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“…The sustained and bloody campaign of Minilik resulted in the cutting of limps of men of all ages, breasts of women of the Arssi Oromos, which many Oromo Anthropologists, historians and the elderly equate it to the genocide committed against the Armenians by the Ottman Turks Empire during the First World War, in which over a million Armenians were killed.”
The Ethiopian Empire Formation And Its consequences On The Oromo And Beyond
By Bakkalcho Barii
With the help of the then three colonial powers, Minilik, the Abyssinian king managed to break and conquer the Oromo Country and beyond in the last two decades of the nineteenth century. Following this war of conquest, the invading Abyssinian colonial army not only committed genocide on the entire Oromo, Walita, Sidama, and other people, but also, committed cultural, historical, social,and economic genocides in this new frontiers by imposing Abyssinian culture, language, way of life, administrations, and religion. These crimes were committed by presenting anything Abyssinian as superior to the languages, cultures, system of governance of the new colonies, as Europeans did practice when they conquered vast territories in Africa, Asia, and Latin America.
Thanks to their heroes and heroines, the Oromo and the Southern people begun the journey of re-claiming what istheirs and re-writing their own history. Like other Empires in history, the Ethiopian Empire shall collapse by the subjected people, on which it has been built on, and that processes of de-colonization and the wheel of freedom is marching forward with full gear so that those subject nations shall claim their due place among the free nations of the world. The late P.T.W Baxter spent much of his time studying mainly the Boran and the Arssi Oromos. Paul Baxter documented and wrote many research books and articles on the Oromo way of life, their Gada system of governance and their experiences under the Ethiopian empire after the Minlik colonial army managed to conquer much of the Oromo land and the Southern nations by default and with the help of the then European Colonial powers, the French, the British and the Italians.
In his research article titled “Ethiopia’s Unacknowledged Problem: The Oromo” (July 1978) wrote the following; “Each of the Oromo peoples has a distinctive history but all shared comparable experiences; ……….perhaps I may select a few observed by myself in Arssi to illustrate some common types of Oromo experience under Abyssinian rule. …… The Arssi and the Oromo Country beyond were finally subjugated by Shoan gun power in 1887 after six different annual campaigns which R.H Kofi Darkwa, the Ghanaian historian of Menilek reign, summarizes as “perhaps the most sustained and the most bloody war which Menilek undertook.”
The above description of the sustained and bloody campaign of Minilik resulted in the cutting of limps of men of all ages, breasts of women of the Arssi Oromos, which many Oromo Anthropologists, historians and the elderly equate it to the genocide committed against the Armenians by the Ottman Turks Empire during the First World War, in which over a million Armenians were killed.
Paul Baxter and John Hinnant, who both studied the Arssi, the Boran and the Guji Oromos in the 1960s, summarized the experiences of those Oromos under conquest as the following: “The Arssi described their conquest by Abyssinians as the commencement of an era of miseries, since which life has not run as God intended it but out of true”. “The Boran likewise divided their history into two eras, before and after, the first of which was good and the second bad” to describe what colonization has brought upon them.
Similarly, John Hinnant described the experiences of the Guji Oromos as tending “to blame all social problems on their incorporation into the Ethiopian empire.” The above feelings and humiliation expressed and felt by the Boran, the Arssi and the Guji Oromos are the same as the feelings and humiliation felt by the Oromos of the Wollo, the Rayya, the Karayu, the Ittu, the Leqa, the Mecha, and the Tulama.
One would always ask how successive Abyssinians regimes managed to rule over the Southern nations, including the Oromo’s (currently known as the subjects or colonies), who constitute more than two-third of the entire populations of the Ethiopian Empire for so long?
The precise answer to the above question was given by Paul Baxter in his article “Ethiopia’s Unacknowledged Problem: The Oromo, in which he says “ The absolute political domination and cultural dominance of the Amhara ( now the Tigres), has resulted in the public presentation of Ethiopia as a state with a much more unitary culture than , in fact, it has. Even scholars have come to accept Ethiopia at the evaluation of its own sophisticated and charming elite.”
The current Tigrian elites copied their Amhara elite’s, their predecessors, in presenting their Empire as a unitary and at peace with itself while waging unprecedented war of genocide on the Oromo people and other nations. They (both the Amhara & Tigre elites) hired foreign PR companies, influential individuals, and lobbyists in Western capitals and political corridors to maintain their marginalization of the Oromos and the Southern people, and present their Empire at peace with itself at the expense and misery of the subject people.
Of all the Abyssinian regimes, the current TPLF regime can only be equated with that of Minilik rule because TPLF rulers, like Minilik openly declared the entire Oromo people as the enemy of the state, and placed them in open concentration camps, in parallel with what the Nazi Germany inflicted on the Jewish communities of Europe during the Second World War.
The question many Oromos and friends of Oromos raise is Why is it the current rulers of the Empire (the TPLF), and their unprecedented scale of human rights violations and abuses on the Oromos is different from the past three regimes of the Empire rulers?
Unlike the past three regimes, who rose from the Amahric speaking Abyssinians, the TPLF originates from a minority Tigre region, which comprises only about five percent of the current Ethiopian Empire population, and was junior partners or foot-soldiers with the invading Minilik army during a war of conquest and expansion of the Abyssinian Empire towards the south.
Secondly, the TPLF rose from a century old power struggle with its close kin, the Amharas, who defeated the Tigre king Yohannes IV. In other words, the TPLF came to power not only to rule over the Empire but also to avenge their century old wounds against their kin, the Amharas. Thirdly, TPLF’s cleverly learnt the shortcomings of the Amaharas rulers over the colonies and, for the first time in the history of the Empire forcefully accepted the existence of independent nations like the Oromo’s, and allowed some form of self-rule and the use of their languages in office and schools.
However, when it comes to responding to the democratic and justice demands of the Oromo for total liberation from alien rulers, TPLF created satellite organizations who speak the languages of the indigenous population and used them as a Trojan horses to kidnap, harass, kill, displace and jail thousands of innocent Oromo for only demanding their country Oromia be free, and it is only the Oromos as owners and custodians of their Country Oromia, who shall decide their future relationships with neighbouring countries, including the Abyssinian themselves. According to official reports by Amnesty International, Oromia Support Group and other local human rights bodies, currently there are close to 45,000 innocent Oromo prisoners of conscience in different TPLF concentration camps.
Finally, the event of the September the 11th, 2001, in which thousands of innocent American lives were lost by a global terrorist organization called Al-Qaida. This horrific incident played well in the hands of TPLF rulers and exploited to receive billions of dollars and military aid in the name of fighting Islamic extremism in the region, but in actual facts to crash its opponents by bullying and invading neighbouring countries of the region with the tacit support of the Western powers.
The late TPLF ruler, Meles Zenawi loudly and clearly declared on many occasions that, TPLF conquered the Empire’s power by the barrel of guns, and, therefore, it can only be forced out of power by those who can use the same tactics. This reminded me of that famous saying “Power never gives up by will” but only by force.
The current minority regime of the TPLF hell-bent on not only committing unprecedented human rights atrocities against the Oromos and other nations in the South, its determinations to displace millions of Oromo from their ancestral land and selling those lands at the lowest bid to its foreign backers, destroy their forests by clearing in the name of development, and expose current and future generations of Oromos and the southern nations to environmental genocide shall have huge implications for the years to come.
The challenge for the Oromos and the people of the South is that the old guards, who conquered and built the Ethiopian Empire are so desperate and furious for losing the Empire to their junior partners, and making everything they can to re-claim their lost glory in the name of united Ethiopia, one vote and individual democratic rights slogans. These old guards of the Empire are barking and pulling their hair inside and outside of the country to undo the symbolic self-rule that is currently in-place that successive Oromo generations earned by much blood and sacrifice.
As one of my favourite young broadcaster, journalist and poet Abdi Fixe recently put on his comment regarding the fire that destroyed the Taitu Hotel in Finfinnee, “ where were these people who were so enraged by the burning of a hotel, for which the cause of the fire is not known yet, and silent when the TPLF Agazi militia murdered over seventy Oromo University students at Ambo and other Universities across Oromia for peacefully demonstrating against the expansion of Finfinnee? Where were these people when TPLF Agazi army carried out mass murder on the people of the Gambella, Sidama? Where were these people when TPLF deliberately burned Forests across all over Oromia?
In fact, they were cheering and clapping from the side when and every time TPLF carries-out their dirty work and some of them even could not hide their hatred towards the Oromos, the Gambellas, the Sidamas, and went on air and different social Medias in support of TPLF’s dirty deeds against the Oromo and the South. For Oromo and Southern compatriots in the Diasporas, keep it up the pressure on TPLF’s backers not to fund and support this in-humane and autocratic regime by coordinating your resources and hiring PR groups, lobbyists on behalf of your people back in the Empire, by collecting facts and figures of human rights violations that were committed and going to be committed, and expose them to governments and agencies in the West not to support this brutal regime diplomatically, financially and militarily.
Describing why the Oromo demand for statehood has not received news coverage in the West, despite the problem of the Oromo has been a major and central one in the Ethiopian Empire ever since it was created by Minilk in the last two decades of the 19th Century, Paul Baxter attributes the failings of the Western media for failing to cover this major issue due to two major factors: The first factor was all “the difficulties the Ethiopian Empire has been enduring were the conflicts in the north and eastern frontiers ( with Eritrea and Somalia), which were fairly reported due to their accessibility to foreign reporters, coupled with the interests of the Great Powers and their satellites have been involved”. “The second factor for the under-coverage or total absence of covering the Oromo and the Ethiopian Empire conflicts was the absolute political domination and cultural dominance of the Amhara has resulted in the public presentation of Ethiopia as a state with a much more unitary culture than, in fact, it has. Even some Western and “African Scholars” have come to accept Ethiopia at the evaluation of its own sophisticated and charming elite.” There is one last myth or propaganda both the Abyssinian camps are using as a last resort to foil the total liberation of Oromos and the Southern people, including the Ogadenian Somali brothers, who have similar aspirations being free from Abyssinian domination. This last myth or propaganda currently waged and used by both Abyssinian camps are puffing out “is if Oromia shall become independent, their neighbouring Nations such as Sidama, Walita, Kambata, Hadiya, Harari & Somali will be dominated or even cease to exist as a people.
This is a complete myth used as a last resort to delay the inevitable liberation of Oromia and other nations indicated above. We Oromos, have lived peacefully and protected these nations to maintain their way of life, languages, culture, religious practices, and we have been living with these nations for thousands of years. Imagine if these nations were bordering either the Amhara or Tigre Abyssinians? Their fate would have very similar to the Wollo Oromos who were forced to be Amharized and the Rayya Oromos, who were forced to abandon their language and history to be Tigre speaking people. Above all, we Oromos share common way of life and share closer kinship with our neighbours unlike what the Empire rulers try to portray.
One last message to my Oromo and the Southern compatriots to support their political and media organizations to shed lights and expose the chronic human rights violations perpetrated by successive Abyssinian regimes, so that their people back home shall rise and get rid-off them once and for all for peace to reign in that part of Africa. Strengthening and empowering Oromo Media Organizations will fill this void and the under-reporting of Oromo and the southern people conflicts with the Ethiopian Empire.
Let me quote the late P.T.W. Baxter and conclude my message:
“……But the efflorescence of feelings of common nationhood and aspirations for self-determination among the cluster of peoples who speak Oromo has not been much commented upon. Yet the problem of the Oromo people as has been a major and central one in the Ethiopian Empire ever since it was created by Minilik in the last two decades of the nineteenth century. If the Oromo people only obtain a portion of the freedoms which they seek then the balance of political power in Ethiopia will be completely altered. If the Oromo act with unity they must necessarily constitute a powerful force. ………..If an honest and free election was held ( an Unlikely event) and the people voted by ethnic blocks, as experience of elections elsewhere in Africa suggests that they well might do, then around half the votes would be cast by Oromo for the Oromo…”
May Waqaa Bless our forefathers, fathers, mothers, brothers and sisters who paid the ultimate price for the dignity of the Oromo People and the southern nations.
Bakkalcho Barii
This article is originally published in ayyaantuu.com
‘Economics is the study of choices we make among our many wants and desires given our limited resources. With unlimited resources we wouldn’t have to worry about scarcity.
Resources are inputs that we use to produce goods and services. These include Capital, Entrepreneurship, Land and Labor (CELL). Capital is the goods we make to produce other goods. Entrepreneurship are machines that are used to make products. Land is our natural resources and Labor is the human effort put into making products. Scarcity is defined as products that are desirable but limited. These cause us to change our decision and and give up opportunities that we value, this is known as the Economic Problem.’
Economics is the study of choices we make among our many wants and desires given our limited resources. With unlimited resources we wouldn’t have to worry about scarcity.
Resources are inputs that we use to produce goods and services. These include Capital, Entrepreneurship, Land and Labor (CELL). Capital is the goods we make to produce other goods. Entrepreneurship are machines that are used to make products. Land is our natural resources and Labor is the human effort put into making products.
Scarcity is defined as products that are desirable but limited. These cause us to change our decision and and give up opportunities that we value, this is known as the Economic Problem. Every person, worker and firms all face the Economic Problem. Consumers have to decide what to buy, save and how much of their money to invest. Workers have to decide where to work, what to do…
The global economy is still struggling to gain momentum as many high-income countries continue to grapple with the legacies of the global financial crisis and emerging economies are less dynamic than in the past. After rising marginally in 2014, to 2.6 percent, world GDP will grow by an estimated 3.0 percent in 2015 and 3.3 percent in 2016, supported by gradual recovery in high-income countries, low oil prices, and receding domestic headwinds in developing countries. Developing economies are expected to see an increase in growth from 4.4 percent in 2014 to 4.8 percent and 5.3 percent in 2015 and 2016, respectively. Lower oil prices will lead to sizeable real income shifts to oil-importing countries from oil-exporting ones. Risks to the global outlook remain tilted downwards. Weak global trade growth is anticipated to persist during the forecast period, potentially for longer than currently expected should the Euro Area or Japan experience a prolonged period of stagnation or deflation. Financial conditions could become volatile as high-income economies tighten monetary policy on diverging timelines. Rapid reassessment of risk could also be triggered by a spike in geopolitical tensions, bouts of volatility in commodity markets, or financial stress in major emerging market economies. Worryingly, the weak recovery in many high-income economies and slowdowns in several large emerging markets may be a symptom of deeper structural weaknesses.
Developing countries face significant policy challenges in an environment of weak global growth and considerable uncertainty. Fiscal buffers need to be rebuilt to ensure the effectiveness of fiscal policy in the future. Central banks need to balance policies to support growth against measures to stabilize inflation and currencies or to bolster financial stability. Progress on implementing structural reforms must be continued to boost long-term growth. The fragile global outlook makes the implementation of growth enhancing policies and structural reforms even more urgent to improve the odds of achieving the World Bank Group’s goal of ending extreme poverty by 2030.
The current juncture presents a window of opportunity for reform. The sharp decline in oil prices means that policymakers could implement subsidy and tax reforms to help rebuild fiscal space or finance better targeted pro-poor policies while removing distortions that hinder activity. The challenge now is for policymakers to seize this opportunity.
