden. He was a businessman and had a large family. A week ago another young man was also killed for the same reason and two weeks ago one man was killed and another wounded. Assassin Abdirahman Hajir who was a member of the Liyu Police, the killing squads in the Ogaden, funded and trained by the Ethiopian regime, was apprehended and has confessed that he carried out the last two killings. He also confessed that the Ethiopian security has trained and sent him and a team of 19 assassins and support staff to create chaos in Kenya. They were assembled in Addis Ababa and came through Moyale town. Furthermore, he stated “others were also dispatched to Somali and the Neighbouring countries to assassinate opponents to the regime, including Somali officers in Somalia and Ethiopian opposition figures”. The Ethiopian regime has taken a policy of coercion, extermination and mass execution against the Ogaden People in Ethiopia, so they fled to the neighbouring countries. Many of these refugee sought asylum in Kenya which has been a safe haven for the refugees in the Horn and central Africa, because of their hospitality and for their respect of International and African laws of Refugees. Therefore, since 2009, the Ethiopian government decided to routinely abduct and commit extrajudicial executions, including politically motivated killings in Kenya and so far the action taken by the Kenyan government to protect the refugees it gave asylum was not enough to stop such criminal acts. After failing to deter Somalis from Ogaden to keep seeking refugee in Kenya, despite all these inhumane acts, the Ethiopian regime has now decided to punish the local Somali Kenyans for supporting the refugees and in order to create Chaos and destabilize the North-East Provence of Kenya. Furthermore, the Ethiopian regime is getting bolder in flaunting International law and human rights laws by extending its criminal acts against its victims across international borders and is violating the Human Rights of those who seek asylum from its heinous acts in Ethiopia. The policy of the Ethiopian regime is to create chaos and endanger the stability of the Horn of Africa. If this continues unchecked it will lead to dangerous consequences for all concerned. ONLF condemns the Ethiopian regime and call upon the UNHCR and the Kenyan government to take seriously their responsibility to protect its civilians and the refugees that are under its care. (ONLF)
The following is a press release from the Australian Oromo Community in Victoria, Australia. Ebla/April 22, 2014Australian Oromo Community Association in Victoria Inc. A.B.N. 52 554 165204Press ReleaseSUBJECT: Safeguarding the Rights of Oromo Refugees and Asylum SeekersThe Australian Oromo Community in Victoria Australia (AOCAV), a non- profitable organisation established in 1984 to facilitate community development, preservation of Oromo culture, and promoting cross cultural awareness and harmony between the Australian-Oromo and mainstream Australians, and to serve as voice of the Oromo people, is concerned about the ongoing swoops targeting refugees and asylum seekers in various urban centres in Kenya.Reports from different media indicate that over 6000 refugees and asylum seekers have been arrested in these crackdowns. According to AOCAV’s informant, more than two thousand asylum seekers and refugees have been detained in the Kasarani Stadium in the Capital, as a temporary police station, while some are being held at the Pangani, Kasarani and other police stations. More than 400 Oromos and other Ethiopian immigrants have been arrested in these crackdowns.AOCAV applauds the Government of Kenya for hosting nearly 400,000 refugees from nine African countries, which is an enormous task. We also appreciate the continuing efforts to strengthen security for all persons living in Kenya. While we appreciate these efforts, our concern is that innocent Oromo refugees and asylum seekers have been arrested during the security operation. AOCAV does not support refugees and asylum seekers who engage in criminal activities, but maintains that any such persons should be subjected to proper judicial procedures by the government with due respect to their vulnerability and human rights.We understand that the government’s duty to maintain national security cannot be disputed, however, it is imperative for the State to guarantee the safety and protection of all registered refugees and asylum seekers residing in Kenya. According to the Refugees Act of 2006, the government of Kenya has an obligation to protect the rights of refugees and asylum seekers – which includes the right to seek asylum. Kenya is party to various international and regional conventions governing protection of refugees and asylum seekers, and therefore, it has a duty to protect such persons.AOCAV urges the government to uphold and safeguard the rights of Oromo refugees and asylum seekers in Kenya even as it continues its security operations. It is our stand that recent government’s actions should not negate the gains made by the state towards the protection of refugees and asylum seekers in Kenya. We call upon the leaders of the government of Kenya to guard against making remarks and actions which may jeopardize the protection of Oromo refugees and asylum seekers. AOCAV also requests the governments of the Western countries as well as international organizations to continue interfering in this matter so that the safety and security of the arrested Oromo refugees and asylum seekers in Kenya could be ensured.Sincerely,Yadata SabaPresident, Australian Oromo Community in Victoria Australia120 Race course Rd Flemington, VIC 3031P.O.BOX 2123 Footscray VIC 3011Tel + 61 412 795 909 Tel +61 422 869 709Email: ocaustralia@gmail.com Website: www.oromocommunity.org.au
Gadaa.com: Oromo & Oromia » Safeguarding the Rights of Oromo Refugees and Asylum Seekers in Kenya
Panel discussion: on the Integrated Regional Development Plan
Panellists Temam Batee Head of Foreign Affairs for the Oromo Liberation Front (OLF), Kumsa Burayou (the former Editor-In-Chief of Madda Walabu magazine) and Tsegaye Regassa (the former Senior Lecturer at Addis Ababa University and PhD Candidate at University of Melbourne Law School), talk about the university students protest against the “Integrated Regional Development Plan” (AKA Addis Ababa Master Plan) in Ethiopia. http://www.pressgazette.co.uk/ethiopian-journalist-branded-terrorist-and-locked-18-years-wins-2014-golden-pen-freedom
Featuring Raya Wollo (Raya Oromo) People: Northernmost Cushitic Oromo People
January 8, 2014 (kwekudee trip down memory lane) — Celebrating our African historical personalities,discoveries, achievements and eras as proud people with rich culture, traditions and enlightenment spanning many years.
The Raya Wollo people, sometimes called Raya Oromo are agricultural and music-loving Cushitic Oromo people but now mixed with small amalgamated Tigre and Amhara bloodlines living in the Debubawi Zone of the current Tigray Regional State at the eastern edge of the Ethiopian highlands in Ethiopia.
Historically, the Raya Wollo (Raya Oromo), with the Yejju Oromo, are the northernmost groups of the Oromo people and are a part of the Wollo Oromo Tribe. Their women especially are known by their distinctive hair-braiding styles and facial tattoos.
The Wollo Oromo (particularly the Raya Oromo and Yejju Oromo) were early Oromo holders of power among the increasingly mixed Ethiopian state. The later north-to-south movement of central power in Ethiopia led to Oromos in Shewa holding power in Ethiopia together with the Shewan Amhara. “In terms of descent, the group that became politically dominant in Shewa – and Subsequently in Ethiopia – was a mixture of Amhara and Oromo; in terms of language, religion and cultural practices, it was Amhara.
Currently, Debubawi Zone/Raya-Azebo woreda (county) is bordered on the south by Alamata, on the southwest by Ofla, on the northwest by Endamehoni, on the north by Hintalo Wajirat, and on the east by the Afar Region. The administrative center of this woreda (county) is Mersa; other town in Raya-Azebo includes Weyra Wuha.
Despite their historic resistance against dominance (read any literature on Ethiopian history, the Raya Oromo revolt given below is mentioned as the first revolt against the Teferi government as early as the late 1920′s and as the predecessor of the Bale Oromo revolt), Raya’s ties with the rest of Oromia have weakened due to years of wars in that part of the region. Today, the challenge should be given to Oromo artists to produce music of the Raya in Afan Oromo; music serves as a cultural ambassador as well as a path to reconnect to one’s historic past (heritage). It’s also paramount that the Oromo Studies Association (OSA) set up a session during its annual meeting to deliberate on the history of Raya Oromo and on ways to bring about the renaissance of Oromummaa in Raya.
Why the name Raya Wollo?
Wollo was an historical region and province in the northeastern part of Ethiopia, with its capital city at Dessie. The province was named after the Wollo Oromo, who settled in this part of Ethiopia in the 17th century. An older name for Wollo is Lakomelza.
Following the invasion by Britain that toppled Italian colonial authority in 1941, the provinces of Amhara Sayint, Azabo, Lasta, Raya Province, Wag, and Yejju were added to Wollo. A number of peasant rebellions rocked Wollo, which included the Woyane rebellion in 1943, and revolts of the Yejju Oromo in 1948 and 1970. With the adoption of the new constitution in 1995, Wollo was divided between the Afar Region, which absorbed the part of the province that extended into the Afar Depression; the Tigray Region, which annexed the northwestern corner; and the Amhara Region, which absorbed the remainder of the province in the Ethiopian highlands.
Northern Marginalization under Shewan Rule
The northern provinces of Gonder, Gojjam, Wollo and Tigray are the heartland of the “core” culture of Ethiopia — the Ethiopian Orthodox church, the Amharic language and script, plow-based agriculture, and many elements of the social system of the country derive from this historic region. Most of the Emperors also came from here.
At the end of the 19th century, the center of power in Ethiopia decisively shifted from the north to Shewa, with the assumption of the title of Emperor by Menelik, King of Shewa. Menelik was an Amhara, from the dynasty that ruled Manz, at the northern tip of the modern province of Shewa. The majority of the inhabitants of the rest of Shewa were Oromo — as is the case today. In terms of descent, the group that became politically dominant in Shewa (and subsequently in Ethiopia) was a mixture of Amhara and Oromo; in terms of language, religion and cultural practices, it was Amhara. The northern Amhara regarded the Shewans as “Galla” (the pejorative term for Oromo), and together with the Tigrayans and some of the Agau and Oromo people in Wollo, resisted the new Shewan domination, which led to their economic and political marginalization.
Revolt in Wollo
Between 1928 and 1930 there was a rebellion — or a series of rebellions — in northern Wollo against Shewan domination. The specific political cause was support for Ras Gugsa Wale, a northern Amhara lord with a strong claim on the throne, against the Shewan Ras Teferi (who crowned himself the Emperor Haile Selassie after defeating the revolt). The government suppression of the revolt led to quartering soldiers with local people, interrupting the salt trade, and involved massive looting and confiscation of cattle. Combined with drought and locusts, the result was famine. Haile Selassie ordered the importation of grain from India to supply Addis Ababa, but there was no relief for north Wollo. Political measures were taken after the revolt, including the replacement of much of the administration, which formerly had local roots, with appointees from Shewa; and the joining of the rebellious districts to the province of southern Wollo, which was ruled with harshness and venality by the crown prince. These helped to contribute to the further marginalization of the area, and the series of famines which plagued the area up to the fall of the Emperor.
The cumulative impact of imperial misrule and the petty tyrannies of local landlords created an atmosphere in which development was extremely difficult, as described by two consultants investigating the possibility of starting livestock projects:
Wollo is virtually impossible … there is such an obscuring weight of disbelief, suspected innuendo and antagonisms; such a mess of mis-government at petty levels, and such a
lading of landlords that there is almost nothing to start with and nowhere to start that
will not go wrong or sour … [there is] the smothering welter of the weeds of an
entrenched and stagnant society.
The Weyane in Tigray
Following the restoration of Haile Selassie after the defeat of the Italians in 1941, there was a revolt in Tigray. Known as the Weyane, this was the most serious internal threat that Haile Selassie faced. An alliance of the Oromo semi-pastoralists of Raya Azebo, disgruntled peasants, and some local feudal lords, under the military leadership of a famous shifta, Haile Mariam Redda, the rebels nearly succeeded in overrunning the whole province.4 British aircraft had to be called in from Aden in order to bomb the rebels to ensure their defeat. While some of the aristocratic leaders, such as Ras Seyoum Mengesha, were treated gently and ultimately allowed to return and administer the recalcitrant province, there were reprisals against the ordinary people. Most notably, the Raya and Azebo Oromo were subjected to wholesale land alienation, and much of their territory was transferred to the province of Wollo. This area was badly hit in subsequent famines, partly as a consequence.
Tax Revolts in Gojjam
Gojjam treasured its independence for centuries, and did not submit willingly to Shewan rule. The issue around which opposition repeatedly coalesced was any attempt by the central government to measure land and tax it. Taxation was not only resented as the imposition of unjust exertions by government, but was feared as the means whereby the traditional land tenure system would be undermined, and the farmers’ independence destroyed.
In the 1940s and ’50s there was a series of attempts to measure land in Gojjam, prior to taxation. In the face of peasant resistance, including violence, all attempts failed. In the early 1960s, only 0.1 per cent of the land had been measured, and Gojjam, one of the richest and most populous provinces, paid less land tax than the poor and thinly populated province of Bale. In 1950/1 there was armed resistance, including a plot to assassinate Haile Selassie. However the most serious revolt occurred in 1968, in response to the most systematic attempt to levy an agricultural income tax to date.
In February 1968, in reaction to the arrival of parties of government officials accompanied by armed police, the peasants of Mota and Bichena districts resorted to armed resistance. After months of stalemate while much of the province remained out of government control, Haile Selassie sent troops to Gojjam in July and August. The air force bombed several villages; it burned houses but its main task was probably intimidating the resistance. Several hundred people died, according to contemporary accounts, but the Gojjamis remained defiant.
Finally, in December, Haile Selassie backed down. He visited Gojjam in 1969, cancelled all tax
arrears, and made no serious attempt to collect the new taxes.
Famines in Wollo and Tigray
In 1974, the Emperor Haile Selassie became notorious for his attempts to conceal the existence of the famine of 1972-3 in Wollo. This, however, was only one in a succession of such incidents. Prof. Mesfin Wolde Mariam of Addis Ababa University has documented how the famines of 1958 and 1966 in Tigray and Wollo were treated with official indifference, bordering on hostility towards the peasants who were considered sufficiently ungrateful for the divinely-sanctioned rule of Haile Selassie as to allow themselves to defame his reputation by dying of famine.
There was severe famine in Tigray in 1958 which went without significant government relief. In 1965/6, reports of famine from Were Ilu awraja in Wollo arrived at the Ministry of the Interior in November 1965, one month after the situation became clear to the local police, but no action was taken. The information took a further 302 days to reach the Emperor, who then requested the Ministry of the Interior to act — which it did by asking officials in Wollo to send a list of the names of the people who had died.6 A small relief distribution was then authorized.
The only consistent response to famine was to regard it as a security problem — famine created destitute migrants, who needed to be prevented from entering towns, particularly Addis Ababa.
Both the 1958 and 1965/6 famines killed tens of thousands of people.
The famine that struck Wollo during 1972-3 played a crucial role in Ethiopian history:
“the revelation of that famine by the British television journalist Jonathan Dimbleby played a key
role in precipitating the downfall of the rule of Haile Selassie. Between 40,000 and 80,000
people died.” The famine also led directly to the creation of the Relief and Rehabilitation
Commission (RRC), the powerful government department mandated to prevent and ameliorate
future famines, and to coordinate international assistance. The 1972-3 famine was the last one
in which there were no functioning mechanisms for the delivery of large-scale humanitarian
relief.
The Wollo famine was popularly blamed on drought, a backward and impoverished
social system, and the cover-up attempted by the imperial government. These factors were all
important — though it must be remembered that specific actions by the government, especially
after the Ras Gugsa and Weyane revolts, were instrumental in creating the absence of
development. In addition, forcible alienation of resources and violence also played an important
role.
The group that suffered most from the famine were the Afar pastoral nomads of the
Danakil desert. Famine had already gripped them in early 1972. The Afar inhabit an arid semi-
wilderness, utilizing pastures over a large area to support their herds. In times of drought, they
are forced to move to areas which they do not normally exploit. Traditional drought reserves
included the Tcheffa Valley, on the rift valley escarpment, and pastures along the inland delta of
the Awash river where the waters dissipate into the desert. In the 1960s the Tcheffa Valley
became the location of commercial sorghum farms, and small farmers from nearby also began
to use much of the land. Meanwhile, large cotton plantations were developed along the Awash.
By 1972, 50,000 hectares of irrigated land had displaced 20,000 Afar pastoralists.
During the years of good rainfall, the loss of the drought reserves was not noticed by the
Afar, but when repeated drought struck, they found that a necessary resource they had utilized
sporadically for generations had been alienated, without compensation. Famine among the Afar
was certainly caused by drought — but by drought acting on a society that had been deprived of
the means of responding to that threat.
Official indifference to the plight of the Afar is illustrated by an incident in 1974, when
the flood waters of the Awash river were directed to the Dubti valley in order to irrigate cotton
plantations. The resident Afar population was not informed, and 3,000 lost their homes, while
100 were “missing.”
Mobility is crucial to survival among the Afar. Nomadic in normal times, the ability to
move freely over large distances becomes a vital concern when resources are short. In the early
1970s, the Afar’s mobility was further restricted by the flow of weaponry to their nomadic
neighbors and competitors, the Issa (who are ethnic Somali). The Issa themselves were
suffering from the alienation of much of their pasture and restrictions on their movement. The
result was an attempt by the Afar to appropriate wells formerly used by the Issa. This led to
widespread armed clashes, especially in 1972. One Afar reported “Many people die. Disease is
the first cause but the Issa are the second.” Meanwhile, a survey done among the Issa reported
that homicide by the Afar was a major cause of death. The famine also resulted in large-scale
armed clashes between the Afar and their Oromo neighbors in Wollo.
The second group which suffered severely from the famine included farmers in a narrow
strip of middle-altitude areas of northern and central Wollo. Those who suffered most were
tenants. The Raya and Azebo Oromo had been reduced to that state by massive land alienation
after they participated in the Weyane revolt against Haile Selassie in 1943. Others were forced
to mortgage or sell their land by the stresses of repeated harvest failures in the early 1970s.
Landlords took advantage of their tenants’ penury by insisting on the payment of large rents,
often in kind. This demand could be backed up by force, as most influential landlords had a
retinue of armed guards. The enforcement of crippling tenancy contracts in time of shortage had
the effect of taking food from the hungry. Thus, during 1973, the famine area exported grain to
the provincial capital, Dessie, and to Addis Ababa.
The famine was much less severe in Tigray province, despite the drought affecting both
provinces. The difference can be largely accounted for by the different modes of land tenure —
in Tigray, most farmers owned their own land; in middle-land Wollo, most were tenants.
Finally, the Emperor Haile Selassie considered that the peasants and nomads of Wollo
were shaming His reputation by starving, and resolved to ignore them. Reports of famine were
consistently ignored or denied. In response to a report by UNICEF documenting famine
conditions in July 1973, the Vice-Minister of Planning retorted: “If we have to describe the
situation in the way you have in order to generate international assistance, then we don’t want
that assistance. The embarrassment to the government isn’t worth it. Is that perfectly clear?”
Though the governor of Wollo, Crown Prince Asfa Wossen, was both greedy and
incompetent (at the time of the famine he forced the closure of commercial sorghum farms in
the Tcheffa Valley by engaging in litigation, claiming their ownership), Haile Selassie was
never in ignorance of the conditions in Wollo. A UN official visited him in early 1973 and
found him well-informed — his attitude was that peasants always starve and nothing can be
done, and that in any case it was not the Shewan Amhara who were dying. On belatedly
visiting the province in November 1973, his one remedial action was to announce that all who
had sold or mortgaged their land in the previous year could return and plow it during the coming
season, only leaving it to their creditors afterwards. Even this minimal and tardy gesture was
not enforced.
The 1975 Northern Rebellions
The Wollo famine contributed to the downfall of Haile Selassie, not because the hungry
peasants and nomads revolted and forced him out, but because the issue gained political
currency among the students and middle classes of Addis Ababa. However, that is not to say
that the famine, and more generally the eight decades of political marginalization and economic
stagnation that preceded it, did not have serious consequences at the time of the 1974 revolution
and the years following.
In the early 1970s, “peasant risings in various provinces [were] an even more closely
guarded secret than the famine”. These revolts intensified in during the revolution, with a
series of rebellions led by feudal leaders in each of the northern provinces. In Wollo, there was
a revolt by a feudal lord, Dejazmatch Berhane Maskal. In March 1975, he destroyed an
Ethiopian airlines DC3 at Lalibella. In October, he rallied supporters after a spree of killings of
former landlords by peasants and government security officers. Dej. Berhane’s ill-armed force
of 5,000 was defeated by government militia and air force attacks near Woldiya in December
1975, but he continued to cause problems for the government for years. Another feudal leader,
Gugsa Ambow, had brief military successes in northern Wollo, before the army foiled an
attempt to capture Korem in mid-1976, reportedly causing 1,200 fatalities among Gugsa’s
peasant army and local villagers.18 Other smaller revolts occurred in Gojjam and Shewa.
The most significant rebellion started in Tigray. This was an insurrection led by the
former governor, Ras Mengesha Seyoum (son of the governor at the time of the 1943 Weyane).
Ras Mengesha fled to the hills with about 600 followers in November 1984, when the Dergue
executed 60 officials of the previous regime. Ras Mengesha combined with other members of
the aristocracy, notably General Negga Tegegne (former governor of Gonder) and formed the
Ethiopian Democratic Union (EDU) in 1976. They obtained encouragement from western
countries. With Sudanese military assistance, the EDU occupied the towns of Metema, Humera
and Dabat (all in Gonder province) between February and April 1977,19 but was defeated by the
militia force sent to the province in June-July.
The EDU remained active in Tigray, where two other rebel groups were also
operational. The Tigrayan People’s Liberation Front (TPLF) was set up in February 1975 by a
group of left-wing students and peasants, incorporating the Tigray National Organization,
created three years earlier. Prominent among its early leaders was Berihu Aregawi; later the
front was headed by Meles Zenawi. In 1978, the TPLF set up the Relief Society of Tigray
(REST), headed by Abadi Zemo. It espoused a mix of Tigrayan nationalism and socialist
transformation. The Ethiopian People’s Revolutionary Party (EPRP), after defeat in the urban
Red Terror (see chapter 6), retreated to a base in rural eastern Tigray in mid-1977.
The EDU was rent by divisions between its leaders, and its aristocratic leaders failed to
gain popular support among their erstwhile tenants. Crucially, it suffered defeat at the hands of
the TPLF.20 The EPRP was also defeated by the TPLF and driven into Gonder, creating lasting
bitterness between the two organization.
After the ill-fated Peasants’ March of 1976, the government launched a series of five military offensives in Tigray: November 1976, June 1978, October-November 1978, March-
April 1979 and May-June 1979. Small towns such as Abi Adi changed hands several times. By
1979, REST estimated that 50,000 people in Tigray were displaced on account of war.
Refugees from Tigray and Gonder began to arrive in Sudan in early 1975. By May there were
34,000; by 1978 there were 70,000. In February 1979, the Ethiopian army invaded Sudanese
territory at Jebel Ludgi, forcing the evacuation of the nearby refugee camp of Wad el Hileui.
Dates and Event of Raya Wollo (Raya Oromo) people
1929: Oromo peasants and nomads in Yejju, Raya or Wajerat districts of present southern Tigray and northern Wallo revolted against the rule of Haile Selassie and refused to pay the heavy taxes imposed on them. The government dispatched troops to put down the revolt. The peasants with few arms they possessed were able to defeat the troops and capture a large quantity of arms and ammunition. Additional arms were obtained by the nomads from the Red Sea coast in Tajura.
1929: The Oromo fighters of the revolt in Yejju and Raya controlled a large part of their area and closed the trade route that connected Dasee, the capital of Wallo, to the south. In a battle with the government forces in October 1929, the Oromo fighters captured 2,000 rifles and 12,000 cartridges.
1930: Tafari Makonnen, throne name Haile Sellassie I, Conquering Lion of the Tribe of Judah, Elect of God and Emperor of Ethiopia, succeeded Zawditu to the throne.
1930: A large government force, led by the war minister, Mulugeta, arrived in Yejju and Raya regions. The Oromo fighters put up stiff resistance. The Oromo resistance was finally put down, although temporarily, mainly by the use of airplanes. It was the first time airplanes were ever used in a war in the Empire.
1931: The first constitution of Ethiopia was introduced. In this document the term “Abyssinia” was dropped in favor of “Ethiopia,” thereby defining Abyssinians and all the colonized peoples as “Ethiopians.”
1935/1936: Oromo of Raya and Qobbo were fighting Haile Selassie’s army. At one point, on April 3, 1936 near Ashange Lake, they almost trapped Haile Selassie himself fleeing from the Italians. He never put his feet in this area again after that. During the same period, the Oromo guerrillas attacked the retreating Ethiopian army led by Ras Mulugeta and inflicted heavy casualties. They revenged his earlier (1930) aerial attack on them by killing his son; he himself narrowly escaped. One of the reasons for the attack was, the Ethiopian army on its way to the war had looted the property of the Oromo communities.
1943: The Oromo uprising in Raya was temporarily suppressed with the assistance of the British Royal Air Force stationed in Aden. Many of the leaders of the Oromo movement were also implicated in the Woyane revolt in Tigray in 1943.
1947/1948: The Raya Oromo rose up in arms again. Again after they had liberated a large area of their land, the movement was stopped when the British Royal Air Force in Aden, at the request of the Ethiopian regime, bombed the Oromo guerrilla positions
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Decolonising Development:The Political and Cultural Locations of Nationalism and National Self-determination (the Case of Oromia)
Several scholars have argued that national self-determination is a claim for cultural independence and that nationalism in general is based on the right to cultural autonomy, right to a culture. In the Oromo context, national self-determination is about the representation of collective identity and dignity. It is the demand of the Oromo people to govern themselves. Practically, this can be interpreted as let us be governed by people who are like us, people of our nationality or people who accept and respect our value system. For the last hundred years and so, the Oromo nation has suffered from Abyssinian expansionism, social, ecological and economic destruction and continuous and intensive cultural and physical genocide. The Abyssinians and Oromians connections have been the coloniser (refers to the former) and the colonised (refers to the latter) relationships. Contrary to the Ethiopianist discourse, they have not developed a common unifying identity, social and political system. While the Abyssinians feel a sense of glory of their kings, warlords and dictators, the Oromians feel victimisation to these rulers, so they have not emerged a common ancestry, culture and collective memory, which can result in common ‘Ethiopian’ identity. From the perspective of Oromo social construction, the present Ethiopian domination over Oromia is a continuation of what pervious generations of Oromo nation had experienced. Thus, the Oromo people, sees the present political arrangement as illegitimate because it is a rule by the people who have engaged in destroying them. So, they claim not only cultural but also political independence. Oromo nationalism is also very democratic. It follows the UN principles of self-determination for the citizens of Oromia, claiming independence from the tyranny of Ethiopian Empire. The latter has been constructed based on Amhara-Tigre nationalism. The Oromo nationalism also offers democratic solutions to the ethnic minorities in the Ethiopian Empire. Scholars of Oromo studies claim that there is fundamental behavioural, linguistic, ethnic and cultural differences between the Abyssinians (northern) and their subjects (Southern). The Oromo, Sidama, Afar and the Ogaden (Ogaden Somalians) nations, beyond their common Cushitic progeny, they have common experiences of victimisation and illegitimately absorbed by Abyssinian southward expansion. Their collective memory of past experiences and present victimisation are making common identity. This identity is a key to understand politics there and to work together for self-determination, to recover their lost humanity.
For the early version of this article, see Temesgen M. Erena, The Political and Cultural Locations National Self – Determination, Oromia Quarterly, Vol. II, No.2, March 1999; Temesgen, M. Erena, Oromia: The Nation and the Politics of National Self – Determination, Oromia Quarterly, Vol. I, No.2, December 1997, ISSN 1460-1346.
Man knows himself only insofar as he knows the world, and becomes aware of the world only in himself, and of himself only in it. Every new object, well observed, opens a new organ in ourselves.
-Goethe, Maximen und Reflexionen, VI Build therefore your own world. -Ralph Waldo Emerson, Nature
Introduction
The passions of national freedom and national interest are probably the strongest in the whole political spectrum that characterises the present world. Kellas (1998) holds that it is stronger than the passions aroused by religion, class, individual or group interest. This passion is not all futile, either. In Gellener’s (1983) understanding, nationalism has been considered as essential to the establishment of a modern industrial society. According to Smith (1991), it is ‘the sole vision and rationale of political solidarity.’ For Kellas (1998), it provides legitimacy to the state, and inspires its citizens to feel an emotional attachment towards it. It can be a source of creativity in the arts, and enterprise in the economy. Its power to mobilise political engagement is unrivalled, particularly in the vital activity of nation building. It is intimately linked with the operation of popular democracy. Indeed, the global pattern is a mosaic of political drives, economic interests, linguistic pride, cultural imperatives, psychological needs and nations seeking identity. These factors are manifesting as a powerful staying power in a modern Africa, either. As European colonialism and socialism melted away, the perpetual existence of the backlash against ‘neo-colonial’ colony colonialism and the reviving of national selfdom become more and more significant in social and political dynamics of contemporary multi-ethno-nation African societies. The African experience is motivated by the same aspirations as that of elsewhere. At its root is a need for freedom, dignity, for the right of people of distinct social communities to function freely and independently. In this regard, Oromia represents the case of rejuvenating claim for national freedom and the struggle against more than a century old Abyssinian Empire colonialism in Africa. Oromia is a homeland for an Oromo nation, a group of people with a common culture and value system (seera fi aadaa), language ( Afaan Oromo), political institutions (Gadaa), and historical memories and experiences. Oromia is the single largest, homogeneous and endogenous nation in Africa with a population of 40 to 45 million. Both in terms of territorial and population size, more than two-third’s today’s sovereign states that are making members of UN (United Nations) are smaller than Oromia. The Cushite (see Demie, 1998) Oromo people have inhibited their homeland, Oromia, since pre-history and in antiquity were the agents of humanity’s documented Cushitic civilisation in terms of science, technology, art, political and moral philosophy. The links between the Oromo and the ancient civilisations of Babylon, Cush and Egypt has been discussed in Asfaw Beyene (1992) and John Sorenson (1998) scholarly works. Utilising prodigious evidence from history, philosophy, archaeology and linguistics, Diop (1974 and 1991) confirms that the Cushite Egyptian civilisation was emerged from the Cushite civilisations of North East Africa, particularly, the present day Western Sudan and upper Nile Oromia (also known as Cush or Punt). Indeed, except the name of places, saints and prophets, many of the Old Testament and the Holy Koran moral texts are copies of the Oromo moral codes. The formers are written documents while the latter are orally transmitted. Since the late 1880s the Oromo people have disowned their sovereignty. They disowned their autonomous institutions of governance, culture, education, creativity, business, commerce, etc. Thus, they have been claiming for national self-determination, national-self government and the right to their own state and resist the Abyssinian Empire saver (supremacist’s) nationalism. The Oromians are not only against the quality of Ethiopian Empire governance but also against the philosophy on which it is based: domination, dehumanisation, inequality, double standard, hypocrisy, deceit, exclusion, chauvinism, war institution, rent-seeking, extractive state, conservatism, feudalism, Aste fundamentalism (Aste Tewodros, Aste Yohannis, Aste Menelik, Aste Haile Sellasie), etc. The political goal of national self-determination (national self-government) is asserted in the outlook and attitudes of the Oromo political and social organisations. Of course, the Oromo nationalism, which supports the interests and identity of the Oromo people, is a more subtle, complex and widespread phenomenon than common understanding and observation. It is within this context that we are going to discuss the Oromos’ politics of national self-determination and the search for the national homeland, the demand for reinventing a state of their own in the following sections.
Defining Nation, Nationalism and Self- determination
To define nation and nationalism is as Benjamin Akzin (1964, pp. 7-10) discussed five decades ago, to enter into a terminological jungle in which one easily gets lost. Different scholarly disciplines have their own more or less established and more or less peculiar ways of dealing with nation and nationalism. Ideally, our definition of nation and nationalism should be induced of elements of nationalist ideology. Getting at such a definition has confirmed phenomenally strenuous. Hugh Seton-Watson, an authority in this domain, has deduced that ‘no scientific definition’ of a nation can be concocted. All that we can find to say is that a nation exists when significant number of people in a community consider themselves to form a nation, or behave as if they formed one (Seton-Watson, 1982, p.5).Van den Berghe (1981) defines a nation as a politically conscious ethnic group. Several attempts have been made at making a cardinalist definition of the term, pointing out one or more key cultural variables as defining variables. Among those tried are language, religion, common history/descent, ethnicity/race, statehood and common territory (homeland). For a group of people to be termed a nation, its members typically have to share several of these characteristics, although historically, one criterion may have been predominant (for example, language in Germany, or culture and history in France). In the case of Oromo, common language (Afaan Oromo), common territory (Biyya Oromo, dangaa Oromiyaa or Oromia), common historical experiences (victimisation to Ethiopian Empire rules or Abyssinocracy) are particularly very significant. Stalin made his undertaking in 1913. His definition includes four criteria: the members of a nation live under the same economic conditions, on the same territory, speak the same language, and have similar culture and national character (Seton-Watson, 1982, p.14). Neither Ernest Gellner nor Eric Hobsbawn, two influencials, gave definite definitions of the nation in their major achievements. Indeed, they are very hostile towards what they define as nationalism. ‘…For ever single nationalism which has so far raised its ugly head…’ (Gellner, 1983, p.45), this is a Gellner’s conception and sees the world as naturally divided into nations, each with its own individuality. This implies an acceptance of the nationalist self-perception. There are also other conceptualisations. A social anthropologist, Thomas Hylland Eriksen (1992, p. 220) says ‘a nation is an ethnic group whose leaders have either achieved, or aspire to achieve, a state where its cultural group is hegemonic’, Anthony H. Birch (1989, p.6) considers that a nation is best defined as ‘a society which either governs itself today, or has done so in the past, or has a credible claim to do so in the not-too- distant future. Kellas (1998) defines the nation as a group of people who feel themselves to be a community bound together by ties of history, culture and common ancestry. Nations have ‘objective’ characteristics, which may include a territory, a language, a religion, or common descent, and ‘subjective’ characteristics, essentially a people’s awareness of its nationality and affection for it. In the last resort it is ‘the supreme loyalty’ for people who are prepared to die for their nation. The definition of ‘nation’ which we will make use of in the following is one suggested by Anthony D. Smith (1983,pp. 27-109, 1991, p. 14; 1995); a definition mastering well the ‘sounding board’ dimension. Smith here defines a nation as ‘a named human population sharing a historic territory, common myths and historical memories, a mass, public culture, a common economy and common legal rights and duties for all members. A recent definition of Smith holds nationalism, one manifestation of national-self-determination, as ‘an ideological movement for attaining and maintaining autonomy, unity and identity on behalf of a population deemed by some of its members to constitute an actual or potential ‘nation’ (Smith, 1991, p. 73; 1995). For Smith nationalism has a deep ethnic roots and rejuvenates itself in response to global and domestic impulses. While the phenomenon of globalisation and technocratic culture are there, nationalism is an eternal nature and nourishes and propels itself on technocratic innovations. In this context, national self-determination may be defined as many part aspirations of a nation: To be free to freely determine one’s own national identity, culture, including language, education, religion, and form of government, to be free of rule by another ‘nation’, that is to overcome social and political systems of domination and exclusion in which nations other than one’s own wield predominant power. To be free to select its own form of government; and those governed within it have the right of unflagging consent.
Culture and the Politics of Self-determination
Nation, nationalism and national self-determination are commanding attentions. One of the perennial issues within nationalism is whether national self-determination can stand alone, or whether it requires a ‘qualifier’ from within cultural or political ideas or both to clarify its precise cultural and political location. Several scholars have argued that national self-determination is a claim for cultural independence and that nationalism in general is based on the right to cultural independence and that nationalism is based on the right to a culture. Nielson, for example, peers a nation as groups of people whom ‘perceive themselves as having a distinct culture and traditions’, and Tamir presents that a nation is a community in which individuals develop their culture, and they therefore regard their place within a nation as membership in a cultural group. Indeed, she argues that ‘the right to national-self determination stakes a cultural rather than a political claim, namely, it is the right to preserve the existence of a nation as a distinct cultural entity.’ Will the people who demand national self-determination be satisfied with such an arrangement? Tamir gives credence to that the idea of basing the right to self-determination on the right to a culture is the one that has best conformity with a liberal internationalist viewpoint. That is thinkable, but international liberalism is incompetent on this particular matter. A nationalism, which is based on culture and cultural distinctions, was not very long a go. It is a concept that characteristic the thesis of right wing, or romantic theorists such as Herder. Indeed, Herder’s nationalism was not political, and it distrusted a state as something external, mechanical, not emerging spontaneously from the life of the people. Nevertheless, in the Oromo context the claim for national self-determination is a political rather than a cultural one. If we look at the distinction between the two, it would seem that the claim for national self-determination involves more than a demand to be tolerated while the cultural question is. For example, the Catalan’s and Quebecois’ culture and identity have been tolerated and respected to some extent, and yet many of them thought that this did not reflect a situation of self-determination. Indeed, meeting their claim would involve legislation and redefinition of institutions within the state, and perhaps even a new state. In the Oromo case the demand is actually the claim to have control over their lives. This does not mean over every individual’s private life, but over the public aspect of one’s existence, i.e. the system of mutual relationships, which reflect and sustain one’s membership of a certain collective. Here the self is conceptualised within the context of community, but one that has to be real, actual, and functioning and performing. Otherwise these communal ties are too abstract, which makes it impossible for the self to be defined by them. The statement of Cohen has to be recalled: ‘A person does not only need to develop and enjoy his powers. He needs to know who he is, and how his identity connects him with particular others. He must… find something outside himself which he did not create… He must be able to identify himself with some part of objective social reality’ (Cohen, 1988). Moreover, self-realisation, however, cannot be merely a mental situation; thus this community cannot be only cultural. It must be a political situation at least so that, in order for the Oromo people to realise themselves, they must not be dependent on the goodwill of a second party. They then must be certain that their self-realisation in all spheres of life will not be prevented by the Abyssinian government, the TPLF, the Orthodox Church, and so forth. They should therefore be politically active and watch such institutions carefully. In addition, they must participate in politics in order to decide collectively upon public matters, which influence their self-realisation. So the Oromos claim for national-self determination is about the realisation of their potential status, ability and collective character, which may be achieved only through participation in autonomous political institutions. But for more than a century Oromos have been denied access to these institutions, either officially or in practice. In other words, if Oromos as a nation achieve self-determination they will better able to participate, better represented, better able to deliberate, gain much more control over their life than formerly and more autonomous. The Oromos demand for national self-determination thus, aims at establishing those institutions, which are needed for the realisation of the self-determination. When an Oromo demands national self-determination, he/she is not asserting that he/she would like to control his/her private life, e.g. his/her job, his/her shopping activities, his/her love affairs. Many Oromos do not control these aspects of their lives and yet nevertheless demand national self-determination. But the same principle also applies to cultural life. The Oromos may be allowed more-or-less to use their language, have their own newspapers and theatre, and the freedom of worship, etc. which are making cultural freedom. Actually, these rights are hardly exist at present. But when they claim national self-determination they are not only referring to these aspects of life, as political community: they want to be able to form and choose among and vote for the Oromo political parties, to observe the Oromo constitutional laws, to pay taxes to an Oromo authority, and to have a history (and indeed, myth) of independent Oromo state, from which their identity and self-determination can derive. Thus, the Oromo’s Declaration for Independence will emphasise parliamentary participation and the need to form a constitution, rather than cultural activities. In general the Oromos demand for national self-determination entails that the individuals in this nation should be citizens, engaged in politics as members of a community committed to the realisation of certain (their own) common goods, rather than participating as individuals who seek their self-interests, as it is implied by the right- to- culture school of thought and Liberal Internationalists. Perhaps for this reason Margalit and Halbertal revise the right-to- culture argument, arguing that the right is to a certain culture rather than to culture. A certain culture, then, becomes a common good. And yet, this is not enough, because they still regard the common good in cultural rather than political terms: ‘shared values and symbols… are meant to serve as the focus for citizens’ identification with the state, as well as the sources of their willingness to defend it even at the risk of their lives (Margalit and Halbertal, 1994). Why, then, do theories adhere to the culture discourse? Of course, for most of the Western theorists, the term national self-determination is affiliated to the strive to become part of humanity, to regain the human condition of autonomy; it is adjoined to the struggle to be part of the free world, of the more progressive forces; it is seen as decolonisation, as civilisation, as an attempt made to become part of the world of liberty, rights, and justice. But, it is seen as part of centrifugal forces, from the centre to the global, universalism or what Lane (1974) calls as ‘total situation’ or citizenship based on individual freedom and social justice. These theorists, therefore, universalise the notion of national self-determination: they make it part of liberalism. The liberals’ universal approach tends to be uniformist. This makes a society rootless and a citizen far removed from those who control his/her destiny. On the other hand, the notion as it is put forward and used by the Oromos that the demand for national self-determination is also centripetal, from the global and the greater units to the smaller ones. These groups demand the disengagement from the ‘other’, the global, the colonist, even from other humanity, by asserting that ‘we are not merely the essential equal and part of humanity, but rather we are also different and distinct: we have our own political identity, which we want to preserve, sustain, and establish institutionally, like the Scottish vision in multi-nation state Europe. This is the language of liberation from colonisation. It is also the language of particularisation within the universal or the global, and it seems that the uniformist approach is not sensitive enough to the real Oromos problems. Thus, the Oromos quest for self-determination involves the ultimate goal of particularism (its own unique space), reinventing the Oromia State, owning the national homeland. Of course, in a heterogeneous society of the Ethiopian Empire, though uniformity may simplify system of control, social justice will not be attained in one vast monolithic block of oppressed by colonial legislation, bureaucrats and its armies. An important work of Professor Asafa Jalata, an authority in the study of Oromo nationalism kindly quoted as’ The Oromo question involves both colonialism and ethno nationalism. Ethiopian colonialism has been imposed by global capitalism on the Oromo nation. Ethiopians, both Amharas and Tigrayans, through establishing settler colonialism in Oromia, have systematically killed millions of Oromo and expropriated their lands and other resources from the last decades of the nineteenth century until today. Ethiopian colonialists already destroyed the people called Agaw by taking their lands, systematically killing them, and assimilating the survivors. They attempt to do the same thing to the Oromo by destroying the Oromo national movement, confiscating Oromo lands, and forcing the remaining Oromo into ‘settlement villages’ or (reservations). Many times, some Oromo organisations attempted to democratize Ethiopia so that the Oromo would achieve equal citizenship rights and maintain their ethno cultural identity. Determined to maintain their colonial domination and to destroy the Oromo cultural personality through ethnocide or assimilation, Ethiopian colonialists destroyed or suppressed those Oromo political forces that attempted to transform Ethiopia into a multinational democratic society. Therefore, most Oromos are convinced that their rights and freedom cannot be obtained and respected without creating their own state, or state that they can create as equal partners with other ethno national groups interested in forming a multinational democratic society to promote ethno cultural diversity and human freedom. Hence, Oromo nationalism is an ideology of the subjugated Oromo who seek human rights, freedom, justice, and democracy’ (Jalata, 1997). In fact social justice can be attained when and only when the oppressed majority able to rule its homeland. The Oromos work for national self-determination is the great humanist and historical task in terms of Freire (1993) argument ‘To liberate themselves and their oppressors as well. The oppressors, who oppress, exploit, and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both. Any ‘attempt to soften the power of the oppressor in difference to the weakness of the oppressed almost always manifest itself in the form of false generosity; indeed, the attempt never goes beyond this.’ In this context, for Oromos in order to have the continued opportunity to express their ‘generosity,’ the Habasha colonist must perpetuate injustice, too. Tyranny is the permanent fount of this ‘generosity,’ that sustains at the price of death, dehumanisation, despair and poverty. ‘True generosity consists precisely in fighting to destroy the causes which nourish false charity.’ (Freire, 1993). For further discussions on Oromo nationalism, universalism, globalism, Ethiopianist discourses and Oromo Nationalism, see Sorenson (1998) and Sisai Ibssa (1998).
