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Afar People’s Party is dismayed by the mass killing of our Oromo brothers in Bishoftu, while celebrating the Irrecha seasonal holyday. This act of state-terror and coward action on civilian population is a testimony for that the Woyane regime is falling apart and the situation is getting out of its control. It’s time to make sense of the causes, the causes that people are scarifying their lives for all over the country. Many heroic Ethiopians have been killed, prisoned, tortured and driven from their homes because they merely voiced their grievances and saidNo to social injustice and said Yes for human dignity.
In this trying time our hearts are bleeding and our souls are mourning with all families who lost their beloved ones. Afar People’s Party would like to express its solidarity with all Ethiopian people in general and with our Oromo brothers in particular.
Since its control of power, the EPRDF/TPLF regime has been systematically dismantling every aspects of societal institutions to create fertile ground for its divide and rule policies. The paradox is that those who have been killed repeatedly are civilians not armed opposition groups.
For instance, since 2005 Ethiopian have been massacred when they protested to protect their votes from being snatched;
Our Muslim brothers were killed and prisoned and tortured when they say “listen to our voices” and respect our religious freedom and demanded to restrict state interference in religious affairs;
Ethiopians were massacred in Gambela to give land for foreign investors;
Ethiopians were massacred and villages were burned in Ogaden when people asked for full-fledged federal arrangement;
Ethiopians were massacred in Gonder/ Wolkait/ Bahirdar/ Konso/ Sidama/ Konnaba/ Sawne/ Gawani etc., when they demanded that one’s identity should be determined by a group or individual but not by the state;
Ethiopians are massacred, prisoned and displaced in Afar because of they protested against land grabbing, territorial claims and marginalization;
Ethiopians were massacred in every corner of Oromia and now while celebrating the traditional ceremony of Errecha; and the list can continue…
The question is now, how long shall we wait and see while such gross human rights violations and crime against humanity are committed in daily basis? We believe that it’s our responsibility to accomplish the dreams and aspiration of many fallen brothers and sisters and we can only achieve that when we are united against the tyrannical regime.
We condemn all forms of barbaric acts and convey our condolences to those families who lost their beloved ones.
We call up on all Ethiopians to unite for lasting peace, justice, freedom and peaceful coexistence among Ethiopian.
Following the death of at least 55 people in the weekend, Ethiopia is coming out of a three-day national mourning with a complete internet shutdown and more protests engulfing the country. Anti-government protests have broken both in the outskirts of the capital Addis Ababa, with reports of closed roads, a heavy presence of riot police…
The annual Irreechaa festival is a time of celebration and thanksgiving for the Oromo people of Ethiopia. After the hardship of the winter months, the festival welcomes the spring and attracts millions to the town of Bishoftu in one of the largest cultural and spiritual celebrations of the year.
Protest for Human Rights in Ethiopia, Oakland, CA. Credit: Elizabeth Fraser
The exact details of this atrocity are difficult to confirm—Ethiopian authorities routinely jail journalists and bloggers for critiquing the government and internet and cell phone reception in the Bishoftu region has reportedly been cut off. But regardless of the exact details, this is the latest in a series of events that signal increasing state violence.
State Violence Mounting in Ethiopia
For almost a year, protests have erupted in the Oromo and now also the Amhara regions of Ethiopia. They originated in response to a “Master Plan” that was set to expand the boundaries of Addis Ababa and take land away from farmers in the region, but have grown into larger calls for democracy and human rights in the country. Between November 2015 and January 2015, at least 400 people—mostly students—were killed by security forces in Oromo in the start of these protests. In August, nearly 100 more were killed in similar events in Oromo and Amhara. In September, a fire in the prison holding political prisoners and anti-government protesters in September took the lives of 23.
The trend is clear: state violence and repression in Ethiopia is mounting, and the international community is doing little to stop it.
Over the past eight years, the Oakland Institute has extensively researched, monitored, and reported on land and human rights abuses in Ethiopia. We started this work by examining detrimental land investments. This work led us to document the widespread human rights violations and repression of critics and opponents of the government’s development plans that were grabbing land and resources from its own citizens. In the wake of the Anti-Terrorism Proclamation that led to the arrest of students, land rights defenders, journalists, indigenous leaders, opposition politicians, religious leaders, and more for exercising basic freedoms; in the wake of the villagization program that set out to forcibly relocate up to 1.5 million people to make their land available for foreign investment; in the wake of this year’s anti-government protests that have seen hundreds, if not thousands, killed by security forces—our work has expanded and our appeals for justice have grown.
Today, as we all reel from this latest tragedy, we say enough is enough. The US—as the largest bilateral donor to the country—must take a firm stand for human rights, democracy, and justice in Ethiopia.
House Resolution 861—Human Rights in Ethiopia
In September, Resolution 861—“Supporting Respect for Human Rights and Encouraging Inclusive Governance in Ethiopia”—was introduced in the House of Representatives, thanks to the courageous leadership of Representative Chris Smith. To date, it has been publically co-sponsored by Rep. Keith Ellison (D-MN), Rep. Al Green (D-TX), Rep. Mike Coffman (R-CO), Rep. Eliot L. Engel (D-NY), Rep. David Cicilline (D-RI), Rep. Zoe Lofgren (D-CA), Rep. Pete Sessions (R-TX), and Rep. Joyce Beatty (D-OH). The resolution summarizes and condemns the massive abuses taking place in Ethiopia; calls on numerous US departments and agencies to review their financing of the Ethiopian government; and “stands by the people of Ethiopia and supports their peaceful efforts to increase democratic space and to exercise the rights guaranteed by the Ethiopian constitution.” The resolution’s support is growing, with news received last week that Rep. Barbara Lee (D-CA) will also be signing on.
The US Must Act Now
The US and Ethiopia have a unique relationship: the US has relied on Ethiopia in its war on terrorism in the region, while Ethiopia relies on the US as a primary aid contributor. Because of this relationship, the position of the US is vital. A strong statement from the US would not only cause the Ethiopian authorities to take heed, but could inspire other world leaders to stand up for human rights in the country as well.
Over the past year, nearly one thousand people have lost their lives because they stood up for justice and human rights. How many more innocent lives need to be lost before the US is willing to take a stand?
Ethiopia: human rights defender condemns deadliest mass murder in Oromia #IrreechaaMassacre #OromoProtests
Ethiopia: Deadliest TPLF/EPRDF Mass Murder In Oromia
HRLHA Urgent Action
October 2, 2016
The HRLHA deeply condemn the mass murder by the Ethiopian government sponsored killing squad Agazi force near Bishoftu, Oromia where over 4,000,000 Oromos were gathered to celebrate the Irrecha annual festival , the Oromo thanksgiving day on October 2, 2016.
The attack by the killing squad Agazi which was supported by helicopter from the air has left at least 300 civilians dead on the spot and thousands wounded and has been taken to hospitals in Bishoftu and Addis Ababa, 40 km away from the place of mass murder took place. According the HRLHA informants from the place, the dead bodies were everywhere on the ground around the Hora Arsadi, the area of the irrecha festival
The October 2, 2016 mass murder would be one of the highest tolls for a single day in Oromia since 10 months the Oromo protest has begun in November 2015
The HRLHA calls on the world governments and donor organizations to condemn the barbaric acts of government sponsored killing squad Agazi force against Oromo civilians and put pressure on the TPLF/EPRDF government to allow swiftly neutral body to investigate this horrific action of this dictatorial government sponcered killing squads..
The HRLHA will continue updating the fast growing number of the victims from around the area.
Warning!!
Note: The following pictures are extremely graphics. Proceed with procuation
All photos were taken from social media, names are not identified
Ummatni Oromoo gochaa diinaa kana jabinaan dura dhaabbatuun Har –Sadeen bakka uumaa itti galateeffatan malee waltajjii siyaasaa mootummaa itti faarsan ykn eebbisan akka hin tahiin hubachiisuun, mootummaan gochaa kana irraa akka dhaabbatu hubachiisaa fi yaadachiisaa ture. Haa tahu malee mootummaan humnatti amanu kun akkuma bare humnaan to’achuun waltajjii ofii godhatuuf yaalii godheen mormii dhalateen ummata meesha maleeyyii ayyaana kabajataa jiru irratti boombii harkaa darbatuun lubbuu gaaga’ee, waraana lafoo fi helikooptara waraanaan marsee dhukaasa baneen lammiilee fayyaaleyyii Oromoo dhibbaa ol ajjeesuu dhaan diinummaa isaa caalaatti ifa godhee jira. Guyyaan kun Oromoof Sanbata Gurraacha seenaa keessatti hin dagatamne tahee jira.
Kanneen aadaa fi safuu ummataaf kabajaa hin qabne ajjechaa jumlaa fi tarkaanfii sanyii duguggii kana kan rawwatan bakka Irreeffannaatti tahuun ammoo mootummaan kun Ayyaana ummata Oromoof kan kabajaa hin qabne tahuu kan durii caalaa mirkaneesse. Waan taheef tarkaanfii diinummaa kana ABOn gadi jabeessee balaaleffata.
Hawaasni addunyaa, nagaa jaallattootni, dhabbattootni mirga namoomaa gochaa gara jabinaa fi faashistummaa mootummaa Wayyaanee kana akka balaaleffatan ABOn jabeessee gaafata. Addatti ammoo mootummootni mootummaa kanaaf waahela tahan ajjechaan jumlaa haa gahu jechuun callisa isaanii irra aanuun tarkaanfii barbaachisuu fi quubsaa yeroon itti fudhatan amma tahuu irra deebi’ee yaadachiisa.
Ummatni Oromoo mootummaa Wayyaanee ummatoota hunda irratti roorrisaa jiru kun akka gatiittii ummatoota irraa bu’uuf qabsoo gaggeessuun durummaan kaafama. Qabsoo ummatni Oromoo itti jiru fakkeenya godhatuun kan qabsoo mirgaa fi eenyummaa kaasuun falmaa seenanis hedduu dha. Ummatootni qabsoo eenyummaa fi mirgaatti jiran martis gochaa kana akka balaaleffatanii fi qabsoo mirgaa fi dimokraasii ummatni Oromoo itti jiru cinaa hiriiruu fi wal tumsuun falmaa isaanii akka finiinsan ABOn gaafata.
Tarkaanfiin fashistummaa guyyaa har’aa Onkoloolessa 2, 2016 ummata Oromoo irratti fudhatame hariiroon mootummaa Wayyaanee fi ummata Oromoo gidduu kan diinummaa tahuu waan daran caalaatti mirkaneesseef, ummatni Oromoo mootummaa kana irraa ajjeechaa fi hidhaa, xiqqeenyaa fi salphina malee kan argatu homaatuu akka hin jirre hubatee, qabsoo bilisummaa itti jiru bifa hundaan akka finiinsu ABOn dhaamsa dabarsa.
Dhaabotni bilisummaa fi mirga waliigalaaf qabsaawan hundi fi ummatootni marti akka qabsoo hadhaawaa kana finiinsanii umrii mootummaa fashistii kana gabaabsuu irratti akka fuulleeffatan waamicha keenya dabarsina.
Sanbatni kun Oromoof Sanbata Gurraacha Seenaan hin dagatamne dha.
An Oromo just shot and killed in Bishoftu at an area called ‘Circle’. His body still there as soldiers prevented medical personnel and civilians from picking him up.
Shoes of Oromo people killed by fascist Ethiopia’s regime forces (TPLF, Agazi) during Irreecha 2016 in Bishoftu. Genocide is gooing on. 2nd October 2016.
UUUUUUUUU Genocide against Oromo people by TPLF. This is at Hora Harsadii while millions of Oromo People at Irreecha, 2nd October 2016.
As social media more accurately reports from the field and hospitals, more than 800 people were massacred and thousands were jured by TPLF while more than 4 million people celebrating the most popular African based Oromo Thanksgiving season on 2nd October 2016. The number of people killed by Agazi on 2nd October on Irreecha day may be increased. The genocide has been going on over 25 years particularly since November 12, 2015 as the world community has been watching.
Hundreds of people fell into this deep ditch as bullets tear gas fell on millions from helicopter and ground soldiers
Ergaa kana naaf dabarsi Beekan.. ANi ogeessa fayyaa Hospiitaala Bishooftuuti. Namoota du’aniifi gaggaban adda baafachuu hamma dadhabnetti jirra. AKka warra lubuun keessa jiru hinyaallannettis nama jala erganii nudanqaa jiru. Dawwaanillee dhumee waan ittiin madaa isaani qoorsinu fixneerra. Warri akkanumaan gar aFinfinneetti refer’ gochaa jirrus utuu achi hingahiin du’uuti malu. Nama gaddisiisa. Har’an ogeessa fayyaa ta’uukoo of abaare. Jarri saba keenyaa lafarra daguuguuf murteeffatteetti. Ani kanin lakkaa’ee qofti dhibba sadii ol ta’a…maaloo warri sagalenkeessan dhaga’amu, sabni kun ciisee du’uurra ajjeesee akka du’uuf dhamsa nuuf dabarsa. Namoota naannoo Bishooftu jiraniin adaraa dhiigaa nobboleeyyan keessaniif nuuf arjoomaa naajedhiin. kana boda abbaatu ofmara jedhe bofti.ani dhukkuba uumamaa sabnikoo ittiin miidhamu yaaluufan baradhen se’e amma garuu ajjeechaa Wayyaaneen lammiikoorratti gootu ..yeroon siif katabu kana office ‘ koo balbala cufadhee imimmaan ofirra lolaasaadha. Gaafa haatikoo duute akkas boo’ee hinbeeku. Adaraa tokkummaan ka’aa naa jedhiin.
(OPride) — At least 250 feared dead in Bishoftu, Ethiopia, after police used tear gas and opened fire on people gathered to mark Irreechaa, the Oromo thanksgiving festival, according to activists and eyewitness reports. The Irreechaa holiday at Hora Arsadi, the crater lake near the site of Sunday’s massacre, is considered the biggest cultural and spiritual celebration in Africa.
On this day, October 2, which will be entered into history books as the Irreechaa Massacre, the sacred grounds of Arsadi were littered with dead bodies, according to reports. The mass arrests began a day early. Tensions run high all day as military helicopters flew above the crowd at lower altitude, in what was seen as an effort to intimidate the gathering crowd. At the city entrances, security checkpoints stretched for hours as festival goers arrived from across Oromia. But despite the heavy security presence, Irreechaa goers still expected to partake in a peaceful celebration of the arrival of Birraa, as the holiday marks a seasonal change from dark and rainy winter months to a bountiful Spring.
But chaos, confusion and stampede broke out in the early afternoon when the youth booed the newly elected chairman of the ruling Oromo People’s Democratic Organization, OPDO, off the stage. The protests began as soon as the crowd filed into the malka, the river bank, close to the stage where politicians hoped to make political statements – statements that are often unheard and unheeded even on a “normal” year. It’s clear that the youth were ready to make a statement of their own to the local officialdom – in an unusual in your face type of way. But their protests were peaceful. They crossed arms, forming an X, popularized by Oromo marathon runner Feyisa Lilesa, to say no to the killings, beatings and arrests. It is an incident like no other. A turning point for the 11-month old Oromo protests, a popular uprising against the Oromo people’s continued social, economic and political marginalization by the central government in Ethiopia.
Irreechaa has emerged at the most important event among the Oromo. It is officially a celebration of the bountiful harvest of Birra but a celebration of Oromummaa itself. It is the most unifying event for the Oromo, who constitute at least half of Ethiopia’s 100 million people.
This wasn’t an ordinary year for Oromo and for Ethiopians as a whole. More than 1,000 people have been killed, mostly in Oromia, but also in the Amhara state in the last 11 months.
Opposition party says stampede kills at least 50 people in chaotic scenes in restive Oromiya region
Protesters run from teargas during the Irreecha festival of thanksgiving in Bishoftu. Photograph: Tiksa Negeri/Reuters
Reuters in Addis Ababa Sunday 2 October 2016
Police in Ethiopia’s Oromiya region fired teargas and warning shots to disperse anti-government protesters at a religious festival, triggering a stampede the opposition party said killed at least 50 people.
Note: Dr Merera told The guardian about 50 casualties several hours ago right after the news first emerged. Current estimate stands over 350. Also note, they are still waiting for bulldozers to dig people who feel deep into the ditch and waiting for divers for those who fell into the lake. Jawar Mohammed
Thousands of people gathered for the annual Irreecha festival in Bishoftu, about 40km south of the capital.
Protesters chanted slogans against the Oromo People’s Democratic Organisation, one of four regional parties that make up the Ethiopian Peoples’ Revolutionary Democratic Front, which has ruled the nation for quarter of a century.
When we think of land grabbing in Africa, all too often we think of China or the Gulf States as being the principal actors, but this is far from the truth. “Development agencies, universities, pension funds, Norwegian churches, banks and private equity funds are all involved.” There is also a common perception that the lands grabbed are then turned over to monoculture production of soy, corn or palm oil, products which sustain unhealthy Western diets with lots of sugar and meat. But in fact, a lot of the time something even worse happens. The lands are not used to grow any food at all, but left completely fallow. “This is true for the majority of the hundreds of land contracts we have studied,” Mittal tells us. “They grow nothing at all, but simply speculate on the land in order to sell it at a profit later.” The consequences for the previous residents of these lands are internal displacement, hunger, and violence if they try to resist. In cases, where lands are used for agricultural production, furthermore, the nature of social relations is changed, as the new owners create seasonal jobs, meaning the people who once farmed the land freely are reduced to being sharecroppers, inevitably increasing profits for the new owners.
On September 24th, we were joined by activists from six countries as well as Victoria Tauli-Corpuz, the UN Special Rapporteur on the rights of Indigenous Peoples and Anuradha Mittal, the founder of the Oakland Institute, who moderated the Terra Madre Forum on land grabbing, “Take Your Hands Off The Earth”.
As Mittal pointed out in her opening speech, food prices have risen both in nominal terms and as a percentage of spending for people in the developing world since 2008, with the amount of household expenditure on food up by as much as 50%. The capacity of poor people in developing countries to grow their own food and feed themselves without reliance on imports or supermarkets is more important than ever, insofar as it represents people’s ability to withstand the whims of the free market. When we think of land grabbing in Africa, all too often we think of China or the Gulf States as being the principal actors, but this is far from the truth. “Development agencies, universities, pension funds, Norwegian churches, banks and private equity funds are all involved.” There is also a common perception that the lands grabbed are then turned over to monoculture production of soy, corn or palm oil, products which sustain unhealthy Western diets with lots of sugar and meat. But in fact, a lot of the time something even worse happens. The lands are not used to grow any food at all, but left completely fallow. “This is true for the majority of the hundreds of land contracts we have studied,” Mittal tells us. “They grow nothing at all, but simply speculate on the land in order to sell it at a profit later.” The consequences for the previous residents of these lands are internal displacement, hunger, and violence if they try to resist. In cases, where lands are used for agricultural production, furthermore, the nature of social relations is changed, as the new owners create seasonal jobs, meaning the people who once farmed the land freely are reduced to being sharecroppers, inevitably increasing profits for the new owners.
There are harrowing stories of lands being bought at unbelievable prices, Mittal continues, citing the example of South Sudan, which gained statehood in 2011. Though for the Western media, the creation of the new country signaled a settlement to a decade-long civil war, the problems are far from over. “In South Sudan, the country with the most transnational land acquisitions, land has been sold for as little as US$0.025 cents per hectare.”