Kaushik Basu, Chief Economist and Senior Vice President
The World Bank
Philosopher and Social Anthropologist Prof. Gammachu Magarsaa has so far periodized 9 Gadaa Oromo Governance cycles for the time since 1249BC in which one cycle takes 360 years. We can see as follows:
The intricately curved stones of Xayyaa (Tiya) are the marks of the Gadaa governance of 1249BC – 889BC Xayyaa era, and the Maddillee governance also marked by stone graves in the region. At present, as the Ethiopian regime engaged in denying and erasing Oromo cultural and historical heritages, redistricted this part of central Oromia to neighboring zone.
So, in reading the following article we must refer to the above study.
The Intricately Carved Tiya Megaliths of Ethiopia
January 13, 2015 (Ancient Origins) — The Tiya stones are part of an archaeological site located in central Ethiopia, in an area known as the Gurage Zone. The 46 large, decorated Tiya megaliths have been declared a UNESCO World Heritage Site. Although the construction of such megaliths is an ancient tradition in Ethiopia, the Tiya stones are fairly ‘recent’, dating to sometime between the 10th and 15th centuries. Remarkably little is known about the Tiya stelae, beyond descriptions of their physical appearance. These large monuments likely had some cultural significance when erected, but their meaning remains unclear and very few efforts have been made towards understanding these magnificent monoliths.
The town of Tiya is found in central Ethiopia, located in the Soddo Region, in an area known as the Gurage Zone. Over 100 stelae can be found scattered across nine distinct megalithic pillar sites within the zone, 46 of which can be found at Tiya.
The pillar sites contain large stelae (monuments) of three types – anthropomorphic, phallic, and non-anthropomorphic/non-phallic. Anthropomorphic stelae are those which are given a human form. Phallic stelae are tall, thin shafts. The final stelae are flat monuments that take on neither an anthropomorphic nor phallic form, yet still take on the same basic form as the other megaliths. Each of these types of stelae are prominent within the nine sites of the Gurage Zone. Additionally, most of the stelae in the Gurage Zone contain elaborate decorations, including symbols that resemble plants, swords, and human figures, standing “akimbo,” with their hands on their hips and elbows turned out.
The monoliths at Tiya are taller than the stelae found elsewhere in the zone, with the tallest reaching over 16 feet (5 meters) high. Thirty two of the Tiya stelae bear decorative symbols.
In April 1935, one of the Tiya stones, engraved with a sword symbol, was discovered during a German expedition. Local residents refer to the stelae as Yegran Dingay, or Gran’s Stone. This is in reference to the ruler of the Adal Sultanate, Imam Ahmad ibn Ibrahim al-Ghazi. In addition to the stelae at Tiya, there have been other finds of archaeological significance. During excavations, several tombs have been found. In the area, researchers have also discovered tools form the Middle Stone Age. Several sets of remains have been found in the area, with the bodies dating to sometime between the 12th and 14th centuries. Upon examination, it appeared that the remains belonged to individuals who were killed in battle. This may be fitting, as some say that the Tiya stones appear to be laid out like a row of headstones. There has been speculation that these are, perhaps, the site of a mass burial for those killed in battle.
The Tiya stelae are similar to stelae found in other areas, such as those that can be found en route between Djibouti City and Loyada. The stelae near Djibouti City include anthropomorphic and phallic stelae, and some of those near Loyada contain a T-shaped symbol. Some of these stelae also contain the symbols found on the Tiya stelae.
The Tiya stones were declared to be a UNESCO World Heritage Site in 1980. A UNESCO World Heritage Site is a place that is considered to be of special cultural or physical significance. These worldwide sites are protected in hopes of preserving any cultural significance they may hold. The site of the Tiya stones joins many other UNESCO World Heritage Sites in Ethiopia, including: Axum, Lalibela, Semien Mountains National Park, Fasiledes Castle, the lower Valley of the Awash River, the lower Valley of the Omo, Muslim Holy City Harar, and the Konso Landscape. Altogether, these sites are the important remains of ancient Ethiopian culture, although it has been said that there has not been enough effort towards understanding the archaeology of Ethiopia.
Fully understanding the purpose and function of the Tiya stones is difficult because of the small amount of research that has been done in the area. Identification as a UNESCO World Heritage Site should be helpful towards learning more about the stelae, but surprisingly little has been done in the past 35 years since that occurred.
Sites such as the Tiya stones should be protected to ensure that any cultural secrets they hold will remain preserved, and perhaps someday be discovered. As a site created by the ancestors of those who live in Tiya and nearby areas, any significance of the megaliths may still apply to those who live there today. By protecting the site, UNESCO and other interested groups can ensure that the stones are preserved for future generations. There is the hope that more research will be undertaken in order to learn more about the amazing megaliths at Tiya, including who constructed them, why they did so, and what significance the monuments hold.
‘Cyberwarfare is defined as offensive and defensive measures designed to achieve superiority of control of cyberspace (Internet, networks, software and hardware) or parts thereof. Although cyberwarfare is often thought of as an activity practiced by the state, attacks against corporations and the theft of credit card data can also be considered attacks against state sovereignty and symbols of statehood, and, hence, cyberwarfare.’
The recent cyberhacking attacks on Sony, CentCom and a number of well known companies over the past few years (especially Home Depot and Target) highlight a major development in the online world known as cyberwarfare. Cyberwarfare is defined as offensive and defensive measures designed to achieve superiority of control of cyberspace (Internet, networks, software and hardware) or parts thereof.
Although cyberwarfare is often thought of as an activity practiced by the state, attacks against corporations and the theft of credit card data can also be considered attacks against state sovereignty and symbols of statehood, and, hence, cyberwarfare. The information released in the Sony attacks, despite it being a foreign company, largely pertained to American operations and that bastion of Americana, Hollywood. Especially as it was an American subsidiary, Sony Pictures Entertainment, based in Culver City, Ca. And of course governments can, and do, invoke such attacks as justification for…
Ethiopia dam will turn Lake Turkana into ‘endless battlefield’, locals warn
John Vidal, The Guardian
Ethiopia dam will turn Lake Turkana into ‘endless battlefield’, locals warn
Kenyans near world’s largest desert lake predict conflict, hunger and cultural devastation when hydroelectric project is completed.
The Turkana are traditionally nomadic pastoralists, but they have seen the pasture that they need to feed their herds suffer from recurring droughts and many have turned to fishing. However, Lake Turkana is overfished, and scarcity of food and pastureland is fuelling long-standing conflict with Ethiopian indigenous Dhaasanac, who have seen grazing grounds squeezed by large-scale government agricultural schemes in southern Ethiopia.
Locals fear the completion of the Gibe III dam could exacerbate tension in the region between Kenyans and Ethiopians.
People living near Lake Turkana in northern Kenya have little understanding that the fresh water essential to their development is likely to dry up when a huge hydoelectric dam in neighbouring Ethiopia is completed.
Fishermen, farmers, teachers and others living near the world’s largest desert lake say Turkana’s volume has reduced significantly over the past 30 years because of higher temperatures and changing weather patterns.
But few of the 100 people interviewed by a Kenyan researcher for International Rivers watchdog said they had been consulted or warned what could happen when the reservoir of the Gibe III dam, one of Africa’s largest hydropower projects, is completely filled in about three years’ time. The $1.8bn construction project, which is 90% complete, will start limited power generation in June.
The downstream impact of the dam is hotly contested. Some hydrologists have predicted that Ethiopia’s expansion of water-intensive sugar and cotton plantations on the Omo river, which the Gibe 111 dam allows, could reduce flow to Lake Turkana by up to 70%. This would kill ecosystems and greatly reduce the water level of the lake.
This, says International Rivers, could make the difference between marginal livelihoods and famine for the tens of thousands of already vulnerable people who depend on the lake for their livelihoods.
When told of the possible impact of the project, ethnic groups and communities near the lake predicted widespread conflict, hunger and cultural devastation. “If the Gibe III dam is constructed, the lake will dry up and this will lead to desertification and there will be depletion of resources: there will be no fish, no farming, and low humidity [and less rain]. If that is the case, the community will be finished,” said Sylvester Ekariman, chairman of the council of elders in Kakalel pastoral village.
The government says the Gibe III dam will boost development, give access to power for many Ethiopians — about half of the population — currently living without it. But critics say Ethiopia must also consider the environmental and social impact it will have on some 500,000 people living downstream and at Lake Turkana in neighbouring Kenya, who rely on the river for their livelihood.
Currently, the lake, which could split into two if incoming water is restricted, helps to prevent conflict between communities in Ethiopia and Kenya, and locally between the Turkanas and the Rendille ethnic groups, who live on opposite sides of the lake. If the lake shrinks, conflict is much more likely, says the report.
“This place will turn into an endless, uncontrollable battlefield,” said Joseph Atach, an assistant chief at Kanamkuny village.
Helen Alogita, a seed seller, told researcher Narissa Allibhai that she feared the people living on the other side of the lake. “They will come and kill us and that will bring about enmity among us as we turn on each other due to hunger. Find the person [building the dam] and ask them where they expect our communities to go? Where are our Kenyan leaders? If famine and hunger will make us die of starvation, where will they get votes from?”
Fisherman Dennis Epem said: “When the lake goes back, our enemies, which are the people of Ethiopia, will be reaching here. They have weapons, but we don’t have weapons. How will we defend ourselves when the people of Ethiopia cross? This lake is our security.”
Many of the people interviewed in the 14 communities said they were angry that an Ethiopian dam should affect Kenyans. “Not a single country [should] harm the other one by taking its waters without discussing with the other countries, because water is life. It should not be decided by one country. Who is funding these Gibes? They should withdraw their assistance or the loans they are giving,” the researcher was told.
Children sitting on the Omo River bank which is slightly cracked due to the lowering of water level. Gibe III Dam, Africa’s Tallest Dam with installed capacity of 1870 MW which is under construction, is said to impact 500,000 Ethiopians and Kenyans relying their lives on Omo River and Lake Turkana. The lowering of water level and the change of water salinity may especially impact aboriginal tribes who already live in severe drought and poverty, and may end the fragile peace between tribes.
“Awareness of the dam’s impacts and development process is extremely low,” said Allibhai. “A majority of interviewees were extremely uninformed. Any consultations with local communities were either minimal or non-existent. People in the villages had either heard about the dam only through local NGO Friends of Lake Turkana’s awareness-raising or through rumours; misinformation was rampant.
“Those in the towns were slightly more informed, especially the few with access to the internet – but even so, not one interviewee was sure of the details of the upstream developments, agreements and progress,” she said.
“All community members are opposed to the dam and irrigated plantations, as it will deprive them of their livelihoods and lead to increased famine, conflict and death. Their messages to the Kenyan and Ethiopian governments and the international community reflect their despair, and feelings of helplessness, anger and betrayal.”
Many older people said the developments in Ethiopia could tip the region into a crisis because climate change had made them more vulnerable. The lake was already much smaller than it was 30 years ago and villages like Impressa Beach, Lokitoenyala and Nachukui used to be under water, said locals. Rains are unpredictable and temperatures and wind have increased.
“These water grabs will disrupt fisheries and destroy other ecosystems upon which local people depend,” said Lori Pottinger, International Rivers’ Africa campaigner. “Local people have not been consulted about the project nor informed about its impacts on their lives.”
Both the Kenyan and Ethiopian governments have strongly backed the dam, which they maintain will increase development by providing more electricity.
The World Bank, which has been strongly criticised for funding developments that force evictions, is supporting the transmission line from the dam to Kenyan cities.
The Ethiopian government this week strongly rejected claims that the dam would harm Lake Turkana. A spokeswoman said: “The dam will provide a regular flow of water to Lake Turkana, which gives the possibility of providing a water supply throughout the year, whereas the lake is currently short of water in the dry season. The regular flow of water will also improve the aquatic life of Lake Turkana, providing a better livelihood for people living round the lake.
“The project … is instrumental in forging regional integration – the Gibe III dam will have a role in the realisation of close economic cooperation between Ethiopia, Kenya and the countries beyond. Kenya [will] obtain more than 300MW of electricity from Ethiopia.
“Campaigners are consciously trying to distort all these positive developments … in order to incite misunderstanding between the fraternal countries of Ethiopia and Kenya.” she said.
The Kenyan government was invited to respond to the report but has so far declined.
Suggestions for action by the communities ranged from using force to stop the dam, persuading the the Kenyan government to stand up for the people of Turkana and Marsabit, pressing for donors to withdraw funding and requesting compensation.
The Proposal to Name a Road in Minneapolis as “Oromo Street” is Approved.
The hearing held by the Minneapolis City Planning Commission on Jan. 12, 2015, to decide on Council Member Abdi Warsame’s application for commemorative street names along the city’s Cedar riverside area has approved Warsame’s proposal.
“A developed country is one, where all its people are literate, have respect for their fellow beings around them, have job security, medical insurance, a well planned and organized retirement for elderly, an organized system of operating private business, an organized system of security, both for individual, family, business and as well as society, and most importantly, a vision to develop with science.”
‘The reason why some countries are rich and others poor depends on the quality of their institutions, the culture they have, the natural resources they find and what latitude they’re on.’