Concluding Thoughts
Man as a social animal always seeks his own territory and belongings to a social group in which his identity and sense of community is observed and respected. In the defence of the cause for social justice and social ecology, these are basic tenets to backlash against the danger of the rhetoric of universalism, polyarchy and false perspectives of social uniformity, which appear to appreciate the social problems from a single privileged point. Georg Hegel, The Phenomenology of Mind ( New York, 1967 edition), in his famous philosophical discussion of the relationship between ‘lordship and bondage’ maintained that a single consciousness could know itself only through another, even in a condition of totally unequal power relationship. According to this philosophical model, the lord (the oppressor) is lord only through the relationship with a bondservant (the oppressed, the one whose humanity is stolen). In the relationship, however, the other is annulled. The self of the mastery, the lord, derives from the conquest and negation of the servant, the bond. Only recognition of the selfhood of the other permits for its annulations. Thus, lordship covertly recognises the separate identity of the dominated. They are normally equal selves locked into unequal hierarchy. Metaphorically, Hegel’s dialectics of lordship and bondage is very important to understand the Ethiopian domination over Oromia. However, in the Ethiopianist discourse, the essential equality of the selves has been escaped totally. Rather, the persisting hierarchy has taken for granted. According to Sorenson (1998), Ethiopianist scholars like Clapham, Sven Rubenson and Levine because of their attachment to one version of the Ethiopian past and present make them either or unwilling to engage with the full complexity of the problem. From this point of view, to accept the unchanging polarity of Ethiopia and Oromia in the lordship-bondage relationship is to succumb to a structure of Ethiopian aggression and colonialism. The Oromians demand for national self-determination is, however, the civilised step out of the polarity upon which the coercive hierarchy relies, it is the collective political demand, as its main purpose is to achieve the good of the social whole, humanisation, the essential liberation of the Oromo national identity, dignity and the reinvention of Oromia as a sovereign state. The Abyssinian occupation of Oromia, the existence of the Abyssinian Rule, war-lordism and their armies in Oromia and the making of Finfinnee their garrison station, the centre of their crowds is not only an act of conquest, aggression and colonialism but also, from Oromo perspective, such elements are symbols of bondage and slavery that negate the Oromo selfhood as equal essential. For the last over hundred years, the Oromo nation has disowned selfhood, its own state or administration, and lived as a bondage of Abyssinia. The Abyssinian administration which has undermined the Oromo national traditions, exploited it economically, and maintained order through mechanical and repressive means- such a nation actually must seek national self-determination to foster within its politics, to bring dignity, justice, freedom and democracy and to survival as essential equal, as a nation and as part of humanity and its civilisation. It is necessary for Oromians to build the world of their own, a world which make them capable to sustain as a group of human people. They must able to liberate themselves and the violent, the oppressor too. In this context, the Oromo issue is a test case to the deceptive ‘democracy world-wide’ which is being advocated in the USA foreign policy and manipulated by the neo-nafxanyas (see Ibssa, 1998). It is a challenge to contemporary theories of democracy and polyarchy (Robinson, 1997) and actors of post cold war Ethiopian politics who simply take for granted that the boundaries and powers of political community in the ‘Horn’ have already been settled. Thanks to the dedicated works of human rights activists, particularly the OSG (the Oromia Support Group) and its UK based publication, Sagalee Haaraa, we have been well informed on plights of human population and their environment in the entire region. We are interested to recommend this publication to all actors of the region. In this context, we are confident to say that Ethiopian democracy rhetoric or federalism sham politics is nothing more than a fig leaf, covering up the continuation of an extraction of the ‘politics of the belly’, in terms of Bayart (1993) from ‘prudish eye of the West.’ Its democratic rhetoric is a new type of rent seeking (extracting economic rent). By making believe, it enables the collection of international aid that includes diplomatic, military and humanitarian. It enables the seizure of the resources of the modern economy for the benefit of the Tigrayan elites. The situation is not in democracy’s favour, rather it is a situation that the Tyranny is retaining control over the security forces, economic rents and the support of the West. Such manipulation is not new for Africa. Menilik, Haile sellassie, Mengistu, Mobutu, Biya, Senghor and Diouf did the same thing either in Ethiopia or elsewhere in the continent at one time or another. The Quote from Bayart’s (1993) African analyis comes to our mind ‘…The support of western powers and multilateral institutions of Bretton Woods and the Vatcan, who despite having waved the flag of democratic conditionality and respect for human rights, have not dared to pursue such sentiments to their logical conclusion and have continued to think in terms of ‘Mobutu or Chaos’ where Gorbachev given up saying ‘Ceaucescu or chaos’…’. Indeed, very recently, we have read the deceptive descriptions to neo-Mobutu, neo-Mengistu, etc.: democratic, new generation, confident and pragmatic, etc. Sadly, everything changes so that everything stays the same. Nevertheless, the oppressed Oromos are not passive objects, either. They have not allowed themselves to be ‘captured’, as in the past they have demonstrated their historical ability to resist dehumanisation, despair and poverty, and predictably will continue to resist until the justice will come to them. An everyday Oromo coins the following: ‘Victory to the Oromo people! Oromia shall be free!’ We feel moral and social responsibility to support the just cause of fellow humanity.
Listen to Oromo Voice Radio (OVR) Broadcast Afaan Oromo interviews with Dr. Almayayyoo Birru on topic of Self-determination:
‘External self-determination, in particular, seems to carry dual meaning. On the one hand it is taken to mean full independent statehood, while on the other hand it is taken to mean external recognition by other states within the
international community.’
HRLHA Holds Public Meetings with Oromo Community Members
The Human Rights League of the Horn of Africa (HRLHA) held, over the past three weeks, public meetings with members of Oromo Communities in four cities of Canada and discussed human rights issues in the Horn of Africa in general and in Ethiopia in Particular. The Oromo communities involved were those of Toronto/Ontario, Edmonton & Calgary/Alberta and Winnipeg/Manitoba; and the major topic of discussion at all the four public meetings was the unabated gross human rights violations by the different regimes of the Ethiopian Government for over a century, with particular focus on what have been happening in the past twenty years under the current TPLF/EPRDF government.
Toronto:
The public gathering in Toronto was held on December 13, 2014 at the office of Oromo Canadian community Association. At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa explained in his presentation “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present”by different governments that ruled the country. Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details.
Besides, Mr. Tesfaye Dheressa Kumsa, Director of Investigations and Dissemination with HRLHA, who did a presentation on “Land Grabs and Evictions as a Cultural Genocide”, explained how forced displacements of the Oromos and others from their farm lands and the resultant detachments and disconnections from traditional rural lives have been causing destructions of precious cultural assets, values, and wisdoms from which the societies have been benefiting generation after generation.
The HRLHA presenters explained that they are working with other civil society organizations to bring the perpetrators to justice and urged all human rights advocates to stand together in this regard.
Edmonton and Calgary:
On December 20 and 21, 2014, similar public meetings were held in Edmonton and Calgary/Alberta respectively, and many Oroms participated and discussed human rights violation issues in Oromia and Other regions in Ethiopia.
At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa presented “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present” by different governments that ruled the country.
Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details. The participants have actively participated in discussion by giving their perspectives on the continuous gross human right violations by EPRDF government of Ethiopia against Oromo young generation in particular. At the end of the meeting, the consensus has been reached that the perpetrators should be brought to justice for genocide they had committed and also Oromos must pay all necessary sacrifices to resist the evil action of the EPRDF Government to save Oromo nation from more victimizing.
Winnipeg/Manitoba:
On Dec 27, similar meeting was held in Winnipeg/Manitoba and many Oromos participated and discussed human rights violation issues in Oromia and Other regions in Ethiopia.
Winnipeg
Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details. After many hours’ explanations and discussions on genocide the EPRDF government has committed against Oromo nationals and others, the consensus has been reached that the perpetrators should be brought to justice for genocide they had committed and also Oromos must pay all necessary sacrifices to resist the evil action of the EPRDF Government to save Oromo nation from more victimizing.
During the discussions at four meetings held, it has been concluded that, by committing such well documented human atrocity, the Ethiopian government has violated the constitution of the land, regional, and International human rights treaties it has signed and ratified. The continued gross human right violations in Oromia, Ogadenian and Gambela regions in the past twenty three years by the EPRDF Government were/are intentionally committed genocides and crimes against humanity. For its deliberate actions of killings, torturing and disappearing its citizens, the EPRDF Government should be accountable. For the heinous human atrocity of EPRDF government against Oromo, Ogaden and Gambela people there are credible documents and proofs to hold the EPRDF Government accountable for its criminal actions and to bring the perpetrators to justice. The participants raised several questions on the possibilities of bringing the government to justice and all possibilities were explained by the presenters.
Finally Oromo participants of the four meetings thanked all HRLHA members for their commitment of defending human rights and promised to support HRLHA financially to make the organization stronger. HRLHA chapter organization was created during the meetings to help the organization’s more involvement in the communities.
Sof Umar Wall, Bale Oromia (Ancient and magnificent past and present)
Parts of ancient kemetic (Kushitic), Egyptian, material culture (fashion accessories), courtesy of British Museum sources
Traditionally, Oromo women wear necklaces with telsum amulets, triangular and crescent shaped pendants protect from the evil eye and attract the power of the moon or to improve fertility.
Oromia: The continuity of farming in Oromo society from ancient Kemetic (Kushitic) to present Oromia
Ancient Oromo culture, Irreechaa from the time before the Pyramid
As some indeed suspect, that the science which we see at the dawn of recorded history, was not science at its dawn, but represents the remnants of the science of some great and as yet untraced civilisation. Where, however, is the seat of that civilisation to be located? (J. W. S. Sewell, 1942)
Conquest and dominations are social phenomenon as are dying elsewhere will die in Oromia (Author’s Remark).
JEL: O5, D2
Oromia: Untwist the Twisted History
The topic is about Oromia’s location in space and allocation in humanity and society. It is concerned with Oromia’s physical position in terms of geography and relational to issues of economic conditions, social justices, cultural values, political history and destiny. Civilisation, Colonisation and Underdevelopment are presented in historical and geo-political perspectives. They capture both the space and time perceptions. They are also representing the economic and social conditions and positions. The portrayal we procure the present of the Oromo nation, the core of the Cush (Cushite/ Kemet)/Ham (Hamite), the children of Noah, in North & East Africa in past age from the phantom of the Solomonic dynasty, the history thought in Abyssinian high schools, their text books and elsewhere in the invaders’ literature, abusive literary and oral discourses is that they were savages and that, though Abyssinians and Europeans overrun their lands and have made mere subjects of them, they have been in a way, bestowing a great favour on them, since they have brought to them the benisons of Christian Enlightenment. With objective analysis, however, this paper obliterates and unmakes that inaccurate illustration, wanton falsifications, immorality, intellectual swindle, sham, mischievous tales, the bent and the parable of human reductionism. Hence, it is the step to delineate an authentic portrait of a human heritage, which is infinitely rich, beautiful, colourful, and varied in the retrograde of orthodox misconceptions. The paper is not only a disinclination itself but also a call for and a provocation of the new generation of historians to critically scrutinise and reinvestigate the orthodox approaches to the Oromo history and then to expose a large number of abusive scholarship authorities on the Oromo and Cushitic studies and it detects that they do not really know the intensity and profoundness of the history of these black African people and nations and the performance these Africans registered in the process of creating, making and shaping the prime civilisations of human societies. The study acknowledges and advances a strict contest to an orthodox scholarship’s rendition of Egypt as a white civilisation, which arose during the nineteenth century to fortify and intensify European imperialism and racism. Depending on massive evidences from concerned intellectual works from linguistic to archaeology, from history to philosophy, the study authenticates that Egypt was a Cushitic civilisation and that Cushite civilisation was the authentic offspring of the splendid Upper Nile/ Oromian legacy. The Greek civilisation, which has been long unveiled as the birthplace of Western philosophy and thought, owes its roots to the Cushites thoughts and achievements. The original works of Asfaw Beyene (1992) and F. Demie (inOromia Quarterly, 1998 & 2000) are giving motivations and also greatly acknowledged. The study also expresses that radical thinkers and multi-genius African historians such as Diop (1991) have not given due attention to the epic centre of Cushitic civilisation, Oromia, the land after and Eastern and South Eastern to Nubia, pre-Aksum central Cush, Aksumite Cush and Cushites civilisation southern to Aksum, etc. The method of enquiry is qualitative and the eclectics of formal and the informal sources, rigorous, casual and careful scholarship argument. Oral history and written documents on history, economy, sociology, archaeology, geography, cosmology and anthropology are based on as references. The paper studies the Oromo history and civilisation in horizontal approach and challenges the reductionist and Ethiopianist (colonialist, racist) vertical approach (topsy-turvy, cookkoo). It goes beyond the Oromo Oral sources (burqaa mit-katabbii) and Africanist recorded studies and western civilisational studies. The approach is to magnify, illuminate and clarify the originality of humanity and civilisation to this magnificent Cushitic (African) beauty. The Origin of Humanity When and where did human life first surface on our cosmos? Who contrived the original and prime human culture and civilisation? Ancient Egyptians contended that it was in their homeland, the oldest in the world, the God modelled the first of all human beings out of a handful of ooze soddened by the vivacity of the life giving sanctified and blessed water, the Nile (see, Jackson, 1995). “The ancient Egyptians called the river Ar or Aur (Coptic: Iaro), “Black,” in allusion to the colour of the sediments carried by the river when it is in flood. Nile mud is black enough to have given the land itself its oldest name, Kem or Kemi, which also means “black” and signifies darkness. In The Odyssey, the epic poem written by the Greek poet Homer (7th century bce), Aigyptos is the name of the Nile (masculine) as well as the country of Egypt (feminine) through which it flows. The Nile in Egypt and Sudan is now called Al-Nīl, Al-Baḥr, and Baḥr Al-Nīl or Nahr Al-Nīl.”http://www.britannica.com/EBchecked/topic/415347/Nile-RiverAr or Aur (Coptic: Iaro) is Booruu in modern Afaan Oromo which means turbid in English translations. Lagdi Nayili jedhamee amma waamamu maqaan kun kan akkanatti moggaasameefi, bowwaa jechuudha. Warri kushii, warri biyyaa, waarri durii laga isaanii Aur (Ooruu) jedhanii waamu. Afaan Oromoo amma uni dubbannuutti booruu jechuudha. Booruu (turbid) jechuuni gurri’aacha (Kami) jechuu miti. Booruu (Ooruu, Aur) jechuun kan taliila hin taane kan hin calaliini jechuudha. Dameen laga kanaa kan Moromor (dhidheessa) irraa maddu galaana biroo itti burqan dabalatee biyyoo loolan haramaniin waan booraweef. kaartumitti yoo damee isa (isa taliila) garba Viktooriyaati karaa Ugaanda dhufutti makamu kanasi booressee misiriitti godaana. Dameen Garba Viktooriyaati dhufu iyyuu adii (white) jedhamee mogga’uuni irra hin turre. Bishaani adiini hin jiru. Bishaani hin boora’iini bishaan taliila. Bishaani taliilatu bishaan guri’aacha. Inni ‘Blue’ jedhanisi ‘Blue’ mitti. Bishaan taliilatu, gurri’aacha ‘Blue’ dha. ‘Blue Nile’ jechuu irra ‘Brown’ Nile (Mormor Booruu, Ar, Aur) yoo jedhani ille itti dhiyaata.
The word (Africa) Afrika itself derived from kemetic (Oromo) language. In Oromo, one of the ancient black people (kemet), Afur means four. Ka (Qa, Waqa) means god. Afrika Means the four children of god. It describes the four sub groups of kemet people. Such type of naming system is very common in Oromo even today such as Afran Qallo, Shanan Gibee, Salgan Boorana, Macca Shan, Jimma Afur, Sadan Soddoo, etc. For other theories in this topic please refer to http://atlantablackstar.com/2014/09/23/9-theories-africa-got-name/
One of the oldest Cushites histories to account for the origin and early development of man and his culture survives in a Greek version of the thesis advanced by the ancient Cushites, Oromians and the rest. This marvellous people paraded in golden times in the region called Kush (Punt) in the Hebrew Scriptures and stamped on the present-day upper Nile Oromia (see, Jackson, 1995). Diodorus Siculus, wrote that the Cushites were of the opinion that their country was not only the birthplace of human race and the cradle land of the world’s earliest civilisation, but, indeed, the primal Eden where living things first appeared on Earth, as reported by the Scriptures. Thus, Diodorus was the first European to focus attention on the Cushites asseveration that Upper Nile (Oromia) is the cradle land of world’s earliest civilisation, the original Eden of the human race. Whether by almighty (God) or nature/ evolution (Darwin’s natural selection and survival of the fittest), Oromia was not only the birth place of man himself (e.g., Lucy) but also for many hundred years thereafter is in the vanguard of all world progress (see Diop, 1991 in his African Civilisation; Martin Bernal, 1987). These are also authenticated by the present archaeological inferences in Oromo tropical fields and rivers valleys. The original natives of Egypt, both in old and in the latter ages of development, were Cushite and there is every raison d’être for the discourse that the earliest settlers came from upper Nile Oromia. The original homeland of the Oromians and other Cushites including Chadic, Berber, Egyptian, Beja, Central Cushitic, East Cushitic, South Cushitic, Omotic and Nilotic was the present day upper Nile Oromia. It was from the original Oromo (Madda Walaabu) that the rest of humanity descended diffused to other parts of the world. This can be understood in the analogue of the diffusion of two Oromo families (Borana and Barentuma). While those who expanded to other regions latter taken new family names like Macha, Tulama, Karayyu, etc and those who stayed in original place kept the original name such as Borana. In terms of linguistic, like most scholars, we believe that it is impossible to judge between the theories of monogenesis and polygenesis for human, though the inclination is towards the former. On the other hand, recent work by a small but increasing number of scholars has convinced us that there is a genetic relationship between European, Asian, and African and Cushite languages. A language family originates from a single dialect, proto Cushitic/ Oromo. From such language and culture that must have broken up into Africa, Asiatic, and European and within them a very long time a go. Professor Bernal (1987, in Black Athena, p. 11) confirmed that the unchallenged originality of Oromians and other Cushites nativity to the region and put forward that the latest possibility for initial language break up would be the Mousterian period, 50- 30,000 years Before the Present (BP), however, it may well have much earlier. He further observed that the expansion and proliferation of Cushitic and other Afroasiatic as the promulgation of a culture long pioneered in the East African Rift valley (South Eastern Oromian) at the end of the last Ice Age in the 10th and 9th millennia BC. According to Bernal (1987, p.11) the polar ice caps caged the water within itself, which was during the Ice ages, thus water was significantly less than it is nowadays. He reports that the Sahara and Arabian deserts were even bigger and more inhospitable then than they are presently. In the centuries that ensued, with the rise of heat and increase in the rainfall, greatly the regions became savannah, into which adjoining peoples voyaged. The most successful of these were, the speakers of Proto-Afroasiatic from upper Nile Oromia. Bernal further confirmed that these people not only possessed flourishing and effective skills and techniques of hippopotamus hunting with harpoons but also had domesticated cattle and food crops. The following is quoted from Black Athena: ‘Going through the savannah, the Chadic speakers renched lake Chad, the Berbers, the Maghreb, and the Proto-Egyptians, upper Egypt…. With long-term desiccation of the Sahara during the 7th and 6th millennia BC, there were movements into the Egyptian Nile Valley from the west and east as well as from the Sudan. … A similar migration took place from the Arabian savannah into lower Mesopotamia ‘(Bernal, pp.11-12).
The Origin of Civilisation
There are many things in the manners and customs and religions of the historic Egyptians that suggest that the original home of their human ancestors was in the Upper Nile region and the biblical land of Punt/ Kush (Cush) Or Oromia which include the present day of Cushitic North and East of Africa. Hence, historical records showed that the antiquity of upper Nile Cushitic Oromian civilisation had a direct link with the civilisation of ancient Egypt, Babylonian and Greece. Hence, the Egyptian and Babylonian civilisations are part and parcel of the entire Cushite civilisation. As it is described above, there is wide understanding that Cushites = Egyptians + Babylon + Oromo+ Agau + Somalis + Afars + Sidama + Neolithic Cush + other Cush. There is also an understanding that all the Cushites are branched out (descended) from their original father Oromo which can be described as Oromo = Noah=Ham= Cush= Egyptian + Bablyon+ Agau + Somali + Afar + Sidama + Neolithic Cush + other Cush. Boran and Barentuma, the two senior children and brothers were not the only children of the Oromo. Sidama, Somali, Agau, Afar and the others were children of the big family. Wolayita and the Nilotics were among the extended family and generations of the Cushite. As a hydro-tower of Africa, the present Oromia is naturally gifted and the source of Great African rivers and hosts the bank and valleys of the greatest and oldest civilisations such as Nile (Abbaya), Baro (Sobat), Gibe, Wabe, Dhidhesa, Ganale, Wabi-shebele, Omo, and Awash among others. Oromian tropical land, equatorial forest and Savannah have been the most hospitable ecology on the earth and conducive environment to life and all forms of human economic and social practices. According to Clarke (1995), many of the leading antiquarians of the time, based largely on the strength of what the classical authors, particularly Diodorus Siculus and Stephanus of Nabatea (Byzantium after Roman colonisation and Christianisation), had to say on the matter, were exponents of the vista that the Cushite, the ancient race in Africa, the Near East and the Middle East, or at any rate, the black people of remote antiquity were the earliest of all civilised peoples and that the first civilised inhabitants of ancient Egypt were members of what is referred to as the black, Cushite race who had entered the land as they expanded in their geographical space from the their birthplace in upper Nile Oromia, the surrounding Cushite river valleys and tropical fields. It was among these ancient people of Africa and Asia that classical technology advanced, old world science and cosmology originated, international trade and commerce was first developed, which was the by-product of international contacts, exchange of ideas and cultural practices that laid the foundations of the prime civilisations of the ancient world. Cushite Africa and also of the Middle East and West Asia was the key and most responsible to ancient civilisations and African history. It must also be known that there were no such geographical names, demarcations and continental classification at that time. As a whole, Cushite occupied this region; there was the kernel and the centre of the globe, the planet earth, and the universe. African history is out of stratum until ancient Cushites looked up on as a distinct African/ Asian nations. The Nile river, it tributes, Awash, Baro and Shebele or Juba, etc., played a major role in the relationship of Cushite to the nations in North, South and East Africa. The outer land Savannah, Nile, other Oromian rivers with it Adenian ecology were great cultural highways on which elements of civilisation came into and out of inner North East Africa. After expansions, there was also an offshoot, a graft, differentiation, branching out, internal separation, semi-independence and again interactions, interdependence and co-existence of the common folks. Cushites from the original home made their relationships with the people of their descendants in the South, the North, East and the West, which was as both good, and bad, depending on the period and the regime in power they formed and put in place in the autonomous regions. Cushite Egypt first became an organised autonomous nation in about 6000 B.C. In the Third Dynasty (5345-5307 B.C.) when Egypt had an earnest pharaoh named Zoser and Zoser, in turn, had for his chief counsellor and minister, an effulgent grand named Imhotep (whose name means ‘he who cometh in peace”). Imhotep constructed the famous step pyramid of Sakkarah near Memphis. The building techniques used in the facilitation of this pyramid revolutionised the architecture of the ancient world (Clarke, 1995). Of course, Independent Egypt was not the original home of these ancient technology. However, it was an extension, expansion, advancement and the technological cycle of the Upper Nile Oromia, Nubia, Beja, Agau and other Cushites. Ideas, systems, technologies and products were invented, tested and proved in upper Nile then expanded and adopted elsewhere in the entire Cush regions and beyond. . Bernal (1987, pp. 14-15) has identified strict cultural and linguistic similarities among all the people around the Mediterranean. He further attests that it was south of the Mediterranean and west to the Red Sea’s classical civilisation that give way to the respective north and east. Cushite African agriculture of the upper Nile expanded in the 9th and 8th century millennia BC and pioneering the 8th and 7th of the Indo-Hittite. Egyptian civilisation is Cushite and is clearly based on the rich pre-dynastic cultures of Upper Egypt, Nubia and upper Nile, whose Cushite African and Oromian origin is uncontested and obvious. Of course, Cushite Egypt gave the world some of the greatest personalities in the history of mankind. In this regard, Imhotep was extraordinary discernible. In ancient history of Egypt, no individual left a downright and deeper indentation than Imhotep. He was possibly the world’s first mult-genuis. He was the real originator of new medicine at the time. He revolutionised an architect of the stone building, after which the Pyramids were modelled. He became a deity and later a universal God of Medicine, whose images charmed the Temple of Imhotep, humanity’s earliest hospital. To it came sufferers from the entire world for prayer, peace, and restorative. Imhotep lived and established his eminence as a curative at the court of King Zoser of the Third Dynasty about 5345-5307 B.C. (Duncan, 1932). When the Cushite civilisation through Egypt afar crossed the Mediterranean to become the foundation of what we think of as Greek culture, the teachings of Imhotep were absorbed along with the axioms of other great Cushite African teachers. When Greek civilisation became consequential in the Mediterranean area, the Greeks coveted the world to ponder they were the originators of everything in its totality. They terminated to acknowledge their liability to Imhotep and other great Cushites. Imhotep was forgotten for thousands of years, and Hippocrates, a mythical posture of two thousand years latter, became known as the father of medicine. Regarding to Imhotep’s influence in Rome, Gerald Massey, noted poet, archaeologist, and philologist, says that the early Christians cherished him as one with Christ (Massey, 1907). It should be understood that, while the achievements of Cushite Egypt were one of the best, these are not the only achievements that Cushite Africans can claim. The Nubians, upper Nile, central and eastern Cushites (the Oromo, Agau, Somalia, Afar, etc) were continue to develop many aspects of civilisation independent of Cushite Egyptian interactions. These nations and states gave as much to Egypt as Egypt give to them in terms of trade, ideas and technology as well. There was also a considerable Cushite dominion on what later became Europe in the period preceding Christian era. Cushites played a major role in formative development of both Christianity and Islam. Both the Holly Bible and the Holly Quran moral texts are originated from the Oromo and other Cushite oral and moral principles, beliefs, creeds and teachings. There is a common believe and understanding that Abraham, a seminal prophet, believer and recipient of a single and eternal God was from Central Cush of present Upper Nile Oromia. The Oromos believed in a single and eternal God, Black God (Waaqa Guri’acha) also Blue God according to some scholars who translated the oral history. Waaqa also Ka. While the Oromian faith, social structure and policies were the prime and the origins of all, Judaism, Christianity, and Islam were all the derivatives and originated from the Black God. Waaqayyoo in Oromo is the original, the single, the omnipotent, the prime and the greatest of all the great religions. All aspects of the present day Christian churches were developed in Cushites. One of the more notable of Cushite contributions to the early church was monasticism. Monasticism, in essence, is organised life in common, especially for religious purposes. The home of a monastic society is called a monastery or a convent. Christian monasticism probably began with the hermits of Cushite Egypt and Palestine about the time when Christianity was established as a licit religion (Clarke, 1995). Oral tradition and Arabian records confirm that Bilal, a tall, gaunt, black, bushy-haired, Oromo, was the first High Priest and treasurer of the Mohammedan empire. After Mohamet himself, the great religion, which today numbers upwards of half a billion souls, may be said to have began with Bilal. He was honoured to be the Prophet’s first neophyte. Bilal was one of the many Cushites who concurred in the founding of Islam and later made proud names for themselves in the Islamic nations and expansions. Europe was sluggishing in her Dark Ages at a time when Cushite Africa and Asia were relishing a Golden Age. In this non-European world of Africa and Asian, Cushites built and enjoyed an age of advancement in technology before a period of internal withdrawal and isolation that favoured the Europeans to move a head of them. For more than a thousand years the Cushites were in the ‘Age of Grandeur’ but the second rise of Europe, internal strife, slave trade and colonialism brought the age of catastrophic tragedy, abase and declivity. The early Cushites made spears to hunt with, stone knives to cut with, the bola, with which to catch birds and animals, the blow-gun, the hammer, the stone axe, canoes and paddles, bags and buckets, poles for carrying things, bows and arrows. The bola, stone knives, paddles, spears, harpoons, bows and arrows, bow-guns, the hammer and the axe- all of them invented first by Cushites – were the start of man’s use of power. The present’s cannon, long-range missiles, ship propellers, automatic hammers, gas engines, and even meat cleavers and upholstery tack hammers have the roots of their development in the early Cushite use of (Clarke, 1995). Cushite offered humans the earliest machine. It was the fire stick. With it, man could have fire any time. With it, a campfire could be set up almost any place. With it, the early Africans could roast food. Every time we light a match, every time we take a bath in water heated by gas, every time we cook a meal in a gas-heated oven, our use of fire simply continues a process started by early Cushites: the control of fire. Of course, those early Cushite was the first to invent how to make a thatched hut. They had to be the first because for hundreds of thousand of years they were the only people on earth. They discovered coarse basket making and weaving and how to make a watertight pot of clay hardened in a fire. In the cold weather, they found that the skins of beasts they had killed would keep them warm. They even skin covers for their feet. It was from their first effort much later clothing and shoes developed. Humanity owes the early Cushites much and even much more (Clarke, 1995). The Cushites dociled animals. They used digging sticks to obtain plant roots that could be consumed. They discovered grain as a food, how to store it and prepare it. They learnt about the fermentation of certain foods and liquids left in containers. Thus, all mankind owes to Cushites including the dog that gives companionship and protection, the cereals we eat at break-fast-time, the fermented liquids that many people drink, the woven articles of clothing we wear and the blankets that keep us warm at night, the pottery in which we bake or boil food, and even the very process (now so simple) of boiling water- a process we use every time we boil an egg, or make spaghetti, or cook corned beef. Canoes made it possible for man to travel further and farther from his early home. Over many centuries, canoes went down Baro, the Nile and the Congo and up many smaller rivers and streams. It was in this pattern that the early Cushite civilisation was advanced. From the blowgun of antiquated Cushite, there come next, in later ages, many gadget based on its standard. Some of these are: the bellows, bamboo air pumps, the rifle, the pistol, the revolver, the automatic, the machine gun- and even those industrial guns that puff grains. Modern Scientists certain that by about 3000 B.C., the Cushite farmers in the Nile Valley were growing wheat and barely, cultivating millet, sorghum, and yams. Around 1500 B.C. new crops farming were developed: – banana, sugar cane, and coconut trees and later coffee. The cultivation of bananas and coffees in particular spread rapidly which are suited to tropical forest conditions. Cushites had also domesticated pigs, donkeys, horses, chickens, ducks, and geese, etc. (Greenblatt, 1992). The agricultural revolution brought about a gradual increase in population. Then another development helped expand population still more. The technique of smelting iron innovated by Cushites. Iron working start and then advanced in the Nile valley and then started to spread to other parts of Africa and from who, by way of Egypt and Asian Minor, this art made its way into Europe and the rest of Old World. Iron greatly improved the efficiency of tools and weapons. Iron tools and weapons are much stronger and last longer than those made of stone or wood. Iron axes made it easier to chop tropical trees and clear land for farming. Iron sickles made harvest easier. Iron hoes and other farm tools helped farmers cultivate land more easily. Iron-tipped spears meant more meat. The new technologies boosted the Cushite economy; they increased food production that enabled more people to survive. In addition, iron objects became valuable items in Cushite trade and commercial activities. With his simple bellows and a charcoal fire the Cushite blacksmith reduced the ore that is found in many parts of the region and forged implements of great usefulness and beauty. In general, the Iron technology was instrumental in auguring the rise and expansion of Cushite civilisation (Greenblatt, 1992). Cushite hunters many times cut up game. There still exists for evidences, drawings of animal bones, hearts and other organs. Those early drawings as a part of man’s early beginnings in the field of Anatomy. The family, the clan, the tribe, the nation, the kingdom, the state, humanity and charity all developed first in this region of the cradle of mankind. The family relationships, which we have today, were fully developed and understood then. The clan and the tribe gave group unity and strength. The nation, the common whole was first developed here. It was by this people that early religious life, beliefs, and the belief in one God, the almighty started and expanded. The first formal education of arts, science, astronomy, times and numbers (mathematics) were visual, oral and spoken tradition given in the family, during social and religious ceremonies. Parents, Medicine men, religious leaders, etc were the education heads. Ceremonial Cushite ritual dances laid the basis for many later forms of the dance. Music existed in early Cushite Among instruments used were: reed pipes, single-stringed instruments, drum, goured rattles, blocks of wood and hollow logs. Many very good Cushite artists brought paintings and sculpture into the common culture. The early Cushites made a careful study of animal life and plant life. From knowledge of animals, mankind was able to take a long step forward to cattle rising. From the knowledge of plants and how they propagate, it was possible to take a still longer step forward to agriculture. Today, science has ways of dating events of long a go. The new methods indicate that mankind has lived in Cushite Africa over two million years. In that long, long time, Cushites and people of their descent settled in other parts of Africa and the rest. Direct descents of early Cushites went Asia Minor, Arabia, India, China, Japan and East Indies. Cushites and people of Cushite descents went to Turkey, Palestine, Greece and other countries in Europe. From Gibraltar, they went into Spain, Portugal, France, England, Wales and Ireland (Clarke, 1995). Considering this information, the pre-Colombian presence of Cushite African mariners and merchants in the New World is highly conceivable and somewhat sounds. In this context, the first Africans to be brought to the New World were not in servitude and slavery, which contrary to popular creed. Tormenting references in the Spanish chronicles and other growing body of historical studies advocate that Cushites were the founders, the pioneers and first permanent settlers of America. Commanding authentication as in Bennett (1993, p. 85) cited by Leo Veiner in his work Africa and the discovery of America suggests that African traders founded Mexico long before Columbus. Hence, the Africans influences were extended from Canada in the North to the Maya, Aztec, and Inca civilisation in the South America. The Cushite civilisation is therefore the basis of Indian civilisation. Unlike the western Sudan and in Egypt, the people and nations of upper Nile had lost written records of their ancient times and medieval history. These were destroyed and burned during war of conquests. The early travellers to these areas are also mostly not yet known. Notable kingdoms, republics and states did rise in this part of Africa and did achieve a high degree of civilisation of their time. Scholarly undertakings show that Cushite Africans such as Oromos were the first in human history to invent and implement democratic institutions (e.g. Gada system or Gadaa system), democratic forms of government, elections and unwritten constitution. Democracy was first invented in upper Nile Oromia then to Athens, Greek and to the rest. It was not the other way round. Gada, an accomplishment of Oromian social genius in socio-political organisation is one of the most complex, the world wonder and by far superior to so far other humanity’s social and political imagination and civilisation. Gada in its vector of values constitutes, political institution, the power structure, governing constitution, the ideology, the religion, the moral authority, the economic and the whole way of life of the public, the collective, the social and the private individual. Gada is the social civilization of the Oromo in the Nile civilization. Gada is an atonishing and complex social evolution in human social transformation and an Oromo social perfection. In old Egyptian (Cushite, oromo) dialect it means Ka Adaa. Ka means God. Adaa (law). It means the law of God, the law of waaqa (God). It also symbolizes the dawn of not only civilization but also human freedom as civilazation. ‘Gadaa bilisummaa saaqaa.’ Orthodox historians and some archaeologists believe that the civilisation of Egypt is the oldest in the world, while others give that priority to western Asia or India. It has also been suggested that, since all these cultures possess certain points of similarity, all of them may evolve from an older common civilisation. Men of eminent scholarship have acknowledged this possibility. In this regard, Sir E.A. Wallis Budge (1934) indicated: “It would be wrong to say that the Egyptians borrowed from the Sumerians or Sumerians from Egyptians, but it may be submitted that the literati of both peoples borrowed their theological systems from common but exceedingly ancient source… This similarity between the two companies of gods is too close to being accidental.” A pioneer American Egyptologist, Breasted (1936) advanced the following views: “In both Babylonian and Egypt the convenient and basic number (360), of fundamental importance in the division of the circle, and therefore in geography, astronomy and time-measurement, had its origin in the number of days in the year in the earliest known form of the calendar. While its use seems to be older in Egypt than in Babylonian, there is no way to determine with certainty that we owe it exclusively to either of these two countries. A common origin older than either of is possible.” Sewell (1942) said that the science, which we see at the dawn of recorded history, was not science at its dawn, but represents the remnants of the science of some great and as yet untraced civilisation. Where, however, is the seat of that civilisation to be located?” A number of scholars, both ancient and modern, have come to the conclusion that the world’s first civilisation was created by the people known as Cushite (Oromian) and also known by Greeks as Punt (Burnt Faces). The Greeks argued that these people developed their dark colouration since they were adjacent to the sun than were the fairer natives of Europe. In terms of the sources of well-informed modern authority, Herodotus describes the Cushites as in Lugard (1964) as: “ The tallest, most beautiful and long-lived of the human races,’ and before Herodotus, Homer, in even more flattering language, described them as ‘ the most just of men; the favourites of gods.’ The annals of all the great early nations of Asia Minor are full of them. The Mosaic records allude to them frequently; but while they are described as the most powerful, the most just, and the most beautiful of the human race, they are constantly spoken of as black, and there seems to be no other conclusion to be drawn, than that remote period of history the leading race of the western world was the black race.” Alexander Bulatovich (2000, p.53) of Russia in his 1896-1898 travels in Oromia described the Oromo, which is akin to Herodotus’s description as fallows: “The [Oromo] physical type is very beautiful. The men are very tall, with statuesque, lean, with oblong face and a somewhat flattened skull. The features of the face are regular and beautiful…. The mouth is moderate. The lips are not thick. They have excellent even teeth; large and in some cases oblong eyes and curly hair. Their arm bones are of moderate length, shorter than the bones of Europeans, but longer than among the Amhara tribes. The feet are moderate and not turned in. The women are shorter than the men and very beautifully built. In general, they are stouter than the men, and not as lean as they. Among them one sometimes encounters very beautiful women. And their beauty does not fade as among the Abyssinians. The skin color of both men and women ranges from dark to light brown. I did not see any completely black [Oromo].” According to Homer and Herodotus, the Cushites were inhabited in the Sudan, Egypt, Arabia, Palestine, present Ethiopia, Western Asia and India. In his essay of historical analysis of ancient East Africa and ancient Middle East, roughly in the years between 500BC and 500AD. Jesse Benjamin (2001), brought to our attention that the importance of research focus on global formations, multi- and bi-directional and cultural relations, geopolitical associations, archaeology, linguistics, sociology, cosmology, production, commerce and consumption patterns of these regions. Benjamin (2001) indicates that historiographers have acknowledged and documented that the adored spices, cinnamon (qarafaa in modern Afaan Oromo) and cassia of the Mediterranean sphere produced and come from ‘Cinnamon land.’ The latter is also known in different names as ‘ The other Barbaria,’‘Trogodytica,’Cush, Kush,Upper Nile. or ‘Punt’ but persistently representing the whole environs identified nowadays as the ‘Horn of African’ or that part of Oromia. These show the presence of production, consumption and commercial interactions in the regions. In line with Miller (1969), Wilding (1988), Benjamin (2001) included the Oromian pastoralism, pottery, cosmology and culture in the antiquity and old world civilisation. The identification of the Cushite Oromian civilisation with the present Abyssinia Amhara-Tigre under the name of Ethiopia made by the post civilisation Abyssinian priests translators of the Abyssinian version of the Bible in the 5th and 6th century or some other time, has been a cheating and misrepresentation of true human history. Those Abyssinians who were stealing the history were relatively recent migrant (conquerors) of the region. They occupied the present day Northern Ethiopia (central Cushitic of Agau and Oromo) long after the first human civilisation already originated and advanced in the area and spread to the rest of the world including to Arabia and Mediterranean Europe. The native residents of the region are the Cushite African people (Oromo, Agau, Somali, Sidama, Afar, Beja, Saho, etc). Ethiopian Jews (Falashas) are also Cushite Oromo and Agau who accepted Jews religion. Abyssinian tribes have fabricated their own myth and false history to claim legitimacy to the region and then established a regime truth through continuos fable story, phantom, indoctrination and falsification of the real Cushite history. Semitic immigrants did not found Aksum but the Abyssinians resettled among the Cushites cities and commercial centres in which Aksum was one and latter dominated the ruling power in this very centre of the civilisation of the central Cush. Ge’ez was invented as a language of the centre and latter used as the official language of the church and the colonising Abyssinian ruling class. Ge’ez was initially developed from the mixture of Cushitic and Greek elements that was facilitated by the Cushite trade links to the Greek world. There was also Greek resettlement in Aksum and the surrounding central Cush commercial towns with primary contacts with endogenous Cushite. The earlier rulers of Aksum and Christian converts including Ezana were Cushites. Though Ezana was the first convert from the above (the ruling class) to Christianity, he did not give up his belief in one God (Waqa) (Cushite/ black God). He was also not the first Cushite to be a Christian. In their linkages with a wider world, it is also highly likely and very logical and possible that there were Christians among the civilian Cushite trading communities who had already disseminated their new faith, as so many Oromo merchants were to do latter in the expansion of Islam. The splendid Stella, towers of solid masonry, with non-functional doors and windows at Aksum was not the earliest materialisation but it was the continuity in the manifestation of major indigenous Cushite tradition of monumental architecture in stone, which also later found expression in the rock-hewn churches of the Cushite Agau kings (see also Isichei, 1997 for some of the opinions). Abyssinians were the rulers. They were not the engineers and the builders of the stone monuments. It was the original product and brainchild of Cushite technologist. Of course, their advancement was thwarted with the unfortunate coming of the Abyssinians. Almost all of the original studies of the origin of Cushite civilisation could not penetrate far deep into regions south east to Nubia (Mereo) and could not dig out the other side of the twin, the close link and vast primary sources in present day Oromia. Though the British Museum has collected vast sources on Nubian, it has not kept on or linked any to the sister and more or less identical to the civilisation of the Oromo. For me, as native Oromo with knowledge of oral history and culture, as I observed the Nubian collection in British Museum, what they say Nubian collection is almost identical to Oromia, but in a less variety and quantity. I can say that Nubian and other Cushite civilisations were extensions (grafts) of the vast products of Oromo. I may also be enthused to the inference that the people whose manners and customs have been so thoroughly capitulated by Herodotus, Diodorus, Strabo Pliny and other were not Abyssinians and other Black people at all, but the natives of Upper Nile, Oromos, Agau, Somalis, Afar and the rest of Cushitic people of the present Horn of Africa. Sir Henry Rawlinson in his essay on the early History of Babylonian describes Oromos as the purest modern specimens of the Kushite. Thus, Oromo is Kush and Kush is Oromo. Seignobos (1910), in his scholarly works on the history of Ancient Civilisation reasoned that the first civilised natives of the Nile and Tigiris-Euphrates Valleys were a dark skinned people with short hair and prominent lips, they were called Cushites by some scholars and Hamites by others. So Cushite (Hamite) is generally recognised as the original home of human civilisation and culture both beyond and across the Red Sea. They are the original source of both the African and Asiatic (Cushitic Arabian) civilisation. Higgins in 1965 scholarly undertaking discusses: “I shall, in the course of this work, produce a number of extraordinary facts, which will be quite sufficient to prove, that a black race, in a very early times, had more influence of the affairs of the world than has been lately suspected; and I think I shall show, by some very striking circumstances yet existing, that the effects of this influence have not entirely passed away.” Baldwin in his 1869 study of Arab history expressed in his own words the following: “At the present time Arabia is inhabited by two distinct races, namely descendants of the old Adite, Kushite, …known under various appellations, and dwelling chiefly at the south, the east, and in the central parts of the country, but formerly supreme throughout the whole peninsula, and the Semitic Arabians- Mahomete’s race- found chiefly in the Hejaz and at the north. In some districts of the country these races are more or less mixed, and since the rise of Mahometanism the language of Semites, known as to us Arabic, has almost wholly suppressed the old … Kushite tongue; but the two races are very unlike in many respects, and the distinction has always been recognised by writers on Arabian ethnology. To the Kushite race belongs the purest Arabian blood, and also that great and very ancient civilisation whose ruins abound in almost every district of the country.” Poole (in Haddon, 1934) says, “Assyrians themselves are shown to have been of a very pure type of Semites, but in the Babylonians there is a sign of Kushite blood. … There is one portrait of an Elmite king on a vase found at Susa; he is painted black and thus belongs to the Kushite race.” The myths, legends, and traditions of the Sumerians point to the African Cushite as the original home of these people (see. Perry, 1923, pp. 60-61). They were also the makers of the first great civilisation in the Indus valley. Hincks, Oppert, unearthed the first Sumerian remains and Rawlinson called these people Kushites. Rawlinson in his essay on the early history of Babylonian presents that without pretending to trace up these early Babylonians to their original ethnic sources, there are certainly strong reasons for supposing them to have passed from Cushite Africa to the valley of the Euphrates shortly before the opening of the historic period: He is based on the following strong points: The system of writing, which they brought up with them, has the closest semblance with that of Egypt; in many cases in deed the two alphabets are absolutely identical. In the Biblical genealogies, while Kush and Mizrain (Egypt) are brothers, from Kush Nimrod (Babylonian) sprang. With respect to the language of ancient Babylonians, the vocabulary is absolutely Kushite, belonging to that stock of tongues, which in postscript were everywhere more or less, mixed up with Semitic languages, but of which we have with doubtless the purest existing specimens in the Mahra of Southern Arabia and the Oromo.