Nyikaw Ochalla of the Anywaa Survival Organization in Ethiopia told us of the country’s vague anti-terrorism laws which allow the government to arrest and imprison anyone who dissents from the State’s policy. There activists such as Yonatan Tesfaye who are facing the death penalty in Ethiopia simply for criticizing the government’s crackdown on anti-landgrabbing protests on Facebook.
Mamy Rakotondrainibe, a key activist in the Collectif pour la Défense des Terres Malgaches in Madagascar, told us how the South Korean company Daewoo had bought over a million hectares of land there in 2009 to create an enormous palm oil plantation, the product of which would have been exported back to South Korea. The deal represented half the country’s arable land, and the Collectif pour la Défense des Terres Malgaches petitioned the government to stop it. At first the government ignored the petition, and it was only after violent protests which left over 100 people dead that country’s President Ravalomanana fled to South Africa, and his replacement stopped the deal. Nonetheless, smaller but less-publicized deals continue to go ahead in Madagascar, slowly stripping the population of their ancestral lands, in a country where 65% of the population live from agriculture.
Andrew Orina from Kenya told us how the construction of hydroelectric dams on Lake Turkana (the fourth largest in Africa, and the world’s largest alkaline lake) threaten its very existence, and it will likely be split it in two. This will force massive migrations, loss of arable land, destruction of fisheries, and an ecological disaster.
Edward Loure, a Goldman Prize winner from Tanzania, is pioneering a fightback against land grabbing in his country through deeds which recognize indigenous communities’ collective right to their ancestral lands, rather than and instead of any one individual’s propriety. Despite this, Tanzania continues to be a prime target for foreign direct investment in land, and it will require a sustained struggle against the investors to secure the rights of these indigenous peoples.
Helpme Hamkhein Mohrmen of Northeast India told us how in that region, it is a change in thinking about land brought about through modern legal structures which is to blame for tensions over land. In the past, the indigenous clans saw themselves as “custodians” of the land, that is, not having inherited the land from their ancestors, but borrowing them from their children. This idea of custodianship is dying out, replaced by ideas of propriety, which has mainly been exacerbated by the recognition of the value of the region’s mineral resources (including Uranium) which were once irrelevant.
Néstor Joaquín Mendieta Cruz of Colombia, who is also a Slow Food convivium leader, recounted how since 1990, the amount of land available for agricultural production in Colombia was 2.5 million hectares, which has now been reduced to 1.5 million. Half of this land, 500,000 hectares, is now used for the production of palm oil, and despite Colombia already being the number one producer of palm oil in South America, the government plans to increase the amount of land dedicated to its production to a million hectares. In some regions of the country, private security forms create checkpoints along the roads to stop local people from occupying their lands.
Victoria Tauli-Corpuz brought a message of hope to the audience, and clearly conveyed her conviction that the fight for indigenous peoples’ land rights is an essential part of the struggle for global food security. As UN Special Rapporteur for the rights of Indigenous Peoples, she wants to see laws still in force from the colonial era which consider indigenous lands to be empty (as happened in Australia and the Philippines) revoked, and is leading the charge by tackling governments directly, around the world. Though many of the large industrialized countries, particularly the United States, Australia and New Zealand ignore or deny her reports, progress is being made. We need a concerted, collaborative effort, which Slow Food can proudly take part in, in order to reverse these trends and shift government policy around the world in recognition of land rights, and against land grabbing.
(Africa Times) — Oromo rights activists said Friday that Bontu Bekele Gerba, daughter of the imprisoned Oromo political opposition leader in Ethiopia, had been released after security forces detained her in the town of Mojo.
Independent Oromo journalist Mohammed Ademo, a former al Jazeera America columnist based in the United States, said the family’s lawyer confirmed the late-afternoon disappearance.
Ademo and other Oromo advocates immediately took to social media, some demanding that U.S. officials and international NGOs confirm her whereabouts and intervene as necessary.
Journalist Jawar Mohammed, executive director for the Oromio Media Network in the U.S., reported that she was released after being detained for questioning at a Mojo police station.
Bontu Bekele Gerba is a political activist in her own right, speaking often to media organizations and Ethiopian activists on behalf of her father, a leader of the Oromo Federalist Congress, and the movement.
The elder Bekele Gerba was most recently detained at Ethiopia’s Kilinto Prison in Addis Ababa, a maximum-security facility where high-profile political prisoners and anti-government protesters are incarcerated. He was rearrested in December following a short release and since remained at the facility, where a fire claimed 23 lives in early September, according to official Ethiopian government totals.
Bontu Bekele Gerba led a search for her father when prison authorities failed to provide information to anxious families who knew nothing of their loved ones’ fate, and spoke publicly again on their behalf.
Her father’s initial 2011 arrest followed a meeting with Amnesty International researchers that led to terrorism charges, which are often used by Ethiopia to silence political dissidents including the Oromo.
Global concern for the 30 million Oromo living under President Mulatu Teshome has increased, following a year in which at least 500 hundred Ethiopians died in violent clashes with security forces.
That visibility was raised following the protest of Ethiopian Feyisa Lelisa at the Olympic Games in Rio de Janeiro and his subsequent application for U.S. asylum. Activists in the U.S. have held large protest marches, most recently on Thursday in Washington D.C., on behalf of the Oromo.
U.S. Representatives push for legislation targeting Ethiopia after Amnesty International and Human Rights Watch document human rights abuses.
A bipartisan group of U.S. Representatives has proposed legislation targeted at the government of Ethiopia, after Amnesty International and Human Rights Watch documented hundreds of cases of alleged human rights abuses. House Resolution 861, titled “Supporting respect for human rights and encouraging inclusive governance in Ethiopia,” was introduced by Reps. Chris Smith (R-NJ), Keith Ellison (D-MN), Al Green (D-TX), Mike Coffman (R-CO), and Eliot Engel (D-NY).
“It is an abomination when any country tortures its own citizens,” said Rep. Smith, at a September 13th press conference on Capitol Hill. The human rights abuses, waged primarily against the Oromo and Amhara populations, have come to light despite Ethiopian authorities efforts preventing independent screeners from conducting transparent investigations.
The Resolution condemns the killing of peaceful protesters, the arrest and detention of students, journalists, and political leaders, and the stifling of political dissent under the guise of “counterterrorism.”
Ethiopia is a strategic ally of the United States. The country headquarters the 54 nation African Union, and, critical to U.S. interests, assists in counterterrorism efforts against al-Shabab, an Al-Qaeda aligned jihadi terrorist group based in Somalia. Ethiopia is also host to a staggering 750,000 refugeesfrom the war torn region.
In a press statement Rep. Ellison said, “While Ethiopia is an important ally for the United States, continuing to let the Ethiopian government oppress its own people will only further destabilize the region. We must do all we can to ensure that the human rights of all Ethiopians are respected.” Rep. Smith added, “A valuable contributor to global peacekeeping missions, growing unrest in Ethiopia in reaction to human rights violations by the government threaten to destabilize a nation counted on to continue its role on the international scene”.
Resolutions, like the one proposed, tend to be more of an opinion that often do little in themselves because they lack the political leverage to prompt much action. They often fail to hold allied nations to a standard of conduct, as countries and international organizations are hesitant to regulate how other nations behave within their own borders.
Noteworthy, is that the bill also seeks to apply financial and other pressure towards the government, by calling for the Secretary of State to “conduct a review of security assistance to Ethiopia” and “improve transparency” with respect to such assistance, and to “improve oversight and accountability of United States assistance to Ethiopia”.
OROMO AND AMHARA PROTESTERS CALL FOR EQUITABLE RIGHTS, AUGUST 6, 2016. REUTERS/TIKSA NEGERI
Despite the good intention of the bill, critics highlight that it doesn’t go far enough. Henok Gabisa, a visiting Academic Fellow and faculty member at Washington and Lee University School of Law, stated in a personal interview:
“H.RES.861 is generally a good gesture from the United States Congress. It is very specific in a sense that it points out the consistent and constant patterns of corrosion of civil and economic liberties in the country. It also seems to give scrupulous attention to the marginalized groups who remain on the receiving end of the pain. That is really great. Nonetheless, owing to the mammoth financial aid transported to Ethiopian government by the U.S. under their bilateral security partnership, H. RES. 861 failed to deploy the political leverage of the [United States Government], and as a result it is nowhere nearer to fulfilling the goal it promises. In fact, Resolutions by merit are just declaratory statements or positions of a government. They may not be considered law in a positivist school of law. Yet again, H.RES.861 has no teeth to bite those who fail to comply the soft obligations it enumerated under the last sections 3-6.”
In a country of over 86 million, Oromos and Amharas constitute the two largest ethnic groups, combining for over 61% of the population. Yet, they are the most politically marginalized andeconomically disenfranchised. In 2015 Ethiopia’s ruling party, the Ethiopian People’s Revolutionary Democratic Front, won every seat in parliament despite little ethnic diversity. The EPRDF has remained in power since the overthrow of Ethiopia’s military government in 1991.
J David Thompson (US Army) is a Juris Doctor candidate at Washington & Lee University School of Law focusing on International Human Rights Law. He is a Veterans in Global Leadership Fellow, and brings experience on human rights, international relations, strengthening civil society, refugee issues, interagency collaboration, and countering violent extremism. Prior to Washington & Lee, he served in the US Army as a Military Police officer and Special Operations Civil Affairs with multiple deployments to Afghanistan and one to Jordan—receiving a Bronze Star amongst other decorations. In Jordan, David worked at the US Embassy in countering violent extremism, strengthening civil society, and refugee response with other United States Government organizations, the United Nations, and various non-governmental organizations.
Winner of Mississauga CanKen 5K race protests in support of Ethiopia’s Oromo people.
Ethiopia’s Hajin Tola won the inaugural CanKen 5K road race in Mississauga, Ont. on Sunday and performed a political protest by crossing his wrists to form an “X.”
Oromia: Athletic Nation World Report: The Rio 2016 Paralympic: Athlete Tamiru Demisse showed solidarity with #OromoProtests against the tyrannic Ethiopia’s regime as he claimed a silver medal, following a protest gesture made by Olympic counterpart Fayyisaa Leellisaa (Feyisa Lilesa). Gootichi Oromoo AtleetTaammiruu Demisee Paralympic Riyoo tti tibba injifate mallattoo mormii Oromoo agarsiise.
Throwing up the “X” in parliament, Swedish MP Mr. Anders Österberg asked the Sweden Government to break silence on killings of Oromo & Amhara protesters in Ethiopia. 30 September 2016.#OromoProtests
Sean John Combs also known by his stage names Puff Daddy, Puffy, Diddy, and P. Diddy, is an American Hip Hop Recording Artist, Record Producer, Entrepreneur and Actor showing his support for Ethiopian Human Rights Global Movement.
A meeting called by TPLF’s puppets in Oddo Shakkiso district in Guji Zone turns into fierce protest as elders stand up and denounce the regime and vow to fight to death
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Godina Gujii aanaa Oddoo Shaakkisoo ganda Magaadoo keessatti walgahiin uummataa mootuummaan waamee gara mormii uummataatti jijjiirameera. Guyyaa kaleessaa Fulbaana 26, 2016 yookiin fulbaana 16, 2009tti, uummanni gaaffiiwwaan ciccima mirgaa abbaa biyyummaafi qabeenyummaa gaafachaa turane. Walgahiin mootummaan yaame kun gara mormiitti jijjiiramuun guutumaa gututti injifannoo ummataatiin xumurameera.
Birraan baranaa kan bilisummaatti. #OromoProtests during Irreechaa season. September 2016
Qabsoonis barannoonis itti fufa. #OromoProtests 27 September 2016
OromoProtests, East Hararghe, Biabbile, 27 September 2016
OPDO is neither the the cause nor solution for the political crisis
Yesterday the regime announced that the top two puppets in Oromia have been removed and replaced by not so new faces. TPLF is either still dumb and numb about the depth of the crisis or chose to continue insulting the intelligence of our people. The cause of conflict between the regime and the Oromo and other peoples of Ethiopia is TPLF’s mission of and obsession with building and maintaining the supremacy of Tigreans. They have successfully built a system whereby power and wealth is monopolized in their hand. They are killing, jailing, exiling and reshuffling to preserve such domination. The puppet parties be it OPDO, ANDM or SEPDM were built and maintained to serve as tools of advancing and protecting this Tigrean supremacy. Hence reshuffling men and women at the head of these puppet parties does not make any difference in the ongoing conflict. They could appoint an OPDO or ANDM as prime minister, and still it won’t solve the problem. Since its created to advance TPLF mission of creating and protecting Tigrean supremacy, the so called EPRDF cannot be reformed through changing of guards or policy fixes –solution will come only when the mission is defeated and the regime is dismantled.
Having said this, why are Lemma Megersa & Workineh Gebeyehu chosen as the new place holders in Oromia? It meant to achieve two tactical objectives; to pacify the growing resentment within OPDO rank and file and the bureaucracy in Oromia, and to further militarize the administration in Oromia.
– Lemma is relatively popular among the younger cadres–hence TPLF believes appointing him will give false hope to the bureaucracy and give them breathing time internally. .
– Workineh is a shrewd politician with keen understanding of the role of the cultural sphere. He has long experience of reaching out to Oromo elders and religious leaders every time the regime faces challenge. They hope he can tap into that to isolate young protesters from the masses through the elders.
-The most important reason however is this. Both men come from the security branch having worked as police and intelligence chiefs. As it anticipates and prepares for further escalation into armed confrontation, TPLF believes these guys will be easier to work with the military and intelligence than Mukar ad Aster whom were very loyal but clueless about dealing with the military generals and spy masters who took over through command post.
Well that is TPLF’s calculation. They are still using that very old calculator left behind by Meles. The input, the machine and the output is off the mark. Jawar Mohammed, 21 September 2016
Waldaan Christian Oromoo Magaalaa Finfinnee. – Oromo Christian church in Finifinnee, Oromia, in solidarity with #OromoProtests, 11 September 2016. The church held New Year prayer and solidarity with our people.
Teachers who are forced to participate in the 10 day indoctrination conference are engaged in #SilentProtest by refusing to ask, answer of comment. They are also boycotting food provided by the regime.
“Hirmii hin nyaannu!!” #OromoProtests September 2016
“Yuniavrsitii Wallaggaa Kampasii Shaambutti diddaan barsiisonni caldhisuun godhan itti fufee jira. Nama Dr. Balay Shifara jedhamuu mqaan waamtee dubbisuuf yaallaan waci eegalee achumaan dhiisan. Amma laaqana esheen qopheessites lagannee jirra.” #OromoProtests 15 September 2016
“Leenjii Barsiistota irratti Barsiistonni Kolleejjii Polii Teeknika Bishooftuu fi koolleejjiwwan dhuunfaa magaalichaa bakka yokkotti bakka leenjii koolleejjii poli Teeknika bishoftu keessatti hirmaachiseen Barsiistonni CALLISUUN DIDDAA giyyaa guutuu waan tokko otuu hin dubbatin hafanii waan ajaa’ibaati
Jarri nu teechisan keessaa obbo Caalii Xiiqii, Leggesee, fi itti aanaa diinii koollejjii pooli teeknika bishooftu kan ta’e Sulxaan ciigoo kan jedhaman dubbadhaa , yaada qabduu ……… cicci xumaaxum namni tokko dubbatu dhabamee jennaan kan duursanii warra afaan oromoo dubbatuuf hin dandeenye adda baasaanii otuu jiranuu waan jedhan wallaallan warri afaan hin dandeenye jirtu? Mee kan afaan oromoo dandeechan harka baasaa jechuun, Barssiisyonni afaan oromoo akka danda’an ibsachuuf otuu hin dubbatin harka baasan, eegas jedhan amma warri harka baastan maqaa waamanii dubadhaa jedhanii gara dirqiittis hoofuf jennaan Barsiistonni sagalee wal fakkaatun kolfa guddaa daqiiqaa walakkaaf ta’u kolfuun erga yokko deebisanii callisan guyyaan saa akka habashaatti 04/01/2009.” #OromoProtests 15 September 2016.
#OromoProtests 3 September 2016: People are rushing (Bank run) to take out their money from Commercial Bank of Ethiopia. This picture is taken from Kumsa Moroda branch in Naqamte, Oromia.
#OromoProtests mass solidarity rally in Berlin, Germany September 2, 2016.Fuulbana (Birraa) 2 bara 2016 Hiriirri deeggarsa FXG magaalaa Berlin, German keeysatti gaggeeyfamaa oole.
Solidarity with #OromoProtests at European Parliament at the conference/hrearing on crisis in Ethiopia, #OromoProtests, #AmharaProtests and land grabs in Afar state. 2nd September 2016
Hagayya 2 bara 2016 Gamtaan Awurooppaa Paarlaamaa Keessatti walgahii wa’ee yakka dhimma Oromo irraattii TPLF/EPRDF saba Oromoo fi Amahara akkaasumaan sabaa fi sabbonttotaa Ethiopia daballatee duguuggaa sanyii balleessuuf raawwatee fi Saamicha lafa Itoophiyaa keessatti gaggeffamuu keessumattuu Saamicha lafa Affaar irrati TPLF gaggessu irrati Marii guddaan gaggeeffameera.
#OromoProtests 2nd September 2016,Qobboo, East Hararge, Oromia : Funeral service for Saladin Shakim, who was wounded on the grand rally and died 1st September 2016.
#OromoProtests 31 August 2016: Cruelty of the TPLF
You might recall the report about killing of 15 farmers in West Hararge, masala District Choma village over the last four days. You also remember reading how the military prevented people from burying the dead and helping the wounded. Today they are dressing body of dead civilians in military uniform and video taping it. They want to make fake documentary claiming they killed armed combatants. Jawar Mohammed
Guyyaa hardhaa ilmaan Oromoo 15 Harargee Lixaa Aanaa Masalaa Araddaa Coommaa keessatti ajjeefaman san reeffa isaanii huccuu waraanaa offisuun fiilmii sobaatiif viidiyoo waraabaa jiran. Jawar Mohammed
The TPLF has continue indiscriminately mass killings of the peace loving Oromo people everywhere throughout Oromia.
The following 15 innocent Oromo people were killed by Agazi soldiers (Tigray People’s Libration Front) in Choma village , Masala District, West Hararge on August 27, 2016
1.Hamzaa Abdullaa
2.Mohammadnur Kaliif
3.Asiyaa Abbaas
4.Imaam Jaabir
5.Jaabir Mohammed
6.Feesal Abdallaa
7.Adam Mikaa’il
8.Mikaa’il Aliyyii
9.Kaamilee Mikaa’il
10.Shukrii Umar
11.Kaamil Hassan
12.Muraad Ahmad
13.Jaabir Hassan
14.Ahmad Imaamee
15.Jamaal Aliyyee
Our thoughts are with all the victims relatives and families.
May their soul rest in peace!!