Fulbaana/September 17, 2014 · Finfinne Tribune http://gadaa.net/FinfinneTribune/2014/09/ibsa-ejjannoo-hirmaattota-kora-38ffaa-tbojuosg/ Date: 14-09-2014 TBOJ (UOSG) Tel: 01745994312 E-Mail: tboj.uosg@gmail.com Kora 38ffaa Tokkummaa Barattoota Oromoo Jarmanii (TBOJ) Fulbaana 14 bara 2014 Sa’a booda saatii 12:15 irraa egalee waaree booda amma saatii 18:30 magaalaa Frankfurt, galma Universitii Joon Volfigaang kessatti geggefame. Kaayyoon waliga’ii:- 1ffaa haala qabsoo bilisummaa Oromoo (QBO) yeroo ammaa irratti mariiyatuun hubannoo siyasaa argatuu fi 2ffaa raawii hojii TBOJ/UOSG Caayaa ABO Onkoololeessa 6 bara 2012 amma Fulbaana 14, 2014 gamaagamun booda Koree Hojii Geggesitu (KHG) gadaa ittii aanuu filachuudha. Walga’iin ergaa Eeebbaa Manguddoo Oromoottin tahe boode, faaruu Alaabaa Oromiyaan akkasumas Jaallan QBO irrati otto falmanuu kufaniif yaadannoo godhun banamee. Hogganaa olaanaa ABO mata duree bara 1990 asi “QBO” ABOn gageefamu maal akka fakkaatu fi maal keessa akka darbe fi amma hoo ABO maal akka gochaa jiru akkasumas WBOn maal gochaa akka jiru irratti Ibsaa balaa Miseensoota TBOJ/UOSG kennaniruu. Mata duree kana irratti gaaffii fi deebiin akkasumas Yaada Ijaaroo tahan balinaan kennaniruu. Itti-aansuun gabaasaan raawii hojii Onkoololeessa bara 2012 haga Fulbaana 14, 2014 KHG TBOJ fi KHG damilee TBOJ irraa hirmaatota waliga’iif dhiyaate. Gabaasaa gamaagamuu fi raggaasisun booda KHG gadaa ittii aanuu filachuu fi ibsa Ijjannoo baafatun sagantaan koraa 38ffaa TBOJ milkiin xumurameera. Ibsa Ejjannoo Nuti miseensotiin TBOJ walga’ii kana hirmaannee turre haala siyaasaa QBO irratti ergi mariyanneen booda, ummata Oromoo fi Oromiyaa sirna gabiromfannaa (kolonii) bara ammaa motummaa Habashaa, gartuu wayaaneen (TPLFn) hogganamaa jiru, jalatti gidirfamaa jiru bilisomsuuf qabsoo hadhooftuu hogganummaa jaarmaa ABOn geggefamaa jiru gutummaan tumsaa, gumaata nu irraa barbaadamu gama maraan kennuuf qophii ta’uu kenya ni mirkaneessina! 1. QBO hirmannaa ummata Oromoo fi hogganummaa ABOn geggefamaa jiruu ni deggerra! 2. Qabsoo hidhannoo, siyasaa, fi dipilomasii ABO geggessaa jiru diinagideen ni utubna! 3. Qabsoo fincila diddaa gabirummaa karaa qeerroo Oromiyaa, barattotaa, fi ummata Oromoo geggefamaa jiru waan nu irraa barbaachisu maraan ni tumsina! 4. Sagalee QBO haala hundaa kessatti firotaa fi dinoota ni dhageessifina! 5. Saamichaa Lafa fi Qabeenya Oromoof Oromiyaa akkasumas shororkaa ummata Oromoo irratti dinoti fi farreen QBO raawataa jiraatan injifachuuf hubannoo fi kutannoon sagantaa QBO milkomsuuf heera jaarmaa ni tiksina! 6. Araaraa ABO QC fi ABO giduuti tahe labsamee ni deggerra! 7. Yakkoota dhittaa mirga-namomaa ummata Oromoo irratti karaa motummaa gabironfataa TPLF (Wayaanee) raawatamaa jiru ni balaaleffanna! 8. Hogganummaa motummaa wayaaneen yakkoota dhiittaa mirga namaa ummata Oromoo irratti raawatamaa jiru hambisuuf akka hawaasoti Addunyaa dhibbaa godhan ni gaafanna! 9. Lammii Oromiyaa kanneen meeshaa motummaa TPLF ta’uun yakkoota hiriyaa hin qabne ummata Oromoo irratti raawachisuun sirna motummaa Habashootaa tiksuuf boojiyamtan akka gara moraa QBO makamuun mirga abbaa biyyummaa ummata Oromoo kabachisuuf qabsooftan waamicha ilaalcha Oromummaa hundeefate isiniif erginerra! 10.Master Plan –> Master killer dha! Kana cimsinee morminaa! Injifatnnoon ummata Oromoof! Hirmaattota Kora 38ffaa TBOJ (Jarmanii, Frankfurt – Fulbaana 14, 2014) KHG TBOJ/UOSG Tokkummaa Bartoota Oromoo Biyya Awurooppaa, Damee Jarmanii Union of Oromo Students in Europe, German Branch Postfach 510610 • 13366 Berlin Tel: + 49 (0)151 63727696 e-Mail: tboj.uosg@gmail.com embed]http://https://www.youtube.com/watch?v=YUQxnvRrm5Q[/embed]
The Oromo Gadaa System Lecture Tour: By Abbaa Gadaa Bayyanaa Sanbatoo of Caffee Tulama at the OSA Workshop on “Gadaa Research and Renaissance”
Reported Fulbaana/September 4, 2014 By Finfinne Tribune | Gadaa.com
The following is a statement from the President of the Oromo Studies Association (OSA), Ob. Jawar Mohammed. ———————————————————————– SUBJECT: Abbaa Gadaa Bayyanaa Sanbatoo’s Visit to North America You might recall that Abbaa Gadaa Bayyanaa Sanbatoo, due to issues related to his visa, was unable to arrive on time to speak and participate as a distinguished guest at OSA’s 28th Annual Conference that took place at Howard University in Washington, DC on August 2-3, 2014, with the theme, “Gadaa and Oromo Democracy: Celebrating Forty Years of Research and Renaissance.” We are pleased to inform you that he was finally able come to the United States. OSA has extended its theme focusing on the Gadaa democracy through the end of the year, and Abbaa Gadaa Bayyanaa will speak at a series of OSA-organized workshops in various cities in the United States from September 6-27, 2014 – focusing on the ongoing work of reviving the Gadaa system.
He will also participate as a Guest of Honor at several Irreecha celebrations organized by the Oromo in the Diaspora.We invite all who are interested in the Gadaa democratic system, and Oromo culture in general, to attend these workshops and participate in the spectacular Irreecha celebrations to be held throughout September and October 2014.We would like to extend our appreciation to local individuals and institutions – who participated in preparing these events. We are also grateful to the United States Consular Service for the assistance they provided in issuing Abbaa Gadaa Bayyanaa’s travel documents.The attached flyer contains general information about dates and cities where Abbaa GadaaBayyanaa will be speaking.Jawar Mohammed President, Oromo Studies Association
Little Oromia (aka Minnesota) Agust 2014:The Year’s Biggest Diaspora Festival of Oromummaa
http://www.osfna.org/ The Oromo Gadaa Democracy meets the American Congress Democracy. Abbaa Gadaa (Rt.) Aagaa Xanxanoo and Abbaa Gadaa (Rt.) Moonaa Godaanaa meet Senator Al Franken (from the State of Minnesota). (July 20, 2014 (Gadaa) — Minnesota’s Twin Cities, also known as “Little Oromia” for being the home of the largest Oromo population outside of the Horn of Africa, will be the venue for the 2014 OSFNA Sports Tournaments. Less than two weeks are left before this year’s 19th Annual OSFNA Soccer Tournament kickoff on August 2, 2014. First started in 1996, the OSFNA (Oromo Sports Federation of North America) organizes an annual soccer tournament among teams drawn from majorNorth American cities with sizable Oromo expat populations, and the venue for each year’s tournament has been rotating among the participating cities over the last 19 years. Unlike previous years, the 2014 OSFNA Sports Tournaments will include basketball, women’s volleyball and the Abebe Bikila Legacy Two-Mile Race in addition to the soccer tournament, according to information posted on OSFNA.org. What’s more, this year’s Soccer Tournament will also include gameparticipants from Australia. OMN (Oromia Media Network) has also partnered with OSFNA to broadcast the 2014 OSFNA Soccer Tournaments live.
Lasting for a week (August 2, 2014 to August 9, 2014) known as the OROMO WEEK, sports is only one of the activities in Little Oromia. The OROMO WEEK is also a time of heritage (Oromummaa) celebration for the Oromo expats in Little Oromia and those visiting Little Oromia from all over the world. A number of music concerts with Oromo recording artists, the Bakakkaa Oromo
Music Awards (debuting this year), the Mr. and Miss Oromo North America Pageant Show, and community and civic conferences are among the non-sports activities during this year’s OROMO WEEK. In addition, heritage products (such as music CD’s, drama/music DVD’s, drama/music VCD’s, cultural clothes, food, etc.) will be available for purchase at stalls located at/near the event arenas. The following is a mini-schedule of the activities during the 2014 OROMO WEEK in Little Oromia; this section will be updated regularly as new information becomes available.August 2, 2014 – August 9, 2014: OSFNA Sports Tournaments For full content, visit Gadaahttp://ayyaantuu.com/horn-of-africa-news/oromia/little-oromia-aka-minnesota-gears-up-for-the-years-biggest-diaspora-festival-of-oromummaa/
OSA2014: Remarks by Former Abbaa Gadaa Aagaa Xanxano, and Gadaa Scholar Prof. Asmarom Legesse
July 14, 2014 (ONLF Press Release)The Ethiopian security has assassinated three Kenyan civilians and gravely wounded another one in Garissa, Kenya during the last week of June and the first week of July. The latest victim, Mr. Asad Yusuf was shot and killed in the evening of July 9, 2014. He was a Kenyan Somali civilian and was killed because he was assisting refugee from the Ogaden. He was a businessman and had a large family. A week ago another young man was also killed for the same reason and two weeks ago one man was killed and another wounded. Assassin Abdirahman Hajir who was a member of the Liyu Police, the killing squads in the Ogaden, funded and trained by the Ethiopian regime, was apprehended and has confessed that he carried out the last two killings. He also confessed that the Ethiopian security has trained and sent him and a team of 19 assassins and support staff to create chaos in Kenya. They were assembled in Addis Ababa and came through Moyale town. Furthermore, he stated “others were also dispatched to Somali and the Neighbouring countries to assassinate opponents to the regime, including Somali officers in Somalia and Ethiopian opposition figures”. The Ethiopian regime has taken a policy of coercion, extermination and mass execution against the Ogaden People in Ethiopia, so they fled to the neighbouring countries. Many of these refugee sought asylum in Kenya which has been a safe haven for the refugees in the Horn and central Africa, because of their hospitality and for their respect of International and African laws of Refugees. Therefore, since 2009, the Ethiopian government decided to routinely abduct and commit extrajudicial executions, including politically motivated killings in Kenya and so far the action taken by the Kenyan government to protect the refugees it gave asylum was not enough to stop such criminal acts. After failing to deter Somalis from Ogaden to keep seeking refugee in Kenya, despite all these inhumane acts, the Ethiopian regime has now decided to punish the local Somali Kenyans for supporting the refugees and in order to create Chaos and destabilize the North-East Provence of Kenya. Furthermore, the Ethiopian regime is getting bolder in flaunting International law and human rights laws by extending its criminal acts against its victims across international borders and is violating the Human Rights of those who seek asylum from its heinous acts in Ethiopia. The policy of the Ethiopian regime is to create chaos and endanger the stability of the Horn of Africa. If this continues unchecked it will lead to dangerous consequences for all concerned. ONLF condemns the Ethiopian regime and call upon the UNHCR and the Kenyan government to take seriously their responsibility to protect its civilians and the refugees that are under its care. (ONLF)
The following is a press release from the Australian Oromo Community in Victoria, Australia. Ebla/April 22, 2014Australian Oromo Community Association in Victoria Inc. A.B.N. 52 554 165204Press ReleaseSUBJECT: Safeguarding the Rights of Oromo Refugees and Asylum SeekersThe Australian Oromo Community in Victoria Australia (AOCAV), a non- profitable organisation established in 1984 to facilitate community development, preservation of Oromo culture, and promoting cross cultural awareness and harmony between the Australian-Oromo and mainstream Australians, and to serve as voice of the Oromo people, is concerned about the ongoing swoops targeting refugees and asylum seekers in various urban centres in Kenya.Reports from different media indicate that over 6000 refugees and asylum seekers have been arrested in these crackdowns. According to AOCAV’s informant, more than two thousand asylum seekers and refugees have been detained in the Kasarani Stadium in the Capital, as a temporary police station, while some are being held at the Pangani, Kasarani and other police stations. More than 400 Oromos and other Ethiopian immigrants have been arrested in these crackdowns.AOCAV applauds the Government of Kenya for hosting nearly 400,000 refugees from nine African countries, which is an enormous task. We also appreciate the continuing efforts to strengthen security for all persons living in Kenya. While we appreciate these efforts, our concern is that innocent Oromo refugees and asylum seekers have been arrested during the security operation. AOCAV does not support refugees and asylum seekers who engage in criminal activities, but maintains that any such persons should be subjected to proper judicial procedures by the government with due respect to their vulnerability and human rights.We understand that the government’s duty to maintain national security cannot be disputed, however, it is imperative for the State to guarantee the safety and protection of all registered refugees and asylum seekers residing in Kenya. According to the Refugees Act of 2006, the government of Kenya has an obligation to protect the rights of refugees and asylum seekers – which includes the right to seek asylum. Kenya is party to various international and regional conventions governing protection of refugees and asylum seekers, and therefore, it has a duty to protect such persons.AOCAV urges the government to uphold and safeguard the rights of Oromo refugees and asylum seekers in Kenya even as it continues its security operations. It is our stand that recent government’s actions should not negate the gains made by the state towards the protection of refugees and asylum seekers in Kenya. We call upon the leaders of the government of Kenya to guard against making remarks and actions which may jeopardize the protection of Oromo refugees and asylum seekers. AOCAV also requests the governments of the Western countries as well as international organizations to continue interfering in this matter so that the safety and security of the arrested Oromo refugees and asylum seekers in Kenya could be ensured.Sincerely,Yadata SabaPresident, Australian Oromo Community in Victoria Australia120 Race course Rd Flemington, VIC 3031P.O.BOX 2123 Footscray VIC 3011Tel + 61 412 795 909 Tel +61 422 869 709Email: ocaustralia@gmail.com Website: www.oromocommunity.org.au
Gadaa.com: Oromo & Oromia » Safeguarding the Rights of Oromo Refugees and Asylum Seekers in Kenya
In olden times it is customary for rulers to claim mystic origins different from their people. Such origins have some divine trait to justify limitless power for the man at the head, the king. That was how the Solomonic dynast of Abyssinia was told to have been created by a book composed in Egypt, called “Kibira Nagast”.
Bara duri moototi madda hooda ummata saaniirraa adda tahe ofii kennu turan. Maddoti akkasii moototaaf aangoo hin dangahamne akka kennuuf qaccee gubbaan hidhata qabutu jira. Akka sanatt hundee mootummaa Habashaa Solomonawaa akka tahe kan himu moor “Kibira Nagast” jedhamuu Masaritt akka uumame kan himamu. Moor kun moototi Habashaa hundeen saanii Mooticha Israa’el Solomoon irraa akka bu’e hima.