The Greek alphabet, the script of English today, is based on the Kemetic alphabet of Ancient Egypt/Kemet and the Upper Nile Valley of Ancient Africa. Ancient Egyptians called their words MDW NTR, or ‘Metu Neter,” which means divine speech. The Greeks called it, ‘hieroglyphics”- a Greek word. The etymology of hieroglyphics is sacred (hieros) carvings (glyph). The Oromos (the Kemet of modern age) called it Qubee.
“Chaltu as Helen”, which is based on a novelized story of Chaltu Midhaksa, a young Oromo girl from Ada’aa Barga district, also in central Oromia.
Born to a farming family in Koftu, a small village south of Addis Ababa near Akaki, Chaltu led an exuberant childhood. Raised by her grandmother’s sister Gode, a traditional storyteller who lived over 100 years, the impressionable Chaltu mastered the history and tradition of Tulama Oromos at a very young age.
Chaltu’s captivating and fairytale like story, as retold by Tesfaye, begins when she was awarded a horse named Gurraacha as a prize for winning a Tulama history contest. Though she maybe the first and only female contestant, Chaltu won the competition by resoundingly answering eleven of the twelve questions she was asked.
Guraacha, her pride and constant companion, became Chaltu’s best friend and she took a good care of him. Gurraacha was a strong horse; his jumps were high, and Chaltu understood his pace and style.
A masterful rider and an envy to even her male contemporaries, Chaltu soon distinguished herself as bold, confident, outspoken, assertive, and courageous. For this, she quickly became a household name among the Oromo from Wajitu to Walmara, Sera to Dawara, Bacho to Cuqala, and Dire to Gimbichu, according to Tesfaye.
Chaltu traces her lineage to the Galan, one of the six clans of Tulama Oromo tribe. At the height of her fame, admirers – young and old – addressed her out of respect as “Caaltuu Warra Galaan!” – Chaltu of the Galan, and “Caaltuu Haadha Gurraacha!” – Chaltu the mother of Gurraacha.
Chaltu’s disarming beauty, elegance, charisma, and intelligence coupled with her witty personality added to her popularity. Chaltu’s tattoos from her chin to her chest, easily noticeable from her light skin, made her look like of a “Red Indian descent” (Tesfaye’s words).
As per Tesfaye’s account, there wasn’t a parent among the well-to-do Oromos of the area who did not wish Chaltu betrothed to their son. At 14, Chaltu escaped a bride-kidnapping attempt by outracing her abductors.
Chaltu’s grandfather Banti Daamo, a well-known warrior and respected elder, had a big family. Growing up in Koftu, Chaltu enjoyed being surrounded by a large network of extended family, although she was the only child for her parents.
Recognizing Chaltu’s potential, her relatives suggested that she goes to school, which was not available in the area at the time. However, fearing that she would be abducted, Chaltu’s father arranged her marriage to a man of Ada’aa family from Dire when she turned 15.
Locals likened Chaltu’s mannerism to her grandfather Banti Daamo, earning her yet another nickname as “Caaltuu warra Bantii Daamo” – Chaltu of Banti Daamo. She embraced the namesake because many saw her as an heir to Banti Daamo’s legacy, a role usually preserved for the oldest male in the family. Well-wishers blessed her: prosper like your grandparents. She embraced and proudly boasted about continuing her grandfather’s heritage calling herself Chaltu Banti Daamo.
Others began to call her Akkoo [sic] Xinnoo, drawing a comparison between Chaltu and a legendary Karrayu Oromo woman leader after whom Ankobar was named.
Chaltu’s eccentric life took on a different trajectory soon after her marriage. She could not be a good wife as the local tradition and custom demanded; she could not get along with an alcoholic husband who came home drunk and abused her.
When Chaltu threatened to dissolve the marriage, as per Oromo culture, elders intervened and advised her to tolerate and reconcile with her husband. Rebellious and nonconformist by nature, Chaltu, who’s known for challenging old biases and practices, protested “an alcoholic cannot be a husband for Banti Daamo’s daughter!”
Soon she left her husband and moved to Addis Ababa, Ethiopia’s capital, to attend formal education and start a new chapter in life.
Trouble ensues.
In Addis Ababa, her aunt Mulumebet’s family welcomed Chaltu. Like Chaltu, Mulumebet grew up in Koftu but later moved to Addis Ababa, and changed her given name from Gadise in order to ‘fit’ into the city life.
Subsequently, Mulumebet sat down with Chaltu to provide guidance and advice on urban [Amhara] ways.
“Learning the Amharic language is mandatory for your future life,” Mulumebet told Chaltu. “If you want to go to school, first you have to speak the language; in order to learn Amharic, you must stop speaking Afaan Oromo immediately; besides, your name Chaltu Midhaksa doesn’t match your beauty and elegance.”
“I wish they did not mess you up with these tattoos,” Mulumebet continued, “but there is nothing I could do about that…however, we have to give you a new name.”
Just like that, on her second day in Addis, Caaltuu warra Galaan became Helen Getachew.
Chaltu understood little of the dramatic twists in her life. She wished the conversation with her aunt were a dream. First, her name Chaltu means the better one, her tattoos beauty marks.
She quietly wondered, “what is wrong with my name and my tattoos? How can I be better off with a new name that I don’t even know what it means?”
Of course she had no answers for these perennial questions. Most of all, her new last name Getachew discomforted her. But she was given no option.
The indomitable Chaltu had a lot to learn.
A new name, new language, new family, and a whole new way of life, the way of civilized Amhara people. Chaltu mastered Amharic in a matter of weeks. Learning math was no problem either, because Chaltu grew up solving math problems through oral Oromo folktale and children’s games like Takkeen Takkitumaa.
Chaltu’s quick mastery amazed Dr. Getachew, Mulumebet’s husband. This also made her aunt proud and she decided to enroll Chaltu in an evening school. The school matched Chaltu, who’s never set foot in school, for fourth grade. In a year, she skipped a grade and was placed in sixth grade. That year Chaltu passed the national exit exam, given to all sixth graders in the country, with distinction.
But her achievements in school were clouded by a life filled with disappointments, questions, and loss of identity. Much of her troubles came from Mulumebet packaged as life advice.
“Helen darling, all our neighbors love and admire you a lot,” Mulumebet told Chaltu one Sunday morning as they made their way into the local Orthodox Church. “There is not a single person on this block who is not mesmerized by your beauty…you have a bright future ahead of you as long as you work on your Amharic and get rid of your Oromo accent…once you do that, we will find you a rich and educated husband.”
Chaltu knew Mulumebet had her best interest at heart. And as a result never questioned her counsel. But her unsolicited advises centered mostly on erasing Chaltu’s fond childhood memories and making her lose touch with Oromummaa – and essentially become an Amhara.
Chaltu spent most of her free time babysitting Mulumebet’s children, aged 6 and 8. She took care of them and the kids loved her. One day, while the parents were away, lost in her own thoughts, Chaltu repeatedly sang her favorite Atetee – Oromo women’s song of fertility – in front of the kids.
That night, to Chaltu’s wild surprise, the boys performed the song for their parents at the dinner table. Stunned by the revelation, Mulumebet went ballistic and shouted, “Are you teaching my children witchcraft?”
Mulumebet continued, “Don’t you ever dare do such a thing in this house again. I told you to forget everything you do not need. Helen, let me tell you for the last time, everything you knew from Koftu is now erased…forget it all! No Irreechaa, no Waaree, no Okolee, no Ibsaa, No Atetee, and no Wadaajaa.”
Amused by his wife’s dramatic reaction, Getachew inquired, “what does the song mean, Helen?” Chaltu told him she could not explain it in Amharic. He added, “If it is indeed about witchcraft, we do not need a devil in this house…Helen, praise Jesus and his mother, Mary, from now on.”
“Wait,” Getachew continued, “did you ever go to church when you were in Koftu? What do they teach you there?”
Chaltu acknowledged that she’s been to a church but never understood the sermons, conducted in Amharic, a language foreign to her until now. “Getachew couldn’t believe his ears,” writes Tesfaye. But Getachew maintained his cool and assured Chaltu that her mistake would be forgiven.
Chaltu knew Atetee was not a witchcraft but a women’s spiritual song of fertility and safety. All Oromo women had their own Atetee.
Now in her third year since moving to Addis, Chaltu spoke fluent Amharic. But at school, in the market, and around the neighborhood, children bullied her daily. It was as if they were all given the same course on how to disgrace, intimidate, and humiliate her.
“You would have been beautiful if your name was not Chaltu,” strangers and classmates, even those who knew her only as Helen, would tell her. Others would say to Chaltu, as if in compliment, “if you were not Geja (an Amharic for uncivilized), you would actually win a beauty pageant…they messed you up with these tattoos, damn Gallas!”
Her adopted name and mastery of Amharic did not save Chaltu from discrimination, blatant racism, hate speech, and ethnic slurs. As if the loss of self was not enough, seventh grade was painfully challenging for Chaltu. One day when the students returned from recess to their assigned classes, to her classmate’s collective amusement, there was a drawing of a girl with long tattooed neck on the blackboard with a caption: Helen Nikise Gala – Helen, the tattooed Gala. Gala is a disparaging term akin to a Nigger used in reference to Oromos. As Chaltu sobbed quietly, their English teacher Tsige walked in and the students’ laughter came to a sudden halt. Tsige asked the classroom monitor to identity the insulting graffiti’s artist. No one answered. He turned to Chaltu and asked, “Helen, tell me who drew this picture?”
She replied, “I don’t know teacher, but Samson always called me Nikise Gala.”
Tsige was furious. Samson initially denied but eventually admitted fearing corporal punishment. Tsige gave Samson a lesson of a lifetime: “Helen speaks two language: her native Afaan Oromo and your language Amharic, and of course she is learning the third one. She is one of the top three students in the class. You speak one language and you ranked 41 out of 53 students. I have to speak to your parents tomorrow.”
Athletic and well-mannered, Chaltu was one of the best students in the entire school. But she could not fathom why people gossiped about her and hurled insults at her.
Banned from speaking Afaan Oromo, Chaltu could not fully express feelings like sorrow, regrets, fear and happiness in Amharic. To the extent that Mulumebet wished Chaltu would stop thinking in Oromo, in one instance, she asked Chaltu to go into her bedroom to lament the death of a relative by singing honorific praise as per Oromo custom. Chaltu’s break came one afternoon when the sport teacher began speaking to her in Afaan Oromo, for the first time in three years. She sobbed from a deep sense of loss as she uttered the words: “I am from Koftu, the daughter of Banti Daamo.” Saying those words alone, which were once a source of her pride, filled Chaltu with joy, even if for that moment.
Chaltu anxiously looked forward to her summer vacation and a much-needed visit to Koftu. But before she left, Mulumebet warned Chaltu not to speak Afaan Oromo during her stay in Koftu. Mulumebet told Chaltu, “Tell them that you forgot how to speak Afaan Oromo. If they talk to you in Oromo, respond only in Amharic. Also, tell them that you are no longer Chaltu. Your name is Helen.”
Getachew disagreed with his wife. But Chaltu knew she has to oblige. On her way to Koftu, Chaltu thought about her once golden life; the time she won Gurracha in what was only a boys’ competition, and how the entire village of Koftu sang her praises.
Her short stay in Koftu was dismal. Gurraacha was sold for 700 birr and she did not get to see him again. Chaltu’s parents were dismayed that her name was changed and that she no longer spoke their language.
A disgruntled and traumatized Chaltu returns to Addis Ababa and enrolls in 9th grade. She then marries a government official and move away from her aunt’s protective shield. The marriage ends shortly thereafter when Chaltu’s husband got caught up in a political crosshair following Derg’s downfall in 1991. Chaltu was in financial crisis. She refused an advice from acquintances to work as a prostitute.
At 24, the once vibrant Chaltu looked frail and exhausted. The regime change brought some welcome news. Chaltu was fascinated and surprised to watch TV programs in Afaan Oromo or hear concepts like “Oromo people’s liberation, the right to speak one’s own language, and that Amharas were feudalists.”
Chaltu did not fully grasp the systematic violence for which was very much a victim. She detested how she lost her values and ways. She despised Helen and what it was meant to represent. But it was also too late to get back to being Chaltu. She felt empty. She was neither Helen nor Chaltu.
She eventually left Addis for Koftu and asked her parents for forgiveness. She lived a few months hiding in her parent’s home. She avoided going to the market and public squares.
In a rare sign of recovery from her trauma, Chaltu briefly dated a college student who was in Koftu for a winter vacation. When he left, Chaltu lapsed back into her self-imposed loneliness and state of depression. She barely ate and refused interacting with or talking to anyone except her mother.
One afternoon, the once celebrated Chaltu warra Galaan took a nap after a coffee break and never woke up. She was 25.
The bottom line: Fictionalized or not, Chaltu’s is a truly Oromo story. Chaltu is a single character in Tesfaye’s book but lest we forget, in imperial Ethiopia, generations of Chaltu’s had to change their names and identity in order to fit in and be “genuine Ethiopians.” Until recently, one has to wear an Amhara mask in order to be beautiful, or gain access to educational and employment opportunities.
Likewise, in the Ethiopia of today’s “freedom of expression advocates” – who allegedly sought to censor Tesfaye – it appears that a story, even a work of fiction, is fit to print only when it conforms to the much-romanticized Ethiopianist storyline.
So much has changed since Chaltu’s tragic death a little over a decade ago, yet, clearly, much remains the same in Ethiopia. Honor and glory to Oromo martyrs, whose selfless sacrifices had allowed for me to transcribe this story, the Oromo today – a whole generation of Caaltuus – are ready to own, reclaim, and tell their stories.
Try, as they might, the ever-vibrant Qubee generation will never be silenced, again.
Origins of the Afro Comb: 6,000 years of culture, politics and identity
Even today, a significant number of mainstream Egyptologists, anthropologists, historians and Hollywood moviemakers continue to deny African people’s role in humankind’s first and greatest civilization in ancient Egypt. This whitewashing of history negatively impacts Black people and our image in the world. There remains a vital need to correct the misinformation of our achievements in antiquity.
Senegalese scholar Dr. Cheikh Anta Diop (1923-1986) dedicated his life to scientifically challenging Eurocentric and Arab-centric views of precolonial African culture, specifically those that suggested the ancient civilization of Egypt did not have its origins in Black Africa.
Since some people continue to ignore the overwhelming evidence that indicates ancient Egypt was built, ruled, and populated by dark-skinned African people, Atlanta Blackstar will highlight 10 of the ways Diop proved the ancient Egyptians were Black.
Physical Anthropology Evidence
Based on his review of scientific literature, Diop concluded that most of the skeletons and skulls of the ancient Egyptians clearly indicate they were Negroid people with features very similar to those of modern Black Nubians and other people of the Upper Nile and East Africa. He called attention to studies that included examinations of skulls from the predynastic period (6000 B.C.) that showed a greater percentage of Black characteristics than any other type.
From this information, Diop reasoned that a Black race existed in Egypt at that time and did not migrate at a later stage as some previous theories had suggested.
Maaram is believed to be the divinity of women. Maaram was created by Waaqa and addressed as haadha boor (the mother of ocean). I think this is to indicate that Maaram came to the Oromo from outside. The Oromo believe that Mooram is the mother of a child. The Oromo women perform traditional ceremonies in respect of Maaram. It is believed that Maaram will help barren women to beget a child, and help pregnant women to give birth to a child. When a woman gives birth to a child Oromo women will gather and ululate (say ilili ilili). They also prepare porridge, and splash butter. It is normal for the Oromo to sacrifice an animal during this ceremony. Moreover, Maaram is worshipped for the health of the environment, animals, human beings and crops. The Oromo Qoolluu leaders pray to Maaram every two weeks for the continuation of offspring of humans. Maaram has her own ritual house. Ritual goods include Jaaloo (earthen caldron), and Qoloo (traditional shirt). It has also madabii (raised platform of Earth). The dancing ceremony is performed on Tuesdays, Thursdays,. and Saturdays.
Some writers have explained the nature of Ateetee and Maaram. Knutsson states that the names Ateetee and Maaram are used interchangeably for the same kind of being (Kmitsson 1967,55). Daniel states that the various songs of Ateetee imply that “[a]teete is a ceremony prepared for Ayyolee, Maaram and Waaqa as thanksgiving by those who have children and a lamentation by the barren women” (Daniel 1984, 111). Bartels, however, questioned this assertion. To the Oromo of Western Matcha, Ateetee is the name of the ritual in which Maaram is invoked (Bartels 1983). Baxter (1979) had similar observation concerning the belief of the Arsi Oromo. For Cerulli, Ateetee is conceived as the goddess of fecundity (Cerulli 1922,127; Harris 1968,50).
In the traditional Oromo society, women played distinct roles through an institution called the Siiqqee (a symbolic decorated stick given to all women by their mothers upon marriage). This is an exclusively women’s solidarity institution sanctioned by tradition and respected by society. It is a sort of sorority that provides women with channels to participate in village councils, and a cultural vehicle to mobilize en masse against violence and abuse. Infringement of certain rights that women enjoy is regarded as an attack on human rights. In the event of violation of their rights, women take out the Siiqqee and mobilize to fight for the respect of rights, and for any perpetrator of abuse to be tried by society. The use of Siiqqee draws an enormous religious, ritual and moral authority and in the pursuit of peace and social tranquility. According to tradition peace is not merely the absence of war, but a constant state of unity and cooperation among the people as well as harmony with God and nature, with the power to bless or curse. Historically, women as a sector of society were designated as strangers and excluded from the Gadaa structures and rituals, but, they stuck together through the Siiqqee counting on one another within this common sorority. –http://oromowomensinternationalconferenceonline.com/general-information.html
In Oromo mythology, the divinity for motherhood and fecundity is Ateetee or Maaram. Maaram or Ateetee is invoked and praised on birth-rituals. In addition, women prepare a feast and invoke Her, praise Her kindness so that they could be fertile, healthy, prosperous, and happy (Bartles, 1990,124; Cerulli 1917, 127, Tilahun Gamta, 2004,101)
Get-together, for today is Maaram
Let us rejoice, throw away the boredom!
O Maaram, O dear Maaram,
Reconcile, with us who lack wisdom.
Maaram with beautiful eyes, O Maaram,
Have a sit, in front of me, please come!
When in pain, the mattress one clutches
When in labour, the wall one clutches
After delivery, a baby one snatches!
In return for your labour pain
Here, the little one is your gain.
O prolific woman, your clothes smell bad,
But Maaram has adorned your backyard,
The husband laughs from the front yard.
O sterile woman, with beautiful dress
Your husband furiously grumbles,
For your backyard, Maaram avoids.
If I were Balas,
That Balas of Boongaa,
To a bad-shooter his trophies I give;
So he could boast about it with relief.
If I were Maaram,
Our great lady Maaram,
A son I would give to the sterile woman,
So she could intimidate her man.
O Maaram, my dear Maaram
Be merciful to the childless.
O Maaram, with beauty and grace
You have revered blood in your face
O Maaram, you are my commuter [between me and God]
My parturifacient mother.
Two kinds of mothers are there
One is far across the river [The biological one]
The other one is the one here. [Maaram]
I know a rider’s thought and will
He gallops down the hill
I know a husband’s thought
He loves the prolific wife the most;
He equates me to a mule, dry and bare
and makes me carry his ploughshare.
O Maaram every women’s’ queen
Resolve this problem for me
Either grant me a baby boy
I call him “he the wise”
Either grant me a baby girl
I call her “she the wise”
Or either give me death
So I could get done with my worries.
Yaa dhabduu masoo dhirsa
Dhirsatu dhaanu hawwee.
Yaa saree eegee dabbasaa
Kan quufee Waaqiin darbata
Kan Maaram namaa gootu
Haati ofii namaa hingootu.
Sibiila mutaa gootee
Kan djiiga mucaa gootee.
Baddaan qullubbii hinqabu
Muree laga dhaabbata
Kan kee dhukkubbii hinqabu
Turtee nama yaadattaa.
Araarfanne yaa maaram
Sirraa deenyee.
Gadi jedheen xaafii haamaa
Ol jedheen Waaqiin waama
An old horse’s rise from the stable,
I wonder if dogs have seen it and been able?
To have eaten it, and then did settle?
Cry of a baby-longing childles
Lament of a health-longing patient
A trophy-longing hunter’s plight
I wonder if Maaree have seen?
If She has seen and granted!
Ululation for Waaqa is a must
I ululate and beseech Waaqa;
Market of the taxing tanner
I am Waaqa’s earnest prayer!
The Loomee firewood of the street
When do you think we could meet?
Tomorrow, around mid-day
We will meet slipping away.
A handful of barley
That a widow parched and eat
the sterile prospered with it
the prolific counted it. [To equally divide.]
You know what the prolific said?
“Do not see my baby.” she said
“Do not enter my inner-room” she said.
What if I enter her inner-room?
What if I see her baby?
To her baby, I give a gift
To my stomach, porridge I eat.
No calf is kept in her inner-room,
She thinks I pine her child, I presume.
What a pity for the sterile lady
She could not get pregnant and eat a hunk of meat
She could not deliver and have showers of gift.
Abundance of rock and escarpment
Is hanging and piling up
The sterile did not hate giving birth
It is Maaram that un equalizes.
The prolific with smelly skirt
Her backyard is full of spirit.
But, the childless in a pretty skirt
Her backyard is devoid of spirit.
The sterile, the husband’s name-sake
The husband wishes to punish her.
O dog with a hairy tail
The over-fed hurls at Waaqa
The favour Maaram does for one
One’s own mother would not do.
She turned iron to needles
She turned blood to a baby that toddles.
The high land does not have onion
They cut and plant in the valley;
Your delay is not offensive
for you compensate gradually.
Reconciliation with you, O Maaram
You gave us deliverance.
I bow down and harvest xaafi [food plant]
I rise up and invoke Waaqi
This article is for those who did not have the opportunity to know how democracy evolved in human society. Democracy is only one type of government supposedly based on the will of the masses. There had been other types of government like monarchy or aristocracy, dictatorship or autocracy and totalitarian. One can find overlapping characters in all these. So what ever form we may talk about we have to expect element of one in the other. For much, democracy is an ideal type of government but not all proclaimed democracies are fully pro-people. Here the writer is trying to introduce the essence of both Western and Oromo democracy in an easy way. For those who are well versed in theory and practice of democracy this is an opportunity to enrich this work for the benefit of the youth. In particular the young generation that is showing pride in its historic past from oral tradition if armed with the facts may show more interest and start to inquire about it. To prepare the following information in addition to oral tradition and experience this writer was exposed to, the books: Gadaa and Oromo Demokrasii by Asmirom Laggasaa, The Oromo by De Salviac as translated by Qannoon, Folk Litrature by Ceruuli, Aadaa Booranaa by Ton Leus, Ethiopia through Russian Eyes by Bulatovich and Wikiipedia from internet were refered to.
Short note on Western Democracy
Democracy is a term frequently heard from lips of everyone to express equality, justice and liberty in one word. There are no governments that do not claim to follow democratic principles in their governance. Even totalitarian states call themselves “democratic republics” (probably with exception of fascism) in spite of flagrant violation of their subjects’ rights. Just like true democrats they talk about the inviolability of people’s and human rights and respect for the rule of law and fair and free election. They claim that it is to protect these rights on behalf of the masses when they take what are inhuman actions for others. Their founding documents are full of borrowed phrases from ideal democracies. Democratic governmental structures are adopted minus their functions from different countries.
Democratic models many emulate are American governmental structure with its system of separation of powers. The functions of legislature, executive and judiciary are separated into three branches in such a way that one can check on excesses of the other to maintain the balance of power. The executive or President and the legislative or members of Congress are elected directly by the people. Members of the Supreme Court are nominated by the president and endorsed by the legislature for life. The other models are Parliamentary Democracy where the executive is elected by the legislature. Those can be its members or non elected persons that are answerable to it. Britain and European governments fall under this. They have mainly different styles of organization. Still others are traditional rulers blended with modern jargons.
All these claim their objective to be safeguarding peoples’ democratic interests. The term democracy is a legacy of ancient Greek city state, Athens. It is derived from Greek demokratia which means government of the people (“demos”, people, and “kratos”, power). In this aspect “people” for Athens includes only male citizens above 20 years of age. That does not include women, children under 20, those not born in the city state and slaves.
In the city state all those qualified had the right to be present at meetings and participate in deliberations directly. That is why it is now referred to as direct democracy. After many modifications it has reached the present level of modern Western democracy. Here people elect representatives that participate in deliberations on its behalf. The two methods of electing representatives are plurality and proportional voting systems. In the first one with the highest vote is elected even if one represents minority of voters. The second shares votes in proportion of the votes parties got in overall election. Those are the features of modern indirect democracy. In both not all electorates are represented.
Now in most cases men and women above certain age have the right to vote depending on the law of each democratic country. The right to vote for women was achieved, for example, for Switzerland in 1971 on federal level and 1990 at Canton levels. It took a long time and a relentless struggle to attain universal suffrage. Though all accept these basics of democracy the structure and function of elected offices are not yet standardized and methods of elections fall short of including every voter’s voices. For example if hundred people vote for three persons and two of them got thirty votes each and the third one gets forty he/she wins the whole thing. That leaves 60 persons unrepresented. Proportional representation may improve this but cannot totally correct it. Here seats are divided in proportion to votes parties got overall.
For African countries democracy was imposed on them by departing colonial masters that keep on insisting to this day not to abandon it even if it was a fake one. Africans did not participate to construct a government relevant to their culture and tradition. Even those who later wanted to introduce amendments tried to mix the various world systems instead of looking into their own history and tradition and make it reflect national personality or psyche. As copy and eclectic as it is, it is understood only by elites who themselves are copies of colonial culture.
They rule the way they wanted, constitutions are only window dressings. On the other hand the West had modified the concept of democracy in such a way that it fits their particular national needs not as it was practiced by Athenians or any other pioneer democracies. Therefore there is no one common blueprint for it.
Had it not excluded a segment of the population Athenian democracy could have been an ideal one where the concern of every member is taken care of. Much has been tried to approximate that but the world did not yet achieve flawless democracy. Abraham Lincoln’s famous Gettysburg Address “Government of the people, by the people for the people shall not perish from the earth.” reflects that aspiration. The question to be answered is who are the people that influence decisions, are they really the people or oligarchs? Though the ideal is not yet achieved there are those that had come nearer and worth emulating. Had Oromo democracy been able to answer that question?
Be as it may there are certain basics that underlie every governance of those that claim to be democratic. Principles like equality, freedom, fair and free election; rule of law and respect for people’s and individual rights run through all of them. Even dictators and totalitarian government claim to apply these principles in their own way. Thus these are universally accepted principles of governance though malpractice is rampant in so many countries. Ethiopian rulers had tried to adopt constitutionalism under pressure against their established tradition. The emperor had instituted a semblance of Westminster parliament without political parties. His successor (Darg) had one party state. The next (Wayyaanee) is a pseudo multiparty system but only its party is destined to win.
Be him the last emperor or the two dictators after him used democratic phraseology to cover up their core authoritarian values. Their inherited autocratic practices could not go away. The Habashaa in most part of their own history were ruled by forces that come through coup d’états violently or outlaws overthrowing the preceding government. That was so before they formed the empire and remained so even after it. All the three came to power overthrowing their predecessors. The first two staged coup d’états the third was an outlaw.
It was not consensus but brut force that kept that highland kingdom together under one crown. Democracy assumes one man one vote in a fair and free election that should be carried out periodically. Democracy is the rule of majority. Who ever gets most of the votes comes to power. In numbers they are the minority in the empire and are scared of others outnumbering them at the ballot box. They have no confidence of winning an election by strength of their platform and performance. Therefore they believe that many opportunities would be at stake if they really change from the old ways bowing down for democratic principles. The situation makes the rulers greedy, self centered, chauvinistic and paranoid that they believe only in their own ways and wisdom and are not permeable to new possibilities. They do not believe that even their own people would elect them in a democratic election. That is why human right abuse became their trade mark.
Brief note on Gadaa Democracy
When one discusses Gadaa it would be preposterous to claim understanding its depth and breadth. It was a highly complicated and sophisticated societal system to be attributed only to few generations. That it has a background of ancient civilizations can be deduced from organization of society, its legal system and patterns of knowledge it emanates. For this reason what this article presents is only a simplistic superficial aspect of it, which yet could give a clue to its democratic legacy. Leaving aside procedures, rituals and the regalia what interests us here is the legal and democratic principles enshrined in it. To discover the truth of it much effort is needed from nationals that so far considered it to be just one among the age grade initiation systems found in so many societies. They have to erase all they learned about the Oromo in colonial schools and start unraveling the truth about this so far neglected great African nation.
Gadaa was an all encompassing national system where by every male of all ages had roles to play in groups based on peerage. Accordinglly all institutions in society were managed by elected bodies that decide in counsel. Though all activities in general fall under the Gadaa system, it was more visible in its political aspect. Major divisions to be considered are the temporal and the spiritual institutions and within the temporal one the social and the political functions. Gadaa is temporal while Qaalluu is spiritual. It is said that the Qaalluu office used to assist in Gadaa operations like elections. But sovereignty is vested in Gadaa Assembly. Therefore Qaalluu as an institution does not interfere in running political affairs of the country. That means Gadaa was secular. Here we are more interested in Gadaa secular democracy. The social and political aspect of the spiritual institution may worth following for its historical and academic significance. There are several Oromoo that follow traditional religion to this day.
Gadaa was practiced by the Oromo people from time immemorial. In social aspect male members of society are grouped into age grade “hiriyaa” (peer) system. To simplify, these were Dabbalee from 1-8 years, Foollee or Gaammee 9-24 and Qondaala or Kuusaa 25-33, Raaba didiqqaa 30-38, Raaba Doorii, 38-46 Luba 46-54 and Yuba 55-78 and gadamoojjii or jaarsa above 78 (taken from different regions practice for convenience). Each member of a society had rites to pass through. At each grade there were roles to be played and training to go through.
Activity of a hiriyaa group starts from cradle to calf herding, to different hurdles of fitness that include military training to ruling and counseling the country. It is from these hiriyaa groups that members of national leadership evolve and gradually become Luba, members of the Gadaa ruling group. These leaders in most cases had been leaders of hiriyaa group from the beginning. Women, non naturalized aliens (kan luba hin bahin) and artisans were not included in Gadaa power sharing process.
One Gadaa period is eight years. At the end of that period there used to be great feast. That ceremonial feast was called “Buttaa”. Buttaa also served as measurement of time. To know someone’s age one asks “how many Buttaa did you eat?” All those who were born during the eight years tell the same age, one, two, three etc. Buttaa. From that a wise man could tell to which hiriyaa group or Gadaa party one belonged. Five buttaa are slain in one Gadaa cycle of forty years. Those born into each Gadaa are hiriyaa (peers) irrespective of up to eight years possible differences. A boy born at the beginning of the eight years and one born on Buttaa day after eight years are considered to have eaten one Buttaa.