The Oromo nation is East Africa’s largest ethnic group for its cultural, spiritual and social values. In Ethiopia, home to the majority of East African Oromo, the main celebration of Irreecha in October coincides with the end of the summer rainy season. In a ceremony held every year at Hora Harsadii (Lake Hora ) in Bishoftu town, 45Km south east of the capital Addis Abeba, a gathering of millions of Oromo will give thanks to Waaqaa (God) and ask for Nagaa (Peace), Finnaa (the development of mind and body), Walooma (togetherness or harmony), and Araaraa (Reconciliation). They also pay respect to the previous generations of Oromos who endured the odds and helped this colorful celebration sustain from generations to generations. Last year, during the last week of October, Addis Standard witnessed the gathering of, by state radio and television account, about 4 million Oromos to celebrate Irreecha. Shortly after the celebrations, Addis Standard conducted the following interview with Alemayehu Diro (please see short Bio of our interviewee at the end of the interview), about the relevance of Irreecha for the Oromo nation and Ethiopia at large. Excerpts:
Addis Standard – If you can please start by telling us about the historical background of Irreecha (Thanksgiving) within the Oromo nation?
Alemayehu Diro-Irreecha is one of the ancient ceremonial events taking place twice a year ever since the existence of Oromo as a nation. The Irreecha festivity celebrated in Birraa (in September and October) is the cultural expression of Galata (thankfulness) to Waaqaa (equivalent to the English word God) for providing life necessities to human beings and other living things. This is because the Oromo believe Waaqaa is the sole creator of everything and source of all life. It is also regarded as pure, omnipresent, infinite, incomprehensible and intolerant to injustice, crime, sin and all falsehood. It can do and undo anything.
Irreecha constitutes one of the several religious and cultural practices defining the hallmark of the entire Oromo life. It has promoted and enhanced understanding and unity among the Oromo. It has helped build their common values and shared visions, and consolidated peace (Nagaa Oromo), tolerance and resilience. During Irreecha festivity, the Oromo pray to Waaqaa for peace and stability to prevail; prosperity and abundance to exist; law and social order to be maintained; and the environment to be protected. The Oromo also pray to the supreme Waaqaa for deliverance in times of difficulties and challenges.
This cultural and religious practice of the Oromo was systematically outlawed for more than a century following the fall of the Oromo nation under the tyrant and brutal rules of Minilk II and subsequent Regimes. Despite several odds and difficult circumstances, however, Irreecha has begun to revive in the last two decades. The festivity has registered impressive development from year to year in terms of the number of people attending the occasion and cultural shows being demonstrated. In particular, the Irreecha festivity taking place at Hora Harsadii in Bishoftu has uniquely become Oromo-wide religious and cultural event drawing millions of people from all corners of Oromia and beyond.
AS – How do you describe the main differences between Irreecha and other traditional or religious festivities celebrated by Ethiopians, such as Meskel, Christmas (Gena), or Easter (Fasika)?
AD – All religious and cultural festivities practiced by different people have some degree of similarities and differences. All such festivities describe worldviews of the respective people practicing them. By a worldview I mean a system of values, attitudes, and beliefs, which provide people with different mechanisms to understand the world around them.Irreecha, Meskel, Gena and other similar rituals are ceremonies that celebrate or commemorate specific events that have deep religious and cultural significance. Rituals serve to reinforce important religious and cultural beliefs through meaningful activities that bring comfort and unity of the respective followers. I think in this general sense we may talk of similarities of various religious and cultural festivities. However, since our value systems, attitudes and beliefs are different, their religious and cultural ceremonies and practices remain different.
In this regard, Irreecha is different from other festivities such as Meskel and Gena in that it provides the Oromo with mechanisms to understand their worldview. For example, it provides the Oromo in a unique and particular way a system of morality that establishes right from wrong, good and appropriate from bad or inappropriate behavior. The Oromo have complete sense of ownership, full control and leadership over Irreecha as an institution. Some Oromo may attend and accompany Meskel and Gena festivities but do not have shared objectives and decision-making powers on the institutions. Irreecha is celebrated in the manner that the Oromo would like it to be. It is an invention of the Oromo whereas Meskel and Gena are not.
AS – The Oromos’ participation in many spheres that define Ethiopia’s socio-political and socio-cultural landscape has been largely marked by absenteeism, particularly prior to the 1991 regime change in Ethiopia. And yet Irreecha has been one of the few festivities that the Oromos were able to preserve. Why do you think was that?
AD – I do not think the Oromo preferred absenteeism to participation. As the subject people, the Oromo were denied the rights and opportunities to be part and parcel of mainstream socio-cultural and political economy of Ethiopia for over a century. Successive Ethiopian Regimes have forcefully destroyed the Oromo Gadaa system, robbed of the Oromo land and natural resources, denied them official use of their language (Afaan Oromo), prevented them from exercising and developing their culture, and systematically pushed them away from participating in key economic matters. They were officially denied to be called Oromo and were given a derogatory name called Galla. Ethiopia’s successive regimes were nasty and hateful to anything Oromo. In short, the Oromo were reduced to slavery for over a century. Irreecha happens to be one of the Oromos’ religious and cultural rituals abandoned by these ruling regimes.
But despite the cruelty and enmity, the Oromo paid heavy sacrifices to preserve their language, culture and religious values. At present, at least in thoery, the Oromo have repossessed their land and natural resources thanks to the 1974 revolution that led to state ownership of land proclamation. Afaan Oromo is the national working language in Oromia. Gadaa, the Oromo traditional democratic system of governance, is reviving. The traditional support systems such asBuusaa Gonofaa are also coming to existence. Irreecha is just one of the major cultural rituals the Oromo were able to preserve overcoming several odds and difficulties. It constitutes one of the vivid cultural renaissances the Oromo have been experiencing since the last few years.
AS – As of late the number of people attending Irreecha in Bishoftu town has seen a significant increase. By a rough estimate between four to five millions Oromos were reported to have participated in the last Irreechaheld in October [2015]. Do you attribute that, as many people do, to the growing movement of Oromo nationalism?
AD – Attributing the growing number of participants in Irreecha to the growing Oromo nationalism is absolutely true. That is why millions of Oromos from various geographical areas and religious backgrounds come together to attendIrreechaa at Hora Harsadi. Apart from its cultural and religious functions, Irreecha symbolizes the unwavering unity and solidarity among the Oromo nation. We all understand that the festivity at Hora Harsadi is one of the biggest rituals in the country. We are also observing multiple localities in Oromia where people celebrate Irreecha on same or different dates in the same fashion as the one in Hora Harsadi. The Irreecha ritual is unexpectedly spreading across different countries and continents of our globe where the Oromo live as well. If we bring all these together, the attendants are numbering in tens of millions, which means the overwhelming majority of the Oromo are brought together because of Irreecha to pray for their unity, freedom and wellbeing. Verities of cultural dressings and songs plus associated joys, happiness and other emotions are self evident expressions of the growing Oromo nationalism.
AS – Such assumptions emanate from the fact that many festivities conducted by the Oromo nation are often considered to have political significance in the struggle of the Oromo nation for a fair representation within the political sphere in Ethiopia. What is your reflection on that? Do you see any connection?
AD – The connection between Irreecha festivity and political system is widely vivid. Irreecha, as it has been practiced in the last few years, is not only a mere cultural and religious ritual. It serves as an opportunity for the Oromo to express their grievances and dismays with the prevailing system of political governance. Using their songs, the Oromo publically express their concerns in relation to massive land grabbing practices in the name of investment; denial of genuine and equal opportunities and political representations; harassment and detention of people without due process of the law; and pervasiveness of corruptions and other perceivably unfair political practices.
I do not think there is better environment than Irreecha for interest groups aiming to understand feelings and concerns of the Oromo. I think many of us witnessed for years the detention and harassment of several young Oromos for peacefully expressing their grievances to the government using their traditional songs. In this sense, Irreechaceremony is partly political because it is quite often used by the Oromo to voice their grievances and concerns. I think the government could have used Irreecha to listen to voices and aspirations of the people.
AS – Increasing number of Oromo literature assert the presence of Irreecha and other Oromo festivals as having direct links with the term ‘Oromummaa’ (Oromo identity). There are in fact arguments that Irreecha is considered by many Oromo youth as a “rite of passage” to their ‘Oromummaa’. Can you share with our readers your reflection of that argument?
AD – I think, for the youth (which are also called the Qubee Generation) Irreecha is not a ‘rite of passage’ to theirOromummaa. The youth have obtained better opportunities to learn about the Oromo nation and identifies that constitute ‘Oromummaa’ from their early time of socialization. They were brought up using their language (Afaan Oromo) for education, learning Oromo history and culture from the start, attending multiple cultural ceremonies, etc. The youth are proud of being Oromo and practicing ‘Oromummaa’. For instance, if one looks at the young and emerging artists, writers and fashion designers, they are the ones committed and dedicated to promoting‘Oromummaa’.
The youth are the driving force for ‘Oromummaa’ to [shine] and continue flourishing. The youth have taken initiatives to mobilize the older generations (the majority of whom were passive) to play their roles to build ‘Oromummaa’ to its fullness. Irreecha as core component of ‘Oromummaa’ is being driven by the youth. They have centered Irreechaon the underlying concept of ‘Oromummaa’. In short, my understanding is that the older generations are credited for connecting (remnants of) Oromo rituals and practices constituting ‘Oromummaa’ to the new generation, and the young generation is credited for the courage and initiative they have taken to advance ‘Oromummaa’ as it should be.
AS – But at the same time there are strong, if not convincing, arguments that there is no such thing as‘Oromummaa’ and festivities such as Irreechaa are mere rituals practiced by the Oromo. How do you respond to that argument?
AD – I do not think this argument holds water. Basically, the significance of Irreecha is more pronounced as core component in the reconstruction of Oromo identity (Oromummaa) than practicing mere religious beliefs. As discussed earlier, Irreecha has revived putting the Oromo identity foremost before anything else. That is why the Oromo Muslims and Christians have unreservedly joined the Irreecha festivity. The Oromo are massively mobilized from all corners to attend Irreecha rituals largely because “Oromummaa” as a common denominator is in a desperate need to advance the cause of freedom, human dignity and social justice. Thus, disentangling Irreecha from ‘Oromummaa’ is not only erroneous but also unacceptable.
AS – Let’s talk about religion (mainly Christianity and Islam) vs traditional festivities by the Oromo. For example Meskel (the founding of the true cross in Orthodox Christianity) is known as ‘Damotii’ or ‘Masqalaa’ inAfaan Oromo and is celebrated accordingly. Although Meskel is still widely celebrated among hundreds of thousands of Oromos, some assert that it has overshadowed the relevance of otherOromo festivities, most notably Irreecha. Do you agree with that assumption? Why?
AD – In my view, Meskel and other externally imposed religious rituals were deliberately and systematically designed to subdue the Oromo traditional rituals including Irreecha. These [religious] rituals have overshadowed the Oromo festivities not because the latter ones were irrelevant to the Oromo but because the Oromo were coercively reduced to the level they would not preserve and protect their cultural and religious rituals openly. These imported religious and cultural rituals have no space to entertain anything Oromo. The Oromo were utterly denied to express what they believed in. When the Oromo said they believed in Waaqaa (God), the imposed religions did not want to accept and rather openly preached that the Oromo were worshipping false gods, trees, rivers, mountains, etc. Defamation and humiliation of the Oromo indigenous religion were the strategies consistently pursued. The Oromo were in a difficult position to fully accept and integrate themselves into these exotic religions. However, as subject people, they had no option but to practice what ‘their supposed masters’ told them to do. As the time passed, the Oromo began to assimilate to these imposed rituals and started to attend their festivities. When opportunity opens up following the fall of the military regime in 1991, the Oromo did not take time to begin revitalizing their traditional rituals such as Irreecha.
AS – But on the flip side of that storyline, Irreecha has singlehandedly become the most celebrated Oromo festival. But there are growing concerns that it has overshadowed other Oromo festivities such as ‘Waaqeefannaa’ or the concept of worshiping God. Do you think there is a need to reverse this trend in such a way that other traditional and cultural values of the Oromo are equally recognized and celebrated?
AD – It is true that Irreecha has unprecedentedly become the dominant Oromo ritual compared to other traditional ones. Strong Irreecha institution paves the way and complements other cultural rituals and practices. But despite its overwhelming growth, Irreecha has not developed to the level required. As the time and condition allows, the Tulluu Irreecha, which takes place in spring, will have to develop in a similar manner as [Birra Irreecha]. The Irreechainstitution must develop to the extent that no force can once again brings down its functions and values. More research, more dialogue, more institutional capacity building efforts, and stronger leadership are required to develop it into its fullness. I think stronger Irreecha institution feeds and waters other cultural festivities to grow and flourish, not otherwise. We are witnessing the revival of other cultural rituals and practices such as the different Gadaa rituals, cultural marriage practices and other ‘rite of passage’ rituals. The different cultural and religious rituals are interdependent and complement one another. They do not compete against each other as some people might think.
AS – Let’s move to the significance of Oromo festivities such as Irreecha to the national agenda. Do you think it is relevant? If so what do you think is its contribution to Ethiopia as a country?
AD – Irreecha constitutes the cultural and religious treasury of the Oromo nation. It is one of the greatest pillars of the Oromo identity. It symbolizes the inherent unity and solidarity among the Oromo. That is why so much sacrifice has been paid to retain and revive its ritual for over a century. Nothing explains the relevance of Irreecha to the Oromo much more than the sacrifice they paid. The cultural and religious values embedded in its traditional institution are too big for the Oromo, who by in large constitute the biggest ethnic group in Ethiopia, to be irrelevant. In addition, Irreecha is connecting the Oromo nation with other peoples around the globe. I don’t see anything bigger that can culturally contribute to the national agenda. It is also becoming one of the attractive rituals drawing attention of the ever growing numbers of tourists, generating income for the country. In my view, recognizingIrreecha in the national agenda is long overdue.
AS – Lastly, do you think complaints that none of the Oromo festivities are marked as national holidays in the Ethiopian calendar are justified? Some argue that Irreecha, its meaning being Thanksgiving, is as significant to the Oromo as Christmas is to the Christian Ethiopia.
AD – What is certain at this stage is that Irreecha continues to grow in breadth and depth. Its future is brighter no matter what. This is so because more or less the Oromo, particularly the youth, have taken the matter into their hands.Irreecha does not need more justification to be marked in Ethiopia’s calendar as a national holiday. As I have said earlier, it is long overdue. Rather, it is the government in charge of the affair that has to justify why it has failed to recognize Irreecha in the official calendar as a national holiday.
Ed’s Note: Alemayehu Diro studied economics (B.A in 1988) and Social Anthropology (M.A in 2004) at Addis Abeba University (AAU). He attended several international and national trainings in the field of development, conflict transformation and peace building, project cycle management, leadership, human rights, communication, micro finance, and gender, among others. He worked as development practitioner in the civil society sector for nearly 20 years , of which he spent 13 years working for HUNDEE – Oromo Grassroots Development Initiatives as Program Operation Manager; two years with Forum for Oromo Studies; and five years working as General Manager for Network of Civil Society Organizations in Oromiya). He also worked as a freelance consultant for several local and international NGOs. He is the founding committee member of Oromia International Bank S.C., Oromia Insurance Company and Gutu Oromiya Business S.C. Alemayehu, 47, is married and is a father of six children.
*This Interview was first published on Addis Standard magazine A year ago in Nov. 2015
Despite the country’s constitution professing the equality of ‘all the peoples of Ethiopia’, for the past 25 years ‘equality’ has been a factor of who has the most firepower among the rebel groups that toppled the former military regime in 1991. As a result of the political atmosphere in the country, wherethe best armed takes all, all aspects of the federal government (i.e. intelligence, military, police, state banks, airlines and core sectors of the country’s economy) are now dominated by an elite from a Tigray People’s Liberation Front (TPLF) that represents only 6% of the general population.
Divide and rule: For 25 years, the TPLF elite has guaranteed its grip on state power through the divide-and–rule tactic of festering ethnic animosity. The Amhara and the Oromo are their prime targets. Hate speech against the Amhara (the second–largest ethnic group in the country)was broadcast on state– and party–owned mass media outlets, denigrating millions of people by referring to them as ‘timkehetegna’, which means ‘the conceited’ The killing and jailing of the Oromo (the largest ethnic group in the country) has been normalised, thereby creating an entire generation of people who feel like second-class citizens in their own country.
Ethiopia is seeing an increasing number of civilian protests, which are brutally suppressed by the government. It seems that the elite in power needs to heed the lessons taught by the Rwandan genocide: Do not play with ethnic hatred.
Oromo Liberation Front fighters. Photo: Jonathan Alpeyrie/ Wikimedia Commons
The year-long, nationwide and unceasing popular anti-government revolt in Ethiopia has brought the country’s ‘ethnolinguistic federalism’experiment to a dead end. Despite the country’s constitution professing the equality of ‘all the peoples of Ethiopia’, for the past 25 years ‘equality’ has been a factor of who has the most firepower among the rebel groups that toppled the former military regime in 1991. As a result of the political atmosphere in the country, where the best armed takes all, all aspects of the federal government (i.e. intelligence, military, police, state banks, airlines and core sectors of the country’s economy) are now dominated by an elite from a Tigray People’s Liberation Front (TPLF) that represents only 6% of the general population.
Divide and rule
For 25 years, the TPLF elite has guaranteed its grip on state power through the divide-and–rule tactic of festering ethnic animosity. The Amhara and the Oromo are their prime targets. Hate speech against the Amhara (the second–largest ethnic group in the country)was broadcast on state– and party–owned mass media outlets, denigrating millions of people by referring to them as ‘timkehetegna’, which means ‘the conceited’ The killing and jailing of the Oromo (the largest ethnic group in the country) has been normalised, thereby creating an entire generation of people who feel like second-class citizens in their own country.
There is a lesson to be learned from the Rwandan genocide: Do not to play with ethnic hatred.
Threatening the country they lead
Unlike the former military regime, which relied on force to crush any opposition but never compromised on the sovereignty of the nation, the current TPLF–led dictatorship is unprecedented in its threat to wreak havoc if its absolute power is contested. The late Meles Zenawi was often seen using this tactic of bullying the country whenever his party’s reckless corruption and unconstitutional dominance over the federal government was questioned.
One aspect of the mayhem that Meles designed and his colleagues now desire to unleash isthat of instilling hatred among the people of Tigray and other ethnic groups by turning anycriticism of them as leaders of the country into an attack on the Tigray people. This hate–mongering is evidence that the elite does not have the Ethiopian people at heart, onlypower. The Tigray people have not only been betrayed by the TPLF elite but they are alsobeing manipulated as the party tries to hide its many failing. Tigray deserves peace and development as much as the other parts of Ethiopia, not to be taken hostage by the corrupt and power-hungry TPLF, which is terrorising them.
For the first time in the 25 years of minority control of the federal government, the people of the two major ethnic groups, the Amhara and the Oromo, have come together to create a common front of the oppressed. This unexpected show of unity has sent a shockwave throughthe TPLF elite, who is frantic and has sent in the military, armed with tanks, helicopters and missiles, against civilians – as if people who are simply demanding their rights and equalitywere foreign invaders.
Country at a crossroads
The current popular opposition in the Oromia and Amhara regional states is a great opportunity for the government to re–examine its divisive policies, admit to its failings and design a reconciliatory road map that would save the nation from descending further into conflict. The elite, however, still chooses to use special killing squads, military force, burning prisons and killing prisoners in custody.
For the past 25 years, ‘equality’ has been a factor of who has the most firepower among the rebel groups that toppled the former military regime in 1991.