It claims for Habasha kings an origin that traces to King Solomon of Israel. A son was born from out of wedlock romance between the king and the Queen of Sheba when she came to visit him from somewhere in the South as told. Queen of Sheba is known only through religious books of the Middle East and there is no history book that mentions her or her exact country. That is why she is claimed by Arabs and African alike. Even then her committing adultery with King Solomon and having a son was not mentioned in the religious books. That is why many believe that Minilik I was a creation of the Coptic Church to have permanent influence on Habashaa Kings and never existed as presented. His name started to appear in the said document, Kibra Nagast, for the first time. Thus everything surrounding him and his mother is myth told over and over by generations of Habashaa clerics known as daftaraa.The myth had served the Habashaa ruling clique to rule over their people with fear of the heavenly and iron fist. The people are never citizens with full rights over their individual life and national affairs. They were subjects that pay tributes and serve the rulers without question. The clerics play great role in cramming down the myth and the possible supernatural retribution if doubted into the minds of the masses making them believe that it would be sin to disobey the rulers, in particular the king. In the last four centuries Habashaa power was never transferred peacefully. Kings were overthrown by individuals that declare themselves kings. Except for those daredevils there were rare mass movements to overthrow the kings for they are under the fear of divine retribution. Even movement like that in Goojjam in 1960s targeted the Governor General Tsahayuu Inqusillaasee’s harsh rule not the Emperor.The kings were presented as demigod throughout their history until the over throw of Emperor Haile Sillaasee. With the last emperor a saturation point was reached where people started doubting the sinfulness of rebellion against injustice. In earlier times the chief priest from Alexandria can condemn the rebellion or untie the people from allegiance to the king. That was what the church did to Iyyaasuu; it untied the people from allegiance to him. To over throw the last emperor no priest interference was required because the chief priest was also under threat for it was not individual rebellion but mass revolution that came to change the setup of the monarchical rule. That be as it may the reverence for those holding power still persists among the Habashaa masses. It is a bone deep ethos that does not easily get erased.Through the years prior to that many changes have taken place. Many independent nations were annexed to Habashaa kingdom by force. Except for the land holding system, all autocratic vices of governance were transplanted to the colonies. The world’s technology and needs have started to grow in leaps and bounds. Africa was divided among alien colonizers. The world had carried out two world wars. These have prompted the demand for liberation and freedom by oppressed and colonized peoples of the world. But still they are the sly elites that dominate the political fields in Habashaa land. Power is yet far off from the people. It would have been advantageous for all oppressed peoples of the empire had the Habasha people asserted their right to be governed by those they truly elect. However waiting until they do that or fighting for them to achieve democratic rule cannot be a precondition for others to be free. To negotiate with a democratic state about freedom would have been easier than dealing with bunches of undemocratic dictators. For development, regional understanding and proper governance of the Horn of Africa the existence of democratic states can be the only warranty.
Unable to cop up with the new situation the emperor has to give way. Though the major role for the change was played by the colonies, power did not go to them for they were not organized. The occupation army took over and filled offices with new class. Some members of the old ruling class took individual actions opposing the change. But they were easily crushed because the oppressed sided with the junta. The remaining landed gentry were easily cajoled to get in line and pledge allegiance to the new order. The new rulers asserted that the source of power is not Devine but the people. But “One Ethiopia or Death” slogan was adopted assuring Darg’s loyalty to the empire state reassuring the Habasha people. Thus at least formally the Solomonic legend was mostly demystified. The new regime and its left leaning cohorts echoed after Mao Zedong that “Political power grows out of the barrel of a gun” making their heritage more clear. They are going to impose their rule with power of the gun alone unlike the ancient Nafxanyaa that used the gun plus the Cross. The same principle is adhered to down to the present day.
The Darg was forced out of power in the same way it came, by the power of the gun. For those that replaced them just like their predecessors, negotiation for the dissolution and sanctity of the empire was off the table. For the colonies nothing short of its destruction could answer their question. But a make believe policy that recognize peoples’ rights was put into a charter. The traditional power sharing practice between the two major Habashaa groups, Amaaraa and Tigrawayi was not respected. Tigray went alone to exploit the colonies for benefit of individual rulers and fringe benefit of their region. The causes that led to over throw of the different Habashaa regimes are not yet addressed. Material deprivation of the masses in the mother country is still continuing except for the especial advantage Tigray got at the expense of others. Amaaraa elites have turned blind eye to their people’s plight while focusing on how to snatch away Oromiyaa from their cousins.
As for the colonies their resources are busy building infrastructure of Tigray. Roads, electric power, health facilities, defense force etc are mushrooming. Education facilities that produce future leaders for the empire with exclusive curriculum are said to be flourishing in Tigray alone. For the colonies nothing significant was done. Even plans for infrastructure development started by the emperor are not completed. The previous regimes, including the Italians built roads to the colonies so that as much resources and services as possible are sifted out. From that Oromiyaa had some trickled benefits though incomparable to what colonial masters gained from it. The present ones added nothing to it to deny the indigenous smooth access to information and market. As long as they have power over the market they can force low prices on products and higher communication and transport cost locally. That gives them monopoly over movement of wealth of the colonies. The policy that allowed for land grabbing has brought in voracious groups that may side with Wayyaanee in defense of their investment, there by prolonging the subjugation of Oromiyaa and its neighbors with possible fast extinction of some minorities already on the verge.
Habashaa rulers have managed their own people with unending terror. The conquest of new land might have relieved the age old internal tension. Able bodied men were given the opportunity to share in the colonial spoils. They were infatuated by their new gains, power, land, hunting grounds, vegetation, water, gold and other natural resources and above all free labor. The rulers and their followers were guided by intuition not knowledge. They took for granted the new land and never went back to alleviate the agony of those who are still suffering under brutal rule of petty chiefs they left behind. They feed the people only with false hopes and grandeur and fame they brought for them internationally. Those are the Nafxanyaa parasites that had been reaping without sawing for over a century. It never clicks their minds that a time will come that they will be demanded to hand over to the owners all their loots. When that time arrives they know they have nowhere to go and no one to turn to. Whatever they had looted will return to the legitimate owners from wherever they were stashed. This they know and it is its nightmare that is driving them crazy terrorists in order to live a day more.
Despite the myth’s falling apart conspirators are trying to patch them together. They mix up history of ancient Kush (Nuubiyaa) cited by Greek historians and the religious books of the Middle East, with that of recent Abyssinia to confuse world public opinion. Still Ethiopia’s colonial nature is being suppressed by dishonest writers, politicians and diplomats. They tell of Ethiopia maintaining her independence untouched by “The Scramble for Africa”. But they do not tell of which Ethiopia they are talking. If they are talking of Abyssinia, that may be true. Abyssinia had participated in the Scramble for Africa. It is only racist mind that denies this. Free countries like Afar, Ogaadeeniyaa, Wala’ita, Sidaamaa, Kaficho, Oromiyaa and all the counties south of Habashaa land were colonized then with support of other colonizer buddies. Now is the time to write the true history of the region of which Habashaa is one among the many. This truth must be a part of freedom fighters manual. One has to know the driving force behind the enemy that makes it selflessly greedy and brutal. Now Ethiopian empire has become good only for history books for it cannot keep one people subservient to another anymore.
Descendants of the first “Nafxanyaa” in Oromiyaa were the most privileged members of the society distinctly different from the indigenous people around them. They were owners of land and most of the wealth it produced. That land based economic wealth came to an end with land proclamation of 1975. But their umbilical cord with the empire state was not totally severed. Most were still trusted more than the oppressed for which the revolution claimed to come. But still they were hard hit by the revolution in general terms. That be as it may, the colonial state cannot escape the responsibility by changing its name and ideology, not descendents of the first Nafxanyaa. It is the one that has to apologize and redressed all harms done. As for the descendants no one can deny them being an Oromiyaan if they desire so. But if they are still the bragging types by the broken bones and spilt blood of their forebears in the process of colonization it could be considered “rubbing salt on a wound”. But for those that stand for justice and equality there is nothing to fear from independent free Oromiyaa. Because they were born in Oromiyaa for most of them there is no other country to claim or better relations they could depend on. To support free Oromiyaa or continuation of the empire is their individual choice.
The problem in which descendant of the first Nafxanyaa find themselves in, needs to be addressed by liberation activists. Given from what they were told at bed side story or as indoctrination at schools, any change in the status quo can be freighting for they were not told about Oromo accommodativeness at the same time. Throughout their lives they had been seeing Oromo the dehumanized and timid not the real one. The real one is not vengeful but brave and passionate; to make peace is the arena of the brave and true offspring of the Gadaa fathers.
It must be understood that the sacrifices the oppressed made are not to oppress others in turn. It is to bring peace, freedom and happiness for all Oromiyaans irrespective of ethnicity or past records. Descendants of the first Nafxanyaa are being hammered from left and right by false history and gruesome consequences if the colonies were freed. That is daily reinforced by continuous propaganda of those that are not personally affected but have something to gain from chaos that may ensue. The struggle for liberation is not based on ethnicity. It is the demand for, liberation from alien domination, justice, freedom and equality. The Nafxanyaa descendant may be answerable for their own folly like all Oromiyaans not for their forefathers. As for ethnicity of the Nafxanyaa for many of them it is all a myth that their forefathers were made to accept of being Amaaraa, whether they were recruited from Abyssinia or Oromiyaa. Purposely they have made Amaaraa synonymous with Orthodox Christianity to which most gun wielders are proselytized, to keep Oromo Nafxanyaa apart from the Waaqeffataa and Muslim indigenous. It is up to them to verify if racism has anything to do with the Oromo question and even if they were real Habashaa before they are thrown to fright by made up ethnic cleansing scarecrow.
Otherwise, to join a group that denies Oromoo having land in Africa would be, denying one’s own identity or self-hatred. It will also be denying Minilik’s claim that is on record of his being “Emperor of Abyssinia and the Oromo countries”. The first Nafxanyaa had destroyed more than half the population, their sovereignty, culture, language, national identity and tradition mercilessly. That is all remembered for its historic value not to affect generations that are not responsible. But anyone that continues with that animosity and contempt for the colonial peoples even under the present situation cannot escape being responsible for condoning criminal actions.
There cannot be peace, stability and development in the region without the rule of law, democracy and freedom. The colonizer has nothing to gain from peace and stability of the region. Rule of law, democracy and freedom for all does not give it exclusive access to resources. Therefore it will not accept the right of nations to national self-determination that includes independence of the colonies which is a democratic right. In addition losing authority for those that abused human rights while in power makes them vulnerable to the wrath of justice. For these reasons it is highly unlikely for it to give up power willingly. Therefore for activists to waver at every turn is no solution, only firm stand could lead to victory. Peoples’ right is not something that one gives to another but is a birth right recognized by Assembly of nations. Today political forces of Oromiyaa are not well organized to enforce their nation’s rights but spontaneous people’s movements for liberation are fast rolling. Whether liberal Oromo or fundamentalist Habasha like it or not, the struggle for independence will never stop. OLF can stand only for independence as its program dictates and for nothing short of that as long as it remains OLF.
The following is UN resolution 3070 of 30, November 1973 for everyone to know:
The General Assembly ∙∙∙
1. Reaffirms the inalienable right of all people under colonial and foreign domination and alien subjugation to self-determination, freedom and independence in accordance with General Assembly resolutions 1514 (XV) of 14 December 1960, 2649 (XXV) of 30 November 1970 and 2787 (XXVI) of 6 December 1971;
2. Also reaffirms the legitimacy of the peoples’ struggle for liberation from colonial and foreign domination and alien subjugation by all available means, including armed struggle;
3. Calls upon all States, in conformity with the Charter of the United Nations and with relevant resolutions of the United Nations, to recognize the right of all peoples to self-determination and independence and to offer moral, material and any other assistance to all peoples struggling for the full exercise of their inalienable right to self-determination and independence;
Frightening the masses with the divine power of kings has already eclipsed. Then all the dirty policies of the kings were covered up under the saying “Kings make no mistake” and they were presented as fountains of justice with no flaws. Now with that myth broken leaders of the empire stand naked and their naked force exposed. They cannot distance themselves from implementation of their oppressive inhuman policies. Rule of law had never been a concern of Habasha rulers though there were traditional redress mechanisms in the ancient ones. The present ones have full control over all mechanism and it is only them that are judges for their actions. Therefore to save the Habasha from abuse of power, peoples of the colonies from dehumanization and extermination they have to go. To be ruled by rude gangsters is sin. Wayyaanee is on its way out soon forced by its own mistakes and corruption. But the question Oromo liberators have to answer is what next?
The cry of “terrorism” for Wayyaanee is one of the methods to get aid and attention from western countries in particular USA. But how long should the tax payer’s money prop a corrupt unsustainable dying system? The truth is there is no terrorism in Ethiopia except for the incumbent government itself. It is to hide its true terrorist nature and win appreciation when it kills and imprisons so many people for being terrorists. Actually they were not terrorists but Oromo; it is terrorizing them not to dare ask for justice. Under the pretext of fighting terrorism they fulfill their objective of keeping the Oromo nation under subjugation with the material and moral support they get. The vanguard political organization Oromo have, the OLF is branded terrorist to smear any dissenting Oromo voice as members of OLF and therefore “terrorist”!
Reports of human right organization had exposed the Ethiopian government of abusing its people in particular the Oromo. Oromo are law abiding peace loving people with democratic tradition. To which ever religion they might belong so far no extremism is observed among the Oromo. All believers understand their place and role within the Oromo national political setting. There Gadaa background seems never forgotten when it comes to maintain peace and conciliation (Nagaa and Araaraa). They were good fighters and good peace makers prior to all indoctrinations. Still they have the stamina to fight and to make peace but for freedom and independence of their country, Oromiyaa, not for “clash of civilization”. Unlike the Habashaa their civilization was known for accommodativeness. No religion or religious sect had ever been considered as second class citizen in Oromiyaa while religious segregation is obvious in Abyssinia from time immemorial as opposed to what they lecture to the world.
That has to be understood as not to be swayed by Wayyaanee smear campaign. The Oromo are victims of Wayyaanee terror not vis-versa. Oromiyaa is the country of the brave. The brave believe in fair play at any time. No violence should be used against the unarmed and there is no terrorizing the not aware innocent civilian. That is the skill Wayyaanee is trained for. That is what it is carrying out on the Oromo and crying of Oromo being “terrorists”. Oromo can be called terrorist only if resisting alien subjugation can be termed so. Be that what it may the Oromo will continue fighting with the occupation army of aliens until their right for national self-determination up to and including independence is realized.
Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living and nagaa and araaraa for the Ayyaanaa of our fore parents!