On the political side society is divided into Gadaa of five parties. Members in each Gadaa party were recruited from their own generational age grades. Each Gadaa has a role to play in the political life of the nation depending on the time and level in the Gadaa tier. The oldest group is the Yuba. It is composed of person whose members were in power in previous times. Next is Luba, the ruling party. Below that is the Itmakoo or Raba Doorii (these may have other names with different tribes) juniors that lead in defense and nation building. The next group follows the foot steps of their seniors and engages in different aspects of society appropriate for their ages. Each hiriyaa group maintains close relationship and prepare themselves for the next stage of partisan responsibility. They all elect their leaders. Those at the bottom of the ladder are the dabbalee to whose raising society gives much attention. It is there that the basis of Oromummaa is laid down and hunting for generational leaders start.
At any one period there are three Gadaa levels that engage is serious party work and has conventions or yaa’a. The bottom one is Raabaa Doorii a group that is preparing to take power after eight years (from), the middle one is the Gadaa in power Luba and the last one is the one that leaves office, Yuba. Each Gadaa comes to power after a cycle of forty years. Since there is a party in waiting to replace the other no party can stay in power for more than eight years. No crisis can be obstacle to transfer Baallii for there is a ready made leadership. To transfer Baallii means to transfer authority. As symbol of authority the old Abbaa Gada hands over to the incoming ostrich feather that was in his custody. Each Gadaa proclaims its own constitution and laws. Therefore there is no stagnation in waiting for cumbersome methods of amendments. Even if there is no article to be changed the past law is formally made null and void and proclaimed again as new. The five Gadaa had set names or are called after their leaders.
The highest Assembly of the nation is Caffee or Gumii. The Caffee sits under shade of an Odaa tree. The General Assembly includes all members of the ruling party and any such persons that want to attend it. In this way it is a representative indirect democracy with some elements of direct democracy. Living Abbaa Gadaas and the Yuba can also participate in the assembly. Abbaa Gadaa or Abbaa Bokkuu is the head of the Caffee and the chief executive as well. There is a case where their were two heads of Caffee, one ritual head called Abbaa Bokkuu and another elected head, Abbaa Gadaa. The Luba usually consults “raagaa” wise man or philosopher on the future or consequences of certain decisions. But the raagaa has no power to avert a decision.
In addition to mentioned institutions there are several others that should not escape our attention. For example the institution of clan elders which are hereditary have no place in the Gadaa structure but has important role in organizing and guiding the tribe. Members of Gadaa were recruited (nominated) from tribes they lead. They have ritual symbols and roles to play in cursing and blessing. When Gadaa is the national leadership these ones are tribal ones. It was from among these ones that the colonizers embraced and recruited as agents for all their grassroots activities. In tribal protocol the eldest of the clans is called or seated first. Since tribal structures have already been rendered obsolete it has no nationwide political relevance in modern setting. There is also the Siiqqee institution that gives women social and political authority to some degree. In principle this can be integrated into any modern adaptations.
For the Oromo rights like equality, freedom, fair and free election; rule of law and respect for people’s and individual rights, respect and protection for environment and wild life are inbuilt qualities of Gadaa democracy. All human beings are equal; no one is above the law; discrimination because of origin, color or economic status etc is unjust. Respect for human rights, freedom of expression that are not safuu or morally repulsive, freedom of movement and association are protected by law. Elected officials are loved and respected as long as they serve the people whole heartedly and with the highest morale standard. An incompetent and corrupt official can be removed from office by the assembly before the expiry of his term of office. In meetings it was preferred if decisions were reached by consensus. Each member of a meeting or assembly has the right of veto to halt a discussion. Once decisions were reached all are required to acclaim and the law becomes sacred.
Gadaa Assembly combines executive, legislative and judiciary powers. Gadaa here is to mean the ruling class as well as the eight years of their rule. Leaders of current Gadaa are called Luba. The outgoing Gadaa which participates as advisors and judges are called Yuba. The Yuba group includes two previous Yuba. Though all powers and responsibility lie with the Luba, Yuba and all living Abbaa Gadaas had also roles to play in matters of law and checking on excesses of Luba and had great influence on all political matters. Full retirement comes three Gadaa after they leave office. From thence they are called gadamoojjii or jarsaa. Another hiriyaa group that is active during a Gadaa period is the Itmakoo or Raaba Doorii with defense as their major activity with their eye on the bokkuu when the time comes.
In Oromo society there was a tendency of the weak to form alliance against the strong. For example grandparents and grandchildren ally against parents. In the same way it is logical for Raabaa Doorii to ally against the strongest institution of the land, Luba. In that way power of Luba can be checked before it gets corrupted and become abusive.
The chief Luba is the Abbaa Bokkuu or Abbaa Gadaa (Hayyuu Fiixee). In places he has two deputies one having greater power than the other. The executive power is held by Salgee, the top nine Luba or six in some places. Those were elites elected by the people for eight years with Abbaa Gadaa as their leader. Committees were usually formed at different levels for different functions. Prerogatives of decision making at each level is known. There will always be consultation before decisions are taken. They were it is believed, those frequent meetings to make seera (law, legislation) that gave rise to Amaara legal term “seeraa” to mean conspiracy.
Abbaa Bokkuu implements what is decided by Salgee. Abbaa Bokkuu’s role as a chief is defined by law. Thus he has internal constraint imposed on him by peers and external ones by Yuba and Raaba Doorii and Caffee periodic assembly that is chaired by Abbaa Seera who is a well respected past Abbaa Gadaa. The limitation of office term of only eight years for a party is by it self a reason not to get corrupted lest face humiliation with no chance of reelection. Thus Gadaa democratic system was a well balanced system with inbuilt checks and balance mechanism. The Abbaa Gadaa and Luba had assistances called makala (Makkala). Makala kan be compulsory service to Gadaa offices.
Military functions are assigned to Raaba Doorii by law and tradition. But Abbaa Gadaa was commander in chief and only Caffee can declare war. Commanders are appointed by Abbaa Gadaa for each engagement. After a campaign is over the person went back to his normal duties.
But lack of efficient communication and contingent law enforcement mechanism had given rise for Abbaa Duulaas to defy tradition starting in the course of the 16th century.
Some cardinal points of Gadaa system
Gadaa is equal: There should be no one to be denied passing through Gadaa process, elect and be elected when ones turn comes. There should not be partiality or discrimination in services and protections Gadaa provides. Every member has the right to directly or through elected representative be heard in all affairs that affect people’s life; to be equally treated in matters of administration of justice. No one is above the law. No one may be prohibited to attend Gadaa deliberations.
Odaa is equal: Odaa is a national symbol for people’s government, demokratia. It represents freedom of speech and expression, freedom of assembly, equality of all participants that meet there, freedom of worship, peace and araaraa (reconciliation) and liberty to rest for persons and animals under its shade without worry of being disturbed.
Malkaa is equal: Ford or river crossing (confluence) is open to all for crossing; perform rituals; using water for drinking, washing etc for humans and animals. No one for any one reason can bar any one from using it. Malkaa is a symbol of transiting from status quo to something new.
Market is equal: every one has equal rights to take ones produce to the market and exchange with goods and services that it provides. Every one is free to participate in such exchanges and any trade of ones liking that the market provides
Road is equal: every one is entitled to the right of way; no one can be denied an access from his home to outer world or restricted from using of existing roads like all others; there will not be restriction to the right of travel; no one has the right to close an existing road for own use.
Is there any point that modern society discard from these? So far we have tried simplistic approach to uncover old Gadaa practice. Gadaa was more inclusive in its membership than Greek City state democracy. It involves every member of society to equally participate in all activity of the nation according to generations. All male nationals are grouped into generational hiriyaa and play roles society assigned for them. For this reason the Gadaa system involves all in the process of managing a society. Each division stays in the age grade for eight years before it is initiated into the next level. Probably except kids under nine all elect their leaders through electoral process. Gadaa was a representative democracy with some elements of direct democracy. Anyone that can travel to Caffee Assembly can participate in its deliberations and express ones opinion. That gives it semblance of direct democracy. Gadaa was practiced when Qaalluu institution had significant role in Oromo society and the nation was at a different level of economic and technological development than the present. Taking these variations into account let us see if there are principles that we could salvage for new democratic Oromiyaa.
Societal development takes place on two lines. One is the social age grade system and the other is the party system. One follows the gradual mental and physical development of a child, while the other handles its political development. At stage of adult hood both overlap. In the political aspect society is grouped into five hiriyaa category and a party name is attached to them. Each party takes turn in governing every eight years. A party has to wait for forty years to reign again. All five parties exist at the same time with different roles to play.
In Gadaa executive and legislative functions are combined. Bokkuu and Caffee (Gumii) are the highest authority of the land. Sovereignty lies with the people but expressed through Caffee and Bokkuu.
Decisions are reached by consensus how ever long it may take. That means minority opinion is never neglected.
Abbaa Bokkuu is the commander in chief of the fighting force. Caffee is the only power that can declare war. People love and respect the leaders because of their valor and uprightness not out of fear and threat.
Yuba is the highest advisory body and also heads the supreme court of the land. Its head is the most respected among the living retired Abbaa Gadaas and usually taken as the Supreme Judge (Chief Justice).
Itmakoo/Raaba Doorii is a power in waiting to replace the incumbent Luba. It is responsible for recruiting, training military personnel and conducting war.
Qaalluu is the spiritual leader with some functions concerning elections but never interferes in secular affairs of the Gadaa. Gadaa was a temporal institution.
Women were recognized as subjects of rights through Siiqqee institution. There were also rituals that cannot be performed without them. But full equality was not guaranteed.
The top Gadaa counselors were nine ( Salgee) or Six
The Luba are assisted by unelected official called makala (Aide de camp)
Each Gadaa general assembly convenes at the beginning of its term to declare laws. Then it will assemble in its mid term to make progress report. Then members can be criticized, condemned or uprooted for wrong doings if any. That means electors had the right to recall their representatives for corruptions and abuses. Caffee meetings are open for citizens that can attend.
Raagaa is a wise usually old man or philosopher that can advise on the future
Hayyuu were notables (elites) that can give decisions and counseling on several issues. They were knowledgeable members of the society without any flaw in character.
To summarize, the people are sovereign; representative system mixed with direct democracy were practiced; rulers were elected for a limited term of only eight years; citizens had the right to elect and be elected according to their ages; no one was above the law; people can recall their representative; humans, animals and nature are protected by law; the welfare of children was concern of all members of society; their was majority rule but by making decision by consensus minority views were protected; all human being were equal, ill treatment was abhorred; right to assemble and freedom of expression were protected; right to engage in any trade was protected; right to travel were granted; right to worship was recognized and discrimination based on race, age, gender and economic status are forbidden. There was inbuilt check and balance system in the political process but not so spelled out.
Now, that we have seen a brief introduction to western and ancient Oromo Gadaa democracy, let us try if we can come out with a fitting system for reorganizing modern Oromiya. The system of dividing and managing society into generations is not different from modern world school systems. Children learn what is assigned them according to peerage, “preschool, kindergarten, primary, secondary, college”. This is not far from what they call “dabbalee, Foollee, Gaammee, Raaba etc.” Existing political parties recruit members from this school system. But the Oromo as different as they are, had something to add and their own outlook. Oromo see the system in interrelation with all other societal activities. To pass from one stage to the other are rights of all citizens not of particular classes.
Probably it would be essential to revise certain things and see how they may serve modern society better. Instead of collectively saying Oromo youth association if one says association of Foollee, Gaammee, Raaba etc it will help to mobilize in unison generation that under stand each other better. It may also give better opportunity to develop future leadership for society. In the past stages in the Gadaa were seen from fathers’ point. For this reason the age at which one has to produce a child was determined. If one is born before that it was bad omen. Now all children should be treated equally and age has to be considered from childrens point. So, age should not be calculated by butta and father’s Gadaa grade, but the exact date of a child’s birth. All those excluded to participate in gadaa activities and elections must now be included to make true that all humanbeing are eqal. This is only the skeleton otherwise social functions require deeper research. During the period of Abbaa Gadaa there was only one Qaalluu, now they are numerous (in addition to those of other religions). In the past we go for pilgrimage only to Abbaa Muudaa now we crossed the sea and added Mecca and Jerusalem etc. After all, what do you think? This is a big challenge for Oromoo intellectuals. It may require liberating ones mind from the shackles of foreign influences to appreciate what we had. Gadaa is never obsolete but may need refurbishing. Go and make research before responding.
Let us get prepared to be ourselves and show the world that Gadaa still dwells in our minds and body. This will not be difficult for one who has pride in Oromummaa.
Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living and nagaa and araaraa for the Ayyaanaa of our fore parents!
Ibsaa Guutama
July 2011
…The presence of the aged, both men and women who attired in traditional costumes, and carrying ritual sticks—bokkuu and siiqqee—the symbols of power and justice of the gadaa system decorated the march which reflected the authentic Oromo tradition. This authenticity is articulated not only in the words spoken by the elders and sung by the artists but also expressed in the peacefulness of the gathering of millions of people. Oromo nationalism is reviving and thriving in the fertile soil of rich symbolic cultural resources that have come to the open since the 1990s. The array of national symbols such as the odaa tree which decorate the costumes worn by men, women and children, the siiqqee, the bokkuu and other pre-colonial pan-Oromo symbols carried by men and women at the festival represent and reinforce the pride of the nation and unite the multitude gathered for the festival through a common imagery of shared memories, myths and values—in other words the shared structures of feeling.
is the principle of deep moral honor and accountability that was fostered by Waaqayyo fearing people of Oromia. “Yoon maqe, Waaqni na arga” is the principle rooted in each Oromo proven to be worthy of wholesomeness, to have virtue, and love other. These type of people have a desire to understand and live by traditional values.
Young Oromo children often spoke about the fundamental principle that telling the truth, respecting nature, being trustworthy, and standing for the right thing is natural to human beings. As an Oromo, we were taught these values and it made us women and men of such noble character.
Not only our characters were shaped by Safuu Oromo, even the process of Seera tumu (law making) was inspired by this principle and the Gadaa system was framed on the basis of Safuu. Basically then, Safuu is the principle of restoration of human dignity in a significant way. Because of Safuu, Birmadummaa and honesty is expected from each Oromo so that we all can live virtuous life of divine purposes.
When the Oromo people lived according to the Gadaa system, they dominated the horn of Africa and established their republic, and the Oromoo Foollee turned into statesmen and defended the norm of Gadaa governance. Because they believed in being honest, true, benevolent and virtuous in doing good to humanity, they demanded no money for their work and time. They worked on their farms but served their country as abbaa Seeraa, abbaa Alangaa, abbaa Caffee, abbaa Bokku and as Hadha sinqee etc..
Because of Safuu, the Oromos are inspired to respect nature and committed to deal justly with humankind! That’s why we are indebted to freedom-loving individuals everywhere who had the integrity necessary to build the foundations of human societies upon safuu’s fundamental moral values. Only in an atmosphere of freedom and trust could values like honesty and integrity truly flourish.
Safuu Oromo therefore is an expectation that people must rise above self-interest and act in the public interest with wisdom and courage both on the national and the local political scene.
One reason for the decline of Safuu in Oromia to day is that people invented new standards that constantly changes and undependable moral conduct. As a result, individuals define good and evil as being adjustable according to each situation but doing so is in direct contrast to the Safuu standard.
The vast majority of so called educated Oromos speak or think based on this mindset where right and wrong are calculated to either remain neutral or to be liked by others at the expenses of own value, the Safuu. In the process, our people lost their ancestral knowledge of what is right and what is wrong and went astray by longings for luxury and leisure that they think will be found in the western world style of living and thinking.
The devastation that comes from such fraudulent life style and self misrepresentation is immeasurable. It leads to a false belief that they can worship anything they want following the rules they set for themselves.
However, the continued survival of a free and open society is dependent upon a high degree of divinely inspired values and moral conduct (safuu), as stated by the Oromo Ayaantus. People must have trust in their institutions and in their leaders. Hence, a great need today is for leadership that exemplifies truth, honesty, and decency in both public and private life.
Honesty is not only the best policy, it is the only policy according to Safuu Oromo.
There are several things we can do to develop SAFUU.
Desire It (Fedhii Safuu horadhu)
Live honest life (hin Maqin)
Be Humble (Fayaalessa ta’i)
Study (Qu’adhu)
Search and ponder on ideas (Yaada xiinxali)
Love nature ( Umaa jaaladhu)
SUMMARY: REPRESSION OF DISSENT IN OROMIA “I was arrested for about eight months. Some school students had been arrested, so their classmates had a demonstration to ask where they were and for them to be released. I was accused of organising the demonstration because the government said my father supported the OLF so I did too and therefore I must be the one who is organising the students.” Young man from Dodola Woreda, Bale Zone1
The anticipation and repression of dissent in Oromia manifests in many ways. The below are some of the numerous and varied individual stories contained in this report: A student told Amnesty International how he was detained and tortured in Maikelawi Federal Police detention centre because a business plan he had prepared for a competition was alleged to be underpinned by political motivations. A singer told how he had been detained, tortured and forced to agree to only sing in praise of the government in the future. A school girl told Amnesty International how she was detained because she refused to give false testimony against someone else. A former teacher showed Amnesty International where he had been stabbed and blinded in one eye with a bayonet during torture in detention because he had refused to ‘teach’ his students propaganda about the achievements of the ruling political party as he had been ordered to do. A midwife was arrested for delivering the baby of a woman who was married to an alleged member of the Oromo Liberation Front. A young girl told Amnesty International how she had successively lost both parents and four brothers through death in detention, arrest or disappearance until, aged 16, she was left alone caring for two young siblings. An agricultural expert employed by the government told how he was arrested on the accusation he had incited a series of demonstrations staged by hundreds of farmers in his area, because his job involved presenting the grievances of the farmers to the government.
In April and May 2014, protests broke out across Oromia against a proposed ‘Integrated Master Plan’ to expand the capital, Addis Ababa, into Oromia regional territory. The protests were led by students, though many other people participated. Security services, comprised of federal police and the military special forces, responded to the protests with unnecessary and excessive force, firing live ammunition on peaceful protestors in a number of locations and beating hundreds of peaceful protestors and bystanders, resulting in dozens of deaths and scores of injuries. In the wake of the protests, thousands of people were arrested. These incidents were far from being unprecedented in Oromia. They were the latest and bloodiest in a long pattern of the suppression – sometimes pre-emptive and often brutal – of even suggestions of dissent in the region. The Government of Ethiopia is hostile to dissent, wherever and however it manifests, and also shows hostility to influential individuals or groups not affiliated to the ruling Ethiopian Peoples’ Revolutionary Democratic Front (EPRDF) political party. The government has used arbitrary arrest and detention, often without charge, to suppress suggestions of dissent in many parts of the country. But this hostility, and the resulting acts of suppression, have manifested often and at scale in Oromia. A number of former detainees, as well as former officials, have observed that Oromos make up a high proportion of the prison population in federal prisons and in the Federal Police Crime Investigation and Forensic Sector, commonly known as Maikelawi, in Addis Ababa, where prisoners of conscience and others subject to politically-motivated detention are often detained when first arrested. Oromos also constitute a high proportion of Ethiopian refugees. According to a 2012 Inter-Censal Population Survey, the Oromo constituted 35.3% of Ethiopia’s population. However, this numerical size alone does not account for the high proportion of Oromos in the country’s prisons, or the proportion of Oromos among Ethiopians fleeing the country. Oromia and the Oromo have long been subject to repression based on a widespread imputed opposition to the EPRDF which, in conjunction with the size of the population, is taken as posing a potential political threat to the government. Between 2011 and 2014, at least 5,000 Oromos have been arrested as a result of their actual or suspected peaceful opposition to the government, based on their manifestation of dissenting opinions, exercise of freedom of expression or their imputed political opinion. These included thousands of peaceful protestors and hundreds of political opposition members, but also hundreds of other individuals from all walks of life – students, pharmacists, civil servants, singers, business people and people expressing their Oromo cultural heritage – arrested based on the expression of dissenting opinions or their suspected opposition to the government. Due to restrictions on human rights reporting, independent journalism and information exchange in Ethiopia, as well as a lack of transparency on detention practices, it is possible there are many additional cases that have not been reported or documented. In the cases known to Amnesty International, the majority of those arrested were detained without charge or trial for some or all of their detention, for weeks, months or years – a system apparently intended to warn, punish punish or silence them, from which justice is often absent. Openly dissenting individuals have been arrested in large numbers. Thousands of Oromos have been arrested for participating in peaceful protests on a range of issues. Large-scale arrests were seen during the protests against the ‘Master Plan’ in 2014 and during a series of protests staged in 2012-13 by the Muslim community in Oromia and other parts of the country against alleged government interference in Islamic affairs. In addition, Oromos have been arrested for participation in peaceful protests over job opportunities, forced evictions, the price of fertilizer, students’ rights, the teaching of the Oromo language and the arrest or extra-judicial executions of farmers, students, children and others targeted for expressing dissent, participation in peaceful protests or based on their imputed political opinion. Between 2011 and 2014, peaceful protests have witnessed several incidents of the alleged use of unnecessary and excessive force by security services against unarmed protestors. Hundreds of members of legally-registered opposition political parties have also been arrested in large sweeps that took place in 2011 and in 2014, as well as in individual incidents.
In addition to targeting openly dissenting groups, the government also anticipates dissent amongst certain groups and individuals, and interprets certain actions as signs of dissent. Students in Oromia report that there are high levels of surveillance for signs of dissent or political activity among the student body in schools and universities. Students have been arrested based on their actual or suspected political opinion, for refusing to join the ruling party or their participation in student societies, which are treated with hostility on the suspicion that they are underpinned by political motivations. Hundreds of students have also been arrested for participation in peaceful protests.
Expressions of Oromo culture and heritage have been interpreted as manifestations of dissent, and the government has also shown signs of fearing cultural expression as a potential catalyst for opposition to the government. Oromo singers, writers and poets have been arrested for allegedly criticising the government and/or inciting people through their work. People wearing traditional Oromo clothing have been arrested on the accusation that this demonstrated a political agenda. Hundreds of people have been arrested at Oromo traditional festivals.
Members of these groups – opposition political parties, student groups, peaceful protestors, people promoting Oromo culture and people in positions the government believes could have influence on their communities – are treated with hostility not only due to their own actual or perceived dissenting behaviour, but also due to their perceived potential to act as a conduit or catalyst for further dissent. A number of people arrested for actual or suspected dissent told Amnesty International they were accused of the ‘incitement’ of others to oppose the government.
The majority of actual or suspected dissenters who had been arrested in Oromia interviewed by Amnesty International were accused of supporting the Oromo Liberation Front (OLF) – the armed group that has fought a long-term low-level insurgency in the region, which was proscribed as a terrorist organization by the Ethiopian parliament in June 2011. The accusation of OLF support has often been used as a pretext to silence individuals openly exercising dissenting behaviour such as membership of an opposition political party or participation in a peaceful protest. However, in addition to targeting demonstrators, students, members of opposition political parties and people celebrating Oromo culture based on their actual or imputed political opinion, the government frequently demonstrates that it anticipates dissenting political opinion widely among the population of Oromia. People from all walks of life are regularly arrested based only on their suspected political opinion – on the accusation they support the OLF. Amnesty International interviewed medical professionals, business owners, farmers, teachers, employees of international NGOs and many others who had been arrested based on this accusation in recent years. These arrests were often based on suspicion alone, with little or no supporting evidence.
Certain behaviour arouses suspicion, such as refusal to join the ruling political party or movement around or in and out of the region. Some people ‘inherit’ suspicion from their parents or other family members. Expressions of dissenting opinions within the Oromo party in the ruling coalition – the Oromo People’s Democratic Organization (OPDO) – have also been responded to with the accusation that the dissenter supports the OLF. Family members have also been arrested in lieu of somebody else wanted for actual or suspected dissenting behaviour, a form of collective punishment illegal under international law.
In some of these cases too, the accusation of OLF support and arrest on that basis appears to be a pretext used to warn, control or punish signs of ‘political disobedience’ and people who have influence over others and are not members of the ruling political party. But the constant repetition of the allegation suggests the government continues to anticipate a level of sympathy for the OLF amongst the Oromo population writ large. Further, the government appears to also believe that the OLF is behind many signs of peaceful dissent in the region.
However, in numerous cases, the accusation of supporting the OLF and the resulting arrest do not ever translate into a criminal charge. The majority of all people interviewed by Amnesty International who had been arrested for their actual or suspected dissenting behaviour or political opinion said that they were detained without being charged, tried or going to court to review the legality of their detention, in some cases for months or years. Frequently, therefore, the alleged support for the OLF remains unsubstantiated and unproven. Often, it is merely an informal allegation made during the course of interrogation. Further, questions asked of actual or suspected dissenters by interrogators in detention also suggest that the exercise of certain legal rights –for example, participation in a peaceful protest – is taken as evidence of OLF support. A number of people interviewed by Amnesty International had been subjected to repeated arrest on the same allegation of of being anti-government or of OLF support, without ever being charged.
Amnesty International interviewed around 150 Oromos who were targeted for actual or suspected dissent. Of those who were arrested on these bases, the majority said they were subjected to arbitrary detention without judicial review, charge or trial, for some or all of the period of their detention, for periods ranging from several days to several years. In the majority of those cases, the individual said they were arbitrarily detained for the entire duration of their detention. In fewer cases, though still reported by a notable number of interviewees, the detainee was held arbitrarily – without charge or being brought before a court – during an initial period that again ranged from a number of weeks to a number of years, before the detainee was eventually brought before a court.
A high proportion of people interviewed by Amnesty International were also held incommunicado – denied access to legal representation and family members and contact with the outside world – for some or all of their period of detention. In many of these cases, the detention amounted to enforced disappearance, such as where lack of access to legal counsel and family members and lack of information on the detainee’s fate or whereabouts placed a detainee outside the protection of the law. them again. The family continued to be ignorant of their fate and did not know whether they were alive or dead.Many people reported to Amnesty International that, after their family members had been arrested, they had never heard from.
Arrests of actual or suspected dissenters in Oromia reported to Amnesty International were made by local and federal police, the federal military and intelligence officers, often without a warrant. Detainees were held in Kebele, Woreda and Zonal3 detention centres, police stations, regional and federal prisons. However, a large proportion of former detainees interviewed by Amnesty International were detained in unofficial places of detention, mostly in military camps throughout the region. In some cases apparently considered more serious, detainees were transferred to Maikelawi in Addis Ababa. Arbitrary detention without charge or trial was reported in all of these places of detention.
Almost all people interviewed by Amnesty International who had been detained in military camps or other unofficial places of detention said their detention was not subject to any form of judicial review. All detainees in military camps in Oromia nterviewed by Amnesty International experienced some violations of the rights and protections of due process and a high proportion of all interviewees who had been detained in a military camp reported torture, including rape, and other ill-treatment. Actual or suspected dissenters have been subjected to torture in federal and regional detention centres and prisons, police stations, including Maikelawi, military camps and other unofficial places of detention. The majority of former detainees interviewed by Amnesty International, arrested based on their actual or imputed political opinion, reported that they had been subjected to treatment amounting to torture and other cruel, inhuman or degrading treatment, in most cases repeatedly, while in detention or had been subjected to treatment that amounts to torture or ill-treatment in and around their homes. Frequently reported methods of torture were beating, particularly with fists, rubber batons, wooden or metal sticks or gun butts, kicking, tying in contorted stress positions often in conjunction with beating on the soles of the feet, electric shocks, mock execution or death threats involving a gun, beating with electric wire, burning, including with heated metal or molten plastic, chaining or tying hands or ankles together for extended periods (up to several months), rape, including gang rape, and extended solitary confinement. Former detainees repeatedly said that they were coerced, in many cases under torture or the threat of torture, to provide a statement or confession or incriminating evidence against others. Accounts of former detainees interviewed by Amnesty International consistently demonstrate that conditions in detention in regional and federal police stations, regional and federal prisons, military camps and other unofficial places of detention, violate international law and national and international standards. Cases of death in detention were reported to Amnesty International by former fellow detainees or family members of detainees. These deaths were reported to result from torture, poor detention conditions and lack of medical assistance. Some of these cases may amount to extra-judicial executions, where the detainees died as a result of torture or the intentional deprivation of food or medical assistance.
There is no transparency or oversight of this system of arbitrary detention, and no independent investigation of allegations of torture and other violations in detention. No independent human rights organizations that monitor and publically document violations have access to detention centres in Ethiopia.
In numerous cases, former detainees interviewed by Amnesty International also said their release from arbitrary detention was premised on their agreement to a set of arbitrary conditions unlawfully imposed by their captors rather than by any judicial procedure, and many of which entailed foregoing the exercise of other human rights, such as those to the freedoms of expression, association and movement. Failure to uphold the conditions, detainees were told, could lead to re-arrest or worse. Regularly cited conditions included: not participating in demonstrations or other gatherings, political meetings or student activities; not meeting with more than two or three individuals at one time; not having any contact with certain people, including spouses or family members wanted by the authorities for alleged dissenting behaviour; or not leaving the area where they lived without seeking permission from local authorities. For a number of people interviewed by Amnesty International, it was the difficulty of complying with these conditions and the restricting impact they had on their lives, or fear of the consequences if they failed to comply, intentionally or unintentionally, that caused them to flee the country. The testimonies of people interviewed by Amnesty International, as well as information received from a number of other sources and legal documents seen by the organization, indicate a number of fair trial rights are regularly violated in cases of actual or suspected Oromo dissenters that have gone to court, including the rights to a public hearing, to not be compelled to incriminate oneself, to be tried without undue delay and the right to presumption of innocence. Amnesty International has also documented cases in which the lawful exercise of the right to freedom of expression, or other protected human rights, is cited as evidence of illegal support for the OLF in trials. Amnesty International also received dozens of reports of actual or suspected dissenters being killed by security services, in the context of security services’ response to protests, during the arrests of actual or suspected dissidents, and while in detention. Some of these killings may amount to extra-judicial executions. A multiplicity of both regional and federal actors are involved in committing human rights violations against actual or suspected dissenters in Oromia, including civilian administrative officials, local police, federal police, local militia, federal military and intelligence services, with cooperation between the different entities, including between the regional and federal levels. Because of the many restrictions on human rights organizations and on the freedoms of association and expression in Ethiopia, arrests and detentions are under-reported and almost no sources exist to assist detainees and their families in accessing justice and pressing for remedies and accountability for human rights violations.
The violations documented in this report take place in an environment of almost complete impunity for the perpetrators. Interviewees regularly told Amnesty International that it was either not possible or that there was no point in trying to complain, seek answers or seek justice in cases of enforced disappearance, torture, possible extra-judicial execution or other violations. Many feared repercussions for asking. Some were arrested when they did ask about a relative’s fate or whereabouts. As Ethiopia heads towards general elections in 2015, it is likely that the government’s efforts to suppress dissent, including through the use of arbitrary arrest and detention and other violations, will continue unabated and may even increase. The Ethiopian government must take a number of urgent and substantial measures to ensure no-one is arrested, detained, charged, tried, convicted or sentenced on account of the peaceful exercise of their rights to the freedoms of expression, association and assembly, including the right to peacefully assemble to protest, or based on their imputed political opinion; to end unlawful practices of arbitrary detention without charge or trial, incommunicado detention without access to the outside world, detention in unofficial detention centres, and enforced disappearance; and to address the prevalence of torture and other ill-treatment in Ethiopia’s detention centres. All allegations of torture, incidents involving allegations of the unnecessary or excessive use of force by security services against peaceful protestors, and all suspected cases of extra-judicial executions must be urgently and properly investigated. Access to all prisons and other places of detention and to all prisoners should be extended to appropriate independent, non-governmental bodies, including international human rights bodies. Donors with existing funding programmes working with federal and regional police, with the military or with the prison system, should carry out thorough and impartial investigations into allegations of human rights violations within those institutions, to ensure their funding is not contributing to the commission of human rights violations. Further, the international community should accord the situation in Ethiopia the highest possible level of scrutiny. Existing domestic investigative and accountability mechanisms have proved not capable of carrying out investigations that are independent, adequate, prompt, open to public scrutiny and which sufficiently involve victims. Therefore, due to the apparent existence of an entrenched pattern of violations in Ethiopia and due to concerns over the impartiality of established domestic investigative procedures, there is a substantial and urgent need for intervention by regional and international human rights bodies to conduct independent investigations into allegations of widespread human rights violations in Oromia, as well as the rest of Ethiopia. Investigations should be pursued through the establishment of an independent commission of inquiry, fact-finding mission or comparable procedure, comprised of independent international experts, under the auspices of the United Nations Human Rights Council or the African Commission on Human and Peoples’ Rights.
Tsehay Tolessa, 84, the widow of Rev. Gudina Tumsa, passed away on October 12, 2014. Aadde Tsehay was a person of faith, courage and great perseverance. The government of Ethiopia, during the 1980s, never tolerated Oromo people’s aspiration for freedom and justice, but forced them to submit to harsh treatment. They grabbed Tolessa and forced her hands under her knees and tied them there, right after her husband, whom she married to in 1951, was abducted on July 28, 1979 and subsequently got killed. They filled her mouth with dirty rags and they beat her breaking bones and causing the skin to peel off. Then they threw her in a cell with 60 other people. There was standing room only and she remembered that she could only feel broken bones and blood as she had to stand. There was only one toilet but since nobody could move in the cell they could not use the facilities properly. No doubt disease was rampant and they were already under an immense famine. There was no light that came in this cell. She could not even hold a cup to drink water as others had to help her.
She stayed in that cell A FULL YEAR!!!! With her broken bones, rotting flesh and dilapidating condition she stayed in that mess of a cell for a whole year! When they let her out of the cell they put her in another jail for 10 years!! She was morally strong, even though she lost a husband, Rev. Gudina Tumsa, and brother-in-law, Baaroo Tumsa, to the Oromo cause.
Aadde Tsehay was a tower of her family, a shining light of courage to her people and a woman of deep faith in God. She survived by four children (Kulani, Lensa, Aster and Boruu) and many more grand children. May God bless her!! Rest in peace!!
“Once power is seen as a circle and not a pyramid, individuals can reimagine the possible. Once individuals and communities realize that “no one will give us our rights”, new opportunities for cooperation, solidarity and consent can be envisioned, for there is “no freedom in isolation”.”
The Unrepresented Nations and Peoples Organisation (UNPO) took part in the 4th New World Summit (NWS), entitled “Stateless State”, which was organised in the Royal Flemish Theatre of Brussels between 19 and 21 September 2014. The NWS was conceptualized as an attempt to combine art, performance and politicshosting organizations that currently find themselves unrepresented, unacknowledged or excluded from democratic processes due to various, but interconnected geopolitical, economic and political interests. The NWS provided an emancipatory space of innovative aspirations. The central question addressed by the speakers, respondants and the audience was whether the current concept of the ‘State’ is still capable of protecting the people’s right to self-determination in the 21st century.
During the summit, numerous stateless political organizations gathered to discuss the meaning, potential and obstacles that the concept of the ‘State’ carries, starting from their own unique experiences and perspectives and applying this view to the world in general.
Impassioned speakers spoke about aggressive nationalism and how it feeds exclusion and inequality, and together they found solidarity across the structurally different forms of oppressions they all face and continually resist. They questioned, examined and reimagined ‘self-determination’ and ‘independence’ in the free and expressive space of the NWS. They recognized that artistic thought is crucial for changing systems of oppression, boundaries and power.
Notable political representatives and activists considered how to reinstate the power back to the people, or rather, to include the marginalized and unrepresented ‘Stateless States’. Through dialogue and discussions, the NWS participants shared their experiences of transgressing man-made boundaries and recreating spaces of freedom. Times of crisis were seen as opportunities for change and the audience was urged to co-create new communities by using “a collective vision”, as well as employing the power and rights already protected by international and domestic law (although so rarely used in practice).
The first panel, “Oppressive State“, aimed to explore the ‘State’ as an oppressive construct that relies on processes of exclusion and artificial creation of a homogenous community of people, through the denial of historical and cultural elements that could contest it. Speakers of the first panel, Ms Rebiya Kadeer (President of the World Uyghur Congress), Mr Karim Abdian (Ahwazi-Arab Alliance) and Martin Gustav Dentlinger (Captain of the Rehoboth Baster Community) looked at how this happens concretely through the repression of the peoples or communities that do not identify themselves as part of the national community and seek recognition of their civil rights, self-governance and in some cases even independence.
The second panel, “Progressive State”, with contributions from Mr Josu Juaristi (Basque journalist and Member of the European Parliament), Ms Coni Ledesma (National Democratic Front of the Philippines) and Ms Rebecca Gomperts (founder and director of Women on Waves and Women on Web) explored the dynamics of the internationalist progressive struggles for individual self-determination, by developing movements across ‘borders’ as a step towards the articulation of a progressive internationalist commons, for example, though the creation of a parallel State, which includes women, gay and transgender communities as fighters and equals.
The third panel entitled “Global State”, Mr Nasser Boladai (Baluchistan People’s Party), Ms Ayda Karimli (Southern Azerbaijan Alliance) and Mr Adem Uzum (Kurdistan National Congress) tried to analyse the relationship between the State and globalisation, building solidarity beyond the State and a network of parallel States, and how the dialectic between the struggle for self-determination and common survival shapes regional movements.
The fourth panel looked at “New States” to understand which elements really characterize the concept in the 21st century and to what extent a ‘State’ can exist and function without formal international recognition. Mr Moussa Ag Assarid (National Movement for the Liberation of Azawad), Mr Simon P. Sapioper(Minister of Foreign Affairs of the National Government of the Republic of West Papua) and Mr Mohamoud Abdi Daar (Republic of Somaliland in Brussels), and a representative from the Women for Independence took the floor and introduced their claims to independence and liberation, coupled with the consequences of widespread unrecognition.
The last panel, entitled “Stateless State”, Ms Jonsdottir (Icelandic Pirate Party, spokesperson of Wikileaks) addressed the role of digital democratisation in developing post-statist models of democracy and the effects of the digital revolution on stateless internationalism. Ms Dilar Dirik, an activist of the Kurdish Women’s Movement, was the event’s last speaker. She explained how her movement fights for the liberation of the Kurds from State oppression, but also for the liberation of women from patriarchal shackles. For her movement, and for Democratic Confederalism (as an alternative to a nation-State solution), self-sustainability holds the key via 3 pillars: gender equality, radical grassroots democracy and ecology. For any sceptics in the room, she presented how this is not just a utopia, but a reality already implemented by Kurds; crossing borders to protect each other from common threats (such as IS), establishing autonomous organizations etc. She sees the concept of the ‘State’ as a replication of patriarchy, which must challanged with a strong commitment to gender equality as a prerequisite to freedom and democracy.
Once power is seen as a circle and not a pyramid, individuals can reimagine the possible. Once individuals and communities realize that “no one will give us our rights“, new opportunities for cooperation, solidarity and consent can be envisioned, for there is “no freedom in isolation“.