In addition, it is now spending taxpayers’ money and foreign aid on the launching of media campaigns to derail the unity of the Amhara and the Oromo people.
A silent coup
Following the first wave of uprising by the Oromo last year, the Ethiopian military, controlled by the TPLF, has made official its unequivocal allegiance to the ‘Revolutionary Democracy’ policy, which is the governing policy of the ruling party. This act of merging party and government into one practically re-mandated the defence force of Ethiopia into being a mere protector of the minority elite and, by implication, declared the country’s constitution obsolete.
This is a silent coup. This fact becomes evident when one considers the supposed industrialisation of Ethiopia, which is to be led by the military, under the Metals and Engineering Corporation (METEC). This is a corporation under the Ethiopian National Defence Force that is fully controlled by generals who were former TPLF rebel leaders. They were tasked by the late Meles Zenawi with the industrialisation of the country. This dangerous disregard for the constitution amounts to running a government inside a government and is pushing Ethiopia towards being an ethnic apartheid state. This can only lead to more violence.
Embracing real democracy
Just a few months ago, the government won 100% of the seats in parliament seats. Voterigging is suspected. The whole country erupted in opposition, showing the real danger of authoritarianism.
Sending in an army, equipped with tanks and missiles, against civilians – as the government has done against the people of Amhara – for no reason other than the fact that they exercisedtheir democratic rights, is not how democracy works. Such a display of power is the most cowardly and desperate exhibition of despotism.
It is incumbent on the people of Ethiopia not to fall for the traps set by the elite, who seem more determined than ever to encourage ethnic conflict and hatred through their media propaganda.
The path of national reconciliation
Unfortunately, due to the divide-and–rule policy of the government over the past 25 years,Ethiopians have been targeted for their ethnicity: The Amhara, Oromo, Anuak, Somali, Tigray, Kembata, Konso and many other ethnic groups have been targeted at different times. This is a sad reality and testifies to the policy of hate–mongering that is practised by the elite.
The government of Ethiopia needs to stop encouraging further division and animosity. No Ethiopian should be targeted for his or her ethnicity. There is a lesson to be learned from the Rwandan genocide: Do not to play with ethnic hatred.
However, it is incumbent on the people of Ethiopia not to fall for the traps set by the elite who now, more than ever, seem determined to encourage ethnic conflict and hatred through their media propaganda. Our silence today will not save us sorrow tomorrow. We should say no to the machetes of hatred that the country’s leaders are selling in their media. We should say no to the use of our name to justify the killing of any Ethiopian.
The martyrdom of our time is saying no to hatred and ethnic conflict while calling for equality and justice for all.
Slave trade existed in the African sub-region for a very long time. On the Arabian slave trade there has been divergent views depending on the background of the scholar who writes. This brief piece therefore makes use of where these scholars share same or similar views/opinions.
While Europeans in their trade of slaves majorly targeted men in West Africa, the ‘Arab’ trade primarily targeted the women of East Africa to serve as domestic slaves, wet nannies and sex-slaves in the infamous harems (This is not to say men were not captured). Their children were born free to Arab fathers, and thus would have been heirs to wealth and status, fully and equally assimilated into the population (good for Arabia, bad for African identity). Their mothers received the title of “umm walad”, which was an improvement in their status as they could no longer be sold. Among Sunnis, they were automatically freed upon their master’s death, however for Shi’a, mothers were only freed so long as their children were still alive; a mother’s value is then deducted from this child’s share of the inheritance. These umm walad, attained “an intermediate position between slave and free” pending their freedom, although they would sometimes be nominally freed as soon as they gave birth.
However, Besteman, 1999 reveals that not all African women were raped or used for sex slavery. The Bantu (Hudwick) were less frequently used for sex-slavery as they were not seen as attractive as Habesha (Ethiopian) slaves. The Somali slavers avoided all sexual contact with Bantu slaves due to perceived racial superiority.
Arab enslavement of Africans was radically different from its European counterpart. It was more complex and varied depending on time and place.
NB:‘Arab’ is not a racial group, but an overarching term hugging Arabs who are African and some who are White and Jewish. (Mizrahi, which includes Syrian, Iraqi, Persian, Kurdish, Egyptian, Moroccan, and Tunisian Jews). This makes any discussion of the Arab slave trade problematic using 21st century identity models.
Scope of the trade
Salt was profitable, gold was more profitable still, but no commodity was more abundant and profitable than slaves. There had always been slavery in Africa, but the Arabs brought to the trade a new thoroughness and energy, unsurpassed in its rapaciousness until the mercantilist economies of the West turned their attention to Africa.
The trade of slaves across the Sahara and across the Indian Ocean also has a long history, beginning with the control of sea routes by Arab and Swahili traders on the Swahili Coast during the ninth century. These traders captured Bantus (Zanj) from the interior in present-day Kenya, Mozambique and Tanzania and brought them to the littoral. The captives were sold throughout the Middle East. This trade accelerated as superior ships led to more trade and greater demand for labour on plantations in the region. Eventually, tens of thousands of captives were being taken every year. The Zanj were for centuries shipped as slaves by Arab traders to all the countries bordering the Indian Ocean. The Umayyad and Abbasid caliphs recruited many Zanj slaves as soldiers and, as early as 696 AD, there were slave revolts of the Zanj called the Zanj Rebellion against their Arab enslavers in Iraq.
Zanj slave gang in Zanzibar – 1889
During the 19th century, the Arab slave trade took a brutal turn. The Portuguese had destroyed the Swahili coast and Zanzibar emerged as the hub of wealth for the Arabian state of Muscat. By 1839, slaving became the prime Arab enterprise. The demand for slaves in Arabia, Egypt, Persia and India, but more notably by the Portuguese who occupied Mozambique and created a wave of destruction on Eastern Africa. 45,000 slaves were passing through Zanzibar every year.
It’s worth stating that in April 1998, Elikia M’bokolo, wrote in Le Monde diplomatique. “The African continent was bled of its human resources via all possible routes. Across the Sahara, through the Red Sea, from the Indian Ocean ports and across the Atlantic. At least ten centuries of slavery for the benefit of the Muslim countries (from the ninth to the nineteenth).” He continues: “Four million slaves exported via the Red Sea, another four million through the Swahili ports of the Indian Ocean, perhaps as many as nine million along the trans-Saharan caravan route, and eleven to twenty million (depending on the author) across the Atlantic Ocean”.
The most expensive enslaved group in Arabian societies were the eunuchs who were castrated men drawn from Europe but also Darfur, Abyssinia, Korodofan and other African nations. Ironically because of their lack of sexual function they obtained great privileges while African female slaves privileges were due to their sexuality. Young boys, victims from raids and wars were subjected to the horrid monstrous inhumane process of castration without anaesthesia which had a 60% mortality. To stop the bleeding hot coals were cast into the naked wound, which was followed by the most blood curdling alien scream a human could make. If the child survived this brutal act there was to be a life of influence and luxury; silk garments, Arabian thoroughbreds, jewels, were bestowed on them to reflect the wealth of their masters.(Hunwick) Strangely eunuchs were both distinguished and greatly revered as elites in Arab society, despite being enslaved. They served as guards and caretakers of mosques as well as administrators.
One of the biggest differences between Arab slaving and European slaving was that slaves were drawn from all racial groups and they were rarely used as a means of crop production; slaves were not the economic engine behind Arab economies. Social mobility was possible “from slave to Sultan” (Mamluks and Najahid dynasty), many Africans were used in the armies of Moroccan sultan (17th century) and also in the Egyptian forces during the early days of Islamic expansion.
Unlike the European trade in enslaved Africans, the physical remnants of this trade are very hard to measure. No one has detailed records of numbers lost, or a full chronology of events.
Slavery, mild or otherwise, is a crime against a human being.
Ethiopia is one such part of the world where there is ongoing disappointment, and hope has been severely tested. The country, in the Horn of Africa, has experienced very bad drought since February 2015. There was no harvest at the end of last year, and it’s doubtful there will be much of one this year. Spring brought rain, and some relief, but in some places too much rain led to severe flooding, which displaced 190,000 people. “The majority of Ethiopian farmers are dependent on rain-fed agriculture. Rain failure is a disaster for farmers,” said Argaw Fantu, regional director in Ethiopia for the Catholic Near East Welfare Association. “Some areas are also naturally disadvantaged areas as the rainfall is so erratic, [and because of the] rocky and mountainous nature of the area.”
Though the situation is not as extreme as it was in the 1980s, when some 400,000 Ethiopians starved to death, more than 10 million people are threatened with malnutrition. The United Nations estimates that 15 million people are in urgent need of food aid due to drought, and that 33% of this population is already suffering the effects of severe malnutrition due to agriculture failure and death of livestock, Fides reported. It is estimated that, between October 2015 and April 2016 about 450,000 animals died, severely affecting the supply of milk, especially for children.
The colored corn and pumpkins decorating the front entrances of homes in North America, the weekend apple-picking ventures, the waning days of the farmer’s market in town all hark back to a time when America was a thoroughly agrarian society. So while “harvest time” may be more of a slogan than anything else anymore, in other parts […]
“What is being seen right now is that people come out to protest, EPRDF kills. It is trying to govern by the force of arms, but the Ethiopian people are not going to accept that. If things continue this way, we are getting into a very dangerous road. Talking about development while refusing to protect the rights and freedoms of the people, who are the main instruments of development, is both insanity and an embarrassment. Any dictatorial regime can build infrastructure but development, in its essence, is intertwined with the rights and freedoms of the people who benefit from it. Unless EPRDF tries to seek its legitimacy from respecting these rights and freedoms, it is taking the country in a wrong way, to a very dangerous place where there might be carnages.”
(Addis Standard) — Born in Mekelle, the Capital of the Tigray regional state in the north, Gebru Asrat became one of the early members of the Tigray People Liberation Front (TPLF), Ethiopia’s all too powerful member of the governing coalition, Ethiopian People’s Revolutionary Democratic Front (EPRDF). But Gebru left EPRDF in early 2000 following a major split within TPLF in the wake of the 1998-2000 war between Eritrea and Ethiopia. Prior to that Gebru served as the president of the Tigray Regional State from 1991 – 2001 and was one of the top executive members of the TPLF’s politburo as well as the executive member of EPRDF. After leaving EPRDF, Gebru established the opposition Arena Tigray and became its chairman in 2007. Today Arena Tigray is one of the member parties of the larger opposition block, MEDREK. In 2014, Gebru has published an acclaimed book: “LualawinetEna Democracy Be Ethiopia” (Sovereignty and Democracy in Ethiopia). Addis Standard’s
Addis Standard – In your 2014 book “Democracy and Sovereignty in Ethiopia” you argued that TPLF’s culture of secrecy had helped its eventual triumph in overthrowing the militarist Derg and most of the party’s followers were indoctrinated with the propaganda of Stalinist determination. What’s the context of that culture, if you will, in light of the current situation in the TPLF-dominated-EPRDF led Ethiopia?
GebruAsrat – TPLF was initially formed to pursue a political struggle. In order to meet that political goal through military means, it had established an army. This is one of its features. In its early days TPLF was a Marxist Leninist party. An army needs prudence [and] caution; secrets are not needed to be passed to the opposing group or to the enemy. But there is also fierce centralism which comes from the Marxist Leninist ideology.
These two factors [contributed to TPLF’s culture of secrecy] and helped it for the success of the armed struggle. But later on, after the armed struggle came to an end [with victory] TPLF denounced the Marxist Leninist ideology, and its militarist approach was seemingly replaced by a political program. But what TPLF did was to remove the flesh from its Stalinism structure, not the bone and the skeleton. It kept the skeleton so that it would help it to rule the people of Ethiopia. It did so by using the fundamental principles of centralism; there is the rule of one party, which now they call the dominant party under the guise of revolution ary democracy. The party kept its culture of secrecy and its centralism principle because they are convenient to rule [with an iron first].All the talks about democracy, justice, equality and the rule of law were eventually abandoned. Although it somehow shifted the gear to Capitalism during the early days of its rule the transition was not clear either. The party didn’t completely abandon the old Marxist Leninist ways; it selected what it needed to rule, to maintain its power and sustained them. Transparency was lost and a highly centralized one party dominated system was established. This secretive nature of the dominant TPLF and its refusal to be open to the public has impacted the democratization process of the country. More than that the features it has brought from the Marxist Leninist ideology like centralism, the concept of a dominant party and revolutionary democracy has eventually hampered the road to democracy and gave way to our reality today in which one party does whatever it wants.
AS – There are people who argue that TPLF betrayed its initial noble goals, which were its foundations, after it assumed power. But judging from what you just said above (its culture of secrecy and its loyalty to an out-of-date ideology) one could say that the formation of TPLF was essentially flawed from the very beginning. And it seems that the problems we are witnessing today are the manifestations of those flaws. Am I correct?
GA – We have to clarify this in two ways: there are those who argue that TPLF’s noble goals could have only been attained through [the guiding principles of] Marxist Leninist ideology. I was one of those who believed in this. I used to fully believe that other ways of democratization were wrong; that it would not bring equality, liberty and justice. It was a mixture of belief, philosophy and ideology. So people who saw [the party’s last minute conversion to capitalism] felt they were betrayed. Many of the old guard (the old cadres), were carved in this way, so they clearly felt betrayed. On the other hand there were those even in that time who asked [if TPLF] shouldn’t have to be a democratic organization in which a marketplace of ideas were entertained. People who saw things from this perspective felt like the Marxist Leninist ideology, in its essence, could not have brought democracy. These were people who felt betrayed from the very beginning. At the end both of them have lost. There is no democracy; and there was no Marxist Leninist as it was envisioned in the beginning. Those ardent Marxist Leninist ideology supporters were betrayed because at the dawn of victory when the rebel soldiers entered into the capital the ideology was not even to be mentioned. And those who yearned for democracy were also betrayed because we ended up having a system of one dominant party rule.
AS – In chapter two of your book you explained the rocky relationship that often existed between TPLF and other armed groups that were operating in the country during the armed struggle. As someone who has been in the inner circles of the TPLF both during the armed struggle and afterwards, how do you characterize this nature of TPLF as a party vis a vis its relationship with the other sister parties within the governing coalition of EPRDF?
GA – Yes I have written that TPLF often ended its relationships with other armed groups, which did not identify with it, by force and war. That was during the time of the armed struggle. Now, these four parties that make up the EPRDF are sister parties. More than that they say they have the same program and objective. But even in that case, there is something that must be known: these parties are not unified and it is not clear why. If they do not have a program difference, if they have similar national visions, if they do not have a principle or ideology difference, as they claim, they should have been one national party [or] should have formed a unity. But this didn’t happen because there is this notion that EPRDF can keep the interests of each party, so it stayed this way for 25 years.
As it is known, of the four parties the one with the highest influence and the most veteran is TPLF. The amount of influence TPLF has, or we should rather say had, on other parties is not a minor one. This is not visible during eventless and peaceful times. But when there is a problem, things start to surface. For example in 2000, when EPRDF as a governing coalition was hit by a serious crisis, the value of these parties began to be measured by their loyalties to the late MelesZenawi, or TPLF. The leaders of some of these parties have even found themselves in dangerous positions. Senior party members who have a sense of independence were kicked out and were replaced by others. This is to say that during the times of peace, the parties appear to be equal. Gradually this led the umbrella party to become what we can call a one man tyranny. As a result every party or member, who is not loyal, has faced difficulties.
But now there appear to be changes following the death of MelesZenawi, which had a very big tactical implication to EPRDF. The late Meles was a leader who managed to control and rule all the parties as well as the army. After his death all the parties within EPRDF, or rather senior leaders within those parties, have nominated him/herself to be the next Meles, showing visible signs of an increasing distance between the four parties.
AS – In the past intra-party or intra-region conflicts which are common in federal states like Ethiopia were effectively managed by TPLF/EPDRF. This was attributed to the absence of the role of opposition parties in any of the regions. Since EPRDF governs all the regions, it has found it to be easier to manage potential intra-party or intra-region conflicts. But recent regional squabbles, for example between the Amhara and Tigray regions, seem to be on the rise. These are not simply expressions of discontent by the people of the two regions. They are rather conflicts between the two parties governing the two regions. What is at the bottom of this? These are two parties under the same umbrella. What does this say about the two parties which are seemingly loyal to the principles of the mother party EPRDF?
GA – We can call these parties one and at the same time four. They are one because they have a common program and a national vision. On the other hand they are parties formed to maintain the interests of their individual regional interests. So this problem, even if it was not as accentuated as now, was seen before, especially in border issues. There were problems about border demarcation between Tigray and Amhara in two particular places; one in Wolkait, specifically in the place called Dansha; the second around Agaw, in the area called Abergede. There were conflicts. At the end of the day what are these parties loyal to? Their own regions or the country in general? It is not clear. Even if we see them as members of one party, they are also four different entities. So they give precedence for their respective regions. This in itself creates conflicts; here it is expressed in the form of border conflict. It might as well be expressed in a different form. In benefits, in budget, for instance.So it can stem from the regional interest each party is trying to pursue. But essentially the Wolkait situation can be resolved by following the dictates of the Constitution. The same with Addis Abeba and Oromia. They can be solved following the Constitution. But the questions raised by the public go beyond that. They are questions of basic rights and liberties. They are questions of justice. They are questions of governorship. But in EPRDF’s Ethiopia whenever there is a problem, there is a tendency to externalize the sources. They point fingers at others. They are even saying that the public movement we are seeing now is the doing of the Eritrean government, the doings of our enemies from abroad. I think it is pure insanity to assume that millions are bought by the enemy; it is insane to assume that the Eritrean government has the power, in our country, to mobilize all these people. This externalization is also visible in other ways; whenever there is a problem in Oromia, the others see it as the fault line of OPDO. Whenever there is a problem in Amhara, the others point their fingers at ANDM and so on. They do not see it as a national problem. So when big problems, like we are witnessing now, occur, they tend to pull each other. We have seen it in 2000. It was triggered by the Eritrean question and how sovereignty was handled. There are problems within one party, let alone a front of four parties that are not unified.
AS – Ethiopia is experiencing frequent protests almost in every corner. With that in mind some prominent veterans say TPLF/EPRDF is at a crossroads and they are calling for a reform from within. What is your take on that? Do you agree that their prescription of reform within the TPLF/EPRDF is what a better Ethiopia needs now?