Ibsaa Guutama
December 2014
Fuudhaa alatt meshebbelaan Mootichaa fi Mootittii Saabaa irraa yeroo iseen biyya tahe gara kibbaatii isa daawwachuu dhufte akka ilmi dhalate dubbata. Mootittiin Saabaa moorota dhugeeffannoo Baha Gidduu malee moor seenaa biraan dhahuu, yookaan biyyisee bakka kam akka tahe kan agarsiisu hin jiru. Kanaafi kan Afrikaa fi Arabiyaanis keenya kan jedhaniin. Moorota dhugeeffannoo keessatt Mooticha Solomoon waliin sagaggaluu see haatahu ilma godhachuun see hin himamne. Kanaaf Minilik I galmistaana Kopti fedha mootummaa Habashaarratt dhiibbaa dhaabbataa gochuuf kan uume malee akka himameti kan hin jirre jedhanii hedduun amanuu. Maqaan saa jalqabaaf mooricha “Kibira Nagast” jedhame irratt qofa kan mullate. Egaa want naannaa saa fi naannaa haadha sa jiru hundi hooda irra deddeebi’amee dhaloota daftaroota Habashaan himamee dha.Hoodichi garee bulchituu Habashaa, soda gubbaa fi abootee sibiilan akka mo’an tajaajila bahe. Ummatichi nambiyyoota lubbuu ofii fi dantaa sabichaa irratt gonka mirga guutuu qaban hin turre. Gabbaarii gibiraa baaftuu fi bulchoota gaaffii malee tajaajiltu turan jechuu dha. Qeesoti, hoodichaa fi balaa yoo ciicatan gubbaa itt dhufuu dandahu sammuutt gad hudumuun yoo bulchoota,keessaayyuu mootichaa sarmuu didan cubbuu akka tahu sodachisaa turanii. Jaarra arfan darban keessa angoon mootii Habashaa nagaan tokko irraa kan biraatt darbee hin beeku. Moototi namoota mootii of godhaniin finqilchamu turan. Sodaa haaloo bahannaa gubbaa dhufuun,abba tokkoota xaranga’oo homaa hin sodaanneen malee sochiin ummataa bulchoota irratt godhaman hamma hin jirre turan. Sochooti 1960moota keessa Goojjam ture illee hammina Bulchaa Muumicha TSahaayuu Inqusillaasee irratt kan xiyyeeffate malee Mootii Moototaa hin laalu ture.Moottoti seenaa saanii hundaa kaasee hanga finqilchamuu Hayila Sillaaseett akka cittuuwaaq tahanitt ilaalamu turani dhumaa want halle morma nama gahuun ummattooti daba irratt finciluun cubbuu tahuu ciicachuutt kahan. Dur Qeesii muummichi Alaksandariyaa fincila sooka’uu yk ummata mootii amanamuu irraa hiikuu dandahu turani. Sana ture galmistanni kan Iyyaasuutt tolche; ummata amanama isaaf qabanirraa hiikeen. Mooticha isa dhumaa finqilchuuf gidduu seenuu qeesii hin barbaachifne ture; diddaa abba tokkee utuu hin tahin warraaqsa waan tureef qeesichi muummichuu dorsifamaa ture. Sunis tahee ulfinni ummati Habashaa kanneen aangoo irra jiranii qabu ammalee cichee jira. Hooda hamma lafeett seene waan taheef salphaatt hin haqamu.Waggooti sanaan dura geedarama hedduutu tahe. Saboota ofiin buloo hedduutu humnaan mootummaa Habashaatt dabalame. Sirna qabiyyee lafaa malee hamaan mootumma abbaa hirrumaa Habashaa akka jiruti kolonota irrati habaqalame. Tekinooloojii fi fedhi addunyaa dachaan guddachuu eegalan. Afrikaan koloneeffatoo halagaa gidduutt qircamte. Addunyaan lola waraan addunyaa lama godhe. Sanneen cunqurfamootii fi koloneefatamtooti addunyaa bilisummaa akka gaafatan jajjabeese. Haatahu malee ammayyuu dirree malbulchaa keessatt olantummaa abshaalota gurguddoo Habashaatu muldhata ture. Angoon ummata irraa ammallee fagoo jirtii. Utuu ummati Habashaa kan isaan dhugaan filatan qofa mallee eenyuu nun bulchu jedhanii ummatoota cunqurfamoota adduyaaf anjaa qaba ture. Haa tahu malee hamma isaan sana gochuu dandahanitt yk bulcha demokratawaa argachuuf lolatanitt eeguun jarri kaan bilisoomuuf hala duree tahuu hin dandahu. Finnaa demokratawe waliin waa’ee birmadummaa dhoofsisuun tuuta abbaa hirrootaa waliin gochuu irra salphata ture. Gaanfa Aftikaaf finnooti demokratawan jiraachuun misoomaa, walqayyabannoo godinaa fi bulcha akkaaf iggitii taha ture
3. Akka Chartera Saboota Tokkoomanii fi Konvenshinoota Saboota Tokkoomanii dubbiin laalutt mirga ummatooti hundii hiree saanii murteeffachuu fi walabummaaf qabanii fi gargaarsa jajjabeessaa, waatattaa fi gargaarsa biraa ummataa shakala guutu mirga saanii hin tuqamne kan hiree murteeffachuu fi walabummaaf qabsaawaa jiranii hundaaf akka godhan finnoota hundaaf waamicha goonaaf:
Ummatoota humna hoodaa moototaan sodaachisuun qaata dukkanaawe. Yeros imaammatooti moototaa xuraawoo hundi jecha “Moototi homaa hin balleessan” jedhuun golgamuun akka waan isaan burqaa qajeeltuu dogoggora hin qabneett dhiheefamu turan. Amma hoodi sun cabee hogganooti empayeritt olgaa dhaabbachuun humnni saanii qullaa tahe saaxilamaa jira. Imaammatoota saanii cunqursoo tahan hojii irra oolchuu irraa of fageessuu hin dandahanii. Mootota Habashaa duriif, dudhaan karaan itt waan tokko tokko qajeelfatan yoo jiraateyyuu, seeraan bulmaati dhimma saanii tahee hin beeku. Jarri ammaa karaa halle too’annaa jala oolfatanii waan jiraniif gocha saaniif isaanumatu abbaa dhaddachaati. Kanaaf Habashaa roorroo angoo irraa baraaruu fi ummatoota kolonii namummaa baafamuu fi badiisa irraa oolchuuf jarri baduu qabu. Tuuti addagee biyya bulchuun cubbuu dha. Wayyaaneen ulfina dabaanbulummaa ofiin dhihoo karaa bahaa qabata. Garuu gaaffiin bilisa baaftoti Oromiyaa deebisuu qaban itt haaneewoo kan jedhu?
Iyyi “Goolii” Wayyaaneef mala ittiin jara dhihaa keessaayyuu US irraa gargaarsaa fi hubannoo itt argatuu. Dhugaan saa isuma mootummaarra jiru malee, gooltuun biraa empayera Itophiyaa keessa hin jirtuu. Uumaa saa isa dhugaa dhossee shororkeessituu dha jedhee yeroo inni nama lakkoofsa hin qabne hidhuu fi ajjeesu mararfannoo akka kennaniif barbaada. Garuu jarri gooltuu utuu hin tahin Oromoo dha; mataa ol qabatanii akka hin deemnee fi ugganii qajeeltuu akka hin gaafanneef goolaani. Gargaarsa jajjabeesaa fi waatattaa argataniin akeeka ofii Oromoo gadqabaa jala jiraachisuu fiixaan baafachuuf imaammata gooltuu loluu jala gugatanii bobba’aa jiru. Sagalee Oromoo hin sarmineef faaluuf dhaaba malbulchaa Kallacha qabsoosaa tahe gooltuutt moggaase.
Gabaasii dhaboota mirga ilmaan namaa mootummaan Itophiyaa akka ummata ofiitt, keessaayyuu Oromoott roorrisu saxilaa jiru. Oromoon ummata seeraan buloo, nagaa jaallatoo fi dudhaa demokraasii qabanii. Dhugeeffannoo kamuu haa qabaatanii hanga yoonaa karisummaan Oromoo keessatt hin muldhannee. Yeroo nagaa fi araaratt dhufu duubbeen saanii Gadaa kan irraanfatame hin fakkaatuu. Amantooti hundi marsaa malbulcha sabichaa keessatt bakkaa fi qooda ofii beeku. Yaada cichaa hunda jala seenuu dura loltuu fi naga buusoo beekamoo turani. Ammallee “walitt bu’a qaroomaa”f utuu hin tahin, birmadummaa fi walabummaa biyya saanii, Oromiyaaf annisaa lolaa fi nagaa buusuu qabu. Qaroommi saanii hunda hammataa tahuun beekama. Miseensi amantee yk murna amantee kamuu Oromiyaa keessatt takkaa akka nambiyyoota sadakaa lammafaatt ilaalamanii hin beekanii; Habashaa keessatt garuu akka addunyaatt hodeessan utuu hin tahin yeroo hin beekamnee kaasee ciiga’amnii ifaa dhaa.
Duula maqaa faalaa wayyaaneen utuu hin raafamin sun qayyabatamuu qaba. Oromoon gaaga’amtoota Wayyaaneeti malee cookkoo saa miti. Oromiyaan biyya goototaati. Gooti yoomuu tapha walgitu fedha. Jeequmsi kan hin hidhannee fi noola qubaa hin qabne irratt raawwatamuu hin qabu. Sun ogummaa Wayyaaneen ittii leenjifame. Sana kan inni Oromoo irratt gochaa Oromoon gooltuu dha jedhee caraanuu. Oromoon gooltuu dha jedhamuu kan dandahu yoo gadqaba halagaa ofirraa faccisuun sana jedhame qofa. Sun waan fedhe haa tahu Oromoon waraana halagaa irra buufatee jiru loluu hanga mirgi hiree ofii murteeffachuu hojiirra ooluufitt itt fufa.
Ulfinaa fi surraan dabaankufootaaf; walabummaa, walqixxummaa fi bilisummaan kan hafaniif; nagaa fi araarri Ayyaana abboolii fi ayyoliif haa tahu!
Below is an article in a Norwegian newspaper covering the human rights crimes committed against innocent Oromo by the TPLF/Tigrean government. The scanned version of the article (and the text format of the article) are also presented below (language: Norwegian).
Scanned version:
Full Text:
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Fordi jeg er oromo
Oromoere den største etniske urfolkegruppen i Øst-Afrika med en befolkning på rundt 40 millioner i området fra Etiopia til Kenya og deler av Somalia og Egypt. Oromoere er Etiopias største etniske gruppe, og deres språk er den fjerde mest talte i Afrika (etter arabisk, hausa, og swahili). Oromo snakkes over et geografisk stort område. De andre navnene på språket inkluderer afaan oromo, oromiffa og oromo. Men språket og dets brukere utsettes for i marginalisering og diskriminering av den etiopiske regjeringen.
Oromoerne i Etiopia har blitt kuet av de etiopiske herskere siden forrige kvartal av det 19. århundre. Oromo ble da utestengt for bruk i undervisning, massemedia og det offentlige liv. Afaan oromo ble forbudt først under keiser Haile Selassies regime. Den gang ble oromotalende privat og offentlig latterliggjort. Regjeringen gjorde alt i sin makt for å sikre dominans av abyssiner-språk og -kulturer på bekostning av oromo. Dette fortsatte senere under kommunistregimet som fulgte etter keiserens fall. I 1992 ble forbudet opphevet, og språket brukes i Oromia-områder med visse restriksjoner.
Alle de påfølgende etiopiske regimer, inkludert dagens, har drevet bevisste og systematiske kampanjer av feilinformasjon om oromoere og deres språk og kultur for å opprettholde undertrykkelsen av folkegruppen.
Hvorfor har de etiopiske herskere undertrykt Oromo?
Det tigrinja-ledede regimet har i hovedsak valgt seg ut oromoere grunn av deres økonomiske ressurser og politiske motstand. Oromia-støttegruppen uttaler: “Fordi Oromo spenner over Etiopias rikeste områder og utgjør halvparten av befolkningen i Etiopia, blir de sett på som den største trusselen mot den nåværende tigrinja-ledede regjeringen. I ettertid har flere Oromo-organisasjoner, inkludert Oromo Relief Association, blitt nedlagt og undertrykt av regjeringen. Den hyppigst anvendte begrunnelsen for å anholde oromoere er at de er mistenkt for å støtte OLF.”
Human Right Watch, Amnesty International og andre internasjonale organisasjoner retter jevnlig søkelys mot statens hensynsløse forfølgelse av oromoere, basert utelukkende på deres oppfattede opposisjon til regjeringen. Det nevnes hvordan oromoere stadig utsettes for vilkårlig arrest, langvarig fengsling uten rettssak, tvungen forsvinning, gjentatt tortur og ulovlige statlige drap som eksempler på regjeringens uopphørlige forsøk på å knuse dissens.
“Den etiopiske regjeringens ubøyelige aksjon mot reell eller innbilt dissens blant oromoere er sweeping in its scale og ofte sjokkerende i sin brutalitet,” sa Clair Beston, Amnesty Internationals Etiopia-forsker. “Dette er tydeligvis gjort for å advare, kontrollere eller bringe til taushet alle tegn på politisk ulydighet i regionen.” Ifølge rapporter fra Amnesty International har 5000 etniske oromoere blitt arrestert mellom 2011 og 2014 basert på deres faktiske eller mistenkte fredelige opposisjon til regjeringen.
Disse inkluderer fredelige demonstranter, studenter, medlemmer av opposisjonspolitiske partier og mennesker som gir uttrykk for sin oromo-kulturarv. I tillegg til disse blir folk fra alle samfunnslag, som bønder, lærere, helsepersonell, tjenestemenn, sangere, forretningsfolk og utallige andre jevnlig arrestert i Oromia basert kun på mistanke om at de ikke støtter regjeringen. Mange er anklaget for å ha ”oppildnet andre mot regjeringen”. Familiemedlemmer av mistenkte har også vært forfulgt kun basert på mistanke om at de deler et familiemedlems syn eller har arvet sine meninger, eller de er arrestert i stedet for deres savnede slektning.
Mange av de arresterte har sittet fengslet uten grunn i måneder eller år og blitt utsatt for gjentatt tortur. I hele regionen er hundrevis av mennesker arrestert i uoffisiell forvaring i militærleire. Mange blir nektet kontakt med advokater og familiemedlemmer. Dusinvis av de faktiske eller mistenkte dissentere har blitt drept. Majoriteten av dem er anklaget for å støtte Oromo Liberation Front (OLF), den væpnede gruppen i regionen.
Under Tigrinyan People’s Liberation Fronts brutale styre har rettssaler vært viktige arenaer for undertrykkelse. Siden TPLF tok makten i 1991 har mennesker blitt myrdet, torturert og uskyldig fengslet under grunnløse og falske, fabrikerte anklager om at de støtter Oromo Liberation Front.
Kilder: Amnesty Internationals rapport publisert 28. oktober 2014
Oromia støtte-gruppe
BBC NEWS 28. oktober 2014
UCLA Language Materials Project
Featuring Raya Wollo (Raya Oromo) People: Northernmost Cushitic Oromo People
January 8, 2014 (kwekudee trip down memory lane) — Celebrating our African historical personalities,discoveries, achievements and eras as proud people with rich culture, traditions and enlightenment spanning many years.
The Raya Wollo people, sometimes called Raya Oromo are agricultural and music-loving Cushitic Oromo people but now mixed with small amalgamated Tigre and Amhara bloodlines living in the Debubawi Zone of the current Tigray Regional State at the eastern edge of the Ethiopian highlands in Ethiopia.
Historically, the Raya Wollo (Raya Oromo), with the Yejju Oromo, are the northernmost groups of the Oromo people and are a part of the Wollo Oromo Tribe. Their women especially are known by their distinctive hair-braiding styles and facial tattoos.
The Wollo Oromo (particularly the Raya Oromo and Yejju Oromo) were early Oromo holders of power among the increasingly mixed Ethiopian state. The later north-to-south movement of central power in Ethiopia led to Oromos in Shewa holding power in Ethiopia together with the Shewan Amhara. “In terms of descent, the group that became politically dominant in Shewa – and Subsequently in Ethiopia – was a mixture of Amhara and Oromo; in terms of language, religion and cultural practices, it was Amhara.
Currently, Debubawi Zone/Raya-Azebo woreda (county) is bordered on the south by Alamata, on the southwest by Ofla, on the northwest by Endamehoni, on the north by Hintalo Wajirat, and on the east by the Afar Region. The administrative center of this woreda (county) is Mersa; other town in Raya-Azebo includes Weyra Wuha.