A Criminal State: The Blacklisting of the Oromo Liberation Struggle for Freedom and Democracy
By Dr. Shigut Geleta*, Oromia’s Representatives at the 4th New World Summit
The Oromo Liberation Front (OLF) is a political and militant organization that fights for the self-determination of the Oromo people against Ethiopian rule. As a result of the struggle that began after the Ethiopian colonization of Oromia in the late 19th century, the OLF was formed as a secular, military organization that ousted Emperor Haile Selassie during the Marxist-Leninist revolution in 1974. The OLF has also fought the subsequent Derg military regime (1974-1991) in coalition with other military nationalist organizations, such as the Ogaden National Liberation Front (ONLF), the Eritrean People’s Liberation Front (EPLF) and the Tigrayan People’s Liberation Front (TPLF). When the thirty-year civil war finally led to the toppling of the Derg regime in 1991 and the independence of Eritrea, the OLF participated in the mainly TPLF’s dominated Transitional Government of Ethiopia. As the TPLF consolidated its grip on power and continued to negate the political autonomy of the Oromo, the OLF left the Transitional Government in June 1992, which leads to a violent backlash against the Oromo population. Currently, despite being a democracy in theory, both the military regime as well as the political and economical sphere is dominated by the Tigrayan minority. As a consequence, other oppressed ethnicities such as the Ogaden and the Oromo continue their military and political struggle for self-determination. Following Ethiopia’s adoption of the restrictive Anti-Terrorism Proclamation in 2009, the OLF was blacklisted as a terrorist organization along with the ONLF and the Ginbot 7 movement, which lead to large-scale arrests and prosecution of prominent members of these groups, including parliament members and candidates.
This lecture addressed the manner in which blacklisting a political movement as ‘terrorist’ functions as an ideological cover-up of the enforced administrative construct of the Ethiopian state. Apart from the Oromo, who represent the largest ethnic group in the country, many other peoples struggle for independence from the contested state. At what level can we argue that the state of Ethiopia even exists, when its main legitimacy seems to be based on its capacity to suppress the very political majorities that constitute it? The blacklisting of a people’s history thus becomes a way of evading confrontation with the criminal dimensions of the state itself.
*Dr. Shigut Geleta is Head of the Oromo Liberation Front’s (OLF) Diplomatic Division.
In most of Africa, indigenous African religions have been pushed to the margin because of a number of factors. The implied and open relegation of indigenous African religions to the levels of inferiority and inconsequentiality in world affairs by colonial powers and post-colonial contemporary African states not only undermines and stereotypes the examination of the unique contributions of these religions to peacemaking, but also discards with them unique mythologies, values, laws, cultures and meaning-making systems. I argue that applying North American conflict resolution models, without considering African religious values that existed for many millennia before the arrival of world religions, will be an enormous hindrance to building lasting peace from the bottom-up in the vastly rural and agrarian Africa that is still steeped in traditions and rituals.
Contributing to a range of negative stereotypes about African religions (example, uncivilized, barbaric and conflict-generating) is the fact that many of them have been orally transmitted from generation to generation and lack written major holy books unlike the world religions. The purpose of this paper is to shift attention from common misconceptions about African religions to a productive examination of the constructive roles they can be made to play.
I will focus on the case of Waaqeffannaa, an Oromo indigenous religion of East Africa, and its core values and laws. It will be significant to examine Waaqeffannaa’s complex concepts, such as concept and view of Waaqaa (God), Eebba (prayers and blessings), safuu (the place of all things and beings in the cosmic and social order), issues related to cubbuu (sin) and other religious and ritual practices. Although there is no holy book forWaaqeffannaa thus far, I will obtain my data from published ethnographic books, journal articles, periodicals, relevant reports and press releases. The interactions between Waaqeffannaa and other organized religions, such as Christianity and Islam, will be examined in context.
The paper will seek answers to three related questions:
What are the contributions or lack thereof orally transmitted values and laws of Waaqeffannaa to peacemaking and relationship-building? If there are any contributions, how can they be compared to other forms of conflict resolution? What will be the role of Waaqeffannaa in peacemaking in the ever changing global and local contexts of religious diversity and difference?
The Concept of God in Waaqeffannaa’s Monotheistic System
In order to examine the hermeneutic advantages and disadvantages of Waaqeffannaa and compare it to modern or Western conflict resolution methods, it is essential to examine the concept of God (Waaqaa) in the religion in its own right. There is a consensus among researchers and observers of Waaqeffannaa—the most prominent of whom are pre-colonial European missionaries, explorers and anthropologists and local religious leaders and scholars—that Waaqeffannaa is one of the ancient indigenous African monotheistic religions.[1] The Oromo, the Cushitic African people of Ethiopia, among whom this religion emerged and developed, call their one God Waaqaa or more intimately and endearingly Waaqayyoo (good God). It is difficult to capture with one definition the complexity of the ways in which the followers of this religion (Waaqeffataas) relate to God and make sense of God (not gendered) is hard to capture just with one definition. The question of ways of understanding and relating to God is a question of Waaqeffannaa’s worldview that is indigenous and unique, in some ways, and thus, different from ways in which followers of major world religions understand and relate to God.
While monotheism is a key similarity it shares with Judaism, Christianity and Islam, Waaqeffannaa has the following worldview of its own:
We believe in God who created us. We believe in Him (sic) in a natural way … We believe in God because we can see what God has done and what he does: he makes rains and the rains grow greenery, and crops that we consume. He lets the sun shine. So believing in him is instinctive and inbuilt. It is as natural as the desire we have for food and drink, and as natural as the reproduction of living things. We go to the nature, the nature that He created: mountains and rivers to praise and appreciate Him impressed by His works … [2]
This contemporary declaration of the faith centers on nature and creation that can be pragmatically seen and experienced in daily life. There is no mention of “heaven” and “hell” here. Concerning the followers’ perceptions of the residence of God, Bartels writes, “They do not visualize Waaqaa(sic) existing outside this world in time or space … In this sense Waaqaa is as much of this world as the vault of the sky.”[3] Bokku concurs with Bartels findings that God exists among people on earth, but Bokku makes a radically different claim as follows: “Waaqeffataas don’t [sic] believe in after life. They don’t believe that God would come in the future to judge people and send the righteous to heaven and the sinful to hell. God is with us always.”[4] Bokku’s claims can be controversial because in much of the literature I reviewed, I found that the question of “after life” is either overlooked or ambiguously treated, except in the work of Father De Salviac whose much older field research (1901) explicitly states the existence of the belief in life after death among Waaqeffataas in eastern Oromia as follows:
They acknowledge three places destined to receive the souls after death. The paradise, which they call: the ‘Happiness of God’,Ayyaana Waaqaa; or the: ‘Response of God’, Bayanacha Waaqaa; or even Jenneta Waaqaa; ‘Paradise of God’, is reserved for the just who go there to enjoy the company and infinite blessings of the Lord … they say of death ‘That he passed on to Waaqaa;’ – ‘That he entered into Waaqaa,’ – ‘That he went to his eternal house with Waaqaa’.[5]
Reference to life after death, punishments and rewards in hell and heaven respectively are very rare features of the religion. Nonetheless, the argument that De Salviac makes about the existence of the belief in life after death in Oromo society is enough to make Bokku and other writers’ denial of the existence of “life after death” contested and curious. The issue of justice and how people relate to each other may hold for every writer. The question of relationships between peoples, and nature and justice will be treated in later sections for safuu.
Waaqeffataas generally view and worship Waaqaa based on their amazement with the ingenious works of Waaqaa’s hands that they experience and find them overwhelming to comprehend and explain. Even family prayers around the hearth contains many such instances: “UNIQUE AND SO GREAT GOD SUPPORT WITHOUT PILLAR THE DOME OF THE BLUE SKY.”[6]
Waaqeffataas view the earth as one of the major ingenious works of God. The earth is viewed inseparably from God. The image that followers of this religion have of the relationship between Waaqaa and the Earth “comes close to that of a human couple”[7]: ‘the earth is Waaqaa’s wife—Lafa niti Waaqaa,’[8] According to Bartels, there are four manifestations of the close connection between Waaqaa and the earth in four spheres of theWaaqeffannaa religious life:[9]
Blessings
May the Waaqaa and the earth help you.
May Waaqaa and the earth cause you to grow up (a blessing for children.) …
Curses
Be not blessed either by Waaqaa or the earth.
May Waaqaa and the earth burn [make dry] your kidneys and your womb (the curse is addressed to a woman).
Oaths
The man who takes the oath breaks a dry stick, saying:
‘May the earth on which I walk and Waaqaa beneath whom I walk do the same to me, if I have done such and such a thing.’
Rituals
There are rituals of slaughtering a bull or sheep for Waaqaa and making libation (dhibayyuu) under a tree for the earth.[10]
Waaqeffannaa rituals honor both God and the earth. Followers of the religion seem to take cue from God Himself, who created the earth, to inform their ways of relating to Waaqaa and earth (lafa). Evidence that suggests a relationship based on fears, intimidations or punishment between God and persons is less prevalent than those that are mostly based on respect for God, one another and for the earth. Waaqeffataas embrace and celebrate the egalitarian view of God and the diversity of names people call God. Despite some differences among people, research points to followers’ similar attitudes towards God. “… it has become clear that their attitude towards him [sic] is not only inspired by awe but also marked by familiarity and even, from time to time, by lack of respect. In his despair, a man may claim: ‘Waaqaa does not exist!’”[11] This just showsWaaqeffataas have a more liberal relationship with God. It does not mean that they are less pious as there is enough evidence to suggest many magnificent examples of humility, piety and obedience.
The question of Waaqeffataas’ acknowledgement of the oneness of God and the multiple names various religions call Him does not only show the openness of the concept of God to various interpretations, but it also shows the religion’s acceptance of religious diversity. It is easier to engage in interfaith or other conflict resolution activities when such an acknowledgement is extant than when religions claim “my way or the highway.” The ways some prayers are rendered testify to this progressive values of Waaqeffannaa: “O Black God who created the dark sky and the clean waters, who is one but called by multitudes of names, who has no competitor, the omniscient, the omnipotent, the omnipresent, who is eternal and ever powerful, whose power can never decline.”[12] Because of the view of God described here, Waaqeffataas believe that God is patient and that it is not in His nature to become angry if people believe in other things abandoning Him. Bokku holds the Waaqeffannaa God is too self-confident to be angered into punishing people who do not obey or defect to other religions.[13]
Prayers and Blessings
Boran society sometimes appears to float on a river of prayers and blessings…
Common to private, collective and family prayers is the focus of Oromo/Waaqeffataas’ prayers on the material conditions and well-beings of the self, the family and the group. Prayers mediate conditions of people to God so he can intervene and alter their current conditions.[15] The faithful pray for peace, health, deliverance from wrongdoing and harmful sprits and things, human and livestock fertility, growth of babies (little ones), long life for adults, for the goodness of the inside and the outside, rain, harvest and development, inter alia.
The Waaqeffannaa prayer is barely about inheriting the kingdom of heaven nor is it about seeking the help of God in a battle against Satan and sin. Evidence suggests that the concept of Devil/Satan does not exist in Waaqeffannaa while spirits that cause all kinds of suffering and misfortune or harm (ayyaana hamaa) are believed to exist.[16] Instances of talk about Devils by Waaqeffataas are generally understood as the borrowing of a religious vocabulary from the adjacent/co-existing major faiths, such as Christianity and Islam. For instance, Waaqeffataa pray to God to prevent them from wrongdoing and errors committed in ignorance. The religion has no room for addressing anxieties and fears arising from the imaginary realm of the devil/evil. For instance, words used in prayers include, “Prevent us from wrongdoing …” (dogogora nu oolchi). In terms of how people experience and understand misfortunes and fortunes (good things) Oromo proverbs capture the peoples’ dependence on Waaqaa. Indeed, the proverbs below indicate how Waaqaa is perceived as the source of good and bad things that happen in real life:[17]
A house that is built by Waaqaa will be completed.
It is Waaqaa who brings hunger;
It is Waaqaa who brings a full stomach.
The one Waaqaa clothes will not go naked.
Who trusts on Waaqaa will not lack anything.
Man wishes, Waaqaa fulfills.
Waaqaa is there [therefore] the sun rises.
It is Waaqaa who makes a person sick;
It is Waaqaa who restores him to health.
Waaqaa is never in a hurry;
But he is always there at the proper time.
There are standard prayers that have been codified in oral tradition and bequeathed down to generations. The codification of prayers, rituals and ceremonies in oral traditions serve the purpose of making Oromo worships definite and unarbitrary. The question of precise transmissions of spoken messages are always up for debates as there are obviously some room for improvisation and modification as the word of mouth (message) travels through time and space. I believe that the improvisation aspect of oral narratives will add an interesting dimension of dynamism to the hermeneutics of Waaqeffannaa.
De Salviac praises the endurance of Waaqeffannaa for many millennia in spite of the oral mode of transmission. De Salviac aptly critiques the West for generally believing that the sole sources of “valid” or “authentic” knowledge are written texts (books) as follows: “We, accustomed to the cycle of knowledge by turning pale over the books, our careless memory resting on the permanence of typography, we hardly take into account the power of tradition, which sufficed, for centuries, for the civilization of many peoples. With the Oromo, religious and secular traditions are formulated in thousands of short sentences …”[18]
What I understand from De Salviac is that Western or modern industrialized societies privilege written knowledge. His critique is on tangent because preference for written and formal communication in the West will certainly shape intervention policy-making, official diplomacy and the attitudes of interveners towards indigenous cultures. Third party interveners with fixed or rigid approaches are not only likely to disrespect and shun local knowledge systems, but they are also likely to impose rigid and unproductive conflict resolution processes developed in the context of limited civilizations.
One can only anticipate the stiff resistance that locals are likely to put up against Western models in today’s Africa where there is an increasing awareness about the importance of self-reliance and going back to the roots in order to solve indigenous problems. The true superficiality of strict Western models of dialogue, mediation, problem-solving workshop can be revealed by observing how in most of Africa’s peripheries cut of modern laws, bureaucracies and infrastructures, people thrive on the strong indigenous knowledge systems. This is how most conflicts are resolved and how people do communal work in either irrigating the land or protecting the environment. In the contexts of corrupt and partisan politics, these efforts by local people to overcome the daily challenges must be given credit because some of them are providing themselves important social services that that their governments have failed to provide them. In any effort of conflict resolution or peacemaking in such dire circumstances, it is imperative to bring local knowers (the wise men and women) into the sphere of diplomacy and peacemaking.
Prayers, sometimes synonymously called blessings or benedictions, in the form of litany and chants are integral parts of indigenous communities. Every communal activity whether it is weddings, funerals or dances and music begins with blessings or prayers. Eebba is aimed moderating the way people relate to each other at certain venues and beyond. They are about building constructive relationships even in times of wars. Here are some examples of Oromo prayers/blessings of different periods and crowds’ responses.
Gadaa (social system) is the system of rain and peace!
The year is the year of abundance/development and full stomach.
These contemporary prayers cited from the Waaqeffannaa magazine are powerful. They are usually used in order to open any public/communal gatherings secular and spiritual. This is how things are called to order. The religious prayers give authority or credibility to whatever event that is to take place. At the center of this messaging is reaching the hearts and minds of parties to an event by cleansing the air of any hard feelings and ensuring that the heart and minds are softened and ready for the secular or non secular events and exchanges that will proceed from that.
Historically, Oromos made ecumenical pilgrimages to holy sites of Abbaa Muudaa, Spiritual Father,[22]in order to receive blessings for them and to bring back blessings into their communities with them. Blessings are still considered serious religious activities that serve as glues of social life. Spiritual Fathers can give blessings to people on a range of personal and communal matters: such as long life, being alive, more property and wealth, peace in the household, on productions (calves, children, crops).
I have not come across modern mediation, negotiation or other third party intervention processes that start with prayers. Obviously, if blessings are not built into the processes, an attempt at conflict resolution in African societies, such as the Oromo, will be in vain. In the first place, people will not recognize what is not authorized and endorsed by their own knowledge system. Most importantly, empowering and funding Abbaa Mudaas or elders to engage in conflict resolution is likely to be accepted and bear fruit because of the tremendous reputations these people wield in society. They are highly regarded in society and leaving them out of official processes simply works against peace.
In Waaqeffannaa, one sees from the content of the payers and blessings above that most of them take on the nature of what Gopin succinctly characterizes as “Premordial prosocial moral/spiritual values.”[23] Although many of the conflicts in Ethiopia (Africa) are not religiously driven, the application of religious values will have a huge impact on conflicts driven by ethnicity, nationalisms and competition over resources and power. People listen when one reaches out and talks to them at their own level. Gopin provides a detailed critique of why current modern conflict resolution approaches fail to understand the importance of using prosocial religious values in the context of the Arab/Israel conflict in the Middle East, but his appraisal also holds true for the Horn of Africa region, where the volatility and intractability of conflicts are comparable to the ones in the Middle East. Among the important reasons Gopin cites are the West’s refusal to recognize non-Western models and knowledge systems. Gopin articulates the consequences of modern cultures failure to reckon with indigenous religious and cultural systems as follows:
As religion becomes more important in the lives of hundreds of millions of people, the political power generated by this commitment will either lead to a more peaceful world or to a more violent world, depending on how that power is utilized … Methods of peacemaking that continue to focus only on political and intellectual elites or that fail to address the broadest possible range of religious believers are leading to systematic and potentially catastrophic diplomatic failures in key areas of the world … [24]
Survival through Religious Diversification and Rituals
It is accurate that Waaqeffannaa and similar Africa indigenous religions are being reincarnated and are slowly starting to become explicitly important in the lives of so many people. Religious traditions, including those from indigenous religions, form the bedrock of the values of those Africans who converted to Christianity and Islam. Often these values moderate the foreign values associated with the cultures from which these major religions originated. It is not just the Waaqeffataas who only follow the indigenous religion, but a swathe peoples seem to have accepted double or triple religious lives. They shuttle between various religious and cultural values in their daily decision-makings so as to adapt to changing socio-economic circumstances. Pointing to the loose nature of individual’s and group’s negotiations between multiple religious identities, Aguilar[25] presents a case of the importance of “religious diversification for survival” among the Kenyan Boran/Oromo in northern Kenya. Aguilar provides the best illustration for survival and adaptation by accepting diverse religious values. He cites how Muslim and Waaqeffaannaa parents send their children to Catholic schools in northern Kenya and that the children do perfectly well shuttling between religious worldviews without facing physical dangers.[26] The same religious rituals performed by followers of Waaqeffannaa form the cores of the rituals and daily cultural practices of the followers of Islam and Christianity, as a mechanism of preserving and transmitting their identity. For instance, some of the religious traditions and rituals kept by Oromo communities who converted to major religions in north Kenya include similar types of blessings, prayers, and peacemaking through rituals of coffee beans-slaughtering and symbolic prayers.[27] These subtle practices of syncretism not only form the core identity of Oromo in north Kenya and connect them to the mainland (Oromia-Ethiopia), but they also play stabilizing roles in a families and communities there.[28]
The phenomenon of syncretism/ “religious diversification” serves as a survival strategy where minority communities cut off into another country from the mainstream because of colonial map-making try to cope with the alien majority they are swallowed up by. The case of Kenyan Oromos imitating the Waaqeffannaa values of the mainland is an example of such an essential survival strategy. Aguilar puts this as, “It is clear that the strategy of diversification provides the household (and a manyatta [place of settlement]) with security should something happen to either of the herds.”[29]
It is no accident that somebody whom an outsider may perceive as a follower of one religion is actually found at the crossroads of multiple religious values. It takes a deeper look to discern such subtle and significant dynamics. For an intervener who has no interest or who is not patient to take time and learn, the subtlety of the power of tradition will ever remain inaccessible. Because one has no access to the right cultural tools, the very people he/she trying to reach and help will become inaccessible and unresponsive, especially if one attempts to impose some ivory-tower (imported) conflict resolution framework or process on local situations. People have been handling their affairs everyday for centuries independently of outsiders. To assume that they somehow do not or their methods are not in par with modern approaches will defeat the purpose of thinking to help others in the first place.
Safuu in Peacemaking and Social Harmony
This section analyzes the role of Safuu as one of the key elements of Waaqeffannaa. Safuu is a prosocial variable that needs a deeper analysis to see its roles in indigenous peacebuilding. Safuu is a broad concept that governs relationship in and between families, communities, national groups and relationship between people and nature and things.
Bartels provides a nuanced anthropological definition of the term Safuu:[30]
Saffu is a fundamental and all-pervading concept in the Matcha’s [Oromo] life. It implies that all things have a place of their own in the cosmic and social order, and that they should keep this place. Their place is conditioned by the specific ayana [good spirit] each of them has received from Waaqaa. Every creature, and especially man, has to act according to its own ayana and to respect the others’ ayana. Saffu implies both rights and duties. In the people’s eyes wisdom is ‘knowing saffu and abide [sic] by it.’
Gemetchu Megerssa, a leading Oromo anthropologist and former research assistant to Lambert Bartels, probably influenced by Bartels himself, states that safuu is one of the key founding concepts in Oromo culture and Waaqeffannaa tradition.[31] Bartels’ definition is more encapsulating, while it shares one central common feature with Megerssa’s definition, “… the concept of saffu(mutual relationship between elements of the social and cosmic orders) which maintains practice obligatory [sic] through ethical conduct.” They both agree that safuu governs relationships between people and people, and people and nature, but Megersa introduces a newer and more specific idea of safuu as “an ethical conduct.”
Another leading expert on Waaqeffannaa, Bokku quotes Bartels directly and extends the concept of Safuu to broad areas of “morality”, “norm” and “laws” that govern social and ecological order.[32] Bokku states his extended definition building on Bartels: “Safuu is the understanding of differences and appreciation of differences for the peaceful coexistence of all natural things.” For Bokkuu, as opposed to man-made laws “safuu is not subject to change.” He concludes that safuu as laws of nature is necessary for the “smooth operation of life”, which is harmony. Everyone invokes the notions that Safuu owes its authority over social relationship because it derives from the will or the spirit of God (ayyaanaa). Thus, experts agree that Safuuis one of the fundamental principles of Oromo culture that governs relationships and keeps society together.
In Waaqeffannaa in particular and Oromo culture in general, it is believed that “breaking safuu would cause some sort of trouble.”[33] Breaking safuulaws is seen as committing sin. The consequences of breaking various categories of safuu are understood as generating unhappy reactions from God. In Waaqeffannaa when someone sins, God turns His back on him/her. The meaning behind this is that if one misses the face of God, it means that one lacks ayyana (a guardian, blessings or will of God). This core law encourages people to maintain friendly relationships between themselves and with nature. Safuu is a law of rights and obligations. Since Safuu is not something in people, but something between them, it is assumed to promote collective harmony. Paying attention to the concept of “sin” in the meaning system of Waaqeffannaa is important because it comes from the Oromo word, “‘balleessuu’, which actually means ‘to destroy, to damage, to spoil’”[34]
When one engages in destructive activities one is considered to be destroying, damaging, and spoiling relationships between at least three parties: God, creation (nature) and other human beings. In Oromo life, not damaging relationship between oneself and creations is given more importance than not damaging relationship between human and God.[35]
The Dynamisms of the Indigenous Faith System
It is hard to understand how one can be effective in conflict resolution in Africa without having at least the working knowledge of important key principles governing all-rounded relationships, such as safuu. Religious values of Waaqeffannaa may not require so much hermeneutic transformation because they already exist in pro-social form. Keeping natural and social orders is already a stringent requirement on top of acceptance for differences of any sort.
In Waaqeffannaa, destroying (for example killing humans in conflict) is prohibited by the religion’s laws. Those who violate traditional laws and destroy anything will face alienation and banning from God as well as from fellows humans. They are denied opportunities to sit and eat at a table with family members and others; they become social outcasts. My evidence does not suggest any anti-social principles/laws in the Waaqeffannaaworldview so far. Even some of the curses that are put on people have the goal of ensuring social harmony and can be viewed positively. If I had come across anything that says, “if you kill your enemy or someone, God will reward you with heaven or sainthood or some other rewards,” I would have paused and thought, this is a justification for war and destruction that needs to be hermetically transformed. Transformation may be due if violence is made into something sacred. In my opinion the values of this religion particularly those about safuu are poised to play important peacebuilding and relationship-building roles at least in Ethiopia and the Horn of Africa.
One can think of the lack of written scriptures (there are oral ‘scriptures’) for African religion as both advantages and disadvantages. In terms of the creativity and improvisation of transmissions of oral values/laws, the lack of written scriptures is an advantage because followers or leaders of indigenous religions will have the ability to interpret the concepts in ways that meet the physical and spiritual needs of their time. But that can also be a disadvantage since some lament that African could not have converted to Christianity and Islam if they had written scriptures and transformed their religions into organized faith systems.[36]
The question of whether Africans had concepts of God or not or whether they were ‘pagan hordes’ as the colonialists viewed them is now an outdated and irrelevant question because a number of scholars have produced research revealing that indeed Africans had believed in one God even before the advent of Middle Eastern religions.[37] Mbiti’s findings are credible because he stayed in Africa for 15 years and conducted studies on about 300 African communities and their belief systems.
Because indigenous African religions, including Waaqeffannaa, lack written scriptures, culturally biased scholars who judge everything according to Western standards may think religions, such as Waaqeffannaa, are inferior, static and things of the past. In rebuttal, one can respond to that arguing that oral mode of transmission makes African religions dynamic, ever-changing and ever-adapting to social changes even after some converted to other faiths. This happens because African religions do not punish defections and because their religious leaders are less likely to make claims to the permanence of specific oral texts or think of the values/traditions of their religion as the only “Truth” to die for.
About the locus of the existence of African religions, Mbiti writes, “Religion in African societies is written not on paper but in people’s heart, minds, oral history, rituals, and religious personages like the priests, rainmakers, official elders … African religions have neither founders nor reformers.”[38]Mbiti’s notion of the lack of founders and reformers can be contested because it could be that founders and reformers might have existed millennia ago and simply no written records were kept about them. The key point here is that words of mouth are dynamic. The best way to reach the hearts and minds of the vast peoples of rural Africa should be through oral traditions and spoken language. The prevalent practice by third party interveners shows an opposite tendency of bureaucratizing everything and transmitting messages via the written medium (forms and documents) through the agency of “rational professionals”.
Authors caution against viewing Waaqeffannaa religious traditions as part of a static tradition of the past[39], and encourage us to view them as dynamic traditions that are continually changing based on wider experiences that are part of their present. Aguilar is succinct about the advantages of the dynamism of Waaqeffannaa’s hermeneutics: “… traditions are transmitted, never as static forms but as changeable manifestations of an Oromo religion [Waaqeffannaa] that interacts [sic] with other traditions and other ethnic groups, and therefore becomes capable of reshaping society itself.”[40]
Lessons for Conflict Resolution
The values and laws of Waaqeffannaa identified and analyzed in this research suggest the importance of recognizing African indigenous religious systems and the prosocial contributions of their values and laws to conflict resolution.
I deliberately tried not to impose a theoretical framework over my analysis although my approach was influenced by hermeneutics.[41] Engaging in peacemaking in indigenous African communities requires the use of what Gopin, drawing on Lederach, calls “elicitive and cross-cultural methods.”[42] Concepts such as safuu, the Waaqeffannaa worldview, prayers, blessings, harmony are predominantly about building relationships between people and people, and them and nature. The most effective way of arriving at these principles and using them in interventions is to do one’s best to involve indigenous peoples, religious leaders, elders and parties to conflict and to elicit from them the best practices they have evolved over centuries in peacemaking.
Indigenous African religions are caught up in multipronged challenges, such as lack of recognition from interveners, states and richer and more organized religions despite their prevalence and appeal to many African communities. Established conflict resolution methods, such as mediation, negotiation, facilitation, problem-solving workshop and dialogue, are often too Western, rationalistic, elitist and foreign to accommodate other grassroots approaches to peacemaking, such as obeying safuu. If we look at official mediation, for instance, we find the reliance on rigid processes and professionals as its main features. Such formal stages may include collecting data, building hypothesis about a conflict, searching for theories, selecting theory, making intervention, and verifying and nullifying hypothesis.[43] It is not necessarily bad to prepare for mediation in stages, but when everything is prefigured, there is a danger of learning very little on the field while doing the intervention itself. In most rationalistic conflict resolution methods listed above, the immediate settlement of conflict is desired. This may turn out to be a shortcoming because long-term relationship-building and peacemaking, which is the hallmark of indigenous systems, are and sidelined.
Limitation of the Indigenous Religion
The most important limitation of many African indigenous religious values and traditions, including Waaqeffannaa, is that the practice of peacemaking is inbound to groups in which these traditions originated. There are also perceptions and tendencies to associate the good prosocial aspects of religious principles this religion with ethno-nationalist competitions of the day, and therefore, to readily dismiss them as unrepresentative of the whole. A much productive approach, however, is to see the commonalities of multiple African religious traditions and to take key principles from each of them and combine them in order to make everyone feel good about their faiths. There is so much to learn from this culture if one is willing to follow the elicitive path to conflict resolution.
The second obvious limitation is the lack of written scriptures and the challenges of accessing oral scriptures for outsiders due to language barriers, but which can still be overcome with translators and interpreters.
Thirdly, African indigenous religions have not been given the places they deserve in some continental interfaith organizations whose member religions tend to be organized and rich major religions. For instances, the United Religious Initiative (URI) Africa chapter, an international faith network that operates in 25 African countries, professes that it aims to look for solutions to Africa’s challenges at community levels in the areas of corruption, human rights violation, poverty and HIV/AIDs[44], but unfortunately no indigenous African religious tradition from any community is represented by such an important organization. The network carries it activities in Africa through major faiths, such as Christianity and Islam. Another domestic (Ethiopian) interfaith network, Interfaith Peace-building Initiative (IPI), a member of the URI, has no indigenous Ethiopian religions (Waaqeffannaaincluded) as its members.
The problem with URI and IPI is not only a simplistic and envious question of who is represented or who is not, but it appears that the mentioned interfaith networks have been systematically coopted and used to advance the interests of the Ethiopian state since Ambassador Mussie Hailu is serving simultaneously as the Regional Director of URI and the Board Chair of IPI.[45] The more intractable and absurd aspect of IPI is that it is an interfaith organization as far as the major religions are concerned, but the founders and its leaders are members of a single ethno-national group who are publicly known to lean toward the ruling party from the same group. This is a clear negative messaging to others in Ethiopia where the issues of ethnicity are sensitive. To be sure, it is possible to have an interfaith organization with wonderful goals like IPI, but with ethno-nationalist ideological agenda at same time. That will do more to keep peoples apart than bring them together.
Despite its growing popularity in Oromiya regional state, the most populous in Ethiopia, Waaqeffannaa’s attempts to transform itself into an organized religion have failed many times so far because the Ethiopian state has first denied and then revoked the license of the group citing that its leaders sympathize with the Oromo Liberation Front[46], a secular rebel group in conflict with the government on the question of autonomy and self- determination for Oromiya.
Conclusion
Waaqeffannaa’s pro-social principles, laws and values did and will contribute to building constructive relationships between communities. In addition to improving human relations, laws, such as safuu, that emphasize the need to maintain good relationship with nature, can be extended and used in areas of environmental conflict resolution, specially where climate change is threatening pastoralist and agrarian communities in many observable ways today.
I explored and discussed the ways in which the egalitarian but respectful views of God by Waaqeffataas can be helpful in curbing extremist tendencies. Neither oral scriptures of the religion nor its leaders condone acts of violence as something leading to rewards or sainthood. Prayers and blessings function as authoritative moderators and they can be used in opening and closing any intervention efforts. Waaqeffannaa is a very pragmatic religion whose most themes are linked to and earthbound to the material conditions of people. Therefore, people in conflict may have the same questions they want answered through prayers to be answered through interventions.
The potential and capacity of the religion in national or regional peacemaking is promising if it be recognized and the multi-pronged obstacles in its way are removed.
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References
Abu-Nimer, Mohammed. Nonviolence and Peace Building in Islam: Theory and Practice. Gainesville: University Press of Florida, 2003.
Aguilar, Mario I. The Politics of God in East Africa: Oromo Ritual and Religion. Trenton, N.J.: The Red Sea Press, 2009.
Appleby, Scott R. “Retrieving the Missing Dimension of Statecraft: Religious Faith in the Service of Peacebuilding.” In Faith-Based Diplomacy: Trumping Realpolitik, ed. Douglas Johnston, 2003. Oxford: OUP.
____ The Ambivalence of the Sacred: Religion, Violence and Reconciliation. Lanham: Rowman & Littlefield Publishers, 2000.
Bartels, Lambert. Oromo Religion: Myths and Rites of the Western Oromo of Ethiopia-An Attempt to Understand. Berlin: Dietrich Reamer Verlag, 1983.
Bokku, Dirribi Demissie. Oromo Wisdom in Black Civilization. Finfinne, Ethiopia: Finfinne Printing & Publishing S.C., 2011.
De Salviac, Martial. An Ancient People: Great African Nation: the Oromo. Translation from the 1901 original French edition by Ayalew Kanno. Paris, the French Academy, 2005.
Gopin, Marc. Between Eden and Armageddon: The Future of World Religions, Violence and Peacemaking. Oxford: Oxford University Press, 2000.
____ Holy War, Holy Peace: How Religion Can Bring Peace to the Middle East. New York: Oxford University Press, 2002.
Megerssa, Gemetchu. “Oromumma: Tradition, Consciousness and Identity.” In Being and Becoming Oromo: Historical and Anthropological Enquiries, Edited by P.T.W. Baxter, Jan Hultin and Alessandro Triulzi. Lawrenceville, N.J.: The Red Sea Press, 1996.
Montville, Joseph V. “Psychoanalytic Enlightenment and the Greening of Diplomacy.” In The Psychodynamics of International Relationships, Eds. Vamik D. Volkan, Demetrios A. Julius, and Joseph V. Montville. Lexington Mass.: Lexington Books (1990-1991): 177-192.
Moore, Christopher W. The Mediation Process: Practical Strategies for Resolving Conflict. 3rd Ed. San Francisco: Jossey-Bass, 2003.
MTA. Waaqeffannaa: Ayyaana Irreechaa Birraa, 2010.Vol. V. No. 1. Finfinnee: MTA, 2010. (trans. Waaqeffannaa: Thanksgiving Holiday of Fall 2010.)
Sandole, Dennis J.D. “Paradigm, Theories, and Metaphors in Conflict and Conflict Resolution: Coherence or Confusion?” In Conflict Resolution Theory and Practice, Ed., Dennis Sandole. Manchester and New York: Manchester University Press, (1993): 3-24.
Stenger, Mary Ann. “Gadamer’s Hermeneutics as a Model for Cross-Cultural Understanding and Truth in Religion.” In Religious Pluralism and Truth: Essays on Cross-Cultural Philosophy of Religion, Ed., Thomas Dean. New York: State University of New York Press, (1995): 151-168.
Volkan, Vamik D. “Psychological Processes in Unofficial Diplomacy Meetings.” In The Psychodynamics of International Relationships, Eds. Vamik D. Volkan, Demetrios A. Julius, and Joseph V. Montville. Lexington Mass.: Lexington Books (1990-1991): 207-219.
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Footnotes
[1] De Salviac, 1901:43; Bartels, 1983:89; Bokku, 2011: 54). The two previous books on Oromo religion (now named Waaqeffannaa) by European missionaries are widely regarded as authoritative secular scholarly sources closest to the source ever to be published on an indigenous African religion of antiquity. Bokku adds his own recent perspectives on the religion and revises his predecessors’ perspectives without altering the essence of their work.
[12] Bokku, 2011: 66. The quote was an English translation the author provides from the Afaan Oromoo (Oromo language) version, which runs:“Gurraacha garaa garbaa, leemmoo garaa taliilaa, tokkicha maqaa dhibbaa, guddicha hiriyaa hinqabne, kan waan hundaa beeku, kan waan hundaa gochuu danda’u, kan bakka maraa jiru, kan hinkufine, kan hinduuneefi kan hincabne.”
[20] Translated by me from Afaan Oromoo into English from the Waaqeffannaa magazine, p i.
[21] Haroo Walaabuu is considered the origin of Oromo community and the source of all walking humans on earth. It plays an important symbolic/mythic role in standard prayers. Water bodies are considered sources of life.
Hararqee, the vast land in Eastern Ethiopia, is where over 50% of Ethiopia’s (possibly including Horn of Africa)
rock paintings are found (Bravo 2007:137). Among these is the famous Laga Oda Site “dating to at least 16,000
BP” (Shaw and Jameson 1999:349) and comprising depictions of bovines and many different types of animals. This vast land of Hararqee is settled by the Oromo, the largest tribe of the Cushitic stock, and hence it is part of the Oromia National State. The Oromo people, one of the richest in ancient (oral) cosmogonal- social history , literature and especial owners of the unique socio-philosophico-political institution known as Gada or Gada System, consistently insist that theirs as well as human being’s origin is in the Horn of Africa specifically a place known as Horra βalabu/Ŵolabu ‘the Place of Spring-Water of Genesis of Humanity’ (Dahl and Megerssa 1990).
This and a plethora of Oromo social epistemology has been studied by the plausible Oromo historians (Gidada 2006, Hassen 1990, to mention a few) and non-biased European theologico-ethnologists (Krapf 1842; De Abbadie 1880; De Salviac 1980, Bartels 1983, to mention a few). Similarly, social semiosis is not new to the Oromo. Although Eurocentric archaeologists rarely acknowledge, “the identification of cultural themes and symbolic interpretation has revealed affinities between contemporary Oromo practices and those of other East African culture groups, both ancient and modern (Grant 2000: np.).In like manner, the Classical Greek philosophers wrote that the Ancient Ethiopians were “inventors of worship, of festivals, of solemn assemblies, of sacrifice, and of every religious practice” (Bekerie, 2004:114). The oral history of the Oromo states that it was Makko Billii, whom Antonio De Abbadie, one of the early European scholars who studied and lived with the Oromo, described as “African Lycurgus” (Werner 1914b: 263; Triulzi and Triulzi 1990:319; De Abbadie 1880) and son of the primogenitor of the Oromo nation (Raya or Raâ), who hammered out the antique, generation-based social philosophy known as Gada System (Legesse 1973, 2006; Bartels 1983; Gidada 2006). A key ingredient in Gada system is the For Oromo, the first Qaallu “Hereditary ritual officiant” and “high priest” was of “divine origin” and, as the myth tells us, “‘fell from the sky itself’…with the first black cow” and he was the “‘eldest son of Ilma Orma’” (Hassen 1990:6; Baxter, Hultin and Triulzi 1996:6). In its “dual[ity] nature”, Waaqa, the black Sky-God “controlled fertility, peace, and lifegiving rains… [hence] prayers for peace, fertility, and rain” are the core recursive themes in Oromo religion (Hassen 1990:7). Hence, the concept/word Qaallu refers at large to “Divinity’s fount of blessings in the world” (Baxter, Hultin and Triulzi 1996: 1996: 21). As De Salviac (2005 [1901]: 285) explicated “The Oromo are not fetishists. They believe in Waaqa took, a unique universal creator and master. They see His manifestations in great forces of nature, without mistaking for Him.” As a result of this ‘pre-historic’, Spinozaean like social epistemology, but unlike Martin Heideggerean “ancients” who never dared questioning or confronting ontology but endorsed only veneering it, for the Oromo social semiosis has never been new since time immemorial. Despite all these antique history and tradition, it is unfortunatel, the so-far few studies made on the Ethiopian ancient rock paintings and rock arts never consider—sometimes apparently deliberately isolate–the social history, tradition, culture or language of the Oromo people as a possible explanatory device. What the available few studies usually do is only positivist description of the paintings (types, size and/or number of the signs) rather than inquiry into and explanation of the social origin and the underlying social meaning, praxis or worldview. Partly, the reason is the studies are totally dominated by Eurocentric paradigms that de-Africanize and extrude the native people and their language, religion, social structure, material cultures and, in general, their interpretive worldview. Besides, some of the native researchers are no different since they have unconditionally accepted this Eurocentric, hegemonic epistemology (Bekerie 1997; Smith 1997; Gusarova 2009; Vaughan 2003). As a result, we can neither understand the social origin of these amazing ‘texts’ nor can we explain the underlying social semiosis.. Equally, under this kind of mystification or possible distortion of human (past) knowledge, we miss the golden opportunities that these ancient documents offer for evolutionary, comparative and interdisciplinary social science research and knowledge. Above all, the old Eurocentric view narrowed down the sphere of semiotics (archaeological, social) to only ‘the sign’, extruding the human agents or agency and the social context.