In my view TPLF was at the crossroads for a long time now. It’s been a long time but now it is very clear. It is failing to even manage the situation in its own backyard. There are demonstrations, for example the one in Embasenet. There is public discontent. There are questions of absence of good governance and democracy, and the presence of rampant corruption. These problems, through time, have penetrated into the party itself. Last year in August and September when the TPLF held its convention, the questions were raised from within the party. Party members were saying that the party was not in the right track. They criticized TPLF for being so weak that it can’t even manage its own region properly let alone impact the wider country. These questions are still alive. Now the situation is very critical. For an entire year, there have been public gatherings, public meetings by members of civil servants and the society at large. But as [Albert] Einstein said it well it’s insanity to do the same thing over and over again and expect a different result. They have tried it for more than twenty years without a change. And now we have reached at a tipping point. This problem cannot be solved in a similar way unless there is a fundamental change in the country. So these people, my older comrades, appear to be concerned by this reality. I agree with the analyses they give about the presence of a critical situation in the country. I see their initiation to do this as a much needed positive move. However, when we come to solutions they subscribed, I must say that, they have said what I have said personally and as a member of Arena Tigray Party, which is also a member of the larger Medrek. We, as a party, have long put what we saw as the solutions to the problems in Ethiopia on several occasions. Fundamental democratic change is needed, much different from what EPRDF is following right now. If there is no democratization in Ethiopia, the problems will keep on escalating and they will put the country in a very dangerous situation. So I agree with some of what they had to say personally. But there are also suggestions that revolutionary democracy is still right. I disagree with that. It is not right. It hasn’t been right. It never worked. It cannot be a means to cultivate democracy. In fact it chokes it to death. And those commentators are saying that they agree with the principles of the developmental state. This is a scheme to put the entire economy in the hands of the state; to put the land, the budget, the country’s wealth in the hands of the state to oppress the others more easily. So I don’t agree. I do not have any problem with the government putting its hand in the economy. But like the way it is now, when the government controls everything, it becomes wrong. But the main thing is they have seen it that the country is in a critical state. And there are some solutions they suggested, like mass public discussions. But I don’t have the naiveté to believe that EPRDF is capable of reforming itself. I don’t believe that. To be fair, these are not the only solutions they suggested. They also recommended the party to have a dialogue with other opposition parties and to open the political space, which I agree with. If EPRDF reforms itself it might be useful for it. However I, as an opposition, and as someone who is a member of a party representing an alternative way, I say, as long as democracy is not practiced in its entirety, I don’t see a way out of this quagmire for Ethiopia. There will not be justice. A fundamental change is what is needed; not a mending reform.
AS – But do you believe TPLF/EPRDF is capable of reforming itself? The language of reform has been applied for over 15 years. It’s been that long since the late MelesZenawi himself admitted EPRDF was ‘rotten’ inside out. Can TPLF/EPRDF reform itself or is the fear that if it does it might bring in its own demise takes precedence? Which one do you believe in: is it the unwillingness or the incapacity to reform that’s holding it back?
In my view reform can come in two ways; from the forces within or from the outside public. In TPLF/EPRDF when they talk about reform, it is all about keeping the status quobecause on many of the important questions the party falters. They believe any change must happen over the graves of the party. They say they are ready to debate but they are not open for debate because they are afraid; they work from the assumption that any change on the status quo will be dangerous for them. They tried it after the split in 2000 and during elections in 2005, but the results became overwhelming. So they used all means to close until they ended up taking a 100 per cent of the parliamentary seats. They have managed to have eight million members in an attempt to control every village. The recent statement by Prime Minister HailemariamDesalegn can be read in this light. For over a year, he has been saying they have problems of all sorts. But recently he resorted to force as a means to relinquish these pubic demands. All he said was they have the military power and they can control the situation forcefully. He didn’t solicit political legitimacy. He didn’t see democratization as a solution, unless nominally. So far the way TPLF/EPRDF follows is guided by the principle that it controls the army, the police and the intelligence to rule the country with an iron fist. So the pressures witnessed from within are not making TPLF/EPRDF to reform. Now we have to wait and see how the public demands are pressurizing them into having a reform.
AS – Perhaps getting into the bottom of the party’s way of governing the county may help us understand on whether or not applying the language of reform could yield any result. You have, for instance, served as the president of the Tigray Regional state for about ten years. And one of the long standing problems of TPLF/EPRDF is its failure to implement the federal system as stipulated in the constitution. You had a chance to see how exactly that was played out during your presidency. How do you evaluate, for example, the fault lines in the federal-regional nexus? And what’s its contribution to the current crisis?
GA – This is a good question. Constitutionally speaking Ethiopia is a federated country. There are authority levels and limitations between the Federal government and the Regional governments. But the Constitution is not functioning. EPRDF is not practicing the Constitution. The fundamental rights and freedoms stipulated in the constitution are not respected. They are being muzzled. Human rights, freedom of speech, freedom of assembly, freedom of organization, are to mention few. My opinion is that the government is not operating following the Constitution. It must be known that EPRDF is a highly centralized party which has and follows its own program outside of the Constitution. There is nothing like revolutionary democracy in the Constitution; it is a liberal constitution. There is no centralism in the Constitution. The Constitution is designed in such a fabulous manner only to appease the public and the wider world. But what is practiced is EPRDF’s party program. The party releases so many regulations and directives and that is what is used to govern the county. Almost all these papers are written to ensure the hegemony of one party. And all the cadres are guided by these papers. The ‘shared-rule’ and ‘self-rule principles of federalism cannot work in a highly centralized party. Let me make myself an example. [In 2000] the split within TPLF occurred. When the split occurred, I was the President of Tigray Regional government. I was elected by the Tigray people. But I was sacked by the central government. This means that the people have no right at all. The party ousts, sacks anybody that it wants to. The regional government, the regional entity has no power at all. This didn’t happen only to me. Abate Kisho, the president of the Southern regions was sacked in a similar manner. In Benishangul and Gambella and Somali regional states the leaders are changed frequently by the order from the EPRDF office. This flawed operation of the Federal system is just one example. But it works in all aspects. The justice system suffers from similar fate as is the military. EPRDF’s central hand is stretched in every aspect.
AS – Often time people talk about first 2000 and then 2005 being the turning points or the downward spiral in the country’s democratic experiment. The implications of these assertions are that all was well before 2000. You were the President of a Regional government before the first turning point in 2000. Do you believe that the country was on the right track before that?
GA– There are two things here: on the one hand I was the President of a regional state, on the other I was a member of EPRDF’s central committee as part of TPLF’s Executive Committee. Decisions were always made not by the regional parliament but by the party’s Executive committee. After that happened, the decision was taken to the public. In what I mentioned earlier as democratic centralism, it is not possible to refuse this. Even if it was wrong, you can’t refuse it. Of course there are possibilities to convince the committeeby raising arguments but it was up to the committee, not the public. One of the flaws of the system, I believe, is this. The party members are everywhere. They are in the Federal system. They are in the civil service structure. And they decide based on the instructions that they receive from above, from the party. Not according to what the public demand and need in every aspect. It must be known that the cause of public resentment, especially now, is this. What the people need is one thing, the party’s interest is another. There is a gap. When I look back at what was happening in the party then, there were arguments and dialogues but when it comes to the relationship between the Federal government and regional states, the dominance lies within the party. It makes the decisions.
AS – Despite these blatant failure of the ruling party to implement the federalism arrangement many people, including some opposition parties, point their fingers at the ethnic (some call it linguistic) federalism to be the main cause of the problem the country finds itself today. What is your opinion of that? Do you think the federalism arrangement is something that is worth protecting or something to blame for the country’s problems today?
GA – I don’t agree with such accusations. Federalism can be arranged in various ways. Now, what we have here in Ethiopia is an ethnic Federalism arrangement. There can also be a Federal arrangement based on geography. But the main thing is not this; the main thing is whether there is a condition for the pubic to choose these freely. Is there a condition to protect the people’s rights and freedoms? I believe that is the fundamental thing. As long as there is no democracy, there is going to be a problem. I mean, if there is a democratic system, those things can be debated upon. If the people don’t like them, the people can change them. But in the absence of democracy, there can’t even be a debate. So what I say is the source to all problems is lack of democratic practices, rights and freedoms by and for the public. As I said earlier the current federalism is not practiced rightly. It’s just nominal. Yes, people work in their own languages, they celebrate their cultures. But when it comes to essential decisions, the Federal arrangement is not functioning at all. As long as there is a dominance of one party, federalism, ethnic or geographical, cannot function. I don’t think the root of Ethiopian problems is this arrangement. Problems were there long before the system came in place. TPLF and OLF and others started armed struggle in the absence of this arrangement. It was the lack of democracy. In fact what I believe is that, the structuring of the current system has lessened ethnic resentments. What the Ethiopian people, including intellectuals should focus on is the absence or presence of democracy. Rights and freedoms must be respected. Without doing this all the attempts will be futile. What I am saying is that this is not the root cause of all problems the country is facing today. It is the dominance of one party and the lack of basic democratic practices.
AS – When you say the dominance of one party, are you saying EPRDF in general or TPLF’s dominance over EPRDF?
GA – To make it clear, I don’t think EPRDF is a non-existent entity. Their level of power might be different but OPDO is an existing party. ANDM is an existing party. I don’t think those parties are free from taking responsibilities from whatever is happening in the country. I don’t think they have no influence on what is going on. TPLF used to be the most influential one; I doubt if it is like this now. It’s not clear. When I see what is going on and ask if TPLF has the level of influence it used to have, I have [doubts]. But even if TPLF is the most influential party, the other three cannot be exempted from taking the blame.
AS – What do you mean when you say TPLF might not have the level of influence it once has? The protests in Oromia throughout the year and quite recently in Amhara have laid bare not only the level of public discontent, but also the deep seated dissatisfactions by the two parties representing the two regions, the OPDO and ANDM against the all too powerful TPLF. Do you agree with that?
GA – I find it difficult to answer this question with full certainty. However I tried to explain it earlier. Whenever there is a problem, pointing fingers is very common. In my opinion, for the lack of democracy in the country, for the muzzling of rights and freedoms, and for the rampant corruption all member parties of the EPRDF are blameworthy. They participated in the thievery; they have participated in the oppression so they can’t claim innocence. But as I said earlier pointing fingers is very common. TPLF points its fingers at others. It says it has been betrayed as the recent article on Aigaforum claims. It is nothing more than casting blame on others. And the fact is in a union that was not formed in a democratic way, this is inevitable. Because whenever individuals or groups become stronger the others develop a sentiment of antipathy. When I see TPLF and others, I don’t think the lower level party members think like the leadership. I don’t think the leadership has enough control, influence, on its own members, like it used to have. It’s weak now. Each party has more than a million members. Those members can’t even control what’s going on in oneKebele, or in one Woreda. So when this happens, instead of saying this happens because of us, because of the roads we follow, they say it’s all about failed implementation, even worse, they say it’s because some betrayed us. It’s an inevitable accusation.
AS – What do you think is the best way to address the country’s not only political and economic but also historical crisis without causing a regrettable outcome? What do you see as prescription for redemption, if you will?
GA– As I see Ethiopia is a country at the verge of crisis. In this regard I agree with what my previous comrades have written about. The crisis is created. In this reality, there are things not just politicians but also the general public must think about. The first one is that in Ethiopia there is lack of one strong guiding vision. So the main thing, I think, is to have a consensus of vision for the country. When I say this I am not denying the fact that each party has its own vision. But it has become a country without a vision which can gather people around. So in order to salvage the country out of this crisis, we must have more dialogues, more ideas. We need ideas, strong ideas that can gather the public together. But since ideas are not enough, strong institutions are needed. Strong parties are needed. By this I don’t mean dominant party.I think Ethiopia lacks strong national parties that can gather people of all spectrums together. Some of them incline too much to their region. Some others deny the questions of nations and ethnicity; they claim to be national but their influence doesn’t transcend from one region. So I don’t see alternatives in which strong parties with strong vision can be created. We evaluate EPRDF on many parameters and we understand that the party is finding it difficult to bring forth solutions to the problems the country is facing. Or we are saying the party is in crisis. But we must also ask does the alternative certainly has principles and organizations that can bring forth change? We can’t bring in change using the same ideas. What Ethiopia needs is a change of ideas. Besides that there is yet another question that must be raised. Before now, during the Derg and Imperial regimes, there were problems in the country such as lack of democracy, lack of justice, lack of equality. But the country somehow survived these problems and stayed as one. We should be careful that the current situation isn’t any different. What I see now dominantly, among the radical opposition and EPRDF alike, is the proliferation of racial or ethnic hatred. We can see that in the state owned and affiliated media there is a proliferation of mixing the ruling party with the people. This will lead us to irrevocable conflicts. There is no weak area in this regard, even if it is small. But sadly EPRDF is using it to its advantage. To put it bluntly, TPLF is doing a lot of mobilization saying to the [Tigray] people that chauvinists are going to invade them and they should gather around it. It is trying to make the [Tigray] people believe that all the critiques it is receiving are critiques not against the party but against the [Tigray] people. This is very dangerous. Similarly there are others who mix up the party and the people and spread rumors that the Tigayans are about to do this or that to this or that people. The opposition finds it easy to collect followers by telling people that what’s happening to them is done to them by Tigrayans. The ruling party is doing the same. They have been doing it for quite a long time actually. Every time an election approaches they tell the people in Tigray that chauvinist Amharas are going to engulf them. And they tell the Amhara that narrow Oromos are coming to destroy them. And for the Oromo they say the chauvinists are going to sabotage them. This is an age old way of the party. And I believe that it has contributed to what is going on now. If religious leaders in this country were not followers and executers of EPRDF’s program who never slide an inch from the party’s dictates, they would have been important in looking for solutions for the country’s problems. The intellectuals and religious leaders must be part of the solution. So what I see as a strategy to get out of this quagmire is there must be an organization with a strong vision which can be an alternative to the EPRDF and which can gather the people of Ethiopia around this vision.
AS – Owing to this monumental failure to uphold the rule of law, many people say the ruling party in Ethiopia has forced its relationship with the people of Ethiopia to become violent. Your own party Arena Tigray has been pushed left and right to a point where peaceful politicking has become virtually impossible. This is leading many people to say that the idea of armed struggle is now becoming the last resort to deal with EPRDF. As a party which is denied the means to a peaceful struggle, do you see Arena Tigray responding to EPRDF’s dominance in what many say is the only means EPRDF understands: armed struggle?
GA – Your question is right. EPRDF is pushing the people, especially the youth, to the extreme. It made me recall a Central Committee member we once had. He raised an argument that with EPRDF in power it’s impossible to have a peaceful struggle. But we said we have to use the political space that is available, as narrow as it can be, and conduct a peaceful struggle. Otherwise the other way is going to unleash calamity. He finally moved to Eritrea to join TIMIHT. This man represents a way of thinking among the youth. And the narrower the space gets, the more the youth are pushed to pick up armed struggle because they see what they see; they believe peaceful struggle is just getting to jail. But I don’t believe in that; I believe the current movements [the protests in various parts of the country] are essentially peaceful. I have a belief that it is possible to force the government to change. I also believe that it is possible to execute policy in a peaceful way.
Right after the election [in 2015] we have three of our members killed including a member of our central committee here in Addis Abeba. Another of our member was poisoned to death and we have about twenty members in jail. Incidents like this make peaceful struggle difficult. But paying the prices requires us to continue the peaceful struggle. And the protests we are seeing now, I count them as part and parcels of peaceful struggle. Other than that I don’t see anything but bloodshed from armed struggle.
AS – Where is EPRDF taking Ethiopia to?
GA – This is a very difficult question. A hard one. In its own book, it is taking the country to development, to wealth, to job creation, to the providing of health services and what have you. That’s what it says. Of course there are some changes in some regards. This is undeniable. Access to health and education is better than what it used to be. There are foreign and domestic investments. But this cannot be a source of legitimacy for a regime. The main thing is: is there democracy? Are the rights and freedoms of people protected? A person who owns a cart feeds the horse that pushes the cart but it doesn’t mean that he gives the horse freedom. And humans are different from horses, from animals. Freedom is the main foundation and element of development. What is being seen right now is that people come out to protest, EPRDF kills. It is trying to govern by the force of arms, but the Ethiopian people are not going to accept that. If things continue this way, we are getting into a very dangerous road. Talking about development while refusing to protect the rights and freedoms of the people, who are the main instruments of development, is both insanity and an embarrassment. Any dictatorial regime can build infrastructure but development, in its essence, is intertwined with the rights and freedoms of the people who benefit from it. Unless EPRDF tries to seek its legitimacy from respecting these rights and freedoms, it is taking the country in a wrong way, to a very dangerous place where there might be carnages.
Dr. Tedros sits in EPRDF’s central committee responsible for the killings of peaceful protesters (of not only the more than 200 killed during the aftermath of the May 2005 elections) but also for the more than 600 peaceful protesters killed in the ongoing nationwide protests, as per the Human Rights Watch’s latest report.
(Addis Standard) — As a matter of historical coincidence, both Ethiopia’s Ministry of Health and the World Health Organization (WHO) were established in 1948. Dr. Tedros Adhanom became the former’s first unqualified but politically appointed minister in history and he now wants to take over the later, in a similar and unjustifiable trajectory.
First, it has to be established as to how such a man with all sorts of personal shortcomings, including but not limited to, professionalism, integrity, leadership quality and even humanity made atop Ethiopia’s political hierarchy. Dr. Tedros is the executive member of the TPLF, a party constituting the core of the lofty ruling coalition, EPRDF, which ruled Ethiopia for over quarter a century with an iron fist. TPLF elites hail from the minority Tigrean ethnicity in the north who played a significant role in ousting Ethiopia’s communist dictator, Derg, in 1991 only to appear yet as another version of it under the leadership of the late Meles Zenawi. By effectively annihilating the country’s capable political elites, the late Meles created an amorphous political buffer around himself where opportunist elites such as Dr. Tedros were to be welcomed. The promotion of Dr Tedros from a mere malaria desk expert at the regional health department of Tigray to the ministerial portfolio of Ethiopia in 2005 was part of this trajectory. Accordingly, the biologist-turned malaria entomologist became the first health minister with non-health background in the history of the Ethiopian state.
Following the death of his late mentor Meles Zenawi, the malaria expert even astonished the whole world by becoming, all of a sudden, the minister of foreign affairs in a country home to some of the most experienced career diplomats. In a nutshell, both his shortcomings in professional competence and the typically opportunist twists of the political pathway for his ascendancy to power proves the modes operandi of his party TPLF and how such people like him benefited from that.
It’s true that under his tenure as a minister of health, there were some progresses registered in the country’s health sector. But, the narrative that Ethiopia registered miracles, as even wrongly propagated by few western media, should be filtered so carefully. Ethiopia’s health sector is still categorized by the WHO itself among those “in critical crisis”. Nevertheless, because of the politically motivated decisions made by the regime to crackdown on international NGOs working on human rights (especially after the 2005 elections fallout) thereby channeling some huge international funds only into the health sector, there were progresses made during his tenure as a health minister. This is particularly true in the areas of health facilities expansion and the globally politicized care involving maternity and child health. But below, I outline examples of Dr. Tedros’ grim failures even in these allegedly modest gains.
Corruption: As huge international funds pumped by NGOs & philanthropists to strengthen Ethiopia’s health sector, mismanagement of funds and corruption were the hallmark of Dr. Tedros’ tenure as a minister of health between 2005-2012. This was brought to public attention as some media went on meticulously reporting it. Even the US government was obliged to cut funds for HIV/AIDS by 79% because of such financial mismanagement and corruption.
Inequality in health: Ethiopia has been praised for its achievements in the areas of maternity and child health. While there could exist some elements of truth in this intentionally hyped story, taking it as such would amount to a gross distortion of the country’s reality. In fact, the progresses made were achieved only for the wealthier class in the health quintiles. According to the latest report by the “Count Down” project, a US-funded project established in 2005 with the aim of assisting countries to generate and utilize empirical evidences in order to track progress towards health-related MDGs – particularly in areas of Reproductive, Maternal, Newborn and Child Health (RMNCH) – the disparity across wealth quintiles – between the poorest 20% and the richest 20% of the population – is extremely high in several indicators. For instance, the under-5 mortality rate, though declined overall, has actually increased among the poorest 20% of the population, from 130 in 2005 to 137 per 1,000 in 2011. Disparities in coverage also remain large across Ethiopia’s administrative regions, and between residents of urban and rural areas. According to this report, not only in remote regions like Afar and Somali, but also in the largest & central region of Oromia, from where 60% of Ethiopia’s GDP comes, a significant majority receive two or less out of eight essential RMNCH interventions; while in Addis Abeba & Dr. Tedros’ homeland of Tigray in the remote north, a vast majority of children receive at least six out of the eight.