Despite their historic resistance against dominance (read any literature on Ethiopian history, the Raya Oromo revolt given below is mentioned as the first revolt against the Teferi government as early as the late 1920′s and as the predecessor of the Bale Oromo revolt), Raya’s ties with the rest of Oromia have weakened due to years of wars in that part of the region. Today, the challenge should be given to Oromo artists to produce music of the Raya in Afan Oromo; music serves as a cultural ambassador as well as a path to reconnect to one’s historic past (heritage). It’s also paramount that the Oromo Studies Association (OSA) set up a session during its annual meeting to deliberate on the history of Raya Oromo and on ways to bring about the renaissance of Oromummaa in Raya.
Why the name Raya Wollo?
Wollo was an historical region and province in the northeastern part of Ethiopia, with its capital city at Dessie. The province was named after the Wollo Oromo, who settled in this part of Ethiopia in the 17th century. An older name for Wollo is Lakomelza.
Following the invasion by Britain that toppled Italian colonial authority in 1941, the provinces of Amhara Sayint, Azabo, Lasta, Raya Province, Wag, and Yejju were added to Wollo. A number of peasant rebellions rocked Wollo, which included the Woyane rebellion in 1943, and revolts of the Yejju Oromo in 1948 and 1970. With the adoption of the new constitution in 1995, Wollo was divided between the Afar Region, which absorbed the part of the province that extended into the Afar Depression; the Tigray Region, which annexed the northwestern corner; and the Amhara Region, which absorbed the remainder of the province in the Ethiopian highlands.
Northern Marginalization under Shewan Rule
The northern provinces of Gonder, Gojjam, Wollo and Tigray are the heartland of the “core” culture of Ethiopia — the Ethiopian Orthodox church, the Amharic language and script, plow-based agriculture, and many elements of the social system of the country derive from this historic region. Most of the Emperors also came from here.
At the end of the 19th century, the center of power in Ethiopia decisively shifted from the north to Shewa, with the assumption of the title of Emperor by Menelik, King of Shewa. Menelik was an Amhara, from the dynasty that ruled Manz, at the northern tip of the modern province of Shewa. The majority of the inhabitants of the rest of Shewa were Oromo — as is the case today. In terms of descent, the group that became politically dominant in Shewa (and subsequently in Ethiopia) was a mixture of Amhara and Oromo; in terms of language, religion and cultural practices, it was Amhara. The northern Amhara regarded the Shewans as “Galla” (the pejorative term for Oromo), and together with the Tigrayans and some of the Agau and Oromo people in Wollo, resisted the new Shewan domination, which led to their economic and political marginalization.
Revolt in Wollo
Between 1928 and 1930 there was a rebellion — or a series of rebellions — in northern Wollo against Shewan domination. The specific political cause was support for Ras Gugsa Wale, a northern Amhara lord with a strong claim on the throne, against the Shewan Ras Teferi (who crowned himself the Emperor Haile Selassie after defeating the revolt). The government suppression of the revolt led to quartering soldiers with local people, interrupting the salt trade, and involved massive looting and confiscation of cattle. Combined with drought and locusts, the result was famine. Haile Selassie ordered the importation of grain from India to supply Addis Ababa, but there was no relief for north Wollo. Political measures were taken after the revolt, including the replacement of much of the administration, which formerly had local roots, with appointees from Shewa; and the joining of the rebellious districts to the province of southern Wollo, which was ruled with harshness and venality by the crown prince. These helped to contribute to the further marginalization of the area, and the series of famines which plagued the area up to the fall of the Emperor.
The cumulative impact of imperial misrule and the petty tyrannies of local landlords created an atmosphere in which development was extremely difficult, as described by two consultants investigating the possibility of starting livestock projects:
Wollo is virtually impossible … there is such an obscuring weight of disbelief, suspected innuendo and antagonisms; such a mess of mis-government at petty levels, and such a
lading of landlords that there is almost nothing to start with and nowhere to start that
will not go wrong or sour … [there is] the smothering welter of the weeds of an
entrenched and stagnant society.
The Weyane in Tigray
Following the restoration of Haile Selassie after the defeat of the Italians in 1941, there was a revolt in Tigray. Known as the Weyane, this was the most serious internal threat that Haile Selassie faced. An alliance of the Oromo semi-pastoralists of Raya Azebo, disgruntled peasants, and some local feudal lords, under the military leadership of a famous shifta, Haile Mariam Redda, the rebels nearly succeeded in overrunning the whole province.4 British aircraft had to be called in from Aden in order to bomb the rebels to ensure their defeat. While some of the aristocratic leaders, such as Ras Seyoum Mengesha, were treated gently and ultimately allowed to return and administer the recalcitrant province, there were reprisals against the ordinary people. Most notably, the Raya and Azebo Oromo were subjected to wholesale land alienation, and much of their territory was transferred to the province of Wollo. This area was badly hit in subsequent famines, partly as a consequence.
Tax Revolts in Gojjam
Gojjam treasured its independence for centuries, and did not submit willingly to Shewan rule. The issue around which opposition repeatedly coalesced was any attempt by the central government to measure land and tax it. Taxation was not only resented as the imposition of unjust exertions by government, but was feared as the means whereby the traditional land tenure system would be undermined, and the farmers’ independence destroyed.
In the 1940s and ’50s there was a series of attempts to measure land in Gojjam, prior to taxation. In the face of peasant resistance, including violence, all attempts failed. In the early 1960s, only 0.1 per cent of the land had been measured, and Gojjam, one of the richest and most populous provinces, paid less land tax than the poor and thinly populated province of Bale. In 1950/1 there was armed resistance, including a plot to assassinate Haile Selassie. However the most serious revolt occurred in 1968, in response to the most systematic attempt to levy an agricultural income tax to date.
In February 1968, in reaction to the arrival of parties of government officials accompanied by armed police, the peasants of Mota and Bichena districts resorted to armed resistance. After months of stalemate while much of the province remained out of government control, Haile Selassie sent troops to Gojjam in July and August. The air force bombed several villages; it burned houses but its main task was probably intimidating the resistance. Several hundred people died, according to contemporary accounts, but the Gojjamis remained defiant.
Finally, in December, Haile Selassie backed down. He visited Gojjam in 1969, cancelled all tax
arrears, and made no serious attempt to collect the new taxes.
Famines in Wollo and Tigray
In 1974, the Emperor Haile Selassie became notorious for his attempts to conceal the existence of the famine of 1972-3 in Wollo. This, however, was only one in a succession of such incidents. Prof. Mesfin Wolde Mariam of Addis Ababa University has documented how the famines of 1958 and 1966 in Tigray and Wollo were treated with official indifference, bordering on hostility towards the peasants who were considered sufficiently ungrateful for the divinely-sanctioned rule of Haile Selassie as to allow themselves to defame his reputation by dying of famine.
There was severe famine in Tigray in 1958 which went without significant government relief. In 1965/6, reports of famine from Were Ilu awraja in Wollo arrived at the Ministry of the Interior in November 1965, one month after the situation became clear to the local police, but no action was taken. The information took a further 302 days to reach the Emperor, who then requested the Ministry of the Interior to act — which it did by asking officials in Wollo to send a list of the names of the people who had died.6 A small relief distribution was then authorized.
The only consistent response to famine was to regard it as a security problem — famine created destitute migrants, who needed to be prevented from entering towns, particularly Addis Ababa.
Both the 1958 and 1965/6 famines killed tens of thousands of people.
The famine that struck Wollo during 1972-3 played a crucial role in Ethiopian history:
“the revelation of that famine by the British television journalist Jonathan Dimbleby played a key
role in precipitating the downfall of the rule of Haile Selassie. Between 40,000 and 80,000
people died.” The famine also led directly to the creation of the Relief and Rehabilitation
Commission (RRC), the powerful government department mandated to prevent and ameliorate
future famines, and to coordinate international assistance. The 1972-3 famine was the last one
in which there were no functioning mechanisms for the delivery of large-scale humanitarian
relief.
The Wollo famine was popularly blamed on drought, a backward and impoverished
social system, and the cover-up attempted by the imperial government. These factors were all
important — though it must be remembered that specific actions by the government, especially
after the Ras Gugsa and Weyane revolts, were instrumental in creating the absence of
development. In addition, forcible alienation of resources and violence also played an important
role.
The group that suffered most from the famine were the Afar pastoral nomads of the
Danakil desert. Famine had already gripped them in early 1972. The Afar inhabit an arid semi-
wilderness, utilizing pastures over a large area to support their herds. In times of drought, they
are forced to move to areas which they do not normally exploit. Traditional drought reserves
included the Tcheffa Valley, on the rift valley escarpment, and pastures along the inland delta of
the Awash river where the waters dissipate into the desert. In the 1960s the Tcheffa Valley
became the location of commercial sorghum farms, and small farmers from nearby also began
to use much of the land. Meanwhile, large cotton plantations were developed along the Awash.
By 1972, 50,000 hectares of irrigated land had displaced 20,000 Afar pastoralists.
During the years of good rainfall, the loss of the drought reserves was not noticed by the
Afar, but when repeated drought struck, they found that a necessary resource they had utilized
sporadically for generations had been alienated, without compensation. Famine among the Afar
was certainly caused by drought — but by drought acting on a society that had been deprived of
the means of responding to that threat.
Official indifference to the plight of the Afar is illustrated by an incident in 1974, when
the flood waters of the Awash river were directed to the Dubti valley in order to irrigate cotton
plantations. The resident Afar population was not informed, and 3,000 lost their homes, while
100 were “missing.”
Mobility is crucial to survival among the Afar. Nomadic in normal times, the ability to
move freely over large distances becomes a vital concern when resources are short. In the early
1970s, the Afar’s mobility was further restricted by the flow of weaponry to their nomadic
neighbors and competitors, the Issa (who are ethnic Somali). The Issa themselves were
suffering from the alienation of much of their pasture and restrictions on their movement. The
result was an attempt by the Afar to appropriate wells formerly used by the Issa. This led to
widespread armed clashes, especially in 1972. One Afar reported “Many people die. Disease is
the first cause but the Issa are the second.” Meanwhile, a survey done among the Issa reported
that homicide by the Afar was a major cause of death. The famine also resulted in large-scale
armed clashes between the Afar and their Oromo neighbors in Wollo.
The second group which suffered severely from the famine included farmers in a narrow
strip of middle-altitude areas of northern and central Wollo. Those who suffered most were
tenants. The Raya and Azebo Oromo had been reduced to that state by massive land alienation
after they participated in the Weyane revolt against Haile Selassie in 1943. Others were forced
to mortgage or sell their land by the stresses of repeated harvest failures in the early 1970s.
Landlords took advantage of their tenants’ penury by insisting on the payment of large rents,
often in kind. This demand could be backed up by force, as most influential landlords had a
retinue of armed guards. The enforcement of crippling tenancy contracts in time of shortage had
the effect of taking food from the hungry. Thus, during 1973, the famine area exported grain to
the provincial capital, Dessie, and to Addis Ababa.
The famine was much less severe in Tigray province, despite the drought affecting both
provinces. The difference can be largely accounted for by the different modes of land tenure —
in Tigray, most farmers owned their own land; in middle-land Wollo, most were tenants.
Finally, the Emperor Haile Selassie considered that the peasants and nomads of Wollo
were shaming His reputation by starving, and resolved to ignore them. Reports of famine were
consistently ignored or denied. In response to a report by UNICEF documenting famine
conditions in July 1973, the Vice-Minister of Planning retorted: “If we have to describe the
situation in the way you have in order to generate international assistance, then we don’t want
that assistance. The embarrassment to the government isn’t worth it. Is that perfectly clear?”
Though the governor of Wollo, Crown Prince Asfa Wossen, was both greedy and
incompetent (at the time of the famine he forced the closure of commercial sorghum farms in
the Tcheffa Valley by engaging in litigation, claiming their ownership), Haile Selassie was
never in ignorance of the conditions in Wollo. A UN official visited him in early 1973 and
found him well-informed — his attitude was that peasants always starve and nothing can be
done, and that in any case it was not the Shewan Amhara who were dying. On belatedly
visiting the province in November 1973, his one remedial action was to announce that all who
had sold or mortgaged their land in the previous year could return and plow it during the coming
season, only leaving it to their creditors afterwards. Even this minimal and tardy gesture was
not enforced.
The 1975 Northern Rebellions
The Wollo famine contributed to the downfall of Haile Selassie, not because the hungry
peasants and nomads revolted and forced him out, but because the issue gained political
currency among the students and middle classes of Addis Ababa. However, that is not to say
that the famine, and more generally the eight decades of political marginalization and economic
stagnation that preceded it, did not have serious consequences at the time of the 1974 revolution
and the years following.
In the early 1970s, “peasant risings in various provinces [were] an even more closely
guarded secret than the famine”. These revolts intensified in during the revolution, with a
series of rebellions led by feudal leaders in each of the northern provinces. In Wollo, there was
a revolt by a feudal lord, Dejazmatch Berhane Maskal. In March 1975, he destroyed an
Ethiopian airlines DC3 at Lalibella. In October, he rallied supporters after a spree of killings of
former landlords by peasants and government security officers. Dej. Berhane’s ill-armed force
of 5,000 was defeated by government militia and air force attacks near Woldiya in December
1975, but he continued to cause problems for the government for years. Another feudal leader,
Gugsa Ambow, had brief military successes in northern Wollo, before the army foiled an
attempt to capture Korem in mid-1976, reportedly causing 1,200 fatalities among Gugsa’s
peasant army and local villagers.18 Other smaller revolts occurred in Gojjam and Shewa.
The most significant rebellion started in Tigray. This was an insurrection led by the
former governor, Ras Mengesha Seyoum (son of the governor at the time of the 1943 Weyane).
Ras Mengesha fled to the hills with about 600 followers in November 1984, when the Dergue
executed 60 officials of the previous regime. Ras Mengesha combined with other members of
the aristocracy, notably General Negga Tegegne (former governor of Gonder) and formed the
Ethiopian Democratic Union (EDU) in 1976. They obtained encouragement from western
countries. With Sudanese military assistance, the EDU occupied the towns of Metema, Humera
and Dabat (all in Gonder province) between February and April 1977,19 but was defeated by the
militia force sent to the province in June-July.
The EDU remained active in Tigray, where two other rebel groups were also
operational. The Tigrayan People’s Liberation Front (TPLF) was set up in February 1975 by a
group of left-wing students and peasants, incorporating the Tigray National Organization,
created three years earlier. Prominent among its early leaders was Berihu Aregawi; later the
front was headed by Meles Zenawi. In 1978, the TPLF set up the Relief Society of Tigray
(REST), headed by Abadi Zemo. It espoused a mix of Tigrayan nationalism and socialist
transformation. The Ethiopian People’s Revolutionary Party (EPRP), after defeat in the urban
Red Terror (see chapter 6), retreated to a base in rural eastern Tigray in mid-1977.
The EDU was rent by divisions between its leaders, and its aristocratic leaders failed to
gain popular support among their erstwhile tenants. Crucially, it suffered defeat at the hands of
the TPLF.20 The EPRP was also defeated by the TPLF and driven into Gonder, creating lasting
bitterness between the two organization.