The aim of this paper is to use the ancient Qaallu Institution of Oromo as analytical ‘devices’ in order to understand and explain the underlying social epistemological, semiotical and rhetorical structures, i.e., expressed in all forms of linguistic and non-linguistic structures. In sharp contrast to the aforementioned positivist, narrow, colonial semiotics, in this analysis,
Theo van Leeuwen’s postmodern and advanced approach to social semiotics is adopted. Primarily, Van Leeuwen (2005: 3) expands “semiotic resource” as involving “the actions and artefacts we use to communicate, whether they are produced physiologically – with our vocal apparatus…muscles…facial expressions and gestures, etc. – or by means of technologies – with pen, ink and paper…computer hardware and software…with fabrics, scissors and sewing machines.”
Van Leeuven (2005: xi) introduces the changing semiosphere of social semiotics:
Just as in linguistics the focus changed from the ‘sentence’ to the ‘text’ and its ‘context’, and from
‘grammar’ to ‘discourse’, so in social semiotics the focus changed from the ‘sign’ to the way people use semiotic
‘resources’ both to produce communicative artefacts and events and to interpret them;
Rather than constructing separate accounts of the various semiotic modes – the ‘semiotics of the image’, the ‘semiotics of music’, and so on – social semiotics compares and contrasts semiotic modes, exploring what they have in common as well as how they differ, and investigating how they can be integrated in multimodal artefacts and events.
Indeed, the Classical Western dualism which separates the linguistic from the non-linguistic, the literary from the
non-literary, the painting from the engraved, the notional from the artefactual must be eschewed, especially when
we build evolutionary perspective to analyzing pre-historic arts.
CLEARING SOME CONFUSIONS
Scholars have already explicated and explained away the old de-Ethiopianization historiographies in social sciences
(Bekerie 1997; Smith 1997; Gusarova 2009; Vaughan 2003), humanities (Ehret 1979) and archaeology
(Finneran 2007). Therefore, there is no need to repeat this here. But, it is necessary to briefly show disclose some
veils pertaining to Hararqee pre-historic paintings. As usual, the ‘social’ origin of ‘pre-historic’, Classical or Medieval era Hararqee rock paintings is either mystified or hailed as agentry “Harla” or “Arla” (Cervicek and Braukämper 1975:49), an imaginary community:
According to popular beliefs Harla generally refers to a mysterious, wealthy and mighty people, (frequently even
imagined as giants!), who had once occupied large stretches of the Harar Province before they were destroyed by the supernatural powers through natural catastrophies as punishment for their inordinate pride. This occurred prior to the Galla (Oromo) incursions into these areas during the 16th and 17th centuries” (Cervicek and Braukämper 1975: 49; emphasis added).
In footnote, Cervicek and Braukämper (1975:49) quote Huntingford (1965:74) to on the identity of the Harla: “The
name “Harla” is first mentioned, as far as we know, in the chronicle of the Ethiopian Emperor ‘Amda Seyon in the
14th century (Huntingford 1965:74).” It is clear that this mystification prefigures in the usual gesture of de-Africanizing civilization of Black Africans to justify the so-called Hamitic myths, as explained well in the works of the aforementioned post-modern scholars. Thanks to Professor Claude Sumner (Sumner 1996: 26), today we know the fact of the matter, that it was not Huntingford who composed about the imaginary “Harla”. It was the French Catholic missionaries by the name
François Azais and Roger Chambard who reconstructed to fit it to their interest the imaginary ‘Harla’ (spelling it
rather as “Arla”) from an oral history told to them by an Oromo old man from Alla clan of Barentuu.The story itself
is about a “wealthy” Oromo man called “Barento” who was “very rich but very proud farmer” (Sumner 1996: 26).
For it is both vital and complex (in its ironic message, which cannot however be analyzed here) we have to
quote it in full:
There was in the Guirri country, at Tchenassen [Č’enāssan], an Oromo, a very rich but very proud farmer called Barento. A cloth merchant, an Arab who was also very rich, lived a short distance from there at Derbiga. The merchant’s daughter went one day to see the farmer and told him: “I would like to marry your son.”—“Very well, I shall give him to you,” he answered. The merchant in turn, gave his daughter and made under her daughter’s steps a road of cloth, from Derbiga to Tchenassen, residence of the rich farmer. The tailor replied to this act by making a road of dourah and maize under his son’s steps, from Tchenassen to Derbiga. But God was incensed by this double pride and to punish him, shaked Tchenassen Mountain and brought down a rain of stones which destroyed men and houses; it was then that the race of Arla [Alla] was destroyed (Sumner 1996: 26). Confirming the antiquity and unity of this story and the Oromo, similar story is found in Western Oromo as far closer to the Southern Sudan: “in interpreting certain of their [Oromo] myths about the beginning of things, it was because of man’s taking cultivation and pro-creation toomuch into his own hands, that Waqa[Waaqa] withdrew from him–a withdrawal resulting in a diminution of life on earth in all its forms” (Bartels 1975:512). As a part of the general social semiotics adopted in this study, onomasiology (the scientific analysis of toponyms, anthroponyms,ethnonyms as well as of semiotic metalanguages) is considered as important component for evolutionary social semiosis, particularly for any researcher on Oromo since these are coded or they code social epestemes, are cyclical, based on the principles of Gada System’s name-giving tradition, and, hence, are resistant to change (for detail on this see Legesse 1973). For instance, Cervicek and Braukamper (1965:74) described the Laga Gafra area and its population as: “The area of the site is part of the Gafra Golla Ḍofa village, and the indigenous Ala [Oromo] call it Gada Ba’la (“large shelter”)”, but appropriately, Baalli Gada. Here, let us only remember that Alla and Itťu clans are two of the Hararqee Oromo self-identificating by Afran Qalloo
(literally the Quadruplets, from ancient sub-moiety) who “provide[d] a basis for…construct[ing] models for
prehistoric land and resource use” (Clark and Williams:
Social semiosis, language and reality in the ancient ‘texts’ Social semiosis might be considered as old as homo
sapiens sapiens. But, for our analytical purpose, it is logical to begin from the Ancient Black Africans that some
19th century European missionaries and researchers referred to as ‘Ancient Egyptians’ (although still others
refer to them by Ancient Cushites, Ancient Ethiopians, Ancient Nubians or Meroes), who are the originators of
the first writing systems known as ‘hieroglyphics’. Chiekh Anta Diop (Diop 2000), Geral Massey (Massey 1907)
and other scholars have illuminated to us a lot about hieroglyphics. Initially, hieroglyphics was pictogram or semagram. That is, pictures of real world were ‘painted’ to communicate a sememe or motif, the smallest meaningful structure or concept, for instance, a picture of sitting man for their word equivalent to the English ‘sit’; a picture of man stretching his/her arms to the sky for ‘pray’; a lion for ‘great man’, etc., all or some of which is determined by
the lexical structures (phonological, syllabic, semantic, imagery they arise, etc) of their respective words. Based
on their social philosophy/paradigm, literary/figurative symbolism, and/or their word’s/language’s phonology/syntax, for instance, equivalent to the English ‘woman’, they might have also depicted a picture of a pigeon, or an owl or a cow. This zoomorphic mode of representation as the ‘Sign-Language of Totemism and Mythology’ was the first and early writing system in human history. The Ancient Egyptians used the principles of, among others, sound-meaning association, semantic and ontologic (what something/somebody can cause) similarization, physical resemblance, grouping (duplication or triplication of the same pictograms to represent meaning), aggregation (pictograms are combined in or around a spot or a pictogram is duplicated as many as necessary and congregated in or around a spot), sequencing vertically or horizontally (representing lexico-grammatic, syntactic, semotactic or stylistic structure) and so forth.
Some of these or similar principles or ‘stylistic features’ are observed, particularly, in the Laga Oda painting styles. Cervicek (1971:132-133 122-123), for instance, observed in Laga Oda paintings such stylized ‘discourse’ as ‘group of horseshoe-like headless bovine motifs’, ‘paired ‘soles of feet’ from Bake Khallo [Bakkee Qaallu ‘Sacred Place for Qaallu Ritual]’, ‘oval symbo accompanied as a rule by a stroke on their left side’, sun-like symbol, in the centre with animal and anthropomorphic representations grouped around it’, paired ‘soles of feet’, carefully profiled styles (overhead, side, back point-of-view of bovines), zooming (large versus small size of bovine motifs), headless versus headed bovines, H-shaped anthropomorphic
representations with raised hands’, superimposition and so forth. Any interpretation that renders these as isolated
case, arbitrary or pointless marks can be rejected outright. Some of these ‘early spelling’ are found not only across the whole Horn of Africa but also in Ancient Meroitic-Egyptian rock paintings, hieroglyphics and, generally, organized social semiosis.By the same token, Oromo social semiotical ‘texts’, like any ancient texts, textures “intimate link…between form,
content and concrete situation in life” (Sumner 1996:17-18). Professor Claude Sumner, who produced three volume analysis of Oromo wisdom literature (Sumner 1995, 1996, 1997), sees that like any “ancient texts”, in Oromo wisdom literature, “a same unit of formal characters, namely of expressions, of syntactic forms, of vocabulary, of metaphors, etc., which recur over and over again, and finally a vital situation…that is a same original function in the life of [the people]” (Sumner 1996:19). An elderly Oromo skilled in Oromo wisdom speaks, to use the appropriate Marxian term, ‘historical materialism’, or he speaks “in ritual language, as it was used in old times at the proclamation of the law” (Bartels 1983:309).
Moreover, he speaks in rhythmatic verses, full of “sound parallelism” (Cerulli 1922), “parallelism of sounds” or
“image” or “vocalic harmony” (Bartels 1975: 898ff). Even Gada Laws used to be “issued in verse” (Cotter 1990:
70), in “the long string of rhyme, which consists of repeating the same verse at the end of each couplet” or “series of short sententious phrases” that are “disposed to help memory” (De Salviac 2005 [1901]: 285). The highly experienced researchers on the ancient Oromo system of thought, which is now kept intact mainly by the Booran Gada System, emphasize that “‘the philosophical concepts that underlie the gadaa system’…utilize a symbolic code much of which is common to all Oromo” (Baxter, Hultin and Triulzi 1996: 21). Long ago, one scholar emphatically stated, this is a feature “surely has developed within the [Oromo] language” and “is also only imaginable in a sonorous language such as Oromo” which “as a prerequisite, [has] a formally highly developed poetical technique” (Littmann 1925:25 cited in Bartels 1975:899).
Claude Sumner formulates a “double analogy” tactic as prototypical feature of Oromo wisdom literature, i.e., “vertical” and “horizontal” parallelism style (Sumner 1996:25), known for the most part to linguists, respectively, as ‘paradigmatic’ (‘content’ or ‘material’) and ‘syntagmatic’ (‘form’ or ‘substance’) relations or in both literature and linguistics, as contextual-diachronic and textual-synchronic, relations. Oromo social epistemological concepts/words/signs offers important data for historical and evolutionary social sciences for they recycle and, consequently, are resistant to change both in form and meaning (Legesse 1973). In the same way, in this analysis of the ancient rock paintings of Hararqee, an evolutionary and multidisciplinary analysis of the interrelationship among the traditional ‘semiotic triangle’—the sign (sound or phonon, word or lexon, symbol or image), the signified (the social meaning, ‘semon’, episteme or theme) and the referent (cultural-historical objects and ritual-symbolic actions)——and among the metonymic complex (referring here to layers and clusters of semiotic triangles in their social-natural contexts) is assumed as vital meta-theoretical framework.
METHODS AND THE SEMIOTIC RESOURCES
For this analysis, both archival and field data or semiotic resources are collected. In 2012 visits were made to the
some of the popular (in literature) ancient rock painting sites in Hararqee (Laga Oda, Goda Agawa, Ganda Biiftu,
etc.; comprehensive list of Ethiopian rock painting sites is presented by Bravo 2007). Also, field visits were made to
less known (in literature) ancient to medieval era painting sites were made in the same year (e.g., Goda Rorris,
Huursoo, Goda K’arree Ǧalɖeessa, Goda Ummataa, Goda Daassa, etc). Huge audiovisual data (still and
motion) of both paintings and engravings were collected, only very few of which are used in this paper. On the one
hand, the previously captured data (as photos, sketches or traces) from some of the popular sites, for instance
Laga Oda and Laga Gafra (as in Cervicek 1971; Cervicek and Braukamper 1975), are sometimes found to be
preferably clearer due to wear-off or other factors. On the other hand, from the same sites, some previously
unrevealed or undetected motifs (painted or engraved) were collected. Therefore, both field and archival data are
equally important for this analysis. However, since the Qaallu Institution , and its sub-themes, is used as sensitizing device or a means rather than end— hence is capitalization upon social semiotic and linguistic aspects–there is an inevitable risk of undermining these complex philosophical notions. Yet, for the pertinent (to Qaallu Institution) anthropological-ethnological archivals used as additional secondary data or, to use Theo van Leeuwen’s term, as “semiotic resource”, original and influential references are indicated for further reading. More importantly, two old men skilled in Oromo social epistemology, customarily referred to as ‘walking libraries’, are used as informants. Taaddasaa Birbirsoo Mootii, 87, from Wallagga, Western Oromia (Ethiopia) and Said Soddom Muummee, 85, from Hararqee Eastern Oromia (Ethiopia). Mootii, Addoo Catholic Church Priest (‘Catechist’ is the word they use), was one of the infor- mants and personal colleagues of Father Lambert Bartels, who studied in-depth and wrote widely on Oromo religion, rituals and social philosophy. His scholarly and
comparative (with Biblical) analysis of Oromo religion and world view, child birth custom, praise song for the cow,
Qaallu Institution, Gada system geneaological-social hierarchy are among his seminal works. Although Bartels
only indicated Mootii as “one priest”, he and his colleague Shagirdi Boko (one of the Jaarsa Mana Sagadaa ‘Old
Men of Church’) were among his informant colleagues. Muummee, is not only well seasoned wiseman, but he
still celebrates and identify himself as Waaqeeffata—believer, observer and practitioner of the pre-Christian
Oromo religion founded on Waaqa, the Black Sky-God.
ANALYSIS AND DISCUSSION
Qaallu Institution and the praise to the cattle Above, under Introduction section, we briefly touched upon the mythical-social origin of the Qaallu Institution and its relation with genesis and cow-milk. Qaallu comes from the gerundive qull (qul’qullu, intensive) ‘pure, holy, sacred, blameless; being black, pretty, neat’, pointing to the color and quality of Waaqa (see Bartels 1983; Hassen 1990 for detail).. The “ancient” Qaallu Institution of Oromo (Baxter 1987: 168 quoted and elaborated in Gidada 2005: 146-147) had been widely practiced in Eastern, Hararqee Oromo until the first half of the 20th century. It is as much cosmogonal, cosmological and ideological (identificational) as it is theo-political to the Oromo nation, in particular, and, at large, the pre-colonial (pre-Christian, pre-Islam) Cushite who uniformly believed in Water, as a source of life and on which life is unilaterally dependent, and in Waaqa–a concept/word that means, on the one hand, the abstract ‘Supreme Being, God, Devine, Heave’ and, on the other, the ‘concrete’ ‘Sky, Divinely Water (rain)’. For Oromo, the first Qaallu “a high priest”, the “spiritual leader” was of “divine origin”, as the myth tells us, “ ‘fell from the sky itself’…with the first black cow” and he was the “‘eldest son of Ilma Orma’” and in its “dual nature”, Waaqa, the black Sky-God “controlled fertility, peace, and lifegiving rains…[hence] prayers for peace, fertility, and rain” are the core recursive themes in Oromo religion (Hassen 1990: 6-7). For more on Oromo genealogical tree and history, see Gidada (2006), Bartels (1983), BATO (1998), to mention a few.
The Booran Oromo, who still retains the Qaallu Institution ‘unspoiled’:
The Booran view of cosmology, ecology and ontology is one of a flow of life emanating from God. For them, the benignancy of divinity is expressed in rain and other conditions necessary for pastoralism. The stream of life flows through the sprouting grass and the mineral waters [hoora] of the wells, into the fecund wombs and generous udders of the cows [ɢurrʔ
ú]. The milk from the latter then promotes human satisfaction and fertility (Dahl and Megerssa 1990: 26).
In this worldview, the giant bull (hanɡafa, hancaffa) is a symbol of angaftitti “seniority of moieties: stratification
and imbalance” (Legesse 2000: 134). Hence, the separation of the most senior or ancient moieties or the cradle land imitates hariera ‘lumbar and sacral vertebrae’ (other meaning ‘queue, line, suture’) or horroo ‘cervical vertebrae’ of the bull.
The primogenitors (horroo) of the Oromo nations (mainly known as Horroo, Raya, Booro) set the first ßala ‘moiety, split (from baɮ ‘to flame, impel, fly; to split, have bilateral symmetry’) or Ẃalaßu ‘freedom, bailing, springing’. The formation of moieties, sub-sub-moieties grew into baɭbaɭa‘sub-sub-sub-etc…lineages’ (also means ‘door, gate’; the reduplication showing repetitiveness). Jan Hultin, an influential anthropologist and writer on Oromo, states “Among the Oromo, descent is a cultural construct by which people conceive of their relations to each other and to livestock and land; it is an
ideology for representing property relations” (Hultin 1995: 168-169). The left hand and right hand of the bovine always represent, in rituals, the “sub-sections of the phratry” (Kassam 2005:105). That is, as the tradition sustains,
when the ancient matrilineal-patrilineal moieties sowed, dissevered (fač’á) from the original East (Boora), the
Booreettúma (designating matrilineality, feminine soul) took or went towards the left hand side, while the Hoorroo
(also for unclear reason βooroo, designating patrilineality, masculine soul) took the right hand side. Both correspond, respectively, to the directions of sunrise and sunset, which configure in the way house is constructed: Baa, Bor ‘the front door’ (literally ‘Origin, Beam, morning twilight’) always faces east, while the back wall (Hooroo) towards west (also Hooroo means ‘Horus, evening twilight’). This still governs the praxis that the backwall “is the place of the marriage negotiations and of the first sexual intercourse of sons and their bride [i.e., behind the stage]” (Bartels 1983: 296). For this reason, Qaallu Institution has had a special Law of the Bovine as well as Holiday of the Cattle/Bovine, Ǧaarrii Looni (Legesse 1973:96; Dahl and Megerssa 1990). On Ǧaarrii Loonii, cattle pen are renovated and embellished, and festivities and dances with praise songs to cattle was chanted (for more, Bartels 1975; Wako 2011; Kassam 2005). An excerpt from the praise song ‘talks’ about them with admiration (See also Bartels 1975: 911):
Chorus: Ahee-ee
Soloist: Sawa, sawilee koo–Cows, o my cows,
Bira watilee koo–and also you, my calves.
Ǧeɗ’e malee maali–Could I say otherwise?
Yá saa, yá saa—o cattle, o cattle!
saa Humbikooti–cattle of my Humbiland,
Saa eessa ǧibbu?–What part of cattle is useless?
Saa qeensa qičču–Our cattle with soft hoofs,
koṱṱeen šínii ta’e—from their hoofs, we make coffee-cups
gogaan wallu ta’e—from their skins, we make wallu
[leather cloth]
gaafi wanč’a ta’ee, — from their horns, we make wáɳč’a
[large beer cup]
faɭ
ʔ
anas ta’a!—as well as spoons! [See Fig.1A, B, C, D,
E]
Chorus: Ahee-ee
Lambert Bartels, a Catholic Father and scholar lived with the Oromo, writes “When they bless, they say: ɡurrači
ɡaraa ǧ’abbii siif ha kenu ‘May the dark one [God] with hail under his abdomen give you all (good things)’
(Bartels 1983:90-91). Cervicek (1971:124 Fig.10) wonders about the unexplained but recurrent “oval
representations… painted black [and] white-dotted” and consistently painted “below” the cow udder (see Fig.2B).
This can be compared with wáɳč’a ‘drinking horn-cup’ or č’óč’oo, č’iič’oo ‘milking (horn-)cup’ (see Fig.1D). On
Irreečča ritual of Thanking Waaqa the Black Sky-God, a line of the doxology mentions, among others, “Waaqa
č’iič’oo gurraattii” ‘God of the dark č’iič’oo milking-cup’ (Sabaa 2006:312). The deadjectival č’óč’orree means ‘white dotted (black background); turkey or similar white dotted bird’, while Waaɳč’ee is a proper name for white-dotted cow.
Qaallu as ecotheological concept
Qaallu is also an ontological concept referring to the spirit that resides in sacred realities, the mountain hills, seas, river
beds, pasture land, etc. As an important place for ritual place for immortalizing (primogenitors, ancestors), blessing
(children, the young), initiations (to Gada classes, power take-over), praying (for fertility, abundance, fortune, rain),
and praising (God, nature, cattle), the sacred land of spirituality must be mountain foot (goda) where there must
be, naturally, laga ‘lagoon, river’, č’affee ‘marshy area with green grasses’ (symbol of the parliamentary assembly),
χaɭoo ‘pasture land’, and the evergreen oɖaa fig sycamores. Oɖaa serves not only as “a depiction of a political power”,
but “is also a centre of social and economic activities” and “symbolizes the entire corpus of their activities, history,
culture and tradition” (Gutamaa 1997:14). Five Qaallu centres are known in Booran sub-moiety: (1) Qaallu Odiituu, (2) Qaallu Karrayyuu, (3) Qaallu Matťarii, (4) Qaallu Karaar, (5) Qaallu Kuukuu, (10) Qaallu Arsii (Nicolas 2010). These centers are like cities of (con-)federal states and simultaneously are (sub-)clan names. These names are codes and decoders of not only genealogical and landscapes, but also of ancient (sub)-moieties and settlement patterns. Since they are cyclical, based on the principles of Gada System’s name-giving principle, they are widespread across Oromia and resistant to change. Werner (1915:2) observed that in Booran Oromo, “every clan has its own mark for cattle, usually a brand (ɢuʋa [ɡuƀá ], which is the name of the instrument used, is an iron spike fixed into a wooden handle)”, a fact which is
significated in other parts of Oromia with different signifiers, for instance, pattern of settlement, which is determined by a
korma karbaʑaa ‘bull that bulldozes jungles’ or korma qallaččaa ‘kindling bull’ (Gidada 2006: 99-100) or bull’s
anatomy (BATO 1998). For instance, quoting Makko Billii, the ancient Gada System law maker, the Wallaga Oromo
recite their settlement pattern in the anatomy of Korma the virile ‘buffalo-bull’ or ‘macho man’: Sibuun garaača. Haruu č’inaacha, Leeqaan dirra sangaati, ‘The Sibuu [Sabboo] clan is the abdomen, the Haruu [Hooroo] is the ribs, and Leeqaa is the chuck of the bull’ (BATO 1998:164).
Qallačča bull as a kindler is related defined qallačča “a white patch between the horns of a cow running back down the
two sides of the neck; a charm” (Foot 1913:33). See Fig.2 A, B, C and D . It is the symbol of a Qaallu’s qallačča, here
meaning, an inherited, from ancestors, spiritual and intellectual grace or sublimity. This is quite related to of
book’a ‘a black cow or bull or ram that has a white mark upon the forehead’ (Tutschek 1844:135-136), a natural
phenomenon considered as a good omen. Adda isá book’aa qaba ‘his forehead has a blaze’ is an idiom appropriately
meaning the person has the natural capacity, inherited from ancestors, to prophesize, foreknow. For this reason, “white-headedness” or wearing white turban is a symbol of (passage to) seniority or superordinate moiety (Kassam 1999). As usual, there is “intimate link…between form, content and concrete situation in life” (Sumner 1996:17-18).
Qallačča as a mysterious metal
Qallačča is a key concept in Qaallu Institution. One instantiation of this complex concept is that it is a mysterious
sacred material culture (Fig.3). Informants tell us that true. qallačča worn on the forehead by the Qaallu was made of
iron that fell from sky as qorsa (comet, metorite); it was only recovered after pouring milk of a black cow on the specific
spot it dropped. For some ethnologists/anthropologists, it is a “white metal horn which is worn on the forehead” and is
“horn-symbolism” for “every man is a bull”, a symbol of virility (Bartels 1983: 146). For others it is just a ‘white
metal horn’ which is a symbol of fertility or just is “phallic ornament” (Haberland 1963:51 quoted in Bartels
1983:146). These argumentations share the root qaɾa ‘horn (sharp and tall), acute; graining fruit, granulate,
shoot’ and the inavariable qaɾ-ɳî ‘sex (characteristics)’. The very Oromo word for ‘sex (intercourse)’, namely
saala, also designates ‘horn, oryx, penis; awe, honor, esteem; shame, shameful’. But, these notions are only
part of the polysemantic and complex concept of qallačča. Amborn (2009: 401) might be wrong when he completely
rejects the “phallisphication” of qallačča by “some anthropologists”. He is right that qallačča is also a symbol
of “socio-religious mediator which is able to bundle positive and negative “cosmic” (for want of a better word)
energies” and rather “symbolizes a link between the human and the supernatural world; its function is to open
up this connection between different spheres.” Knutsson (1967:88-90 quoted in Bartels 1983:145) describes
qallačča as “a conically formed ‘lump’ of black iron…brought from the heaven by the lightening.” Plowman (1918:114), who took a sketch of qallačča (Fig.3 D), described it as “emblem” of the Qaallu “Chief Priest” or of the retired Abba Gadaa ‘the president’. Plowman fleshes out the components of qallačča: (1) “seven bosses superimposed on a raised rim running
round the emblem”; (2) “upright portion made of polished lead”; (3) “circular base of white polished shell-like substance resembling ivory”; (4) “leather straps for fastening emblem to forehead of weaver” (Plowman 1918:114). This mysterious cultural object has multifunction. Taaddasa Birbirsso Mootii, who is not only an informant, but, in the expression of the locals, ‘a man who has sipped mouthful’ (of Oromo traditional wisdom) explains the social epistemological structure underlying qallačča: During the time of Gada System, government by the people’s justice, the Waaqeeffataa used to pour out milk of black cow on Dibayyuu ritual and discover/see their qallačča [truth and abundance]. For it is a sacred object,
qallačča never moved [transported, communicated] withoutsacrificial blood of bulls. It must be smeared on
the forehead [See Fig.3A and P7B on the forehead]. How can urine/semen without water, child without blood, milk
without udder/teats be discovered [gotten]? In the aftermath of lengthy drought, too, they used to take
qallačča to depression/ford and hill-top to pray with one stomach [unanimously] to God with Qaallu the Spiritual
Father. Immediately, qallačča [God’s riposte] reconciled streaming milk from the sky [rains]. Hence, qallačča was
used for collective welfare. Qallačča is God’s qali ‘alethic truth, promise’. Note that from Laga Oda Cave, archaeologists (Brandt 1984:177) have found “‘sickle sheen’ gloss and polish”, which helped archaeologists to recover “possible
indications of intensive harvesting of wild grasses as early as 15, 000 B. P.”; “one awl”, “one endscraper” and
“one curved-backed flake” all “dated 1560 B.C.”; and, “a few microliths that show evidence of mastic adhering
close to the backed edges” which “strongly suggests” that by “1560 B.C…stone tools were being used (probably as components of knives and sickles).”
Qallačča and Gadaa—the generation-age-based sociopolitical system
Baxter (1979:73, 80) calls it “phallic” or “ritual paraphernalia”, which is worn on the head “by men at crucial stage in the gaada [gadaa] cycle of rituals”. Informants make distinction between two types of qallačča: qallačča laafa (of the soft, acuminous), which is worn by the Qaallu or Abba Gadaa; and qallačča korma (of the virile man or bull, macho). Viterbo (1892) defines “kallaéccia”, qallačča as ‘disciple, pupil’, which cuts para-llel with the anthropologist Baxter (1979: 82-84) who
states that, in Oromo Gada System, a young man’s grown tuft (ɡuuɗuu; see Fig.3D; we shall come back to Fig.3A in the final part of the discussion) is “associated symbolically with an erect penis” and discourses that he is “guutu diira”, which means a “successful warrior”, the one who has reached a class of “member of political adulthood”, for he has “become responsible for the nation”. At this age, Baxter adds, “each of its members puts up a phallic Kalaacha”, a “symbol of firm but
responsible manliness.” The feminine counterpart to ɡuuɗuu hairstyle is “ɡuɖeya” (Werner 1914a: 141), guʈʈiya (literally go-away bird or its tonsure) or qarré ‘tonsure’ (literally, ‘kite’ or similar bird of prey) (Bartels 1983:262), while of the masculine qallačča head-gear is the feminine qárma (literally ‘sharpened, civilized’). In Gada System, this age-class is called Gaammee Gúɖ’ɡuɖá (reduplication ɡuɖá ‘big’) ‘Senior Gamme III’, the age of at which the boys elect their six leaders to
practice political leadership (Legesse 2006:124-125).
Bokkuu: Insignia of power, balance and light of freedom
Hassen (1990:15) discusses that bokkuu has “two meanings”. One is “the wooden scepter kept by the Abba
Gada in his belt during all the assembly meetings”, an “emblem of authority…the independence of a tribe,
and…a symbol of unity, common law and common government” (Fig.4). De Salviac describes it “has the
shape of a voluminous aspergillum (a container with a handle that is used for sprinkling holy water) or of a mace
of gold of the speaker of the English parliament, but in iron and at the early beginning in hard wood” (De Salviac
2005 [1901]: 216). Legesse (2006: 104) describes it as “a specially curved baton”, which shows that there are two
types in use. The second meaning of bokkuu is, “it refers to the keeper of the bokkuu—Abba Bokkuu” (Hassen
1990:15), or in plural Warra Bokku “people of the scepter” (Legesse 2006: 104). Hence, after serving for full eight year, Abba Bokkuu must celebrate Bokkuu Walira Fuud’a (literally to exchange the scepter bokkuu), a Gada system concept
that refers to two socio-political “events as a single act of “exchange”” (Legesse 1973:81): (1) the event of power
“take over ceremony”, i.e., the symbolic act of “the incoming class” and (2) the event of power “handover
ceremony”, i.e., the symbolic act of “the outgoing class”. This power-exchange ceremony is also called Baalli
Walira Fud’a “Power Exchange” or “transfer of ostrich feathers” (Legesse 1973: 81-82; 2006: 125). Here, baalli
refers not only ‘power, authority, responsibility’ (Stegman 2011: 5, 68), but also ‘ostrich feather’ and ‘twig
(leaved)’, both of which are used as symbolic object on the Baalli power transfer ceremony. De Salviac (2005 [1901]: 216) witnessed “the power is transferred to the successor by remittance of the scepter or bokkuu.” After power exchange ceremony, the ‘neophyte’ Abba Bokkuu: “falls in his knees and raising in his hands the scepter towards the sky, he exclaims, with a majestic and soft voice: Yaa Waaq, Yaa Waaq [Behold! O, God!] Be on my side…make me rule over the
Doorii…over the Qaallu…make me form the morals of the youth!!!…” (De Salviac 2005 [1901]: 213). See Fig.4B.
Then, the new Abba Bokkuu takes possession of the seat and “immolates a sacrifice and recites prayers to obtain
the assistance of On-High in the government of his people….The entire tribe assembled there, out of breath
from emotion and from faith” (De Salviac 2005 [1901]: 212). Above we raised that two symmetrical acts/concepts are
enfolded “as a single act [or word] of “exchange”” is performed by exchanging the Bokkuu scepter during
Baalli ceremony (Legesse 1973:81). That is, when the scepter is the one with bokkuu ‘knobs’ on each edge, it
suffices to enfold it ‘Bokkuu Baalli’ since the symmetricality principle of the act of reciprocal remittance
or power exchange is as adequately abstracted in the phrase as in the iconicity of the balanced bokkuu. Besides, the horooroo stick with a knob (bokkuu) on one side and a v-/y-shape (baalli) on the other side is a semagram and semotactic for the same concept of symmetricality principle, i.e., Bokkuu Baalli.
Ateetee in Qaallu Institution: Fertility symbolism
Cerulli (1922:15, 126-127) “Atētê …the goddess of fecundity, worshipped by the Oromo” and adds that “the
greatest holiday of the [Oromo] pagans is the feast of Atetê”; she is “venerated” by “even the Mussulmen”; she
is referred to “in the songs ayô, ‘the mother,’ often with the diminutive ayoliê, ‘the little mother’”. Women sing
“songs asking the goddess to grant them fecundity and lamenting the woes which are caused by sterility.” Long
before Cerulli, Harris (1844:50) wrote as follow: “when sacrificing to Ateti, the goddess of fecundity, exclaiming
frequently, “Lady, we commit ourselves unto thee; stay thou with us always”.”
The symbolic material cultures pertaining to Aɖeetee are important for our purpose in this paper. Bompiani
(1891:78) saw the Oromo on their “long journeys to visit Abba Múdā” who, “as a sign of peace they make a sheep
go before them on entering the village… and instead of a lance carry a stick, upon the top of which is fixed the horn
of an antelope” (this is well known Ancient Egyptian hieroglyph). Indeed, sheep (ḫooɭaa), common in ancient
rock paintings of Hararqee, is also the favorite for sacrificial animal for Qaallu institution of “peacemaking
and reconciliation”, particularly black sheep, “a sheep of peace” (hoolaa araaraa)” (Gidada 2001: 103). In fact, the
word ḫooɭaa for ‘sheep’ and rêeé, re’ee for ‘goat’ (re’oṱa, rooɖa, plural) have meronymic relationship. The semantic
structure underlying both is ‘high fertility rate’ (arareessá, from ɾaɾí ‘ball, matrix; pool, rivulet’). The “antelope” that Bompaini names is in fact the beautifully speckled ʂiiqqee ‘klipspringer’ (Stegman 2011:45, 35), common in Laga Oda and other paintings along with ‘fat-tailed’ sheep. At the same time, ʂiiqqee (literally, ‘splendid, lustrous, graceful’) is, according to the
Aṱeetee Institution, a sacred, usually tall and speckled, “stick signifying the honor of Oromo women…a blessing… a ceremonial marriage stick given to a girl…a religious stick Oromo women used for prayer” (Kumsaa 1997:118). Kumsa observed that “the very old, the very young and all women, in the Gadaa system, are considered innocent and peace-loving” and quoted the renowned anthropologist Gemetchu Megerssa who expressed that in Oromo Gada tradition women “were also regarded as muka laaftuu (soft wood–a depiction of their liminality) and the law for those categorized as such
protected them” (Kumsa 1997:119). Concentric or circular or ‘sun-burst’ geometric motifs are as abundant as ‘udder chaos’ in the Hararqee and Horn of African ancient rock paintings (Fig.5C from Qunnii or Goda Ummataa; A and B Goda Roorris traditionally known as ‘Errer Kimiet’; G from Goda K’arree Ğaldeesaa or Weybar in Č’elenqoo; E Laga Oda from Cervicek
1971). Bartels (1983) studied well about another symbolic object in Aɖeetee Institution, namely ɡuɳɖo, a grass-plate, made from highly propagative grasses, plaited in a series of concentric-circles (see Fig.5D). It is used to keep bîddeena ‘pizza-like circular bread’ and fruits. Bartels (1983: 261) documented that, on her wedding day: [T]he girl has with her a grass-plate (gundo), which she made herself. This gundo is a symbol of her womb [ɡaɖāmeʑa]. Since…she is expected to be a virgin
[ɡuɳɖúɖa], nothing should have been put in in this grass plate beforehand. Gundo are plaited [with an awl] from
outside inwards, leaving a little hole in the centre [ɡuɖé, qaa]…this little hole is not filled in by the girls themselves,
but they ask a mother of a child to do it for them. If they do it themselves, they fear they will close their womb to
child-bearing (Square brackets added).While, ɡuɳɖó stands for a woman’s gadameʑa ‘womb’ (from gadá ‘temple; generation, time-in-flow), the concentricity of the plaits (marsaa, massaraa, metathesis) is a symbol of the ‘recyclers’ of generations, namely mûssirró ‘the bride-woman’ and marii ‘bride-man’ (marii also means ‘cycle, inwrap, plait’). A bigger
cylindrical ɡuɳɖó with cover called suuba is particularly given as hooda ‘a regard’ to the couples (on their good
ethos, virginity) and is a symbol of súboo ‘the newly married gentlemen, the prudential gentlemen’. Father Lambert Bartels (Bartels 1983: 268) wrote that a buffalo-killer would bring a special gift for his mother or wife from the wilderness: namely, elellee (elellaan, plural) from his buffalo skin” Elellee and č’aačč’u refer to a string of cowries (of snail shells, obsidian rocks or fruits of certain plant called illilii) and festooned to a sinew cut from a sacrificial animal (Fig.5F). They are worn only by
women on the breastplate or forehead or worn to č’ooč’oo, č’iič’oo milk-pots, symbol of “a woman’s sexual and reproductive organ” (Østebø 2009: 1053). See also Fig.5F and G.
We need to add here a praise song to a beauty of woman, which symbolizes her by élé ‘circular cooking pot or oven made of clay’ and bede smaller than élé (Sumner 1996: 68): Admiration is for you, o <ele>… <But> I take out of <bede>…
Admiration is for you, moon shaped beauty. Rightly, Sumner (1996:68) states élé symbolizes “the mother, of woman” while bedé symbolizes “daughters” or the “moon [báṱí] shaped beauty”, i.e., her virginity (ɡuɳɖuɖa), uncorruptedness (baʤí) combined with ethos of chastity (aɖeetee). Woman is expressed arkiftu idda mačč’araa literally ‘puller of the root of one-body/-person’,a paraonomastic way to say circulator, recycler or propagator of the genealogy of Oromo moieties, namely
Mačč’a and Raya/Raã. Here, it is fascinating to observe the unique social semiosis at work—selecting and stitching (qora) the language and world according to the semblance and image the reality (world) offers as a cognitive possibility to operate upon. cowries of “giant snail shells…kept with a string made.
Spear piercing coffee bean
According to the Aṱeetee tradition, on her wedding ritual, the bride “hands her gundo to her mother-in-law who puts
some sprouting barley-grains in it. They are (a symbol of) the children Waqa will give her if he will’’ (Bartels 1983:
261). The mother-in-law will, according to the long tradition, adds some coffee-beans (coffee-beans and
cowries are look-alike, Fig.5 F from Cervicek 1971 and H); “coffee-beans are a symbol of the vagina,
representing the girl to be a potential mother. The beans are children in the shell at this moment, protected and
inaccessible as a virgin’s vagina” (Bartels 1983:261). Later on during the ritual, the elderly bless her: “May
Waqa cause the womb [gundo] sprouts children [grains]! Let it sprout girls and boys!” Amid the ceremony, the
bride “gives the gundo to her groom’s mother. She herself now takes his [bridegroom’s] spear and his stool.
She carries the stool with her left hand, holding it against her breast. In her right hand she grasps the spear….”
The spear, a representation of the male organ, is expressed in the Girl’s Song:
O sheath [qollaa] of a spear,
Handsome daughter,
Sister of the qaɽɽee [us colleagues of marriage-age]
Let us weep for your sake
The buna qalaa ‘slaughtering of coffee fruit’, which reflexes, in direct translation, the ‘slaughtering’ (qaɭa) the
virgin is “a symbol of procreation” (Bartels 1975: 901). The bride “puts the coffee-fruits from the gundo in butter
together with others and put them over the fire” (Bartels 1983: 263). Butter (ɗ’aɗ’á) is a symbol of fecundity
(ṯaɗ’āma) while the floor of the fire, or hearth (baɗ’ā) is a symbol of the nuclear family that is taking shape
(Legesse 1973:39). While, all this was captured by Bartels in the late 20th century in Wallagga, Werner (1914
b: 282) captured similar events a thousand or so kilometers away at Northern Kenya with the Booran:
On the wedding morning, a woman (some friend of the bride’s mother) hangs a chicho [č’iič’oo, č’ooč’oo] full of
milk over the girl’s shoulder….The bridegroom, carrying his spear and wearing a new cloth and a red turban, goes
in at the western gate of the cattle-kraal and out at the eastern, and then walks in a slow and stately way to the
hut of his mother-in-law, where the bride is waiting for him. They sit down side by side just within the door; after
a time they proceed to the cattle-kraal, where his friends are seated. She hands him the chicho and he drinks
some milk, and then passes it on to his friends, who all drink in turn.