Politicization of health: Dr. Tedros left the Ethiopian health sector very much politicized and crippled, which has to be yet depoliticized if it has to function properly. The more than 35,000 female health extension workers trained for six months and deployed across Ethiopia during his tenure, which many praise him for, are more of political cadres who are deployed in rural household families to serve the TPLF than helping health workers. This has been verified by their own internal memos and reports on various occasions.
In addition to these, under Dr. Tedros’ tenure, Ethiopia experienced outbreaks of many rudimentary diseases, like the cholera outbreak in 2006, 2008 and 2011 among others. Even though the Ethiopian law stipulates cholera to be a “mandatory notifiable disease”, Dr. Tedros left the legacy of keeping disease outbreaks “secrete”. Today that legacy remains as cholera ravages the whole country including the capital Addis Abeba.
Even worse, Dr. Tedros sits in EPRDF’s central committee responsible for the killings of peaceful protesters (of not only the more than 200 killed during the aftermath of the May 2005 elections) but also for the more than 600 peaceful protesters killed in the ongoing nationwide protests, as per the Human Rights Watch’s latest report.
In my view, Dr. Tedros doesn’t deserve to represent the face of such a prestigious global organization as the WHO, which is much regarded as an utmost humane. Ethiopia has many talents and capable leaders both in the health sector and beyond to offer to the WHO if professional competence, integrity and leadership quality are to be considered. Dr. Tedros Adhanom is not one of them.
As months of protest and civil unrest hurl Ethiopia into a severe political crisis, a new report from the Oakland Institute debunks the myth that the country is the new “African Lion.” Miracle or Mirage? Manufacturing Hunger and Poverty in Ethiopia exposes how authoritarian development schemes have perpetuated cycles of poverty, food insecurity, and marginalized the country’s most vulnerable citizens.
A key government objective is to make Ethiopia one of the largest sugar producers in the world. Several sugar expansion plans are underway, including the colossal Kuraz Project in the Lower Omo Valley, which will include up to five sugar factories and 150,000 hectares of sugarcane plantations that rely on Gibe III Dam for irrigation. Studies show that Gibe III could reduce the Omo River flow by as much as 70 percent, threatening the livelihoods of 200,000 Ethiopians and 300,000 Kenyans who depend on the downstream water flow for herding, fishing, and flood-recession agriculture.
Miracle or Mirage? offers lessons from the deadly impact of sugar and cotton plantations in the Awash Valley in the Afar Region, established in the 1950s. The projects drastically reduced land and water availability for people and cattle, undermined food security, destroyed key drought coping mechanisms, and stirred up violent conflicts between different groups over the remaining resources. The establishment of plantations was a critical factor in the 1972-1973 famine, resulting in the deaths of nearly 200,000 Afar people. These findings raise serious questions about the government’s logic behind sugar expansion, with $11.2 billion to be invested by 2020, and much more for irrigation schemes and dams – Gibe III alone cost Ethiopia $1.8 billion.
Using quantitative evidence, the report also details how plantations established in the Awash Valley have been far less profitable than pastoralist livestock production, while carrying massive environmental costs including the depletion of vital water resources.
After millions in Ethiopia, particularly from Oromo, Amhara and other nations staged peaceful demonstrations during last week and in November last year, the Ethiopian regime is resorting not only to killings, arbitrary detentions and inhumane torture of the peaceful demonstrators, but the regime is unleashing a very sinister plan that is intended to instigate civil war among the different nations in Ethiopia.The regime is using the Liyu police in border areas between the Somali Territory and Oromia to suppress Oromo protesters. What is even more worrying and heinous, is that the regime is using the Somali administrations in Ethiopia, Djibouti, Northern Somalia and others areas in the Somali republic to detain, kill and harass Oromo and Amhara workers. In some towns in Ogaden, the Ethiopian army and associated militia’s detained or summarily executed scores of people of Oromo, Amhara descent or other nations from Ethiopia in support of the TPLF regime. Similarly poor workers are being detained illegally, forcefully transferred to Ethiopia or killed in Somali inhibited territories in the Horn of Africa, including Djibouti. Ogaden Somali Elders and civilians protested against this and were brutally beaten by the Ethiopian Security forces.
This is a deliberate policy to create hatred between Somalis and other Ethiopian communities, in order to forestall any future cooperation. However, such a policy is doomed to fail since Somalis in Ogaden decided that they share common interest with all the oppressed nations in Ethiopia, regardless of Ethnicity or religion. The Ethiopian regime has been committing Crimes against Humanity and War Crimes in Ogaden and has destroyed the wellbeing and livelihood of hundreds of thousands civilians in Ogaden since 2007 and the Somali people are resisting the regime on a daily basis. Unfortunely, innocent Somalis were also targeted in other regions during the protests.
Similarly, ONLF calls upon all national administrations in Ethiopia and their associated militias’ to desist from supporting the regime against the popular resistance and side with the people. The days of the regime are numbered and they shall start thinking about the future.
ONLF calls upon the international community to stop supporting the current regime in Ethiopia by either funding it or not making accountable for its blatant crime against all peoples in Ethiopia.
Finally, ONLF and the Somali people in Ogaden fully and unreservedly supports and sides with all oppressed people in Ethiopia and will not spare any effort to educate Somalis of the traps that is being set up by the Ethiopian regime. Ogaden Somalis and elders have already started calling for all Somalis to stop supporting the callous regime in Ethiopia and participate in the legitimate and genuine uprising against the unrepresentative regime in Ethiopia.
The United States is very concerned over the situation in Ethiopia, particularly the instability in the Oromia and Amhara regions.
The United States is very concerned over the situation in Ethiopia, particularly the instability in the Oromia and Amhara regions, Assistant Secretary of State for African Affairs Linda Thomas-Greenfield said in an interview. Speaking in New York on the sidelines of the UN General Assembly meeting, Assistant Secretary Thomas-Greenfield called the response by the government to protests an “intense and somewhat harsh crackdown:”
“We have had discussions with the Ethiopian government encouraging that they have dialogue, and that they open the possibly for press freedom, civil society’s ability to function, and that many of the people who have been put in jail be released.”
In Oromia anti-government protests began in November 2015, and they have also occurred in the northern Amhara region.
Assistant Secretary Thomas-Greenfield said the United States believes that the situation in the country could deteriorate and that the Ethiopian government is aware of that possibility as well.
“We’ve met with Prime Minister Hailemariam [Desalegn] in New York, and we have encouraged him to look at how the government is addressing this situation.”
“We think,” she said, “it could get worse if it’s not addressed – sooner rather than later.”
Ethiopian Guangul makes powerful gesture in 4-peat
By Drake Lansman, 25 September 2016
MOLINE — As Hirut Guangul, of Ethiopia, crossed the Quad Cities Marathon finish line as the first woman overall for the fourth consecutive year, she crossed her arms above her head in an “X”.
Guanhul became the first QCM four-time champion, but the moment became larger than just her athletic achievement on Sunday morning.
“I like this race,” said Guanhul. “Four-time champion. I’m very, very happy.”
After the race, the 24-year-old said the “X” is a way of protesting the human rights abuses that are taking place in Ethiopia. Guanhul’s simple action is a brave and powerful one that bypasses any language barrier.
Hundreds of peaceful Ethiopian protesters have been killed or arrested by the Ethiopian military this year. Protesters have demanded equality for the country’s Oromo people, Ethiopia’s largest ethnic group that has felt marginalized by the government as it pushes them off their land before selling it.
Ethiopian runner Feyisa Lilesa held up an “X” with his arms as he won silver in the marathon at the Rio Olympics. The gesture has been used as a symbol of strength and peaceful resistance.
Lilesa says he likely will not be able to return home after making the gesture of solidarity. The Oromos also have used the “X” as a sign of their protest.
“The Ethiopian government is killing my people, so I stand with all protests anywhere, as Oromo is my tribe,” Lilesa said at an Olympic press conference. “My relatives are in prison, and if they talk about democratic rights they are killed.”
Guangul joined the brave movement as she won the women’s marathon with a time of 2:44.25.
She won her first QC Marathon in 2012, when she set the women’s open course record of 2:35.07. Guangul’s 2016 win earned her $3,000 in prize money.
Guangul says she enjoys the Quad Cities Marathon, and is happy to be back at the race.
The Federal Democratic Republic of Ethiopia, commonly known as Ethiopia, is the continent’s ninth poorest country. Its 100 million citizens make it the most populous landlocked nation in the world, and the second most populous on the continent after Nigeria.
Surprisingly, the economic situation in Ethiopia only worsened as recent as 2008, when the country’s inflation rose to double digits due to it’s a myriad of factors including its loose monetary policy, high food prices, and a huge civil service wage bill. Thus, the economic problems in the country are considered structural issues in governance, which are gradually being addressed by the government. The country’s best performing sector is agriculture.
Nevertheless, the country’s GDP remains to be one of the lowest on the continent, making it the 9th poorest nation.
The ten poorests countries are:
10. Guinea-Conakry
9. Ethiopia
8. The Gambia
7. The Democratic Republic of Congo (DRC)
6. Madagascar-
5. Liberia
4. Niger
3. Central African Republic (CAR)
2. Burundi
1. Malawi
9. Ethiopia- GDP per capita: $505.00.
Shoppers and vendors make their way down a flooded street in Merkato, one of Africa’s largest market areas, in Addis Ababa, Ethiopia Wednesday, Aug. 29, 2012. (AP Photo/Rebecca Blackwell)
The truth is that Ethiopians are revolting in the clearest of terms. One need not look beyond what has evolved in Oromia and Amhara regional states over the last ten months where simple, constitutional and even by the ruling party’s lexicon ‘legitimate’ requests by the people of Ethiopia was turned by the government into unimaginable horror.
For a government that deprived the people of Ethiopia any other means to either humble it or talk back to it, this shouldn’t come as a surprise. It is harvesting what it sowed and the least it can do is admit that its way of being a government is not working. If this means dissolving itself, so be it!
When news of a 100% victory by the ruling EPRDF came out shortly after the May 2015 general elections, everyone scorned the result; it was too stupid to be true. After all, democratic elections in a multinational state home to a near 100 million odd, which Ethiopia is one, were not supposed to be like this. So, the world was right to scorn the results because nowhere in it would similar experiences go down history books unchallenged.
Alas, the ruling party in Ethiopia was not only intoxicated by the victory to see what was in the offing, but it was so sure to get away with it, as it did get away with many lapses of political orders in the last quarter a century.
The reason why the world – not the government in Ethiopia – looked at the results of that fateful election with a sheer horror is because the latter is the author, director and main character of the tragic political drama which eventually dragged Ethiopia to the verge of crisis, yet again. And that election was the straw that broke the Camel’s back. From north to south and left and right Ethiopians are on the streets screaming their ultimate rejection of a government which claimed to have won a 100% of their votes.
Damage from within and outside
There is damage to be sustained when a rebel-turned-government spoils its political capital to become a bullying dictatorship. In all measures, that is what happened in Ethiopia since the advent of May 1991. A federated state tutored by party manifesto; alternative political parties decimated from inside out with their leading members often jailed, harassed and in some cases killed or simply made to disappear from the face of earth; independent media and civil society organizations persecuted in equal terms as terrorists; and academic institutions and religious establishments coerced to dance to the music of the ruling party. Regrettably, that is Ethiopia as we know it since it was declared the ‘democratic republic of Ethiopia,’ although some would discount the first 10 years as a semi-successful democratic experiment.
The result is that military violence has now become the new language in which the government is using to talk back to the people of Ethiopia. Judging by the look of events it wouldn’t be an overstatement to say that Ethiopians are betrayed by their own government which has no misgivings to turn into the military to answer their questions and control their dissenting voices.
But there is also damage to be sustained from outside when western allies of a dictatorship sugarcoat their terms of reference to declare a dictatorship “democratic” and continue to engage with it business as usual. (See story here).
Such blunders by the west are driven by several factors. Leaving aside the cliché, this magazine posits two of the often neglected factors.
The first is the burning ambition by Ethiopia’s western allies to showcase how the aid business turned a once poster child of famine into a successful budding state with a seemingly soaring economy. Calls by rights organizations, and most importantly, the people of Ethiopia for the west to use constructive diplomatic leverages to tame the government often fell on deaf ears. Ethiopia’s western allies repeatedly opted to hold their nose about the smelly human rights record and the government’s unbridled control of both the political and civic spaces in Ethiopia. But at the same time they continued pumping taxpayers’ money in the name of aid and lavish a repressive state with undeserved international legitimacy.
The second is the concept of not wanting to face the task of opening the Pandora’s Box during what’s often a constitutionally limited term in office practiced by most western governments. President Barak Obama is leaving office and he was under no illusion that speaking truth to the world that Ethiopia was going down the nasty way was going to do him more harm than good.
The result is that there remains no discourse and platform where Ethiopia’s western allies can use to discipline a government they themselves enabled to grow out of control.
True, Ethiopia is a sovereign state whose independence should not be tampered with but there are international laws, for example, that Ethiopia itself is a signatory to. Sadly no western ally is daring to speak out loud when Ethiopian officials use and abuse these laws the same way they use and abuse local laws. The recent flagrant dismissal by the government in Ethiopia of the kind reminder by the UN Human Rights Commission of the need to allow access to UN monitors to investigate recent killings and rights abuses in Ethiopia is one classic example.
This means it should now be up to the ruling party to stop playing illusory for the sake of PR consumption by the west and propaganda for Ethiopians and start facing the inevitable. That means the ruling EPRDF should admit that the country is really on the verge of crisis and that it and only it is responsible for it.
The truth is that Ethiopians are revolting in the clearest of terms. One need not look beyond what has evolved in Oromia and Amhara regional states over the last ten months where simple, constitutional and even by the ruling party’s lexicon ‘legitimate’ requests by the people of Ethiopia was turned by the government into unimaginable horror.
For a government that deprived the people of Ethiopia any other means to either humble it or talk back to it, this shouldn’t come as a surprise. It is harvesting what it sowed and the least it can do is admit that its way of being a government is not working. If this means dissolving itself, so be it!
On August 21st, in Brazil, Ethiopian runner Feyisa Lilesa was awarded the silver medal for the Men’s Marathon in the 2016 Rio Olympics. Although this was perhaps one of the greatest sporting achievements of his life, this day will forever be remembered for the political protest he made just before the finish line. While in the global spotlight, Lilesa raised his hands above his head in an ‘X’ formation to stand in solidarity with the Oromo people of Ethiopia, who have suffered a crackdown at the hands of the Ethiopian government.
Lilesa is one of the thousands fighting for the rights of the Oromo people. In August 2016, the United Nations’ High Commissioner for Human Rights, Zeid Raad Al Hussein, called on Ethiopia to allow UN international observers to investigate the excessive use of force by the government’s security forces against peaceful protesters in the Oromo and Amhara regions of the country. There is a strong need for organized international pressure on the Ethiopian government. A credible and independent investigation into this country’s Human Rights offences is long overdue. This will be a huge and very welcome step for the people and the country as a whole.
Human rights abuses have been prevalent throughout Ethiopia’s history, but for the last nine months, protests have erupted in Oromiya, the homeland of Ethiopia’s largest but historically marginalized ethnic group, the Oromo, of which Feyisa Lilesa belongs. The protests are have now spread north, to a second region, the Amhara.
Although these protesters from Oromo and Amhara have different backgrounds, cultures, and complaints, they share a growing fear and frustration with the rule of a third, minority ethnic group — the Tigrayans. As NPR reported, the Tigrayan elite has a “cartel-like grip on the government, military and the fast-growing economy.” The Tigrayan Peoples Liberation Front (TPLF) forcefully rose to power after the fall of the Soviet Union. Since then, there have been numerous human rights violations, with examples like the 2001 killing of forty Addis Ababa university students for simply demanding the academic freedom to publish a student newspaper, to the Killing of 200 Oromo in 2014, according to the Solidarity Movement for a New Ethiopia (SMNE).
Related: Learn more about the TPLF in Ethiopia here.
The right of peaceful assembly is protected in Ethiopian and International law. Ethiopia’s Constitution states “everyone shall have the freedom, in association with others, to peaceably assemble without arms, engage in public demonstration and the right to petition.” But, after Human Rights Watch interviewed more than 125 witnesses, victims, and government officials, a significant pattern of human rights violations during peaceful Oromo protests was revealed. Examples from late 2015 when the decision of authorities in Ginchi to clear a forest for an investment project triggered protests in at least 400 different locations across all the 17 zones in Oromia, until May 2016, and even into current times, prove there have been massive human rights violations. Numerous reports exposed that in many locations security forces have gone at night, arresting innocent and unsuspecting members of the community such as students and those accommodating students in their homes. Security forces also strategically target those seen as “influential members of the Oromo community, such as musicians, teachers, opposition members and others thought to have the ability to mobilize the community for further protests.” Even more shocking, is that many of those arrested and detained by the security forces were children of eighteen years and younger. Security forces have also been reported to open fire on, and kill peaceful protesters, as well as torture or beat many of the detained Oromo. Many of the females detained have reportedly been raped by security force personnel, while almost none of the detainees have had access to legal counsel, adequate food, or their family members.
An unnamed student said in an interview with HRW on January of 2016, said his friend “was shot in the stomach [at the protest], his intestines were coming out, he said, ‘Please brother, tie my [wound] with your clothes.’ I was scared, I froze and then tried to do that but I was grabbed and arrested by the federal police. Jamal died. They arrested me and took me to Bedeno police station.”
With ongoing events such as these, the people of Ethiopia have appeared to have reached their limit; the brutal force being used by the regime to deter an uprising is starting to backfire, creating new alliances between previously divided groups of Ethiopians such as the Oromo and the Amhara. The regime, struggling to find ways to retain domination, resorts to solutions like the exploitation of Ethiopian resources, land, and opportunities; but this too, is becoming a regime failure.
A press release from The Solidarity Movement for a New Ethiopia (SMNE)notes, this is a regime, accustomed to using tools like manipulation to divide the people by ethnicity or other differences, furthering ethnic hatred, alienation and isolation, leaving a niche for the regime to squeeze into. It has allowed them to repeatedly commit fatal human rights atrocities against these groups with no fear of a united retaliation; but this is suddenly changing. These methods of turning selected ethnic groups against one another, is being scrutinized by Ethiopians; and previously rival groups are now unifying to challenge it. As SMNE said, “more killing, wounding and use of violence against unarmed civilians on the part of the regime’s security forces are strengthening, not weakening, the movement of the people,” but the movement is just beginning.