After the ill-fated Peasants’ March of 1976, the government launched a series of five military offensives in Tigray: November 1976, June 1978, October-November 1978, March-
April 1979 and May-June 1979. Small towns such as Abi Adi changed hands several times. By
1979, REST estimated that 50,000 people in Tigray were displaced on account of war.
Refugees from Tigray and Gonder began to arrive in Sudan in early 1975. By May there were
34,000; by 1978 there were 70,000. In February 1979, the Ethiopian army invaded Sudanese
territory at Jebel Ludgi, forcing the evacuation of the nearby refugee camp of Wad el Hileui.
Dates and Event of Raya Wollo (Raya Oromo) people
1929: Oromo peasants and nomads in Yejju, Raya or Wajerat districts of present southern Tigray and northern Wallo revolted against the rule of Haile Selassie and refused to pay the heavy taxes imposed on them. The government dispatched troops to put down the revolt. The peasants with few arms they possessed were able to defeat the troops and capture a large quantity of arms and ammunition. Additional arms were obtained by the nomads from the Red Sea coast in Tajura.
1929: The Oromo fighters of the revolt in Yejju and Raya controlled a large part of their area and closed the trade route that connected Dasee, the capital of Wallo, to the south. In a battle with the government forces in October 1929, the Oromo fighters captured 2,000 rifles and 12,000 cartridges.
1930: Tafari Makonnen, throne name Haile Sellassie I, Conquering Lion of the Tribe of Judah, Elect of God and Emperor of Ethiopia, succeeded Zawditu to the throne.
1930: A large government force, led by the war minister, Mulugeta, arrived in Yejju and Raya regions. The Oromo fighters put up stiff resistance. The Oromo resistance was finally put down, although temporarily, mainly by the use of airplanes. It was the first time airplanes were ever used in a war in the Empire.
1931: The first constitution of Ethiopia was introduced. In this document the term “Abyssinia” was dropped in favor of “Ethiopia,” thereby defining Abyssinians and all the colonized peoples as “Ethiopians.”
1935/1936: Oromo of Raya and Qobbo were fighting Haile Selassie’s army. At one point, on April 3, 1936 near Ashange Lake, they almost trapped Haile Selassie himself fleeing from the Italians. He never put his feet in this area again after that. During the same period, the Oromo guerrillas attacked the retreating Ethiopian army led by Ras Mulugeta and inflicted heavy casualties. They revenged his earlier (1930) aerial attack on them by killing his son; he himself narrowly escaped. One of the reasons for the attack was, the Ethiopian army on its way to the war had looted the property of the Oromo communities.
1943: The Oromo uprising in Raya was temporarily suppressed with the assistance of the British Royal Air Force stationed in Aden. Many of the leaders of the Oromo movement were also implicated in the Woyane revolt in Tigray in 1943.
1947/1948: The Raya Oromo rose up in arms again. Again after they had liberated a large area of their land, the movement was stopped when the British Royal Air Force in Aden, at the request of the Ethiopian regime, bombed the Oromo guerrilla positions
Read more @ original source: http://ayyaantuu.com/horn-of-africa-news/oromia/featuring-raya-wollo-raya-oromo-people-northernmost-cushitic-oromo-people/
‘The world’s debt situation has become a gigantic Ponzi scheme that makes all others look like children trying to sell candy to a baby. So what is the world situation on oil supply? There is currently an excess of supply and a reduction in usage. China is no longer using oil at a burn rate that makes the Americans look like Sunday drivers. But that is not all that is happening. Commodity prices are falling greatly due to lack of demand. China is no longer building factories and cities that will never be used. Their demand for electrical production has been reduced through lack of industrial activity and gigantic construction projects. In the past ten years the play was in commodity speculation and boy did the speculators speculate, steal, even. Not that demand has collapsed the prices for raw commodities has collapsed with it. Australia is hurting and will suffer some severe economic reverses. Already mines are closing and layoffs appearing. Their housing bubble is bursting as it their job markets. And they are the only ones. Many developing countries are starting to see their trade with China decline. Right now China has become the middle man in the world markets. Where it once produced products using its own labor forces and factories, it has out sourced the unfinished parts to the various undeveloped countries where labor is still cheaper. But here in America we have seen a downturn in demand of goods coming from China.’
The Human Rights League of the Horn of Africa released an appeal that describes the crackdown on the Oromo community, which has been particularly significant in the last 10 months, after the protests, held in March and April 2014, against the annexation of some Oromo towns to the territory of Addis Ababa. The organization highlighted in particular, the situation of a group of 26 prisoners, who have been illegally detained, beaten, tortured and deprived of their few belongings.
Below is the Appeal from the Human Rights League of the Horn of Africa, also available in .pdf format:
Since the March-April 2014 crackdowns against the peaceful Oromo protesters who have protested against the Ethiopian Federal Government’s plan of annexation of 36 small Oromia towns to the capital city of Addis Ababa under the pretext of the “Addis Ababa Integrated Plan”, thousands of Oromo nationals from all walks of life from all corners of Oromia regional state including Wollo Oromo’s in Amhara regional state have been detained or imprisoned. Some have disappeared and many have been murdered by a special commando group called “the Agiazi force”. The “The Agiazi” force is still chasing down and arresting Oromo nationals who participated in the March-April, 2014 peaceful protests. Fearing the persecution of the Ethiopian government, hundreds of students did not return to the universities, colleges and high schools; most of them have left for the neighboring states of Somaliland and Puntiland of Somalia where they remain at high risk for their safety. Wollo Oromos who are living in Ahmara regional state of Oromia special Zone are also among the victims of the EPRDF government. Hundreds of Wollo Oromos have been detained because of their connection with the peaceful protests of March-April 2014. The EPRDF government has detained many Oromo nationals in Wollo Oromia special Zone under the pretext of being members or supporters of the Oromo Liberation Front (OLF), as prisoners’ voices from Dessie/Wollo prison have revealed.
From among the many Oromos who were picked from different districts and places from Wollo Oromia special Zone in Amhara regional state in April 2014, the HRLHA reporter in the area has received a document which shows that 26 Oromo prisoners pleaded to the South Wollo High Court that they were illegally detained first in Kamise town military camp for 36 days, Kombolcha town Police Station for 27 Days, and Dessie city higher 5 Police Station for 10 days- places where they were severely tortured and then transferred to Dessie Prison in July 2014. According to the document, they were picked up from three different districts and different places by federal police and severely beaten and tortured at different military camps and police stations and their belongings including cash and mobile telephones were taken by their torturers. In their appeal letter to the South Wollo high court they demanded
1. Justice and release from the prison because they had been arrested without court warrant and didn’t appear in front of the court for more than eight months- which violates the Ethiopian constitution.
2. The return of their belongings, including 1000 – 5000 Eth Birr and their mobile phones. […]
The Ethiopian Government for the past 23 years has continually breached:
1. the 1995 Constitution of Ethiopia Articles 14-19 by arresting citizens without court warrant, used torture and inhumane degrading treatments and deprived citizens of their livelihoods and generally discriminated against Oromo nationals
2. international treaties it has signed and ratified
2.1. CAT –Convention against Torture and other Cruel, Inhumane or Degrading Treatments or Punishment (1994)
2.2. CCPR – International Covenant on Civil and Political Rights (1991)
2.3. CESCR – International Covenants on Economic, Social and Cultural Rights (1991) and
2.4. CERD – International Convention on the Elimination of All Forms of Racial Discrimination (1976)
The Human Rights League of the Horn of Africa (HRLHA) strongly condemns the irresponsible actions of the Ethiopian Government and its agents for their inhumane treatments of citizens. The government should be held accountable for failing its duty and responsibility to protect and promote human rights in its territory.
The HRLHA calls upon regional and international donor States and Organizations to take measurable steps against the Ethiopian TPLF/EPRDF government for its persistent brutal, dictatorial, and suppressive actions against innocent and unarmed civilians.
RECOMMENDED ACTION: Please send appeals to the Ethiopian Government and its concerned officials as swiftly as possible, in English, Amharic, or your own language expressing:
– for the immediate and unconditional release of prisoners illegally detained and pay compensation
– urging the Ethiopian authorities to ensure that these detainees would be treated in accordance with the regional and international standards on the treatment of prisoners,
For further information on the detainees and on where to address the concerns, please see the attachedfile.
Why the world cry for Mandela? He has many qualities among them are democracy and fairness. The Kemant people had suffered in previous regimes and the suffering is now reaching its peak. One may despise these oppressed people, should not been forgotten that God is also observing injustice taking place.
We speak Amharic, but we are not Amharas, but Amharas are our … friends and neighbors.
Dear all,
You might have heard about the Kemant request which is not yet settled. I am distributing this e-mail to clarify some confusion on issues which are circulating in the community. We are also ready to receive your genuine comments.
Here are some of the facts and false rumors:
1. What is the Keamnt’s request? The request is for recognition of identity and self rule. This is the same request that some people characterized as the demand for secession. Actually, the secession was neither our request and nor our interest, will never be our concern in the future. 2. Is our request illegal? Not at all. Our request is constitutional on basis of Article 39. Despite this is the truth, some government officials say the group who…
In recent years the Ogaden people in Eastern Ethiopia have increasingly suffered various human rights abuses as the Ethiopian State continues its mission of ethnic oppression.
These violations of human rights often compound the current humanitarian crisis that is developing in the region; with foreign aid funds supporting a state that actively deters humanitarian organisations from operating in the Ogaden region.
To help increase awareness about the worsening situation for the Ogaden people, UNPO has published a background report outlining some of the major human rights that currently exist.
This report focuses on many of the Ogaden people’s civil and political rights that have been violated by the Ethiopian Government, and puts them into the broader context of the general state of human rights compliance throughout the whole country.
Cause for serious concern continues to be the suppression of the free media and freedom of expression within Ethiopia. Silencing those willing to voice concerns of state suppression means that the outside world is never likely to know the full scale of rights violations that are taking place within the country.
Of further concern to international law is the occurrence of extra-territorial activity of the Ethiopian State in both targeting political opposition and persecuting the Ogaden people. The fact that these actions have now begun to span borders makes it even harder to encourage transparency on the issues.
‘These are not achievements of which IGAD can be too proud. The peace process is at a particularly perilous juncture. The last round of talks in December 2014 went nowhere.’
(African Arguments, 6th January 2015) Predicting conflict in South Sudan is easy. Those who warn that the coming of the dry season means further bloodshed are not being especially astute; they are stating the obvious. What to do about this likelihood is a much harder question.
Almost as obvious is to observe that the peace process is weakened by continued fighting. Is the sequence of a comprehensive cessation of hostilities first, then productive peace talks second, necessary? Desirable, yes, but necessary?
Almost paradoxically, limited, ongoing violence has not so far been the main obstacle to progress in the peace process: more of a problem is the inability of the parties to demonstrate goodwill and genuinely commit to finding a solution. Since the Bahir Dar talks in September 2014, violence certainly hasn’t prevented both warring parties from continuing to talk – in the earlier months of 2014 this was not always the case.
Today, more consequential to the environment for talks are the rhetoric and antagonism of preparations for escalating the conflict, rather than any individual episode of conflict itself; the increasing authoritarianism and paranoia of the government in Juba; provocative declarations that national elections will be held on schedule (all too similar to the strategy of the NCP in Sudan, unfortunately); and on both sides, prevaricating leaders who care more about their own interests than that of their so-called constituencies.
Which returns South Sudan to external intervention: the formal, IGAD peace process. For all its flaws, without the peace process, the war would be completely unconstrained.
Neighbouring states would have privileged their narrow, bilateral interests even more than they have done already. A full-fledged proxy war between Sudan and Uganda could have developed months ago – there is still a real risk that it might.
These are not achievements of which IGAD can be too proud. The peace process is at a particularly perilous juncture. The last round of talks in December 2014 went nowhere.
The consultations of the government in Juba, and the SPLM/A (In Opposition) in Pagak, have widened rather than narrowed the gaps between the parties. The participation of political parties other than the SPLM remains contested, with other political parties having had no effective presence since Bahir Dar.
The Tanzania hosted intra-SPLM dialogue in Arusha has opened a parallel process that further detracts from the IGAD effort. Arusha, only in its second round of talks, is still in a honeymoon phase, compared to the relative bitterness now felt in almost a year of talks in Ethiopia.
(An aside: Finland and Switzerland, the donors supporting the Arusha process, should have been far more cognizant of the risks of encouraging forum shopping; this failure of understanding, particularly in the case of Switzerland, so long-engaged in South Sudan, is inexcusable.)
Having effectively exhausted the classical mode of negotiations, the mediation has turned again to that unwieldy but potentially transformative option: a summit of IGAD heads of state and government, to be held sometime later this month in Addis Ababa. This will be the seventh IGAD summit on South Sudan since December 2013, and it is unclear whether the lesson of past meetings – particularly that of the August summit – have been fully learned.
This is probably IGAD’s last chance – another summit failure and the organization’s credibility and political capital will be almost spent. The need to demonstrate ‘success’ may be counterproductive: IGAD may be tempted to spin any summit outcome positively, or threaten the parties to sign up to an agreement they are not ready to believe in.
In the limited time IGAD has left to achieve meaningful progress in resolving the South Sudan crisis, it is vital that the mistakes made in the past year are not repeated. Avoiding these errors will not be sufficient for resolution – that depends on the South Sudanese (and of course, there are plenty of other pitfalls); it will, however, make the prospect of success more likely.
Here are four tasks the IGAD mediators should urgently undertake:
Adequately prepare for the next summit.
Most events involving heads of state are so tightly choreographed and well planned they might as well be ballet performances. Recent IGAD summits have suffered from a total lack of choreography.
There needs to be a clear game plan for the summit, and strategies in place to ensure traps and detours do not ensnare the meeting. Summit meetings are not wellsuited to details and can’t get bogged down on minutiae.
It is critical that heads of state are adequately prepped and briefed before they arrive in Addis. Otherwise the summit will, at best, make little tangible progress, and at worst, go backward
Make real efforts to reach out to more South Sudanese.
At this stage, the occasional press release or press conference is not enough. The mediation needs to marshal the full force of South Sudanese society towards an irreversible peace.
Most South Sudanese – even those nominally aligned to one side or the other – have little idea what their representatives are doing in their name. The parties to the talks have proven to be intransigent and stubborn; most people don’t know enough about these machinations to express their own outrage and demand change.
Individual church leaders have demonstrated a willingness to stand up and state the uncompromised truth: IGAD should more actively compliment these efforts, and itself campaign for peace in towns and communities across South Sudan. Building a constituency for peace and pressure from below may help change the behavior of those too arrogant to otherwise work for peace
Resolve the representation of political parties, and challenge civil society delegates to be useful.
No peace process outcome will be fully legitimate if it excludes the diversity of political actors in South Sudan. Feeble though most political parties are, the exclusion of the official opposition is an open sore in the process. An exclusive, SPLM stitch-up serves the narrowest of elites, and must be avoided.
Much has been said about civil society’s participation in the IGAD peace process. Regrettably, the most useful contributions from civil society have come from those outside of the peace process: the work of David Deng and the South Sudan Law Society, the Development Policy Forum and the Sudd Institute.