In general, matrix-shape, milk-pots, sprouting beans all symbolizes feminineness quality, the natural power to
‘reproductive faculty’ (ʂaɲɲí), a capacity to generate many that, yet, keep alikeness or identity (ʂaɲɲí).
Woman and a cow and infant and a calf
Cows are “a symbolic representation of women” (Sumner 1997: 193; Bartels 1975: 912) because both are equally
haaɗ’a manaa ‘the flex of the home/house’:
Sawayi, ya sawayi—o my cow, o my cow [too high
hypocorism]
ʼnīṱī abbaan gorsatu–a wise man’s wife/a wife of wisest
counselor husband
amali inmulattu–her virtues are hidden;/is virtuous and
has integrity;
saa abbaan tiqsatu–o careful owner’s cow/ similarly, cow
that the owner himself
shepherds/feeds
č’inaači inmuľaṱu–her ribs are hidden/her hook bone is
invisible (full and swollen).
Saa, saa, ya saa–cattle, cattle, o cow,
ya saa marī koo–o cow, my advisor/darling
ţiqē marartu koo–good in the eyes of your herdsman/am
overseeing you spitefully.
(Bartels, 1975: 912)
Likewise, an infant and a young calf are not only congruous, but also sung a lullaby to comfort them:
Sleep, sleep!
My little man slobbers over his breast.
The skin clothes are short.
The groin is dirty
The waist is like the waist of a young wasp
The shepherd with the stick!
Sleep, sleep!
He who milks with the ropes!
Sleep, sleep!
He who takes the milk with the pot!
Sleep, sleep!
The cows of Abba Bone,
The cows of Dad’i Golge:
They’ve gone out and made the grass crack;
They’ve [come home] again and made the pot.
(Sumner 1997: 181)
Basically, there is no difference between a newborn calf and an infant; no need of separate lexisboth is élmee—
diminutive-denominative from elma ‘to milk’. Young calves or children are worn kolliʥa ‘collar’, ǧallattii
‘diadem, crown, tiara’ or č’allee ‘jewelry’ wrapping around their necks, all of whose semiotic significance is to
express ǧalla, ǧallačča ‘love’ and protection from ɡaaɖiɗú ‘evil spirit’ that bewitches not only infants and young of
animals, etc (Bartels 1983: 284-285, 196-197). The first meaning of ɡaaɖiɗú, gádíṱú is ‘silhouette’ or ‘human
shadow’ (see also Tutschek 1844: 54), but, in this context it refers to an evil spirit that accompanies or inhabits a
person. The evil spirit comes in a form of shadow and watches with evil-eye, hence it is also called, in some areas, ɮaltu, ilaltu ‘watcher (wicked)’. All these concepts are common motifs in Hararqee rock paintings (Cervicek 197). See
Fig.6 especially the silhouette-like background and in C an evil-eye motif is seen watching from above.
In accordance with the Qaallu Institution, the Qaallu (or Qaalličča, particulative) receives and embraces new
born children, giving them blessings, buttering their heads and ɡubbisaa ‘giving them names’, literally,
‘incubating’ from ɡubba ‘to be above, over’ or ɡuƀa ‘to brand, heat’ (Knustsson 1967). Women call this process of entrusting children to the Qallu ‘aɖɖaraa ol kaa’, literally ‘Putting/Lifting up oath/children to the topmost (related to the prayer epithet Áɖɖaraa ‘Pray! I beseech you!’). Or, they call it Ők’ubaa ɢalča, literally ‘entering/submitting the Őq’ubaa’, which refers to “the act of kneeling down and raising one’s hands with open fingers towards the sky (Waaqa) and thus submitting oneself to Waaqa” (Gidada 2006:163), from the prayer epithet: Őq’uba ‘Pray!, Prayer!’, literally,
‘Take my fingers!’ A “perfect attitude at prayers in the Oromo’s eyes is to lift the hands towards heaven”
(Bartels 1983: 350). An unfortunate Oromo father/mother has to but say élmee koo ana ǧalaa du’e, literally ‘my offspring/child died from under/underside me’ while an unfortunate child would say abbo/ayyo koo ana’irraa du’e ‘my dear dad/mum died from above/over me’. Some lines from a song for a hero illustrate caressing and kissing the belly of his mother (Cerulli 1922: 48):
The belly which has brought you forth,
How much gold has it brought forth?
Who is the mother who has given birth to you?
If I had seen her with my eyes,
I would have kissed her navel.
These symbolic-actional rhetorical organizations are most probably the underlying ‘grammar’ of the recurrent
anthropomorphic signs, along with a newborn calves, ‘embracing’ the belly, navel of a cow (Fig.6CandD from
Cervicek 1971). Culturally, cows are given as an invaluable gift to an adoptee child, so that she/he never
sleeps a night without a cup of milk. The gift-cow is addressed by hypocoristic aɳɖ’úree ‘navel, umbilical cord’
(aɖɖ’oolee, plural, by play on word ‘good parous ones, the gray/old ones’), which means ‘dear foster-mama’
symbolizing cordiality, wish to long-life and strong bond, protection of the child (see also Hassen 1990: 21).
Earlier in this paper, we saw how matrilineal-patrilineal and moiety phratry are represented partly by bovine
anatomy. As recorded by the Catholic Father Lambert Bartels and others, Waaqa ‘Devine, God, Sky’
symbolizes Abbá, Patriarchic-side of the cosmos or Father or Husband “who goes away” while, Daččee
‘Earth’ symbolizes, the Matriarchic-side, Mother or Wife who “is always with us” (Bartels 1983: 108-111) and
“originally, Heaven and Earth were standing one next to the other on equal terms” (Haberland 1963: 563 quoted in
Bartels 1983: 111). As we observe the Laga Odaa pictures (see Fig.5A), we consistently also find another
interesting analogy–bulls are consistently drawn above the cows. In Oromo worldview, a bull represent ßoo
‘sacred domain of the male’ (vocative form of bâ ‘man, subject, being, masculine 4th person pronoun’), while a
cow (saa, sa’a) represent çâé, îssi ‘sacred domain of the female’ (also ‘feminine 4th person pronoun’) (Kassam
1999:494). From this worldview comes Oromo concept of Ḿootumma ‘rule, government, state, kingdom’:[Ḿootumma comes] from moo’a, autobenefactive: moo’ď/ʈ, is a cattle image. For example, Kormi sun him moo’a, “that bull is in heat” and sa’a sun iti moo’a ‘he is mounting that cow’. With reference to human beings, the implication is not necessarily sexual, but can denote superiority or dominance in general. An moo’a, an mooti is a formula of self praise by a new Abba Gada during his inauguration (Shongolo 1996: 273).
Qallačča and Qaallu: A jigsaw motif
In this last section of this analysis, we must consider the symbolic significance of what an old man skilled in
Oromo oral history says is tremendously important: The Qaallu did this. For the daughter/girl of Ǧillee
[eponymous clan name] he took a heifer; for the daughter/girl of Elellee [eponymous clan name] he also
took a heifer. Then, for the Elellee girl he erected the heifer of Elellee in such a way that her (the heifer’s) head
is faced upwards. For the Ǧillee girl, he erected the heifer of Ǧillee in such a way that her (the heifer’s) is faced
downwards. The girl of Ǧillee too siiqqee stick and hit the Mormor River; then, the Mormor River split into two
(BATO 1998:75; My translation).
This story offers us a tremendously important insight.It corresponds with the amazing critical observation and re-interpretation of my informant Muummee. Muummee rotated 90oCW Cervicek’s (1971) Laga Oda Figure 47 (=
Fig.7 A) and got Fig.7B after rotating. In this motif, the Qaallu , with his qallačča headgear, is at the centre. We
can observe one heifer above the Qaallu (perhaps Ǧillee heifer) her head inverted, serving as qallačča headgear,
and behind him to the right handside, two heifers (cattle, one headless), both of whose heads are facing
downwards but in between them and the qallačča cattle is one anthropomorphic motif, unlike on the lefthand
where there are many, possibly a chorus in praise of the sublime black cow and of the reverenced Qaallu. We also
observe, a heifer (cow?) whose head is faced upwards (possibly Elellee heifer).
As usual, it is likely also that this style is as much for associal-epistemological as is it for grammatical- semotactical reason. The downward-faced heifer or Ǧillee (hypocoristic-diminutive from ǧiɭa ‘ritual ceremony, pilgrimage’), which is equivalent to qallačča headgear of the Qaallu anthropomorphic, is a signification of the semantic of ɡaɮa ‘to safely travel away and come home (or ɢaɮma ‘the Sacred Temple of Qaallu’)’ by the help of the Qallačča the providence of God. Thus, the collocation
forming gaɮa-gaɮča gives the polysemous metonymic senses: (1) to invert, make upside down, (2) one who causes safe home-come i.e., Qallačča. The same ‘play on word’ is true of Elellee: (1) reduplication (emphasis) of ēɮ, éla ‘spring up; well (water)’, and (2) őɮ literally ‘go up; upwards; spare the day peacefully, prevail’. “Őɮa!” is a farewell formula for ‘Good day!’ (literally ‘Be upward! Be above! Prevail!’).Yet, the most interesting aspect lies beyond the lexico-syntactic or semotactic motives. If we look carefully at this motif, the head of the Qaallu and the foreparts of the downwards (ɡaɗi) Ǧillee heifer merge, which makes the latter headless (ɡaɗooma). The Elellee heifer apparently with only one horn but full nape (bok’uu)
appears to be another jigsaw making a thorax (ɡûɗeɫča) of the Qaallu, possibly because in the “Barietuma” Gada
System, the Qaallu are “central”, i.e., “occupy a special position, and their members act as “witnesses” (Galech)
on the occasion of weddings or other important transaction” (Werner 1915:17, 1914a: 140; See also Legesse 2006: 104, 182, for “Gada Triumvirate System”). This is not arbitrary, but is stylized so that the notions of seniority are textured simultaneously, in caput mortuum. Pertaining to the “seven bosses” of the qallačča (Plowman 1918:114) ) is possibly equivalent to Cervicek’s (1971:192) description of this same motif: “Seven animal representations, painting of a symbol ((cen-tre) and pictures of H-shaped anthropomorphic figures…Painted in graphite grey, the big cattle picture a
little darker, the smaller one beneath it in caput mortuum red.” While we can consider, following Dr. Gemetchu Megerssa, anthropology professor, that the seven bosses might stand for the seven holes of human body (above the neck) which still stand for some mythical concepts we cannot discuss here, it is also possible to consider the (related) socio-political structure of the democratic Gada System. They must stand for what Legesse (1973: 82, 107) calls “torban baalli” “the seven
assistants” of Abba Gada in “power” (his in-powerness is makes him Abba Bokkuu, ‘Proprietor/Holder of the
Scepter’). Long before Legesse’s critical and erudite study of Gada System, Phillipson (1916) wrote:
The petty chiefs act in conjunction with the king. These are, however, appointed by election of officers called Toib
[Tor b] or Toibi (= seven councilors or ministers). These are men of standing and character…. They are governed
by, and work in unison with, the head. These officers are appointed by the king, and each of the seven has an
alternative, so that the number is unbroken. Their office is to sit in council with the king, hear cases, administer
justice, and in the king’s absence they can pass sentence in minor cases; but all they do is done by his authority.
For all that, this may act as a check if the king inclines to despotism. There is no such thing as favoritism; the Toibi
stands in the order elected: 1, 2, and c (Phillipson 1916:180). These seven high ranking officials (aɡaoɗa) are
purposely represented by forepart of bovine body (agooda), because this is the strongest and most
powerful part. Ól, literally ‘up, upwards, upper’ is a metaphoric expression for those “On-High in the
government of his [Abba Bokkuu] people” (De Salviac 2005 [1901]: 212). Cervicek (1971:130) is accurate when he theorized “anthropomorphic representations do not seem to have been painted for their own sake but in connection with the cattle and symbolic representations only.” Despite the guttural sounds dissimilarization, as in the expression
ɢaɮčaan naaf ɡalé ‘I understood it by profiling. i.e., symbolically (i.e., from the gerundive ɢaɮču, kalču ‘profiling, aligning, allying’, or kaɬaṯṯi ‘perspective, façade’, or the base kala, χala ‘to construct, design’; see Stegman
2011:2, 17), the very word qallača itself is a metasemiotic language, meaning ‘symbolic interpretation’.
*Dereje Tadesse Birbirso (PhD) is Assistant Professor, School of Foreign Language, College of Social Science and Humanities, Haramaya University
Essence of the Scottish Referendum in the Eyes of an Oromo Nationalist
By Boruu Barraaqaa | September 9, 2014
It is obvious that both supporters and opponents of Oromian independence in Ethiopia are watching carefully what is going on in the UK. Both political entities have their own reasons for their respective wishes. Some Abyssinian elites could ridiculously try to resemble their cause to that of English elites, who were in the forefront of building the great nation, UK. However, there is no factual resemblance between the savage invaders from Abyssinia and the most civilized, prosperous and the leading democratic nation in the world. In spite of the fact that the British were once the brutal colonialist rulers in the world history, I don’t judge them by their history of yesterday in this context, but by who they are and what they are contributing for the betterment of our world today.
Therefore, our comparison should not be based on the past history, but on what is going on today. I am happy to see a historical test that is happening in a leading democratic nation, UK, but I will not have a cause to rejoice if I see the Scottish independence or to be sad by their possible defeat simply because of I am from a fellow suppressed nation in Africa. The encouraging event for the colonized peoples like the Oromo is just to witness such kind of referendums around the world and grabbing some experiences for their own future. Feelings that could spark from any result of the referendum should be left for the stakeholders.
Before I try to shed some light on the prospective result of the referendum, let me contrast the politico-historical back ground of Scotland and Oromia.
First and for most, Scotland is a nation in the long civilized Europe, particularly part of the state whose flag remembered in history as ‘No sunset over the Union Jack’, while Oromia has been suffered under a barbaric African feudo-dictatorial system.
Oromia and Scotland share some similarities in their political, historical, religious, social, and many other features, however, their differences are much greater than their similarities in contrasting with the typical figure they have in their respective unions (empire in the Oromian-Ethiopian case). To start with population number comparison, out of 60. 6 million (2006 estimate, now approximately 63 m.) of UK population, England constitutes the majority number (around 83 per cent) while Scotland is a third minority with under 9 per cent of total population, followed by the least minorities of Wales (5 per cent) and Northern Ireland (3 per cent). However, being a home to the single largest national group, Oromia constitutes the majority number in Ethiopia with approximately 50% of the total population (including Amharic, Tigrigna and other languages speaking Oromos). So in the case of population number, land mass and economic significance, Oromia resembles to England, not to Scotland.
The other significant point of difference between the two nations is historical backgrounds. The kingdom of Great Britain was formed by the Act of Union of 1707 between England and Scotland (emphasis add). England (including the principality of Wales, annexed in the 14th century and legally unified with England in the 16th century) and Scotland had been separate kingdoms since the early Middle Ages (emphasis added). Despite being part of the union, Scotland has retained its own legal system, its own Church (Church of Scotland), a substantially different education system, and the right to issue its own bank notes. However, Oromia and Ethiopia have never signed such acts of union in history. Abyssinia invaded Oromia in the second half of 19th century, which led to the creation of modern (not the Kushite great antiquity) Ethiopia as an empire. Retaining its own legal egalitarian system (the Gada), its own religion (Waqeffannaa), its own education system (Gada classes), and issuing its own bank notes were definitely inconceivable rights in the Ethiopian empire system.
In case of politics also we find an edifice difference between UK’s Scotland and Ethiopia’s Oromia. Scotland is represented by 59 Members of Parliament (MPs) in the House of Commons (prior to the 2005 general election the number was 72). With the parliamentary elections of May 6, 1999, Scotland gained its own Scottish Parliament for the first time in nearly 300 years. There are 129 Members of the Scottish Parliament (MSPs) today. In Ethiopia, however, there were no such representation systems even for a symbol, until very recent time. Even in the Woyane’s federal administration system, members of parliament are ‘elected’ by their allegiance to the ruling EPRDF core party- TPLF, not by the will of the constituencies. Those who are said to have represented the Oromo people have no courage, right or the capacity to argue for the Oromo cause in their rubber stamp parliament.
There has been an astonishing development in the Scotland politics of recent times. The people of Scotland have shown an interesting growing of nationalism in the last few decades, particularly from 1980. Two leading British parties, the Labour Party and the Conservative Party, shared the majority of Scottish seats in Parliament from the 1920s until the late 1970s. Since then, however, the Conservative Party, although the party of government for the United Kingdom as a whole from 1979 to 1997, increasingly became a minority party in Scotland. By the 1990s it had become less popular than the Scottish National Party (SNP), which was founded in 1934 in order to press for complete self-government.
In the case of Oromia-Ethiopia, however, the fact is quite a reverse one. The vanguard organization that represents the majority’s cause of the nation (Oromo Liberation Front), was forced to leave the system as soon as the regime took power and later has been banned for more than the last two decades. The two opposition parties in Oromia (OPC and OFDM currently merged as OFC) have never had the right to strengthen their influence over the ruling party in the region. Despite their later merger, the new united party is showing more emaciation to death, due to the ongoing deliberate harassments by the ruling party cadres.
The only point which resembles both nations, the Oromo and the Scots, could be roughly the political inferiority. However, even here the difference is greater. Scotland is a country in an outstanding world democracy that can fulfil its every demand in a peaceful and negotiable way, whereas Oromia is under one of the Third World notorious dictatorship systems which deceives the world under the guise of ‘on the process to build a democratic system’.
Let’s turn to the essence of Scottish upcoming referendum. Even though they have a legally recognized self rule system, the Scots are still never satisfied by the rights they have obtained so far. In 2012 election, the Scottish National Party (SNP) won the majority seats of Scotland’s parliament and proclaimed that it will hold a referendum in September 2014. Accordingly, now on the verge of possible secession after seven months, the UK Prime Minister David Cameron is reacting to the approaching concern. In one of his previous interviews with BBC Mr. Cameroon said “Centuries of history hang in the balance; a question mark hangs over the future of United Kingdom.” In his speech, he mentioned that there are four compelling reasons to save the Union: the economic benefits of being a bigger country, greater international clout, connection between people and the cultural impact of the UK. I personally share the four truths about UK that the Prime Minister mentioned. However in Ethiopia, if the Oromo gained such right to hold a referendum, the truths Mr. Cameron mentioned for UK do not work for it. As he remind, UK is both economically and politically one of the leading nations in the world. But Ethiopia is one of the poorest, starved and backward nations in the world, which has never shown any meaningful progress despite tens of billions of dollars it has earned from governments like UK itself. The reason is crystal clear. Its government is among the most brutal, suppressive and corrupt states on the globe. These are some of our shining differences. So no need to surprise if, in case, the majority of Scot population vote in favour of saving the Union or the referendum fails to win independence.
As I have mentioned above, all member states of the UK have a good devolved power to their respected countries. Scotland, which is one of these benefited countries, could neither lose much because of its voting for Yes nor gain much for voting No. Mr. Cameron also urged people in Scotland who wanted to see further devolution to vote No in the referendum. From the promise of more devolution by the UK government, Scotland could benefit more weather it votes for the No Independence or otherwise.
When we back to the fact in Ethiopia, the Oromo can see a huge deference in voting for Ethiopian unity or for Oromian independence. Constituting the majority portion of the total population with the significance economy, the Oromo have lost most of their political, economic, social and cultural benefits to the alien regimes who have ruled them with iron and fist for more than a century. To end the unjust system, there must be significant power devolution to Oromia level. Only after then, the need for stay in a possible new and just union or to go could be determined by holding a referendum.
As an Oromo, It is not my interest to see a torn apart UK. I don’t believe my nation would benefit from UK’s decline by any ways. Though I am not against the rights of the Scottish people, I believe that it is a stronger, a prosperous, an exemplary and a united Great Britain which can contribute much in assisting genuine world democratisations. I don’t wish to see their national failure in tit for tat of what they have contributed in supporting brutal regimes like that of Ethiopia. It is my wish to see them remaining as a strong and peaceful nation as they are and set the record straight by playing a leading role in taking major actions against the repressive regimes around the world, particularly Ethiopia’s EPRDF.
‘Nagaa Oromoo’ from Raya to Mombasa as We Welcome New Season, Irreecha 2014!
Finfinne Tribune | Gadaa.com |
From the Gadaa.com Editor’s Notebook
While researching about the Oromo tribes in Kenya, we ran into a video of Orma Oromo men engaged in friendly fighting competitions, where two men fight to see who will tackle their opponent first. Such a fighting match does also exist as a proud cultural element of the Raya Oromo, who nowadays speak Tigrigna or Amharic, which they have picked up from their neighbors in the North and West, respectively.
It’s to be noted that there are at least five Oromo tribes, in addition to the Borana and Garba, which call Kenya home. These five tribes, including their traditional homes, are listed below (alphabetically).
These tribes have been given many names over the last century-and-half by several authors, mainly without asking the people the name refers to (the same way the derogatory name for the Oromo made its way into academic works). The reason for this mix-up was primarily as a result of the use of second-hand sources, instead of the people themselves. It’s the task of the OromoQeerroo to conduct the researches on its own to learn about its own people’s history and roots.
Krapf, one of the early European travelers to Central Oromia (near the Tulama-land) and the southern Oromo tribes north of the Mombasa in the Tana Delta region in the 1850′s, had studied extensively about the Oromo on both sides of the border; he had published one of the early dictionaries of Oromo – one for each Oromo dialect. The dictionary by Krapf in Kenya was with Swahili and Afan Oromo. Unlike Krapf, many Kenyans do not have any idea about the ingenious Oromos who call Kenya home, and who are also their fellow citizens, in the Tana River, Isiolo and Marsabit regions; their only exposure to ‘Oromo’ is through the Ethiopian regime’s propaganda of the violence it inflicts in southern Oromia.
Reclaiming ‘Nagaa Oromoo’ Qeerroo (of both sides of the border) is at a historic position to reclaim the lost ‘Nagaa Oromoo’across the East African region; this historic mission will lead not only to the revival of Oromummaain the region, but also to the renaissance of Cushitic peoples in East Africa. ‘Nagaa Oromoo’ was disrupted by the invasion of Abyssinian warlords and the subsequent aggression of Abyssinian warlords – which still continues to this day. ‘Nagaa Oromoo’ is not only for Oromo; the Oromo people believe that, if their neighbor is not at peace, they are not at peace. ‘Nagaa Oromoo’ is not only for humans, but also for other living things and the environment. There is no peace when other living things and the environment where one thrives on and lives with – are exploited and polluted by reckless actions, like the one imposed on the Oromo Nation by Woyane thugs. ‘Nagaa Oromoo’from Raya to Mombasa as we welcome the new season, Irreecha 2014!
The Oromo Nation opposes the TPLF Ethiopian regime’s Addis Ababa Master Plan to annex the Oromo-land in Central Oromiyaa and to demographically alter the ethnic makeup of the region. Such genocidal campaigns disturb ‘Nagaa Oromoo’, and the Oromo people (old and young) will fight to regain ‘Nagaa Oromoo’ in the region.
The five tribes (in addition to the Borana and Garba) in Kenya:
1) Munyoyaya: live in the Tana River County near Garissa, Anole and Kora, and adjacent to the Orma tribe. One can listen to “Afan Munyoyaya” here; the linguistic similarity with Afan Oromo is unmistakable at a glance; more studies need to be conducted.
2) Orma: live in the Tana River County, north of the Galana River and West of the Tana River. Linguists have studied the Orma dialect of Afan Oromo, and some dictionaries are also available.
3) Waata: live in the Tana River County (a sub-group of Orma); live near the Kipini area by the Indian Ocean (by the north of Mombasa).
4) Wardei: live in the Tana River County; though Wardeis speak mainly Somali, they believe they are Oromo. As in the case of the Raya and Wollo of northern Oromia, Wardei have adopted their neighbor’s language; however, Wardeis trace their ancestry to Oromo.
Report on Wardei in Swahili:
5) Waso Boran: live in the Isiolo County. According to the book, “Being Oromo in Kenya” by Mario Aguilar, Waso Boran have still maintained many of the cultural elements of Oromummaa.
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The following map below is from early 2000′s and shows the approximate distributions of Oromo in the Ethiopian Empire and Kenya:
‘Nagaa Oromoo’ from Raya to Mombasa as we welcome the new season, Irreecha 2014!
Oromia Support Group
According to HRLHA reporters, the arrests were made to clear out supporters and members of the other political organizations running for the 5th General Election to be held May 24, 2015. The EPRDF, led by the late Meles Zenawi, claimed victory in the General Elections of 1995, 2000, 2005 and 2010. The TPLF/EPRDF government of Ethiopia has started a campaign of intimidation against its opponents. Extrajudicial arrests and imprisonments, particularly in the regional state of Oromia, the most populous region in the country, began late October 2014. The Human Rights League of the Horn of Africa (HRLHA) expresses its deep concern over the safety and well-being of these Oromo nationals who have been arrested without any court warrant, and are being held at police stations and unknown detention centers. The Ethiopian government has a well documented record of gross and flagrant violations of human rights, including the torturing of its own citizens, who were suspected of supporting, sympathizing with and/or being members of the opposition political organizations. There have been credible reports of physical and psychological abuses committed against individuals in Ethiopia’s official prisons and other secret detention centers. HRLHA calls upon governments of the West, all local, regional and international human rights agencies to join hands and demand the immediate halt to such extrajudicial actions against one’s own citizens, and the unconditional release of the detainees. RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its officials as swiftly as possible, written in English, Ahmaric, or your own language. The following are suggested: – Indicate your concern about citizens being tortured in different detention centers, including the infamous Ma’ikelawi Central Investigation Office; and calling for their immediate and unconditional release; – Urge the Ethiopian authorities to ensure that detainees will be treated in accordance with the regional and international standards on the treatment of prisoners, and that their whereabouts be disclosed, and – Make sure the coming May 24, 2015 election is fair and free. Read full statement from the following links: 
Magaalaa Qassoo Keessatti Gaaffii Mirgaa Kaasuun Poolisoota Wayyaanee Waliin Wal Qabaa Jiru. Wallaggaa, aanaa Waamaa Hagaloo magalaa Qassoo keessatti Bitootessa 10 bara 2015 Humna uumata Oromoo FDG gaggeessaa jiruu fi ergamtoota Wayyaanee jidduutti walitti bu’iinsi guddaan uumameen magaalli Qassoo dirree falmaa ta’uu Qeerroon naannicha irraa gabaasa. Gaaffii uumannii fi qonnaan bultooti naannichaa gaafataniin wal qabatee guyyaa har’aa hiriirri magaalaa kanatti ta’ee fi dhadatnooleen uumataa kan isaan rifaasise poolisoonni Wayyaanee uumata nagaa qabanii hidhuu fi hiraarsuu itti fufanii jiru. Haaluma kanaan sabboontota armaa gadii kana magaalaa Qasoo keessaa waraanni Wayyaanee guyyaa har’aa qabee akka hidhee jiru qeerroon gabaasa. 1. Qajeelaa Raggaasaa 2. Boodanaa Baqqalaa 3. Misgaanuu Raggaasaa 4. Danjaa Dhangi’aa 5. Dhugaasaa Abdiisaa 6. Booboo Addunyaa 7. Misgaanuu Addunyaa fi kanneen biroon mana hidhaatti argamu Oduu dhuma wal fakkaatuun lubi waldaa makaana yesuus darabaaWaggaarii Ayyaanaa jedhamu mootummaan akka kufuuf Waaqayyoon kadhatte jedhamee achi buuteen isaa kan dhabamedha. 
February 23, 2015 Since the downfall of the military government of Ethiopia in 1991, the political and socioeconomic lives of the country have totally been controlled by the Tigray People’s Liberation Front/TPLF leaders and business institutions. As soon as the TPLF controlled Addis Ababa, the capital city, in 1991, the first step it took was to create People’s Democratic Organizations (PDOs) in the name of different nations and nationalities in the country. With the help of these PDOs, the TPLF managed to control the whole country in a short period of time from corner to corner. The next step that the TPLF took was to weaken and/or eliminate all independent opposition political organizations existing in the country, including those with whom it formed the Ethiopian Transitional Government in 1991. Just to pretend that it was democratizing the country, the TPLF signed seven international human rights documents from 1991 to 2014. These include the “Convention Against Torture and Other Cruel Inhuman or Degrading Treatment or Punishment”. Despite this, it is known that the TPLF has tortured many of its own citizens ever since it assumed power, and has continued to the present day. The TPLF Government adopted a new constitution in 1995; and, based on this Constitution, it formed new federal states. The new Ethiopian Constitution is full of spurious democratic sentiments and human rights terms meant to inspire the people of Ethiopia and the world community. The TPLF’s pretentious promise to march towards democracy enabled it to receive praises from people inside and outside, including donor countries and organizations. The TPLF government managed somehow to maintain a façade of credibility with western governments, including those of U.S.A. and the UK. In reality, the TPLF security forces were engaged in intensive killings, abductions, disappearances of a large number of Oromo, Ogaden, Sidama peoples and others whom the TPLF suspected of being members, supporters or sympathizers of the Oromo Liberation Front (OLF), Ogadenian National Liberation Front (ONLF), and Sidama People’s Liberation Front (SPLF). TPLF – from high officials down to ordinary level cadres in the various regional states – engaged in enriching themselves and their family members by looting and embezzling public wealth and properties; raping young women in the occupied areas of the nations and nationalities in Ethiopia; and committing many other forms of corruptions. After securing enough wealth for themselves, the TPLF government officials, cadres and members declared, in 2004, an investment policy that resulted in the eviction of indigenous peoples from their lands and all types of livelihoods. Since 2006, thousands of Oromo, Gambela, and Benishangul nationals and others have been forcefully evicted from their lands without consultation or compensation. Those who attempted to oppose or resist were murdered and/or jailed by the TPLF1. The TPLF government then cheaply leased their lands, for terms as long as 50 years, to international investors and wealthy Middle East and Asian countries, including Saudi Arabia2. The TPLF government has done all this against its own Constitution, particularly article 40 (3)3, which states that “The right to ownership of rural and urban land, as well as of all natural resources, is exclusively vested in the State and in the peoples of Ethiopia. Land is a common property of the Nations, Nationalities and Peoples of Ethiopia and shall not be subject to sale or to other means of exchange”. These acts were also against the Universal Declaration of Human Rights, Article 17 (1 & 2)4, which says, “1. Everyone has the right to own property alone as well as in association with others. 2. No one shall be arbitrarily deprived of his property.” In order to facilitate further corruption and embezzlement, the money paid for the leases as long as 50 years were received in cash. For example, the Indian agro investor Karaturi explained to a Guardian newspaper’s reporter that the TPLF government officials asked him to pay in cash in order to get the land, which he called “green gold”5. These gross human rights violations by the TPLF leaders against the Oromos, Gambelas, and Benishanguls have been condemned by many civic organizations, including Amnesty International, the Human Rights Watch, the Human Rights League of the Horn of Africa, the Oakland Institute and others. The giving away of Oromo land in the name of investment also includes Addis Ababa, the capital city situated at the center of Oromia Regional State. 30,000 Oromos were evicted by the TPLF/EPRDF Government from their lands and livelihoods in the areas around the Capital City and suburbs, and their lands were given to the TPLF officials, members and loyal cadres over the past 24 years. In order to grab more lands around Addis Abba, the TPLF government prepared a plan called “the Addis Ababa Integrated Master Plan,” a plan that aimed at annexing about 36 towns and surrounding villages into Addis Ababa. This Master Plan was first challenged by the Oromo People’s Democracy Organization/OPDO in March 2014. The challenge was first supported by Oromo students in different universities, colleges and high schools in Oromia, and then spread to Oromo farmers, Oromo intellectuals in all corners of Oromia Regional State and to Oromo nationals living in different parts of the world. The Oromo nationals staged peaceful protests all over Oromia Regional State. In connection with this Addis Ababa Integrated Master Plan, which had the risk of evicting more than two million farmers from around the capital city, about seventy Oromo students from among the peaceful protestors were brutalized by the special TPLF Agizi snipers and more than five thousand Oromos from all walks of life were taken to prisons in different parts of Oromia Regional State. The inhuman military actions and crackdowns by the TPLF government against peaceful protestors were condemned by different international media, such as the BBC6, human rights organizations, such as Amnesty International and the HRLHA7. The government admitted that it killed nine of them8. The unrest that started in central Oromia suddenly escalated to such a high level that the TPLF leaders suspended the expansion plan for a while. 
However, recently, without the slightest regret and sense of remorse over the massacres committed against peaceful protestors of Oromo Nationals by his government in May and April 2014, the TPLF’s co-founder, top official and the current Prime Minister’s (Hailemariam Dessalegn’s) special advisor, Mr. Abay Tsehaye, vowed in public that anyone who attempts to oppose the implementation of the so-called Addis Ababa Master Plan would be dealt with harshly. In his speech, he confirmed that the TPLF government is determined to continue with the master plan, no matter what happened in the past or what may come in the future. In a manner that Abay Tsehaye was reiterating that the annexations of towns and cities in central Oromia into the capital Addis Ababa will go ahead as planned regardless of the absence of consultations and consent of the local people and/or the officials of the targeted towns and cities. Besides displaying his extreme arrogance and contempt for the Oromo Nation, Mr. Abay Tsehaye’s speech was in direct breach of constitutional provisions of both federal and regional states. 
The Human Rights League of the Horn of Africa (HRLHA) would like to express its deep concern that this TPLFs leader’s speech not only encourages violence against the country’s own citizens, but also invites further bloodshed and losses of lives; it leaves no room at all for dialogue, consultation and consent – norms which are at the core of a genuine democracy. This is still happening despite the killing of more than seventy Oromo youth and the arrest and incarceration of thousands of others as a result of violent and deadly responses by armed forces of the TPLF and the government to peaceful demonstrators in May and April 2014. Conclusion: The HRLHA believes that the gross human rights violations committed by the TPLF government in the past 24 years against Oromo, Ogaden, Gambela, Sidama and others were pre-planned and intentional all the times that they have happened. The TPLF killed, tortured, and kidnapped and disappeared thousands of Oromo nationals, Ogaden and other nationals simply because of their resources and ethnic backgrounds. The recent research conducted by Amnesty International under the title “Because I am Oromo”: SWEEPING REPRESSION IN THE OROMIA REGION OF ETHIOPIA’9 confirms that peoples in Ethiopia who belong to other ethnic groups have been the victims of the TPLF. The TPLF inhuman actions against the citizens are clearly a genocide, a crime against humanity10 and an ethnic cleansing, which breach domestic and international laws, and all international treaties the government of Ethiopia signed and ratified. The Human Rights League of the Horn of Africa wants to hold the TPLF government accountable, as a group and as individuals, for the crimes they have committed and are committing against Oromos and others. The HRLHA calls on all human rights families, non-governmental civic organizations, HRLHA members, supporters and sympathizers to stand beside the HRLHA and provide moral, professional and financial help to bring the dictatorial TPLF government and officials to international justice. ——————- * The HRLHA is a non-political organization which attempts to challenge abuses of human rights of the people of various nations and nationalities in the Horn of Africa. It works to defend fundamental human rights including freedoms of thought, expression, movement and association. It also works on raising the awareness of individuals about their own basic human rights and those of others. It encourages respect for laws and due process. It promotes the growth and development of free and vigorous civil societies. ——————- We Fight for Human Rights! HRLHA Head Office February 23, 2015 ——————- 1. Genocide Watch, 
![Two Oromo Farmers in Salale Brutally Murdered; Their Bodies Dragged and Put on Pubic Display for Resisting Oppression Against Tigrean Habesha Rulers [Viewer Discretion Advised: Graphic Photo]](https://i1.wp.com/finfinnetribune.com/wp-content/uploads/2015/01/Oromo-in-Salale-Murdered-Dragged-and-Displayed-2015.jpg?resize=950%2C713)
![Two Oromo Farmers in Salale Brutally Murdered; Their Bodies Dragged and Put on Pubic Display for Resisting Oppression Against Tigrean Habesha Rulers [Viewer Discretion Advised: Graphic Photo]](https://i0.wp.com/finfinnetribune.com/wp-content/uploads/2015/01/Oromo-in-Salale-Murdered-Dragged-and-Displayed-2015-3.jpg)
Dargaggoonni aanaa kanaa naamusa filannoo jeequuf warra qophaya jiran waan taheef jedhamee barattootas tahee dargaggoota hundaafuu kaardiin filannoo dhorkamuu Qeerroon gabaasaa jira. Akkasuma aanama kana keessa ganda Baabboo jedhamu keesstti dargaggootaan qarshii 3, 3 fidaa waraqaa eenyummaa baafadhaa isaan booda filannoof kaardii isiniif laanna jedhame tole jechuun dargaggoonni qarshii jedhame kana kennan, horiin isaan irraa fuudhames gara darbe dargaggoonni kaardiis fudhachuu hin dandeenye qarshii keenya deebisa Wayyaanee silaafuu hattuudha jechuudhaan daraggoonni Oromoo guyyaa kaleessaa FDG kaasanii jiru. Haala kanaan namootni 6 dargaggoota kan qindeessu filannoon aka hin gaggeeffamneef dargaggoota ijaaraa kan jiraniidha jedhamuun ganda Baabboo irraa konkolaataa poolisiin galgala sa’a 12 booda waajjira poolisii aanichaatti gaaffeman, namootni kun maqaan isaanii: 1. Mikaa’el Hirkisa-ogeessa fayyaa Looniiti 2. Nuuraddiin Muusaa-Daldalaa 3. Amad Horaa-Qonnaan Bulaa 4. Shaful Boshoraa-Barataa 5. Iddoosaa Raagaa-Qonnaan Bulaa 6. Shuumaa Lammeessaa-Qonnaan Bulaa Namootni kun amma waajjira poolisii aanaa Jimmaa Horroo keessa jiru, maqaan ittiin yakkaman tokko namusa filannoo kan jeeqan, kana gochuufis uummata fi dargaggoota ijaarsa irratti kan argaman jedhamuun. Suuraaleen kun barattoota qabamanii fi loltoota sirncha muldhisa. 