Ethiopia’s government has rejected the call for UN intervention and promised to launch its own investigation according to Al Jazeera. With the TPLF now facing a crack in the current power structure of the country, the government’s resistance to UN intervention was to be expected. The fearful reality is, however, that the TPLF, power hungry, and corrupt, will continue to use illegal force in an attempt to maintain control. But this lack of legal and transparent investigation of human rights violations in Ethiopia strongly implies that the Ethiopian government’s investigation of the ongoing human rights crisis will not be independent, impartial and transparent, and according to Sarah Jackson, Amnesty International’s Deputy Regional Director for East Africa, the Horn and the Great Lakes. “It is time to step up efforts for an international and independent investigation in Ethiopia.”
For years the government has worked to project a “forward thinking, democratic, and economically progressive image” of Ethiopia to outsiders, while on the inside, achieving the total opposite. For example, laws such as the Charities and Societies Proclamation law (CSO) which is meant to appear as an advocacy network, actually has criminalized human rights and other kinds of advocacy work in Ethiopia, making an equal and civil society impossible to maintain in Ethiopia. This makes the presence of an independent organization like the UN crucial for the protection of the Oromo people, who are practically inhibited from seeking protection themselves.
According to the Press Release from SMNE, “meaningful democratic reforms, restorative justice, and reconciliation for all the people of Ethiopia, including the current ruling party,” are the essential measures which need to be enacted if Ethiopia is to find peace and avoid total disaster. History shows that the government will not cooperate without pressure from key donor nations such as the the United States, the United Kingdom, the European Union, Canada, Norway, Sweden etc., as well as from major international human rights organizations, to provide leverage critical in obtaining substantial changes for the rights of the Oromo people and governmental structure of Ethiopia as a whole.
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The crux of the matter is this – both Ethiopia and Eritrea are ruled by equally brutal dictatorial regimes. The only difference is the Ethiopian regime is the darling of the West and the havoc it is creating within the borders of Ethiopia and beyond are conveniently overlooked by Western powers for geopolitical reasons, its mission in Somalia on behalf of Western powers, mainly USA. Specifically, EU is very much aware that the Ethiopian regime is no less a dictator than that in Eritrea.The reader may wonder what has this got to do with the refugee numbers. Here is the logic. Those who decide to travel long distances across deserts and oceans are smart people. Besides they are well informed by the smugglers as well as network of refugees who are already settled in Europe. They know what officials in the other side of the sea want to hear. So, a good proportion of those who register themselves as originating from Eritrea are actually Ethiopian refugees, who know very well that if they declare themselves as Ethiopians then their case would get immediately rejected.In fact, there is strong reason to believe that actually the majority of those who registered as Eritreans are likely to be Ethiopians. There is a corroborating evidence for this – International Migration Organization statistics for immigrants arriving in Yemen and Saudi Arabia. Incidentally, the impact of repressive regime in Addis Ababa is so much that the refugee outflow to Yemen is still unabated, even when Yemen is burning due to civil war.Refugees arriving in this part of the world do declare their true identity, and the majority, about 80%, are Ethiopians. This sharply contrasts with the statistics on arrivals in Europe where refugees anticipate bias due to geopolitics. Otherwise, after all, Eritrea has only about 5 million population. If all of those who are crossing the desert and register as Eritreans were truly Eritreans, then the country’s population would have diminished to a great extent by now.This discrepancy reveals an interesting fact, which EU officials do not want to admit. It is not that EU officials are not aware of these facts, it is just that they do not want to reveal to their general public the havoc their foreign policy is creating by generously, even officiously in the Ethiopian case, supporting some dictators but exaggerating troubles created by others, all depending on geopolitical interests. We do not live in a world where geopolitical interest can be put aside, but we should not live in a world where every foreign policy should be governed by just geopolitical interests. If EU or USA chooses to employ security concerns to override all other values of humanity, then there will be no escape from engaging in a web of lies and deceptions even in explaining troubles arriving at their door, like the current refugee crisis, which is essentially a boomerang.It is disappointing to witness the persistence of Western powers in refusing to admit policy mistakes even in the middle of such crisis. This could have given them the opportunity to openly declare their stance regarding the cruel dictatorial regime in Ethiopia, which wins “elections” with 100% and yet remain a persistent offender of human rights: impoverish, imprison, torture, and kill citizens at massive scale. Ethiopia is the only country on earth where double digit economic growth rate has been declared year after year for over a decade but famine and starvation at massive scale is still shamelessly being announced to continue begging for food aid. It is a disgrace to witness the so called international community look the other way.
Kenyan Government is Held Accountable for Supporting Ethiopia TPLF Dictatorship and Hunting Freedom Fighters
OLF Press ReleaseForeign assistance from foreign countries near and far has helped the Tigirean People’s Liberation Front (TPLF) government of Ethiopia to stay in power unjustly for the last 25 years. Unintentional or intentional, foreign assistance provided to Ethiopia, has made it difficult for the peoples of Ethiopia to free themselves from the imposed orders of the anti-democracy and anti-human rights TPLF regime of Ethiopia.Because of the current popular uprisings in many parts of the country, the TPLF Ethiopian regime is hysterically paranoid, desperate and callous. In the same way the regime has been protecting its power by force and by begging for foreign support. Now the regime is attempting to enlist the help of neighboring and distant states to save itself from collapsing or to prolong its life. The TPLF regime is using its experience of begging for food handouts also plan to stay in power by soliciting foreign assistance in order to weaken domestic protests, armed and unarmed oppositions. By responding to the sinister invitation from the Ethiopian regime, the Kenyan government has agreed to provide military support and has ordered a joint military operation against the Oromo Liberation Army of Southern Zone.Holding Kenya and the sovereignty of Kenya in contempt, the TPLF regime of Ethiopia has crossed borders into Kenya several times and has been inflicting massive damage on Kenyan citizens under the pretext of searching for OLF/OLA. The crimes Ethiopia’s TPLF army is committing in Kenya include, massacre of the Turkana people, abduction and refoulement of Oromo refugees by interfering and infiltrating Kenyan policy and security operatives. Some Kenyan police fulfilled the wishes of Ethiopian government by letting it avoid responsibility for engaging in wanton criminal activities. The fact that the Kenyan government is entering into alliance once again with the Ethiopian regime by ignoring Ethiopia recurrent attacks against Kenyan civilians will make Kenyan people lose their respect and trust for their own government, which is continuously being treated as a puppet for Ethiopia dictatorship. Fulfilling the interests of the Ethiopian government at the expense of Kenyan interest amounts to complicity in the crimes against humanity being committed by TPLF regime inside Ethiopia and in Kenya’s own territory.
By enlisting the assistance of the Kenyan government, the TPLF regime and the Kenyan government have finalized plans to launch a campaign of attacks against the OLA operating in the south. It has been known that Kenya is planning to participate in this anti-OLA campaign by mobilizing its Special Forces unit GSU (General Service Unit), and its infantry (Kenyan Defense Force) and specially KA1 to take action in Moyale area across the border. There is no doubt that Kenyans citizens opposing the action of Ethiopia totalitarian regime and Oromo refugees are going to be the groups that are going to be the most hurt by Kenya’s blind support for TPLF. This military action by the two forces is not new.
Despite the search and joint operation conducted by Kenyan army and Ethiopia regime military repeatedly before, it has been impossible to stop OLF activities in the south. And it is meaningless if it is thought to reverse the ongoing Oromia wide struggle to uproot the TPLF brutal regime once for all.
Like many failed joint past campaigns, there is no doubt that this campaign is also going to fail again. We believe that it’s clear to everyone at this juncture that as long as the Oromo questions ofbilisummaa (freedom) are not answered, the Oromo liberation struggle will not be contained.
The OLF strongly condemns military, security and other forms of assistance the Kenyan government provides to Ethiopia’s tyrannical regime. Because these acts target freedom fighters struggling for the just cause of their people and because it will contribute to depriving the Oromo of freedom and to perpetuating dictatorship and slavery for the majority, the OLF again strongly asks the Kenyan government to stop providing assistance to the Ethiopian regime. Kenya should not be fighting a proxy war in which it has no stakes just to prolong the life of a dictatorial regime of Ethiopia.
Kenya’s government’s participation in wars planned by Ethiopia has no use except expanding the conflict into a regional conflict. It is possible to learn from the long history of the Oromo people that the Oromo have practiced peaceful relations, respect, love and mutual co-existence with neighboring peoples. Violating this long history/code of brotherhood/ good neighborliness, the role of the Kenyan government should not be one of being a proxy war monger on behalf of the TPLF regime that is staggering to collapse because of concerted and unstoppable popular movements at home. The OLF would like to remind Kenya that it will be responsible for perpetuating dictatorship and injustice and slavery against the Oromo people in Oromia and Ethiopia if it proceeds with this an unwelcome alliance and proxy effort with the fragile military regime of Ethiopia. Kenya will be responsible for all the damages this unholy alliance will inflict on the Oromo people and the Oromo national liberation struggle. Kenya should not interfere in the domestic political affairs of Ethiopia by picking Ethiopia’s regime’s side against the will of the Kenyan people who would want a respected and sovereign Kenya.
We call on the Kenyan people to confront and protest repeated unjust and illegal actions by their government, which will negatively impact the relationships between the peoples of Kenya and the Oromo people and others fighting for freedom from military dictatorship in Ethiopia. Kenyan people have the obligation to hold the Kenyan government accountable; they have the responsibility to object to continued Kenyan interference in the domestic affairs of its neighboring country. This actions will harm Kenyan people, Kenyan history and the relationship of Kenyans with their neighbors.
Beyond silently watching the Ethiopian government shed the bloods of the peoples of the Horn of Africa who struggle for their freedom every day, if the Horn of African countries silently watch the military support Kenya gives to Ethiopia regime, history will judge these governments. We appeal to regional governments to stop the Kenyan government for acting as a proxy warrior for Ethiopia in a conflict that does not concern Kenya and its peoples altogether.
Victory to the Oromo People!
Oromo Liberation Front
September 20, 2016
Billionaire businessman and philanthropist George Soros announced on Tuesday his intention to invest $500 million in startups, existing businesses and initiatives founded by migrants and refugees. In an essay for the Wall Street Journal, Soros criticized the “collective failure to develop and implement effective policies” to address the global migration crisis, and argued that although…
The inaugural CanKen 5K road race was held on Sunday in Mississauga, Ontario, Canada in an effort to strengthen Kenya-Canada relations through sport, business and community. The 5K was dominated by the Toronto Olympic Club as the event attracted some of southern Ontario’s top talent featuring Kenyan and Ethiopian teams.
At the front of the pack, Ethiopian Hajin Tola won in 14:45 and performed a political gesture crossing his wrists above his head in an “X,” done in solidarity with the Oromo people in his home country. The protest is the fourth such notable act by an Ethiopian at a race in the past month.
How the protests got started
Olympic silver medallist Feyisa Lilesa was the first to make headlines in August when he performed the protest in Rio in the men’s marathon. He feared for his life following the race as the protest was directed at the Ethiopian government.
RELATED: Quebec City Marathon winner Ebisa Ejigu replicates Olympic medallist’s political protest.
The protests are being done in response to the government’s displacing of Oromo people outside of Addis Ababa as the municipal boundary of the capital city is extended into neighbouring areas.
Why the “x” gesture?
The anti-government protest is meant to signify being handcuffed at the wrists. The Oromo people, with much of the population living in an area named Oromia, are the largest ethnic group in the Horn of Africa. As many as 500 people have been killed in the protests between November 2015 and June as reported by Human Rights Watch.
Lilesa, the Olympic marathon silver medallist, performed the protest in Rio and said after the race that “If I go back to Ethiopia, I will be killed.” He has since arrived in the United States on a special skills visa and has not returned to East Africa though his family remains in Ethiopia. A GoFundMe page in his name has raised more than US$160,000 for travel and living costs.
RELATED: Ethiopian Feyisa Lilesa lands in the U.S. after staging political protest in Rio.
Also in Sunday’s race was Ebisa Ejigu who won the Quebec City Marathon at the end of August and also protested against the Ethiopian government. Ejigu finished fourth on Sunday in 15:04.
At the Mississauga race, the first three positions were awarded cash prizes of $1,500, $750 and $500 in both the men’s and women’s categories. Jane Murage was the women’s race winner in 17:16. There were a number of notable figures on hand for the inaugural event including Deputy Kenya High Commissioner to Canada Ambassador Jane Onsongo.
The 1K kids dash encouraged the next generation of runners to participate with a medal being awarded to all participants and trophies going to the top three finishers.
The Toronto Olympic Club won the team trophy for fastest average time and Team Umoja won the largest turnout trophy. Team Umoja is mainly drawn from Kenyans living in Canada. Full results can be found here.
TOM WALLACE, STAR TRIBUNE: Oromo (Ethiopian) Olympian Feyisa Lilesa entered the Minneapolis Convention Center Sunday, Sept 18, 2016 to a crowd of about 1000 well wishers. He won the silver medal in the 2016 Games in Rio and crossed the finish line with his arms crossed in an X, symbolizing the plight of the Oromo in Ethiopia.
Lilesa, 26, became a hero to his people and brought global attention to the plight of the Oromo in Ethiopia when he crossed his arms to form the letter X above his head as he crossed the finish line at the Rio Games.
He did the same as he entered the auditorium Sunday and the crowd erupted in cheers.
The Oromo Community of Minnesota said more than 100 Oromo people were killed in Ethiopia in August alone while peacefully protesting the government’s persecution of the ethnic group.
Lilesa, who faces jail if he returns home, has been granted a special skills visa to the United States so he can train and compete. His wife, 5-year-old son and 3-year-old daughter remain in Ethiopia.
His visit to Minneapolis was sponsored by the Oromo Community of Minnesota, headquartered in St. Paul. The group estimates that up to 40,000 Oromo people are living in Minnesota, but the state demographer’s office puts that number closer to 8,500.
CNN Connect the World: Marathon runner Feyisa Lilesa tells us why it was so important to highlight his people’s suffering at the Rio 2016 Olympics and #OromoProtests
In the first part of this series, I explored in historic perspectives (particularly with developments in Oromia regional state) the Ethiopian government’s road to becoming a counter-protest state and the systematic ways in which the regime further bolstered its role as a counter-protest state.
And in the second part I discussed about the surge of popular protests in Ethiopia focusing on the socio-political and party architecture in which the ongoing Oromo protests first took shape. In this third, and last, part I will take a close look at the decades-old simmering tensions between the Oromo nation and successive Ethiopian states, discovering what they reveal about the contemporary politics of the Ethiopian counter-protest state vis a vis its relations with the Oromo protests, which, by several measures, have reached a point of no return.
Decades of simmering tensions
Continuous confrontations and tensions between Oromo protesters and the ruling party manifested in Oromia-wide Oromo protests may not be understood fully unless we look back its history. In order to contextualize the on-going Oromo protests, we must consider decades of relationships between the two confronting parties – the Ethiopian state and the Oromo nation – discovering what they reveal to us about the politics of the Ethiopian counter-protest state, and what they suggest about the future prospects of Ethiopia’s political trajectory.
It is indisputable that this massive movement in Oromia is not simply a political phenomenon whose root is limited to the period between 2006-2015; it goes as far back as the 1960s when modern Oromo political activism was born, and even goes as far back as the formation of the Ethiopian state itself.
Yearning since the 1960s for three overarching questions – language, land, and self-rule – Oromo nationalism has been growing more than ever since the introduction in Ethiopia of the multi-national federalism in the early 1990s. While the Oromo question for land has two parts: the homestead (qee’ee) and the Oromo country (biyya-Oromoo), the issue of language became the foundation of identity question. The third, the Oromo question for self-rule in the course of their national struggle, seemed to have been conceived as an ultimate solution capable of addressing the other two.
These three overarching Oromo questions were aired in the 1960s by the Oromo members of the Ethiopian student movement and the Maccaa-Tuulama Self-help Association, and were later on articulated in the early 1970s in the political program of the Oromo Liberation Front (OLF). These questions have been dealt with piecemeal in the revolutions of 1974 and 1991.
The 1974 revolution succeeded in the promulgation and implementation of a proclamation answering the country’s pressing demand, which was coined through the famous slogan of the student movement – “land to the tiller”; it was able to return plots/homestead to individual peasant households. With the Oromo in view, the 1974 revolution answered the question of qee’ee (homestead) but it had never attempted to deal with the Oromo question of yearning for biyya-Oromoo (Oromo country). Instead it criminalized the demand presenting it as a treasonable crime. The revolution also addressed the Oromo identity claims by allowing some media outlet for Afaan-Oromoo (Oromo language) but the demand to use Latin alphabet (qubee) was made another treasonable crime.
The political change in 1991, however, went far beyond the offers of its predecessor and dealt with more fundamental issues. Demands of Oromo nationalism was legitimized and institutionalized within the state apparatus when the new regime – for the sake of its own legitimacy – decided to offer concessions to decades old national struggles.
Through the federalism arrangement, it created the long sought after Oromo country within Ethiopia in the form of the Oromia National Regional State with its own regional parliament, Caffee Oromiyaa. It also allowed Afaan Oromoo, which had long been criminalized and heavily suppressed under the imperial and socialist Ethiopia, to be recognized as the medium of instruction in schools throughout Oromia.
But as the rule of the TPLF/EPRF began to unfold the problems inherently linked to its system of rule started to unearth. When in 1991 a coalition of rebels overthrew the Derg, the victorious TPLF-led-EPRDF not only took control of the capital city, expanding daily at the expense of Oromo farmers, but also inherited one of Africa’s oldest authoritarian state form, effectively excluding from the country’s politics, economy and cultural manifestation most of the southern peoples (the Oromo included).
As soon as TPLF took control of the center, a dubious, rather feckless Transitional Government of Ethiopia (TGE), where various political groupings, including Oromo parties of which the Oromo Liberation Front (OLF) was prominent, was organized in 1992. Perhaps as part of its concerns to take the OLF on board, the TPLF recognized Addis Abeba as the capital of Oromia and promised that the interests of the Oromo people in the city would be accommodated.
The Transitional Charter that established the TGE (1991-1995) declared, “The special national and political interests of the Oromo are reserved over regions 13 [Harari State] and 14 [Addis Abeba].” In 1995, Oromia’s interest in Addis Abeba was once again recognized by the constitution that created the Federal Democratic Republic of Ethiopia (FDRE). Article 49, sub-article 5 of the constitution states that “The special interest of the State of Oromia in Addis Abeba, regarding the provision of social services or the utilization of natural resources and other similar matters, as well as joint administrative matters arising from the location of Addis Abeba within the State of Oromia, shall be respected.”
However, the whole scheme boiled down into a political manipulation where the TGE gained the support of Oromo parties and the people’s support for the creation of a lasting TPLF-dominated authoritarian regime. When the TPLF dominated EPRDF ensured its control over Oromia, it went on to purge the OLF out of the TGE in June 1992.
In 1995, when the new constitution transformed TGE into the Federal Democratic Republic of Ethiopia (FDRE), the TPLF dominated government began employing ambiguities in the constitution and walked in earnest to take full control of Addis Abeba.
In Article 49, where issues of Addis Abeba have been stipulated, three of its sub-articles (sub articles 2, 3 and 5) present contrary provisions, a state of affairs that made the gate wide open for the ruling party’s looming interests over the city. After appointing a TPLF veteran soldier as the mayor of Addis Abeba in 2000, the regime took a bold decision in 2003 to shift Oromia’s capital from Addis Abeba to Adama, 100km southeast of Addis Abeba. When the office of the Oromia regional parliament, Caffee Oromiyaa, was thrown to Adama it appeared that the hope of the Oromo to have their government in the city they believe is the center of Oromia was dashed.
Following the 2003 government decision to transfer Oromia’s seat to Adama the leadership of Maccaa-Tuulama Association (MTA) and Addis Abeba University students immediately organized a protest, which was met with brutal crackdown.
The organizers were imprisoned and MTA was outlawed and had its office looted and dismantled. The university itself dismissed nearly 400 students whom it believed had taken part in the protest. While it was clear that thousands of farmers were evicted between 1995 and 2003, it was, however, the decision to transfer Oromia’s capital from Addis Abeba to Adama that gave birth to the Oromo struggle for Addis Abeba.
The declaration of the proposed “Master Plan” a decade later would mean dashed hopes and broken promises; it breaks up into two what has been known in the narrative of modern Oromo political activism as biyya-Oromoo (Oromo country), a reference to Oromia. On one hand, it is a broken promise because it sustains the regime’s tradition of deciding on issues relevant to biyya-Oromoo without the consent of the Oromo nation. In fact, many believed the implementation of “the Master Plan” would come close to restoration of the former Shewa governorate-general, which in turn would mean a renewed wave of cultural invasion on the Oromo as much as a territorial break up of Oromia.
Addis Abeba’s expansion in historical times had scored the highest record in eviction of the surrounding farmers in its environs, namely, Tuulama Oromo, but the EPRDF regime took this to a new level previously unmatched in Ethiopia’s history. Most peasant households have been and still are poor in Ethiopia but they live on their land and depend on its produce for their livelihoods, whatever its sufficiency.
Tuulama Oromo in this regard appear the most unfortunate for encountering endless evictions since at least the 18th century. Left in isolation from the Oromia National Regional State, Ethiopians in all walks of life, and undoubtedly the TPLF/EPRDF regime, the Tuulama Oromo have been forced to bear unbearable projects accompanying the regime’s intent (whatever the name attached to it) of expanding the city of Addis Abeba with no regard to their way of being.
Coherently conscious
The Oromo population constitutes nearly 40 per cent of Ethiopia’s estimated population of 100 million. Some are adherents of Islam (being involved in more than one sect); others follow different sects of Christianity, and still others adhere to Waaqeffannaa, the Oromo indigenous belief system. In rural Oromia, their social organizations exhibit diverse historical experiences and regional patterns. These few remarks help us appreciate the internal diversity of Ethiopia’s largest ethno-nation.
So far, a number of scholars have made serious attempts to understand the contemporary political status of this diversity within the Oromo nation. While some treated them as a nation others seriously question that status. This diversity, for example, in the eyes of Gebru Tareke, an Ethiopian scholar, made the Oromo nation “a vastly dispersed people with no history of political unity since the sixteenth century.”
Another scholar, John Markakis, wrote, “From the beginning of their historic [population movement] the Oromo did not forge unity above the tribal level, nor did they ever coordinate their efforts for a common purpose. Each tribe pursued its own destiny entirely independent of the others, and inter-tribal warfare was the rule rather than the exception.” Historian Bahru Zewde on his part says “… the incorporation of the nineteenth century has resulted in the denigration of Oromo culture and identity,” but plainly denies the fact that an Oromo country has ever existed before the twentieth century; he argues against a map of Oromo country – Ormania – made by a German missionary J.L. Krapf based on primary historical data he collected ‘during an eighteen-years residence in eastern Africa’ in mid 19th century.
While Gebru Tareke and John Markakis have taken Oromo internal diversity far beyond limits, it is fairly recognizable that Oromo internal diversity led to considerable divisions that played key roles not only in their historical experiences with Ethiopian systems of rule but also in creating within themselves fissured political groupings.
But the fact that the ongoing Oromo protests engulfed the whole of Oromia in merely three weeks’ time threw some light on the perspectives of these scholars – Gebru and Markakis, for example – who consistently argued against the presence of the Oromo’s nationhood.
By claiming that Oromoness is counterfeit, that it never existed, that Oromo nation possess within itself lots of local and cultural diversity to develop any coherent consciousness and never possessed an overarching sense of “nationhood”, or that they are inseparably intermingled with various other peoples, “the opponents believe that they can divide, destroy, or, perhaps, wish away Oromo nationalism,” to use the words of Herbert Lewis, who wrote The Development of Oromo Political Consciousness from 1958 to 1994.
While this attitude has clear origins in politics and “interests,” it is facilitated by the general social science discourse that still tends to discount or decry ethno-nationalism. Yet this kind of internal diversity which some scholars employed to question the very existence of the Oromo as a nation is seriously called into question with the start of Oromo protests in November 2015.
Many scholars attempted to understand the challenges of the Oromo national struggle in isolation from the political developments in that tumultuous region of Ethiopia and the horn of Africa. But the on-going Oromo movement appears to have overcome lots of deterring factors long-lived in the Oromo national struggle. In less than four weeks what the Oromo people regarded as a serious threat to their national identity caused a union of massive popular movement that engulfed the whole of Oromia.
A case in point is how Oromo national identity, Oromummaa, has been built over decades and the significant impact it has in uniting a population of close to 40 million for a coherent cause. Oromoness is a reference to all those features that make up Oromo personality.
It is constituted by the entirety of the Oromo culture. It is worth noticing that Oromo activists, artists, political commentators, scholars and politicians appear to have successfully campaigned over the last two decades highlighting the fact that Oromummaa transcends differences in political opinions, religions, and all sorts of background, a concept well articulated in the works of Oromo scholars such as Assefa Jaleta.
Readjusting the narrative
Apparently placed at a precarious position, many scholarly works need to be revisited; there is a need to further investigate facts and collect empirical data to create effective analytical frameworks capable of capturing the whole, more nuanced scenario that would help us better understand the Oromo nation and its indisputable place in the Ethiopian state.
Only then can we appreciate and understand why and how various Oromo politicians chose to establish different political parties after the onset of the 1974 revolution; have decided to join rival political groupings not founded for separate Oromo cause; have even joined the dictatorial military regime – a clear indication that even those of similar social and religious backgrounds understood Oromo problems differently and likewise proposed disputing routes of political struggle.
Only then can we clearly comprehend why Oromia has in the last quarter a century exhibited spatial and temporal mismatch on concerns of opposition to the EPRDF regime. Without readjusting our existing narratives it will be hard to understand how and why the 2014 and the on-going Oromo protest movement overlap and deviate.
Our understanding of the cultural and socio-political stances that are being taken through the Oromo protests movement can also be appreciated when placed into context with issues related to the wider Horn of Africa.
A more accurate contextualizing of these stances can be viewed within the affairs of Ethiopia’s broader issues, and their complexities. The same understanding appeared to have been useful to inform narratives shaping the future of the Oromo national struggle. The days of hiding behind Oromo internal diversity as Ethiopia’s numerical majority with subaltern political constructs are gone, and will not come back again.
It is also incumbent upon us to understand that taking opportunities offered in the current multinational federal system, Oromo youth at secondary schools and junior colleges throughout Oromia, and the ever expanding universities have for the last two and half decades propagated their literature, folklore, music, songs, poetry, theatre, drama, and other forms of cultural revival and actions in these concepts of the Oromo cultural movement. Taking into account the growth of federal universities from less than five when TPLF/EPRDF took power in 1991 to over 30 in 2015, it becomes important to see the relationship between this considerable expansion in higher education and the growth in modern Oromo political activism.
While ‘economic solvency’ remains one of the fundamental points of the Oromo people’s opposition to ‘the Master Plan’, for the growing Oromo consciousness it is by no means comparable to the Ethiopian regime’s project of posing immeasurable challenges to the concept of Oromoness altogether, and all of what it means from the central parts of Oromia, the territory the Oromos believe is “handhuura-Oromia” (Oromia’s bellybutton).
Understanding this is at the same time one of the pillars in symbolization and conceptualization of Oromoness in the minds of the Oromo people. It is such understanding of Oromoness which seems to have brought the new generation of OPDO, discussed in part two of this series, to openly speak against “the Master Plan” in April 2014. There is little doubt that the Oromo nation conceived ‘the Master Plan’ as a threat to their national identity. Styled after popular Arsii tradition, “namni lafa hinqabne, nama lafee hinqabne,” (a person without land is a person without bones).
Hope for millions
After nearly five decades of struggle, the Oromo seem to have learnt from experience and history that an attack on one part is an attack on the whole. Collective memory helps a society to understand both its past, present, and by implication, to imagine its future. It is important to underline here that it is the memory of past injustices and the contemporary aims of the TPLF/EPRDF regime against the future of the Oromo nation that has served as one of the most important tools stirring the ongoing protest.
The Oromo protesters believed that “the Master Plan” violates the territorial integrity and identity of the Oromo and their aspiration to become a self ruling nation. In the perspectives of the protesters rallies across Oromia are rallies for self-defence. The progress of Oromo nationalism over decades appear to have succeeded to present the cause of the Oromo of the central region as the cause of all.
While the government employs the same old narrative of “we have made it possible for Ethiopia’s oppressed nations for the first time to use their own language and exercise their cultures,” public political consciousness seems to have navigated far ahead of this narrative.
As protesters have proved for themselves through their practical experiences that the regime has very little room for implementation of provisions in the same constitution drafted and promulgated under its own dominance, they took up constitutional provisions as weapons against it.
In short, the constitution has become for the Oromo protesters what James Scott theorized as “weapon of the weak.” As the protests set out to start the systematic use of provisions in the constitution by dissent voices within OPDO, the protesters and the opposition became united. It is mainly in this sense that the regime’s propaganda to present the protesters as “terrorists” and “anti-peace” failed to bear fruit.
The struggle for Addis Abeba and the adjacent territories presents the Oromo people with a choice between survival and annihilation as a cultural unit and as a nation. It is this understanding that managed to mobilize the entire Oromo nation throughout Oromia region and tested the limits of the counter protest state that Ethiopia is.
This popular perception has clearly succeeded in establishing in the minds of Ethiopia’s single largest nation that “the struggle for Addis Abeba is the struggle for Oromia.” EPRDF’s killing is far from threatening the Oromo people and all indication suggest that there is no turning back. The slogans have now changed from “No to the Master Plan,” “Oromia is not for sale,” and “Oromia needs autonomous self-government,” to “justice for our blood and lives.”
It is also a hope of millions of Oromo and many more that it is upon the Oromo national struggle to give birth to an efficient national political narrative that, while not compromising unanswered historical questions in Oromia, gives rise to a country-wide coalition of political parties that can realize the old democratic demands of the peoples of Ethiopia, a state of affairs Ethiopia had missed to realize at many historical trajectories.
Despite age-old terrains of relations among various groups of peoples in Ethiopia and the Horn, and where the Oromo people deeply and actively involved themselves for generations, Oromo struggle is a struggle for self-rule as well as one for democracy, struggle for both group and individual rights. Signs of overcoming disagreements and standing together for common cause are being observed at this point of the Oromo national struggle. Appreciable is unequivocal banners carried out by Amhara protesters in support of their Oromo brethren and statements made by some Oromo and Amhara political parties and dialogues initiated by their respective media outlets.
TPLF/EPRDF’s approach of facing popular protests with bloody crackdowns is no longer keeping Ethiopia as a state. The persistence of the Oromo people in the face of the counter protest state’s ruthlessness will also soon begin to reflect itself within the Horn of Africa’s fragile peace and stability position. Any concerned party, be it domestic or international, which takes seriously the Horn of Africa’s peace and stability, must not only understand the framework of today’s popular demands (that refuse to turn back in Ethiopia’s Oromia region), but must also become grounded in the particular historical contexts of this framework.
Ed’s Note: Etana Habte is a PhD Candidate at the Department of History, SOAS, University of London. He can be reached at:ittaanaa@gmail.com
The current fascist Ethiopia’s regime also known as TPLF (Woyane), a criminal group from minority Tigray tribe, in northern Ethiopia is conducting genocidal mass killings against Konso people. TPLF has occupied Konso land, killing the people and burning the entire town and villages. The Konso are one of the very ancient people in East Africa and their historical villages are UNESCO World Heritage.
Agazi’s new tactic, burn homes to ground along inhabitants. This was done to Konso people in Aylota-Dokatu & Lulito towns yesterday September 13, 2016. Hundreds homes were destroyed and death is reported. All the Konso people are asking to be granted zonal status which their right enshrined within the constitution. The federation council accepted their appeal last week yet the federal army in burning their homes. Jawar Mohammed
SORRY BUT THE KONSO UNESCO REGISTERED WORLD HERITAGE SITE HAS BEEN BURNT TO ASHES
Xiixaa Buubaa Sardaa• with Darajjee M. Billii
Yesterday, we heard (Listen to VOA Amharic & Afaan Oromoo, transmitted on 9/15/2016 17:30-19:00 GMT), over the past 1 month, both the elected local Konso District leaders & leaders of the Regional State of Southern Ethiopian Peoples Nations & Nationalities (SEPNN) are counter-blaming one another for what they call “genocide on the Konso people”. The Konso People speak Afaan Oromo in its other southern Ethiopian Kushites accent/dialects and still retain the ancient Gada Socio-politico-theological System and Qaalluu Ancestral Spirituality. Moreover, they retain the eschatology of preserving in sarcophagus of the Spirits of the dead that we know in Ancient Kemet/Egyptian turned to a battle ground, the Konso District’s UNESCO registered world heritage site was burned into ash by government security forces of Ethiopia. Konso Cultural Landscape is a 55km2 arid property of stone walled terraces and fortified settlements in the Konso highlands of Ethiopia. It constitutes a spectacular example of a living cultural tradition stretching back 21 generations (more than 400 years) adapted to its dry hostile environment. The landscape demonstrates the shared values, social cohesion and engineering knowledge of its communities. Stone steles in the towns express a complex system of marking the passing of generations of leaders.
On April 2016, William Davidson wrote on the guardian as Protests sparked by the arrest of Konso leader Kala Gezahegn underlined growing tensions between Ethiopia’s central govelrnment and many ethnic populations. Now it has been over a period of 7 months since the Konso people has started protesting against the injustice and maladministration by the forcefully established Zone- Segen Area People’s Zone. The Konso people who were formerly administered under a Special District status in SNNPRS, had been unconstitutionally forced to form a zone with other neighboring ethnic groups, dropping from a ‘Special District’ status to a District in the newly formed zone. That sparked complaints from the people but no one gave an ear to the people that time. The zone government then grabbed three Kebeles from Konso to create a new city structure in Sagan town. This was also followed by the deduction of annual budget allocated to Konso District without being approved by the District council representing the people. This gave momentum to the silent and peaceful popular protests in every corner in Konso since then. Despite the loyalty of the people to the constitution of the country, the government in power at all levels has failed to give a constitutional answer to the people appeal for establishing a self-governed Zone as per the law of the country.
Now, the Konso people is under military siege some months ago. No freedom of movement, no education for children… all offices closed. Worst the innocent farmers are being shot to death by security forces. Konso cultural landscapes tell the incremental story of human progression—how regular people have taken the sum total of their knowledge and applied it to living in their natural surroundings. They are another way in which history comes alive through the built environment, and their importance is recognized by UNESCO. Beside their ten months long protests the indigenous people of Konso now lost both their life and heritage. After 400 years of conservation now Konso-world heritage site is destroyed with fire set by security forces of Ethiopian government, world community have to take part in identifying the cause and take measures on guilty body.
Last weekend on the eve of two large celebrations in Ethiopia—the Ethiopian New Year and the beginning of Eid al-Adha festivities—the Ethiopian authorities pardoned approximately 1,000 people, 135 of whom had been charged under the country’s draconian Anti-Terrorism Proclamation. Amongst those released were leaders of theEthiopian Muslim community, who have been in jail since July 2012 when they were detained for protesting against governmental interference in religious affairs.1
While the release of these political prisoners is welcome, we must not be fooled by this supposedly “generous” act. The Ethiopian government frequently issues pardons at times of international scrutiny. Before President Obama’s trip to Ethiopia in July 2015, for instance, numerous high profile political prisoners were released, including Bekele Gerba,2Reeyot Alemu, and several of the Zone 9 Bloggers. Pardons like these are strategic. They are meant to make the Ethiopian government look reasonable, with the hope that the international community will be pacified and look the other way.
And let us not forget the thousands that remain behind bars, having not been included in what appears to have been an arbitrary set of pardons.
Mounting Pressure
The Ethiopian government has good reason to worry about the growing dissent in the country. The past months have seen increased unity in the courageous fight for democracy and human rights. Community members engaged in the struggle told Oakland Institute staff “there will be no jubilation until all political prisoners, regardless of religious or ethnicity, are released.”
International pressure, too, has mounted. On September 12th, Rep. Chris Smith introduced House Resolution 861, entitled “Supporting human rights and encouraging inclusive governance in Ethiopia.” The bill recounts the many abuses taking place in Ethiopia – from the impact of the villagization program on the Anuak in Gambella, to the numerous unlawful arrests made under the Anti-Terrorism Proclamation; the crackdown on civil society organizations under the Charities and Societies Proclamation to the numerous extrajudicial killings that have taken place during this past year’s protests – and calls for strong action, both by the US and Ethiopian governments. One day later, the United Nations High Commissioner for Human Rights expressed deep concern in his opening remarks before the Human Rights Council regarding the “lethal use of force against protesters, enforced disappearances, and mass detentions” by Ethiopian forces. He reaffirmed his previous calls for an “independent, impartial, and international” investigation.
Solidarity actions are also taking root in the US. On Friday September 16th, the Oromo Renaissance Organization will hold a peaceful rally in Oakland to “denounce the deadly crackdown … on peaceful protesters in Oromia and other regions of the country.”3 Earlier this week, Olympic silver medalist Feyisa Lilesa held a high-profile press conference in Washington DC, bringing significant international media attention to the plight of not just the Oromo people, but those in Amhara and Gambella as well. Lilesa will hold another press conference on September 18th in Minneapolis, hosted by the Oromo Community of Minnesota.4
A Critical Moment for Ethiopia
This is a critical moment for Ethiopia. The US Government, United Nations leaders, and the international media are all paying attention to the abuses taking place, and finally giving these atrocities the attention they deserve. Now, more than ever, the international community needs to follow through on its responsibility. We must not accept the introduction of a bill or the pardoning of 1,000 as enough. Instead, we must continue to call for universal human rights, democracy, and justice across Ethiopia.
The time for change in Ethiopia is now!
Footnotes
[1] Their sentencing was condemned by the Chairman of the US Commission on International Religious Freedom, who called the Muslim leaders “peaceful advocates for religious freedom.”
[2] Bekele Gerba was rearrested in December 2015, and continues to languish in jail.
[3]The peaceful rally, coordinated by the Oromo Renaissance Organization, will be held on Friday September 16 from 11am – 2pm at 1301 Clay Street in Oakland, CA.
[4] The press conference with Feyisa Lilesa, hosted by the Oromo Community of Minnesota, will be held at 12:00pm on Sunday September 18th at the Minneapolis Convention Center, 1301 2nd Ave S., in Minneapolis, MN.
At night, Feyisa Lilesa and his friends hid in the farms to evade the security forces who were arresting people across the country. As a 15-year-old growing up in Oromia region, Lilesa says he was always aware that many of his fellow citizens didn’t approve of the government’s treatment. But the moment of awakening for…
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