Since the March-April 2014 crackdowns against the peaceful Oromo protesters who have protested against the Ethiopian Federal Government’s plan of annexation of 36 small Oromia towns to the capital city of Addis Ababa under the pretext of the “Addis Ababa Integrated Plan”, thousands of Oromo nationals from all walks of life from all corners of Oromia regional state including Wollo Oromo’s in Amhara regional state have been detained or imprisoned. Some have disappeared and many have been murdered by a special commando group called “the Agiazi force”. The “The Agiazi” force is still chasing down and arresting Oromo nationals who participated in the March-April, 2014 peaceful protests. Fearing the persecution of the Ethiopian government, hundreds of students did not return to the universities, colleges and high schools; most of them have left for the neighboring states of Somaliland and Puntiland of Somalia where they remain at high risk for their safety. Wollo Oromos who are living in Ahmara regional state of Oromia special Zone are also among the victims of the EPRDF government. Hundreds of Wollo Oromos have been detained because of their connection with the peaceful protests of March-April 2014. The EPRDF government has detained many Oromo nationals in Wollo Oromia special Zone under the pretext of being members or supporters of the Oromo Liberation Front (OLF), as prisoners’ voices from Dessie/Wollo prison have revealed. From among the many Oromos who were picked from different districts and places from Wollo Oromia special Zone in Amhara regional state in April 2014, the HRLHA reporter in the area has received a document which shows that 26 Oromo prisoners pleaded to the South Wollo High Court that they were illegally detained first in Kamise town military camp for 36 days, Kombolcha town Police Station for 27 Days, and Dessie city higher 5 Police Station for 10 days- places where they were severely tortured and then transferred to Dessie Prison in July 2014. According to the document, they were picked up from three different districts and different places by federal police and severely beaten and tortured at different military camps and police stations and their belongings including cash and mobile telephones were taken by their torturers. In their appeal letter to the South Wollo high court they demanded Full document in
ETHIOPIA: Relentless government violence on Oromo students and nationals continues, says human rights organization Posted: Hagayya/August 27, 2014 · Gadaa.com ————————- The following is a press release from the Human Rights League of the Horn of Africa (HRLHA). ————————- August 27, 2014 While fresh arrests and detentions, kidnappings and disappearances of Oromo nationals have continued in different parts of the regional state of Oromia following the April-May crackdown of peaceful demonstrators, court rulings over the cases of some of the earlier detainees by courts of the regional state are being rejected by political agents of the governing TPLF/EPRDF Party. The renewed violence by government forces against Oromo nationals started particularly following what was termed as “Lenjii Siyaasaa” (literally meaning “political training”) that has targeted Oromo Students of higher educational institutions and has been going on in the past two weeks in different parts of Oromia. Although the agendum for the “Political Training” was said to be “the unity of the country,” it instead has become an opportunity of carrying out further screenings and arrests of students, as around 100 more students have so far been arrested from Ambo University campuses alone and sent to a remote, isolated military camp called Sanqalle, leaving families and friends in fear in regards to the safety and well-being of the students in particular, not to mention the disruption of their studies. The arrests were made following the students’ protest of their confinement into the campuses during this so call “Political Trianing,” and the demand that the killers of their fellow students be brought to justice prior to discussing “unity.” Also, five students of Wallaga University, from among those who were gathered for the same purpose of “Political Training,” were kidnapped on the 22nd of August 2014, and taken away in a vehicle with plate number 4866 ET; and their whereabouts are not known since then. HRLHA correspondents have also traced another fresh arrests and detentions of around 100 Oromo nationals in a small town called Elemo, Doranni District in the Illu Abba Borra Zone. It took place on the 14th of August 2014; and Waqtole Garbe, Sisay Amana, Tiiqii Supha, Ittana Daggafa, Badiru Basha, Kamal Zaalii, Rashiid Abdu, Zetuna Waaqoo, Daggafa Tolee, Adam Ligdii, Indush Mangistu, Dibbeessa Libaan, and Ofete Jifar were a few among those detainees in Elemo Prison. More worrisome and frustrating is agents of the federal government’s interference with regional and local judicial systems. More than one hundred students and other Oromo nationals, from among the thousands who were detained following the April-May nationwide protest, have been granted bails in local courts of the regional government of Oromia. These include 64 detainees in Dembi Dollo/Qellem, 10 in Ambo, 40 in Sibu-Sire and Digga District. But, all the court decisions were overruled by political officials representing the federal government. The Dembi Dollo/Qellem detainees in particular were granted bails four times, only to be turned down by political officials all the four rounds. On the other hand, there have been some cases in which prison terms ranging from six months to a year-and-half were imposed on the Oromo detainees, not in courts, but by those representatives of the federal government. Also, some independent lawyers complain that they were threatened by officials from the ruling party; and, as a result, refraining from representing the Oromo detainees. Usual as it has been in the past fifteen or so years, this case of interfering with and disobeying court rulings indicates that the case of these most recent Oromo detainees is purely political. The Human Rights League of the Horn of Africa (HRLHA) calls upon the Ethiopian Government to refrain from harassing and intimidating students through such extra-judicial means as killings, arrests and detentions, and denials of justice after detention; and instead, facilitate conducive teaching-learning environments. HRLHA also calls upon the Ethiopian Government to unconditionally release the detained Oromo students and other nationals; and, as requested by their fellow students, bring to justice the killers of innocent and peaceful protestors during the April-May crackdown. BACKGROUNDS: The Human Rights League of the Horn of Africa (HRLHA) has reported (May 1st and 13th, 2014, urgent actions, HumanRightsLeague.com) on the heavy-handed crackdown of the Ethiopian Federal Government’s Agazi Special Squad and the resultant extra-judicial killings of 34 (thirty-four) Oromo nationals; and the arrests and detentions of hundreds of others. Although the brutalities of the armed squad and the resultant fatalities happened to be very high in Ambo Town, the peaceful protests by Oromo students of different universities and faculties have been taking place in April and May in various towns and cities of Oromia, including Diredawa and Adama in eastern Oromia, as well as Jimma, Mettu, Naqamte, Gimbi, and Dambidollo in western Oromia. The Oromo students of universities and colleges in different parts of the regional state of Oromia took to the streets for peaceful demonstrations in protest to the decision passed by the Federal EPRDF/TPLF-led Government to expand the city of Finfinnee/Addis Ababa by uprooting and displacing hundreds of thousands of Oromos from all sorts of livelihoods, and annexing about 36 surrounding towns of Oromia, the ultimate goal of which is claimed to be redrawing the map of the Oromia Region. The federal annexation plan, which was termed as “The Integrated Development Master Plan,” is said to be covering the towns of Dukem, Gelan, Legetafo, Sendafa, Sululta, Burayu, Holeta, Sebeta, and others, stretching the boundary of Finfinne/Addis Ababa to about 1.1-million hectares – an area of 20 times its current size. – HumanRightsLeague.com: 
31 Oromo students, under 16 year old teenagers are being tortured by Agazi (TPLF) in jail at Ambo. The National Youth Movement for freedom and Democracy listed (in its 10th July 2014 publication) their names which is in Afaan Oromo as follows:- Dararamni Oromoo mana hidhaa Wayyaanee keessaa umurii hin filatu Dargaggoonni maqaan isaanii armaa gadi xuqame guyyaa 23/08/2006 (A.L.E) irraa eegalee sababa tokko malee jumulaan walitti qabamanii shakkiidhaan hidhamuu irraan kan ka’e ma/mu/ol/Go/ Sh/Lixaatti akka dhihaatanii fi himannaan dhiyaate waan hin jirreef jedhee ajajaan akka gadi lakkisaman murteesse. Haa ta’u malee ajajni mana murtii kun hojii irra ooluu irra umurii daa’imummaan mana hidhaa keessatti dararamaa jirra jechuun ma/mu/waliigalaa Oromiyaatti ol iyyatanii hanga yoonaatti deebii hin arganne. Isaanis;
June 29, 2014 Dear Sir/Madam: We are reaching out to you as the Board of Officers of the International Oromo Youth Association (IOYA) whose nation is in turmoil back in Oromia, Ethiopia. Recently, Oromo students have been protesting against the new Addis Ababa “Integrated Master Plan” which aims at incorporating smaller towns surrounding Addis Ababa for the convenience of vacating land for investors by displacing millions of Oromo farmers. As a political move, this will essentially result in the displacement of the indigenous peoples and their families. Oromo farmers will be dispossessed of their land and their survival both economic and cultural terms will be threatened. The Oromos strongly believe that this plan will expose their natural environment to risk, threaten their economic means of livelihood (subsistence farming), and violate their constitutional rights. The Ethiopian government is executing its political agenda of progressive marginalization of the Oromo people from matters that concern them both in the Addis Ababa city and the wider Oromia region. The master plan is an unconstitutional change of the territorial expansion over which the city administration has a jurisdiction. The government justifies the move in the name of enhancing the development of the city and facilitating economic growth. The justification is merely a tactical move masked for the governments continued abuse of human rights of the Oromo people. While the Oromos understand that Addis Ababa itself is an Oromo city that serves as the capital of the federal government, they also consider this move as an encroachment on the jurisdiction and borders of the state of Oromia. The protesters peacefully demonstrated against this move. University students and residents have been in opposition to the plan, but their struggle has been met by a brutal repression in the hands of the military police (famously known as the Agazi). It has been reported that shootings, arrests, and imprisonments are becoming rampant. It is also reported that the death toll is increasing by the hour. Recently, sources indicate that over 80 people have been shot dead, others severally injured and thousands arrested. In addition, Oromo students have been protesting peacefully for over three weeks now, despite mass killings and arrests by Ethiopian security forces. University and high school students from more than ten universities have been engaging in the Oromo protests. The peaceful rally has now spread across the whole country and is expected to continue until the Ethiopian government refrains from incorporating over 36 surrounding smaller towns into Addis Ababa. It is stated to be displacing an estimate of 6.6 million people and violating constitutional rights of regional states. As an organization subscribing to broader democratic engagement of the Oromo youth, we oppose the brutal violence that the Ethiopian government is meting out on innocent, unarmed young students who are peacefully protesting. As leaders of the Oromo community, we support and stand in solidarity with Oromo protests in Ethiopia. The human rights volitions being carried out by the Ethiopian government against innocent students are unacceptable. Continuous assaults, tortures, and killings of innocent civilians must be stopped. We urge you to join us in denouncing these inhumane and cruel activities carried out by the Ethiopian government. We believe it is imperative that the international community raise its voice and take action to stop the ongoing atrocities that are wreaking havoc to families and communities in the Oromia region. We urgently request that such actions be taken in an attempt to pressure the Ethiopian government to stop terrorizing and killing peaceful protesters:
Abdi Kamal Mussa is Oromo political prisoner kept in Dire Dawa. He graduated from Dire Dawa Universityin 2013 and was working at Ethiopian Commercial Bank, Jigjiga branch. He was arrested in May 2014 on bogus accusation of providing financial support to the student protesters. He is languishing in the gulag without any charge and legal representation. #OrmoProtests #FreeOromoStudents 
Photos: Sen. Amy Klobuchar (L) and Sen. Al Franken (R) of Minnesota Two more U.S. Senators, Sen. Amy Klobuchar and Sen. Al Franken of Minnesota, wrote a letter to the U.S. Secretary of State, Mr. John Kerry, to express concerns about the Ethiopian government’s human rights violations, particularly the Ethiopian government’s recent acts of violence against Oromo peaceful demonstrators in Oromia. In the letter, the U.S. Senators urged the U.S. State Department to make the “respect for the rule of law and human rights in Ethiopian government’s treatment of all ethnic groups” central to the U.S.-Ethiopia relationship. It’s to be noted that U.S. Senators from the State of Washington, Sen. Maria Cantwell and Sen. Patty Murray, 
Following last month’s violent answer of the Ethiopian armed forces against peaceful protesters in Oromia, UNPO expresses its support to the victims’ families. Urgent attention from the international community to the situation of the Oromo people in Ethiopia is required. Over the course of the month of May, students in Oromia have been facing harsh repression by Ethiopia’s authorities. The peaceful student protests against the government’s planned education reforms, were met by excessive violence, causing the death of approximately 30 students and teachers. Reportedly, the youngest victim was only 11 years old. Ever since, international outrage spread, and in many cities solidarity protests were held. The Ethiopian Government has denied any responsibility, and is exercising a strict control over the local media. By staging the protests, the students wanted to express their concern about the government’s project to expand the municipal boundaries of the capital city, Addis Ababa. This would imply that the Oromo students’ communities, currently under regional jurisdiction, would no longer be managed by the Oromia Regional State. In addition, the reform would include the displacement of Oromo farmers and residents. Considering their vulnerable status in Ethiopian society, this would make the situation for Oromo individuals even worse than it already is. The discrepancy between the nature of the protests and the Ethiopian authorities’ reaction is extremely alarming, and gives further evidence of the human rights abuses to which the Oromo community is systematically subjected in Ethiopia. The Oromo suffer from severe discrimination, not only in terms of freedom of expression, as was the case in these recent events, but also in terms of basic human rights, cultural expression, socio-economic conditions and political representation. Housing development in Ethiopia regularly happens at the expense of Oromo farmers, who are forced to give up their lands, with insufficient or no financial compensation in return. These acts of forced removal or land grabbing are mostly achieved through violent attacks and killings. Over the past few years, many reports stated that Oromo individuals had been killed by the Ethiopian Special Police Forces, including women and children. According to a recent 
Oromo youth Galanaa Nadhaa murdered by TPLF/Agazi. Waxabajjii 23/2014 Sirni Awwalcha Gooticha Sabboonaa Oromoo dargaggoo Galanaa Nadhaa guyyaa har’a ganda dhaloota isaa Godina Lixa Shawaa Aanaa Tokkee Kuttaayee ganda qonnaan bulaa Tokkee Konbolchaatti bakka uummaanni Oromoo Godinotaa fi aan
Galaanaan Nadhaa abbaa isaa obbo Nadhaa cawwaaqaa fi haadha isaa aadde Geexee Haacaaluu irraa godina lixa shawaatti bara 1972 ALH tti dhalate.Umuriin isaa wayita barnootaaf gahu mana barumsa baabbichaa sadarkaa lammaffaatti kuyaa tokkoo hanga sadii barate.kutaa 4 hanga 8 mana barumsaa tokkeetti barachuun qabxii gaarii fidee mana barumsaa Amboo sadarkaa lammaffaatti barnoota isaa kutaa saglaffaa itti fufe.Galaanaan nama sabboonummaa orommummaa qabuu fi qalqixxummaa dhala namaatti nama amanu ture.Galaannaan rakkina saba oromoof furmaanni qabsoo gochuu qofa jedhee amana.kanaafis gummaacha isarraa eegamu bahaa ture.bara 1992 yeroo bosonni baalee gubate barattoota oromoo adda dureen mormii dhageessisan keessaa tokko ture.mormii inni dhageessiseefis diinni qabee mana hidhaatti dararaa hangana hin jedhamne irraan gahe.haa ta’uu garuu Galaanaan nama doorsisa diinaaf jilbeeffatu hin turre.Jireenyi isaa qabsoo ture.Bara 1994 yeroo FDG oromiyaa keesssa deemaa ture Galaanaan ammas qooda lammummaa bahu irraa of hin qusanne.ammas diinni qabee mana hidhaa galche..Galaanaan bara kutaa 12 qorame ture mana hidhaa taa’ee.qabxii olaanaa fiduun yunivarsiitii maqaleetti ramadame.Achitti balaa dhibee waggaa kudha tokkof isa gidirseef saaxilame. kunis gochaa ilmaan tigireeti.Galaanaan waggaa kudha tokkoof erga dhukkubsatee booda sanbata darbe addunyaa kanarraa du’aan boqote.sirni awwaalcha isaa guyyaa har’aa bakka uummanni oromoo bal’aan argametti har’aa magaala tokkee bataskaana mikaa’el jedhamutti raawwatame.qabsaa’aan kufus qabsoon itti fufa!!!! IUOf!!!!!!!!!. ‘My name is Hambaasan Gudisaa. I was born in Gincii, West Showa, Oromia, Ethiopia. I was a third year student (Afaan Oromo major) at Addis Ab
Six/Seven TPLF/Agazi armed men against two unarmed Oromo youth. Humni diinaa biyya keenya humnaan qabattee jirtu, kunoo haala kanaan, gara-jabina daangaa hin qabneen, amma nyaattee-dhugdu ol-fuutee ijoollee keenyatti buufatti. Innumtuu tokko yookaan lama miti; shan, jahaa fi torbaa taatee. see @
Still, I was tempted to decline when a woman in my row moved over to sit next to me and offered to translate for me. I kind of like to try to listen and pick out what I can. If I had turned her down, I would have missed the emotion conveyed in her translation. Her tone told me what I hadn’t figured out yet (though I should have known) – the son was going to die…a double injustice since the real-life plot not only includes the loss of ancestral lands, but also the lack of freedom to protest that loss, and death or imprisonment for those who dare to do so anyway. It was more of a skit, really. A powerful skit, regardless of acting ability, because the story is so powerful. A story of a family of three. Just one son, supported in his schooling by what his family was able to produce on their farm. The land was key. His parents had not been able to get an education. With the land, now he could. Yet when an investor came asking the government official if land was available, he was told, yes, there is much land that is ‘not being used.’ When the investor was brought to see the land in question, it was as if the farmer was invisible. The deal was made right there between the investor and a local intermediary while the farmer continued to plough his field. Then their son came home from school saying he was going out to march with other students to protest what was happening to the land – to all of the farmers in the area – the mom cautioned him to be safe, the government can not be trusted, she said. My translator began to cry in earnest. … I remembered once when I had to act out a similar scene. I’m not a big fan of role-plays, so I was going along with the activity, but holding back quite a bit. A group of us were given roles to act out a lesser known bit of Canadian history when indigenous children were forcibly removed from their villages and their families and taken to residential schools to be ‘educated,’ as well as assimilated, often abused, even experimented upon. Often, they never returned. 
Almost always, those who did return spoke of their lost childhood and traumatic memories. I was an Anishinabe mother in the role-play. In real life at the time, I had left my only child, a two year old boy, home for two weeks with his dad so I could participate in this delegation, mostly to learn more about the Anishinabe history in general and one community’s struggle in particular. Though the experience was meaningful, that day I was starting to wonder if two weeks was too long to be away from my son. One person had come to the delegation with me, Jared, a young man in his twenties. I knew him well in the sense that we were part of the same intentional living community. We had eaten together, worshipped together, sat in consensus decision-making meetings together, sang, cooked, and worshipped together over the previous three years. He was given the role of my son. Jared and I stood in the circle area with a few other people who had roles as part of the Anishinabe village. I was just going through the motions of the role-play, not really into it. Wishing I enjoyed that kind of thing more. Then they came for Jared. In that moment when they snatched him away, I cried out and reached out for him but he was gone and I was left sobbing. Somehow it had become real. Five years later, I still hear comments about how real my heartbreak felt to everyone in the room. … As the woman next to me struggled to speak through her tears, we watched the skit draw to its inevitable close. The security forces blocked the path of the unarmed protesters. The protesters held their ground. The security forces escalated the situation by firing at the students. The only child of the farmer and his wife was gunned down. His parent actors bitterly mourned his loss. He too is gone. It’s hard to clap after that. Hard to will one’s hands to applaud the actors when you’re thinking of the families that have gone through similar situations so recently. Many Oromo students are gone. Some known to be killed, some disappeared, arrested or abducted without releasing names. Many die in detention centers and prisons. Yes many students are gone. Some may return from imprisonment with accounts of mistreatment and suffering, with harrowing stories of other students locked up years ago, still in prison with no trial, no real charges and very little hope. Others will not return. One of those is Alsan Hassan, abducted May 27 from his university after participating in a hunger strike. 
On June 1, his family was notified of his death. They were told he killed himself, a story commonly invented by the authorities to cover up the real cause of death: torture. His parents came to retrieve their son. His body was severely disfigured from the abuses he had suffered. Still they could not simply take him home. They were charged an exorbitant price and had to return home, borrow money just to secure the release of his body and finally make journey home to bury him. The thought of Alsan and the other sons and daughters lost to their families – that is why the woman translating for me (and I) couldn’t keep from crying, however predictable the plot of the skit. I was sitting next to my six year old son. Her 11-or-so year old son was on the other side of her. We can’t help but hear these stories not only as fellow human beings, but as mothers. We translate, we write, we do whatever we can from the other side of the world in the hopes that we will inform and inspire enough people to bring an end to the unjust imprisonment of dissenting young voices. See @ 
Nimoonaa Xilaahuun Imaanaa (1986-2014). Oromo National, Banking and Finance Graduate of Finfinne University (AAU) & Teacher. Tortured and murdered by TPLF while in jail.
Aslan Hasan, one of the 10 Oromo students kidnapped on May 29, 2014 from Haromaya University has died while in military detention center in Harar city. Apparently he collapsed during one of the torture sessions, then was taken to Tikur Anbessa Hospital in the capital, where he died on June 1, 2014. The regime told his families that the student committed suicide. Aslan was a 2nd year engineering student at the University. He was born in Bakko and attended high school in Burayu. His body has been taken to Gudar. Barataa Nuraddin(Alsan) Hasan dhalootaan magaalaa BAAKKOO’tti dhalate. Barnoota isaa sadarkaa 1ffaa achuma magaalaa Baakkootti xumure. Barnoota isaa sadarkaa lammaffaaf qophaa’naa obboleessa isaa bira taa’ee magaalaa BURAAYYUU tti xumure. Bara 2005(2013) yuuniversiitii Haramayaa saayinsii Injiinariing(Engineering science) jalattii muummee ‘Electirical Computer Engineering’ filachuun barataan sabboonaaf garraamiin kun haala hoo’aaf milkaayina qabuun barnoota isaa hordofaa utuu jiruu, humni mootummaa abba hirree wayyaaneen guyyaa gaafa 29/05/2014 mooraa guddicha YUUNIVERSIITII HARAMAYAA keessaa bakka GADA-JAHE(IOT CUMPUS) jedhamuun beekamu, Gamoo H lakk-doormii 26 (H-26) duulli mootummaa wayyaanee saroota OPDO waliin doormiitti itti seenan, hiriyoota isaa faana qayyabachaa utuu jiruu, qabame. Barataan sabboonaan Nuraddin(Alsan) Hasan guyyaa gaafa qabamee kaasee hanga guyyaa kaleessaatti (01/06/2014) barattoota kakaaste hidhata dhaaba alaa waliin qabda jechuun barataa barumsa qofaaf maatii isaa irraa adda bahee barnoota isaa hordofaa jiru, magaalaa Hararitti guyyoota sadii guutuu fannisanii reeban. Erga inni of dadhabees, sobdee akka nuti si dhiifnuuf malee hin miidhamne ittiin jechuun, utuu reebanii lubbuun isaa dabarte. Gocha hammeenyaa hagana ga’u raawwatanii, hidhamaan of ajjeeseera, gara hospitaalaa haa deemu, haa qoratamu. Jechuun reeffa isaa gara hospitaala XIQUR AMBASSAA geessan. Obboleessa isaa SULXAAN HASAN, waamuun obboleessikee mana adabaatti of-ajjeese gara finfinneetti kottuu reeffa fuudhi, jechuun maatii isaatti bilbilan. Yeroo ammaa kana reeffi barataa kanaa magaala GUDAR ga’uu isaa ergaan bilbilaa nu ga’eera. “Lubbuukeef Jannatan Hawwa” itttiin jedhaa! Maddi oduu peejii “kuusaa Dhiiga Oromoo” ti peejicha ‘like’ haa goonu press ‘like’ link on Kuusaa Dhiiga Oromoo’s page. RAKKOO AMBOO KEESSA JIRU!#OromoProtests- 2nd June 2014 Akkuuma beekamu FDG FI WAA’EEN MASTEER PLANII erga jalqabe kaase Magalatii keessatti saba Oromoo irratti kan rawwatama jiru mutumma kamiyyun kan rawwatama ture waliin hin madalamu jechudhan gabasaan magala Amboo irra nu qaqabee jira! Waan Nama gadisiisu keessa Barataa yunviristi tokko kan guyya finciilli itti jalqabee rasaasan rukutamee hanga ammatti bakka warri Ogumma fayya itti barataan(Mana reeffa)keessa keessa tursuun Jimaata darbee halkaan keess
(RAB, Waxibajjii 1, 2014) Mootummaan Woyyaanee Hegeree Biyyaa akkasitti karaatti hambisaa jira! Dargaggoo Nimoonaa Xilaahun bara 2007 yunversiitii Finfinneetii eebbifamee godina Kaaba shawaa mana barumsaa Shanootti barsiisaa ta’ee yeroo ramadame akkuma dargaggoo Oromoo kaanii innis ummata isa guddisee, barsiisee kanaan isa ga’e tajaajiluuf hawwii guutuudhaan ture kan inni hojii barsiisummaa eegale. Akkuma dargaggeessa kamii iyyuu mana dhaabee ijoollee godhatee jireenya gaggeessuuf abjuun isaa bara dheeraa waan bakka ga’aa dhufe itti fakkaate. Waxibajjii 26, 2008 namni mul’ataa kun hojii barsiisummaa jalqabee reefuu baatii muraasa hojechuu isaati. Guyyuma kana akkuma guyyoota kaanii hiriyyoota isaa wojjin utuu mana barumsaa inni barsiisuu galaa jiruu konkolaataan lakkoofsa gabatee ishee 3-F taate dingata dhuuftee fundura isaa dhaabbate. Konkolaataan kun kan Poolisii Federaalaati. Konkolaataa kana keessaa namootni uffata sivilii uffatan utaalanii bu’uudhaan balleessaa tokko malee barsiisaa Nimoonaa ukkamsanii fuudhanii sokkani. Dargaggoo Nimoonaa utuu gara wojjira poolisii anichaatti illee hingeeffamiin dabarfamee iddoo hinbeekamnetti geeffamuu isaa namootni yeroo sana ijaan argan himaniiru. Haalli kun kan isaan yaadesse Oromootni baayyeen dhaabbileen mirga dhala namaa tiksan addunyaa dhiimma kana duukaa bu’anii lubbuu dargagoo Nimoonaa akka baraaraniif waamicha godhanii turan. Woggaa tokko, waggaa lamaa, sadii … woggootiin 6 nilakkaa’aman……… Mootummaan Woyyaanee ilmaan Oromoo, keesummaa immoo hegeree biyyaa kan ta’an dargagoota Oromoo hamilee cabsuuf tooftaa inni itti gargaaramu keessa inni tokkoo dargaggoota oromoo sammuu cimaa qaban ukkamsee mana hidhaa buusee, achitti torchii godhee, namummaatii isaan baasee gaafa isaan qarqara boollaa irra ga’an gadi darbachuu yookanis mana hidhaa keessatti ajjeesee reeffa isaanii baasuudha. Dargaggoo Nimoonaas carradhuma kanatu isa argate. Woggootii ja’aan darbaniif Manneetii hidhaa Mayikelaawwii, Qaallittii, Qiliinxoo, akkasumas Ziwaaytti gidiraa ilmoon namaa arguu hinqabne baayee arge. Kana irraa kan ka’es dhukkuba irra bu’e. Dhukkuba isaa kanaafis yeroo dheeraa fuundura woldhaansa haakimaa argachuun irra ture hinargatiin hafe. Bulchiinsi mana hidhaa Lubbuu dargaggoo kanaa baraaruuf gargaarsi woldhaansaa hakimaa olaanaan akka isa barbaachisu yoo beeke illee yeroo dheeraadhaaf irratti ilaaleera. Dhuma irratti guyyaa muraasa fuudura waardiyyoota poolisii federaalaa afuriin marfamee eegamaa hospitaala Xiqur Anbessaa akka seenu yoo godham iyyuu dhukkubni isaa waan baayyee irra tureef, yeroo itti gargaarsa argatutti waan hinargatiin hafeef hakiimotni kana booda waan baayee gargaaruu akka hindandeenye dubbataniiru. Umrii waggaa digdamootaa keessatti kan argamu dargaggoo xobbeen abdii borii amma guyyaa du’a isaatii eegachaa jirra jedhamee iddi himamee guyyaa yartuu boda gaafa Waxabajjii 5 bara 2014 wareegame. –
While kidnappings and/or extra-judicial arrests and detentions have continued particularly around academic institutions in different parts of the regional state of Oromia in Ethiopia, disturbing and worrisome reports are coming out of detention centres where the Oromo students arrested in the past two weeks are being held. According to HRLHA correspondents in Nakamte, Wollega Province in western Oromia, there have been cases of tortures of varying levels as well as detainees being taken away in the middle of the night to unknown destinations for unknown reasons. Fifty (50) detainees, including thirteen females, were taken away at one time alone; and their whereabouts were not known. In relation to tortures, the reports indicate that some of the detainees are isolated from others and held in separate rooms handcuffed and legs tied together with their hands on the their backs. There were ten students subjected to this particular situation, among whom were Std. Tesfaye Tuffa (male) and Std. Bontu Hailu (female). Although not confirmed at this point, there were also eight students who were screened out in order to be transferred to a detention or investigation office at the federal level; and these include: 1. Chalaa Fekaduu Gashe (high school student), 2. Chalaa Fekaduu Raajoo (high school student), 3. Nimoonaa Kebede (Wollega University 5th year law student), 4. Moi Bon Misganuu (Wollega University, student), 5. Abdii Gaddisaa (high school student), 6. Abel Dagim (high school student), 7. Qalbessa Getachew (high school student), 8. Mulgeta Gemechu (high school student), 9. Edosa Namara Dheressa, Civil Engineering, Wallaga University In the meantime, reports indicate that kidnappings and/or extra-judicial arrests and detentions have continued in different parts of the regional state of Oromia, particularly in Hararge/Haromaya, West Showa, and West Wollega, all in relation to the protests that have been going on in the Regional State of Oromia in opposition to the newly introduced master plan to expand the Capital City of Addis Ababa/Finfinne in all directions by displacing the local Oromo residents. The following are among the hundreds of the most recent cases of kidnappings, arrests and detentions: 1) Edosa Namara Deressa – Wollega University (Civil Engineering) 2) Walabuma Dabale -Adama University, West Showa, 3) Ebisa Dale -Adama University 4) Ganamo Kurke -Adama University 5) Liban Taressa – Adama University 6) Adam Godana -Adama University 7) Bodana (last name not obtained) – Adama University Name of other detainees arrested May 15-17, 2014: 
The Human Rights League of the Horn of Africa (HRLHA) is highly concerned about the life-threatening situations in the detention centres where those young Oromos were held, and the safety and wellbeing of those who were taken to unknown destinations. Therefore, HRLHA calls upon the Ethiopian Government to abide by all international human rights instruments that it has signed, and refrain from subjecting the young detainees to such harsh situations. It also calls upon all local, regional, and international human rights organizations including UN Human Rights Council, humanitarian, and diplomatic agencies to put pressure on the Ethiopian Government so that it: 1. Unconditionally releases the Oromo students who were detained in the past two and three weeks simply because the attempted to exercise some of their fundamental rights in a peaceful and absolutely non-violent manner. 2. Stop killing, arresting and abducting Oromo nationals 3. To form an independent committee from civilians for investigation and Prosecution of the killing and torturing crimes. – HRLHA
Press Release 15th May 2014, Gambella “Ethiopian Government Must Stop Killing Oromos for their Land”
Barattoota Oromoo kan Yuuiversitoota garagaraat osoo karaa nagaan hiriira bahani dhimma 
#OromoProtests- Peaceful Oromo students and civilians were attacked and wounded by Agazi in Nekemte, Western Oromia. Denied medical help. Agazi forced them out from hospital. Medical workers at Nekemte hospital were attacked by Agazi for giving medical services to wounded students and civilians. 20th May 2014
Sources claimed 25-50 were killed. At least seven were confirmed dead in Ambo alone. Many were badly injured and hundreds were taken from streets and university campuses to places of detention, where protestors and opposition party supporters are routinely tortured and raped. Names of confirmed dead, injured or detained are given overleaf. Those killed include Endale Desalegn (Temesgen), and Tasfaye Gashe, both ninth grade students in Ambo. Individuals in the UK are requested to write to their MPs, requesting them to ask the Minister for Africa, Mark Simmonds, and the Minister for International Development, Lynne Featherstone, what the British Government intends to do in response to this latest episode of killing and detaining peaceful demonstrators. Killed: Ababa Kumsa – Wallega Abdi Kamal – Guder Junior Secondary School Abdisa Nagasa – Wallega Endale Desalegn (or Temesgen) – Ambo High School Falmata Bayecha – Jimma 5th yr Medicine Galana Adaba – Jimma 3rd yr Governance Getachew Daraje – Jimma 3rd yr Governence Getahun Jirata – Guder Junior Secondary School Gexe Tafari – Wallega Gurmu Damxoo – Guder Junior Secondary School Hussen Umar – Jimma Israel Habtamu – Jimma Kumala Guddisa – Guder Junior Secondary School Tadesse Gashee – Ambo Liban Macha Junior Secondary School Tashome Dawit – Wallega Zabana Barasa – Jimma 3rd yr Governance (or Oromo Folklore) Injured: Balay Kusa – Mida Qanyi School – W Showa Bayisa Obsa – Mida Qanyi School – W Showa Dararsa Ayana – Mida Qanyi School – W Showa Adama University students detained and beaten: Abrahm Makonin Ararso Abenzari Hagaye Yohannis Abdala Hussen Julio Amnu’el Burka Danka Andu’alam Telahun Alemayo Ayantu Jalta Misha Bilisuma Lamii Agaa Bonsa Badhadha Bati Bultu Wadaju Bultum Chala Galan Dabiso Datamo Fayera Shif Dane Abo Bushira Dani’el Admasu Tamsgen Didaa Ahmed Ibroo Duni Hussen Walbu Ebisa Malka Nuruu Etihafa Tuffa Soraa Fantale Faru Qarsuu Fayisa Girma Biranu Gada Dinqa Bayisa Humin’esa Miliki Fanta Ibraham Musa Awal Ifabas Burisho Nuruu Iliyas Ishetu Ibsa Lami Marga Gabru Lelisa Ayansa Marga Marga Tuffa kiltu Magris Banta Sodaa Muktar Jeyilan Sa’ed Musxafa Kadir Siraj Nuho Gudata Irre Odaa Damis Bonjaa Shibiru Tariku Falke Sidise Jara Tashome Bakele Sabbatichal Tadalu Mamo Bacha Takalinyi Ketama Baharu Tayee Tafara Agaa Tullu Bonus Tura Welbuma Ragasa Qalbesa
The Ethiopian government has used excessive force against students peacefully protesting the Government’s plans to expand the municipal boundaries of Addis Ababa, which would threaten the communities currently under regional jurisdiction, and would no longer be managed by Oromia Regional State. Demonstrators have expressed concern about the displacement of Oromo farmers and residents on the affected land. Below is an article published by 
#OromoProtests Oromo student Wabii Tilahun, 2nd year Afan Oromo student at Ambo University kidnapped by Agazi, his where about is not known.Micaan Kun Wabii Xilahn Jedhama Barata Afan Oromoo Waggaa 2 ffaa Godina Wallagaa Baha Aana limmuu dhufee Umatii Magaala Kana Osoo Ijaa Keessaa Ilaaluu kitabaa isaa 700 Maxxaanfmee Osoo Hin Gurguramiin Hafe Hidha hin hiikamnee jedhuu Waliin Fudhanii Deemaan Hospital Mana Hidha Amboo Keessaa Akkaa Hin Jirreee Biraa Geenyee Jirraa. Essaa Akkaa Busaan ni Wallaallee!!!!! Iyii iyaa dabarsii yaa Ilmaan Oromoo!!! 
Magarsaa Worku, Oromo student of Haromaya University, kidnapped by Agazi #OromoProtests- OBALAYAAN KOO AKKA GARII HUBADHAA DUBISSAA ! INNII KUNI BARAATAA UNIVERSITY HAROO MAYA DHA TII MAQAAN ISSAA MAGARSSA WORKUU DHAA. GAFAA MORMII DIDAA GARBRUMMAA JALQAABEE SAN ISSAA KANATUU XALAAYAA GAFII HAYYAMAA HIRIRAA BAHUU KAN BARESSEE WAJIRALEE DHIMAA LALCHIFTUU HUNDAA KAN AKKA MOTUMMAA FEDERAL FI MANA CAFEE OROMIYAA FI WAJIRALEE BAHA OROMIYAA POLIS KOMISHIONERA FI WARA ILALCHIISSUU HUNDAA HAR
![Jimma[1]](https://qeerroo.files.wordpress.com/2015/03/jimma1.jpg)
November 17, 2014 (IAAF) — Amane Gobena took the honours at the 2014 Vodafone Istanbul Marathon, winning at the IAAF Gold Label Road Race in 2:28:46 on Sunday (16).
Oromian Runners Shatter Marathon Race Records.Oromo fans showed support to Oromian athlete Deressa Chimsa as he completed the fastest marathon run in Canada (Photo: Lagatafo Studio) 
Ibrahim Jeilan (Oromia, silver) and Mo Farah (Britain, gold) in 10,000k Moscow World Athletics 2013 final race.
Winner of the Boston Marathon, Oromo athlete Lelisa Desisa with United States Secretary of State John Kerry at the American Embassy in Oromian Capital, Finfinnee.
He will also participate as a Guest of Honor at several Irreecha celebrations organized by the Oromo in the Diaspora.We invite all who are interested in the Gadaa democratic system, and Oromo culture in general, to attend these workshops and participate in the spectacular Irreecha celebrations to be held throughout September and October 2014.We would like to extend our appreciation to local individuals and institutions – who participated in preparing these events. We are also grateful to the United States Consular Service for the assistance they provided in issuing Abbaa Gadaa Bayyanaa’s travel documents.The attached flyer contains general information about dates and cities where Abbaa GadaaBayyanaa will be speaking.Jawar Mohammed President, Oromo Studies Association
Annual Oromo Sports Event in UK, 23rd August 2014 held in Leeds, England. 
The Oromo Gadaa Democracy meets the American Congress Democracy. Abbaa Gadaa (Rt.) Aagaa Xanxanoo and Abbaa Gadaa (Rt.) Moonaa Godaanaa meet Senator Al Franken (from the State of Minnesota). 
(July 20, 2014 (Gadaa) — Minnesota’s Twin Cities, also known as “Little Oromia” for being the home of the largest Oromo population outside of the Horn of Africa, will be the venue for the 2014 
Prof. Asmerom Leggese, Lecturing Gadaa System 
Below is Bakkalcha TV’s 2-part interview with Oromo recording artist Lencho Abdishakur. Also, check out Lencho Abdishakur’s new album, titled 
Historically, the Raya Wollo (Raya Oromo), with the Yejju Oromo, are the northernmost groups of the Oromo people and are a part of the Wollo Oromo Tribe. Their women especially are known by their distinctive hair-braiding styles and facial tattoos.
The Human Rights League of the Horn of Africa (HRLHA) held, over the past three weeks, public meetings with members of Oromo Communities in four cities of Canada and discussed human rights issues in the Horn of Africa in general and in Ethiopia in Particular. The Oromo communities involved were those of Toronto/Ontario, Edmonton & Calgary/Alberta and Winnipeg/Manitoba; and the major topic of discussion at all the four public meetings was the unabated gross human rights violations by the different regimes of the Ethiopian Government for over a century, with particular focus on what have been happening in the past twenty years under the current TPLF/EPRDF government.
The public gathering in Toronto was held on December 13, 2014 at the office of Oromo Canadian community Association. At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa explained in his presentation “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present” by different governments that ruled the country. Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details.
Besides, Mr. Tesfaye Dheressa Kumsa, Director of Investigations and Dissemination with HRLHA, who did a presentation on “Land Grabs and Evictions as a Cultural Genocide”, explained how forced displacements of the Oromos and others from their farm lands and the resultant detachments and disconnections from traditional rural lives have been causing destructions of precious cultural assets, values, and wisdoms from which the societies have been benefiting generation after generation.
At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa presented “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present” by different governments that ruled the country.
The other significant point of difference between the two nations is historical backgrounds. The kingdom of Great Britain was formed by the Act of Union of 1707 between England and Scotland (emphasis add). England (including the principality of Wales, annexed in the 14th century and legally unified with England in the 16th century) and Scotland had been separate kingdoms since the early Middle Ages (emphasis added). Despite being part of the union, Scotland has retained its own legal system, its own Church (Church of Scotland), a substantially different education system, and the right to issue its own bank notes. However, Oromia and Ethiopia have never signed such acts of union in history. Abyssinia invaded Oromia in the second half of 19th century, which led to the creation of modern (not the Kushite great antiquity) Ethiopia as an empire. Retaining its own legal egalitarian system (the Gada), its own religion (Waqeffannaa), its own education system (Gada classes), and issuing its own bank notes were definitely inconceivable rights in the Ethiopian empire system.
There has been an astonishing development in the Scotland politics of recent times. The people of Scotland have shown an interesting growing of nationalism in the last few decades, particularly from 1980. Two leading British parties, the Labour Party and the Conservative Party, shared the majority of Scottish seats in Parliament from the 1920s until the late 1970s. Since then, however, the Conservative Party, although the party of government for the United Kingdom as a whole from 1979 to 1997, increasingly became a minority party in Scotland. By the 1990s it had become less popular than the Scottish National Party (SNP), which was founded in 1934 in order to press for complete self-government.
Oromian Economist 