Unfortunately, the cogent work of such individuals and institutions has not been espoused by their civil society colleagues present in Addis Ababa. Civil society needs to raise its game.
The mediation needs to be blunt with civil society delegates: merely showing up to eat lunch and silently attend meetings is not good enough. Civil society delegates can still advance ideas, offer innovation and identify political hypocrisy; but they cannot do so if they are mostly silent.
Abandon the CPA model as the template for the mediation.
The CPA should not be understood outside of its context of time and place. It still offers useful elements for South Sudan in 2015.
But, far too often, the IGAD mediation, and most prominently the CPA’s chief mediator and his staff, have let the CPA model imprison their thinking and their tactics.
I do not wish to critique the CPA at length here: it is only necessary to point out that in so many ways, and not necessarily as the fault of the mediation of the time, the CPA failed or was inadequate. Consequently, it should be a cautionary guide for the current process, but not the only guide.
Similar advice would be well heeded by the parties, who themselves all too often refer to what happened in Machakos or Naivasha. Considering alternatives, being creative, and acknowledging past failure – rather than romanticizing the history of the CPA mediation effort in South Sudan as one of unmitigated success – would be far more illuminating.
As I wrote earlier, none of these actions are guarantees for success. But the mediators must understand where they have gone wrong, and quickly take corrective action.
Ultimately, should this incarnation of the IGAD mediation fail, the primary blame and responsibility must fall on those negotiating, no matter the deficiencies of the mediators. But the mediators can improve the odds.
Not every mediation can succeed. Witness the innumerable attempts (and innumerable mediators) who have tried to resolve the conflict in Palestine; more recently, the failure of both Kofi Annan and Lakhdar Brahimi to resolve the Syrian crisis.
There is no shame in accepting that this process, too, has its limitations. To fail to do so would be to a further disservice to the people of South Sudan.
January 6, 2015 (Dazeinfo) — Amid all those talks of an overwhelmingly large majority of people (83%) wanting to make the right to access the internet at affordable prices a basic human right, most of us do not bother to look beyond getting connected to the net. Without undermining the importance of being connected to the internet, there is no doubting the need to ensure freedom over the internet.
Sadly enough, internet freedom has fallen for the fourth consecutive year in wake of more and more countries introducing belligerent and often offensive online censorship measures while others tightened the noose and made their existing measures in regard to the same more rigorous.
The fifth annual Freedom on the Net 2014 report released by Freedom House, an independent watchdog organization, tracks the developments between May 2013 and May 2014 and observed that out of the 65 assessed countries, 36 have shown a negative trajectory in 2014.
Key Findings of the Freedom on the Net 2014 Report
It has been observed that an increasing number of countries are now giving legal sanction to laws that curb internet freedom, in total contrast with the previous government policy of controlling the internet using invisible strings.
Expressing dissent with the government policy or not toeing their line in the online space can invite legal action now, due to which more and more individuals and media outlets are under pressure to either censor their online behavior or face legal action and, in extreme cases, even arrest.
That is in addition to blocking and filtering of content which are among the most common means of online censorship. Imprisoning those who put up ‘undesirable’ content is being seen by governments as a deterrent and, according to them, encourages self-censorship.
At the same time, the use of physical violence against internet users ‘appears to have decreased in scope,’ says the report.
Of the 65 countries being assessed, 36 showed a decline in the degree of Internet freedom since May 2013.
Five countries with the most and least internet freedom were depicted in the form of a chart by the online statistics portal, Statista:
Iran, Syria and China were confirmed as the worst abusers of internet freedom in the world- a dubious honor for them! Countries wishing to impose more restrictions (like Iran, Belarus and Uzbekistan) often cite China as an example!
Iceland was ranked as the country with the highest degree of internet freedom. Five more countries which were appreciated in this regard are Estonia, Canada, Australia, Germany and the United States.
41 countries passed or proposed new laws to penalize expressing of views over the internet, to increase the surveillance capabilities of the governments or to increase the powers of the government to control the content which get published online.
Very few countries recorded an improvement in the degree of freedom over the internet.
India and Brazil were among those few nations where some curbs were taken off. Belarus also eased some restrictions.
Concern was shown over both democratic and authoritarian governments seeking to curb the freedom of the internet.
Penalty for online expression in some countries is worse than for similar expression off the internet.
19 countries passed new laws to increase surveillance or to restrict user anonymity.
The number of people detained or prosecuted for their online behavior touched a record high, surpassing all previous figures.
Among those prosecuted, online journalists and bloggers covering anti-government demonstrations were among the prime targets.
Women all over the world “face immense cultural and socio-economic barriers to ICT access, resulting in significant gender gap in ICT use.
The LGBTI community also faces great threats and harassment over the internet.
With more and more internet users beginning to guard their online privacy, “malware attacks against government critics and human rights organizations have evolved to take on a more personalized character.”
Shocking Instances of Curbs on Internet Freedom across the World!
There have been many instances of internet freedom being curbed all over the world. And it is not only surprising but also shocking that even the so-called ‘democratic’ countries have not been liberal with their internet access policy. Some incidents which sent shock waves across everyone’s spines during the period covered by the report are:
The Russian government enacted a law to crack down on all online media which criticized the Vladimir Putin’s policy toward Kremlin without any judicial oversight. Three major news sites were blocked within six weeks as a result of this law.
One of the worst offenders, Iran, does not allow its citizens to access social networking sites like Facebook, Instagram, YouTube and Twitter. Those promoting Sufism online were made to serve long prison sentences. Six Iranians who recorded a video of them dancing to Pharrell’s song “Happy” and posted it on YouTube (the video later went viral) were punished with 91 lashes each and six months of imprisonment. The director was ‘awarded’ a full year.
A new law in Ethiopia allows the government to snoop into computers, networks, internet sites, social media platforms, television and radio stations “for any possible damage to the country’s social, economic, political and psychological well-being”, citing that blogs, social media sites and other digital media have the potential to “instigate war, to damage the country’s image and create havoc in the economic atmosphere of the country.”
Governments in Turkey, Thailand, Russia, Kazakhstan and Italy allow agencies controlled by them to block content with no judicial oversight and with little or no transparency at all.
Uzbekistan passed a law requiring owners of cybercafés to record browsing history of customers for three months.
The draconian ‘bloggers law’ passed by the Russian government in May 2014 increased government surveillance of social media users by making it mandatory for anyone having sites or pages which draw more than 3,000 daily views to register with the telecommunications regulator.
A blogger in Ethiopia was sentenced to an 18 year term while six more await a trial for expressing dissent over government policies or actions over the internet.
News site editors in Azerbaijan were arrested and implicated under charges of hooliganism or drug possession.
Kavita Krishnan, a women’s rights activist in India, was harassed online by someone using the handle @RAPIST.
Mukhlif al-Shammari who posted a YouTube video about mistreatment of females in Saudi Arabia was jailed for five years.
Egyptian government used an application called Grindr to track and prosecute men belonging to the homosexual community. Russian and Ugandan governments also usedonline tools and malware to lure people belonging to this community and then harassed them.
In June 2013, a woman in Pakistan was stoned to death by local men after she was found guilty of possessing a mobile phone by the tribal court!
Iceland, which boasts of a 97% internet access, has no restrictions over the use of social sites and the government does not block any content was presented as a noteworthy example.
Sanja Kelly, Freedom House’s project director for Freedom on the Net, explained that governments are finding new and less detectable manners to control free speech online
“As authoritarian rulers see that blocked websites and high-profile arrests draw local and international condemnation, they are turning to murkier – but no less dangerous – methods for controlling online conversations”, says Sanjay.
Though it is important to ensure that the internet becomes accessible for a larger number of people, mere access to it will be no good if the government makes it an additional channel for snooping over its citizens or the users are threatened, harassed, discredited, punished or imprisoned for not bowing to the rulers’ diktats.
Read more @ http://ayyaantuu.com/horn-of-africa-news/36-out-of-65-assessed-countries-show-decline-in-internet-freedom-41-passed-or-proposed-new-laws-to-curb-it/
The people pushed out of Ethiopia’s fertile farmland
By Matthew Newsome
January 6, 2015 (BBC) — The construction of a huge dam in Ethiopia and the introduction of large-scale agricultural businesses has been controversial – finding out what local people think can be hard, but with the help of a bottle of rum nothing is impossible.
After waiting several weeks for letters of permission from various Ethiopian ministries, I begin my road trip into the country’s southern lowlands.
I want to investigate the government’s controversial plan to take over vast swathes of ancestral land, home to around 100,000 indigenous pastoralists, and turn it into a major centre for commercial agriculture, where foreign agribusinesses and government plantations would raise cash crops such as sugar and palm oil.
After driving 800km (497 miles) over two days through Ethiopia’s lush highlands I begin my descent into the lower Omo valley. Here, where palaeontologists have discovered some of the oldest human remains on earth, some ancient ways of life cling on.
Some tourists can be found here seeking a glimpse of an Africa that lives in their imagination. But the government’s plan to “modernise” this so-called “backward” area has made it inaccessible for journalists.
As my jeep bounces down into the valley, I watch as people decorated in white body paint and clad in elaborate jewellery made from feathers and cow horn herd their cows down the dusty track.
I arrive late in the afternoon at a village I won’t name, hoping to speak to some Mursi people – a group of around 7,000 famous for wearing huge ornamental clay lip plates.
The Mursi way of life is in jeopardy. They are being resettled to make way for a major sugar plantation on their ancestral land – so ending their tradition of cattle herding.
Meanwhile, a massive new dam upstream will reduce the Omo River, ending its seasonal flood – and the food crops they grow on its banks.
It is without doubt one of the most sensitive stories in Ethiopia and one the government is keen to suppress.
Human rights groups have repeatedly criticised schemes like this, alleging that locals are being abused and coerced into compliance.
I’d spoken to local senior officials in the provincial capital of Jinka, before travelling into the remote savannah.
The suspicion is palpable as the chief of the south Omo zone lectures me. Local people and the area’s reputation have been greatly harmed by the negative reports by foreigners, he says.
Eventually a frank exchange takes place and I secure verbal permission to report on the changes taking place in the valley.
Situated approximately 300km south-west of the capital Addis Ababa, the dam is 246m high
Work started in July 2006 and was estimated to take 118 months (nearly 10 years)
The government says it will provide much needed-power and help develop the country’s economy
Authorities say no-one has been forced from their home
It seems prudent to let the Mursi tribe and attendant police warm to my presence before I start asking questions. After all, I have the whole evening.
But a brief chat with the tribe ends abruptly with the entrance of a police officer, wearing a replica Manchester United football shirt, vehemently waving a dog-eared copy of the country’s constitution.
I am prohibited from talking to anyone and must immediately climb back into my jeep, drive back up the mountain and return to Jinka, he says.
As often in Ethiopia, he doesn’t explain exactly why.
I object to driving through the wilderness at dusk on safety grounds and so a compromise is reached: I will pitch my hammock outside the police station, a short stroll away from the village, with armed guards watching my every move.
The political boss of the zone comes on the two-way radio. “This is house arrest,” I protest. “No, just a misunderstanding,” he replies.
The prospect of returning home without interviews is unthinkable. My ruse is to distract my captors.
I sit them down for a meal of pasta and vegetables – and brimming beakers of spiced rum – in front of my laptop, which is playing an Ethiopian comedy.
After saying good night I strike out through the scrubland.
I run without sense of direction through bush and bog, crawl under fences, and negotiate large herds of noisy cattle. I have to find a village elder I met earlier, and interview him before policemen and their flashlights turn up.
So I am relieved to stumble on two boys milking their cows in the moonlight. They lead me to the elder’s hut. The sound of so many rudely-awakened animals in our wake fills me with dread that searchlights are heading our way.
The moment arrives. I squat in front of the elder inside his mud dwelling, surrounded by his sleeping companions: several cows, a goat and a cat. My dictaphone is poised to record truths heard by few journalists in this media-muzzled region.
I ask him in broken Amharic what is going on. He tells me: “The government is telling us to sell our cattle and modernise like townspeople – they say our land is the property of the sugar corporation. We have not been asked what we want or need.
“If we do not accept the resettlement plans, we’ll be taken to jail. How can we survive if we have no access to land, cattle or water?”
I promptly thank the elder for his time, apologise for disrupting his evening and head back to my open-air jail.
On reaching my hammock I find several dozing policemen and an empty bottle of rum. Mission accomplished.
The Mursi people
About 10,000 Mursi people live in Ethiopia
Traditionally insert pottery plates known as debhinya in the lower lips of young women
They live in an area surrounded by the rivers Mara, Omo and Mago, which flow into Lake Turkana
Mursi territory was incorporated into Ethiopia during the reign of King Menelik II in the 19th Century
British journalist Caroline Knowles writes that Addis Ababa’s city dump (aka Koshe) as the main source of survival for many poor Ethiopians. But, Why the Ethiopian government allow its people to live like this? Is it because they don’t know or because they don’t care?
MY first sight of Koshe, Addis Ababa’s giant 50-year-old landfill site, is from the highway. It runs alongside it, and away from the road as far as the eye can see: a giant, murky, grey-brown raised area of partially decomposed rubbish, with occasional bright specks of colour. As my hopes rise from having found it, my heart sinks as I try to take it in.
The interpreter I have engaged for this mission through my contacts, a junior academic at Addis Ababa University, is not keen on going ahead. Leaving the taxi and crossing the highway by the bridge, I try to absorb the panoramic view afforded by this elevated viewpoint over the highway.
This 36-hectare site – shrinking as the city attempts to regulate it – is patrolled from the air by large vultures, diving into the rubbish. Motley crews of wild dogs gambolling and snatching at the soft ground patrol it at ground level. Smoke rises in several places, adding a layer of haze to the murky colour scheme. Yellow bulldozers nose the heap and shift and level it; municipal rubbish trucks and flatbed trucks with skips arrive from all over the city and discharge their contents.
Between the dogs, the birds and the machines there was something else, something I could only slowly take in: 200 to 300 people, dressed in the same murky hues as the rubbish dump, backs bent, hooks in hand, were working on its surface.
Feeling queasy I walk towards the end of the bridge. In order to reach the steps and the rubbish, I must walk past three young men who are using the vantage point of the bridge for surveillance and information gathering. In an unspoken negotiation I don’t understand, they take in my camera, and my shoulder bag containing digital recorders and money, and let me pass. This silent confrontation, between the comforts of my world and the difficulties of theirs, only further develops my anxieties.
Descending the steps, I walk to the edge of the dump where I am met by the site supervisor and his aides. They want a stamped authorisation of my visit from the relevant municipal department. What looks like a vast area, open to the surrounding countryside, is as closed to me as a Korean petrochemical plant. I turn back and head into the city to secure the relevant authorisation.
TRASH TALKS
The city dump is an inventory, of a kind, of its material life. Addis in rubbish is not London or Moscow in rubbish. Rubbish provides a crude and deeply flawed account of cities and their social, political and economic contexts. Rubbish displays social, material and income differences.
Indeed, some people’s rubbish provides others with the fabric of their everyday life. Maybe this is the best way to think about Koshe – as a redistribution centre which indexes the differences between people’s life-journeys, refracted through material cultures at their point of disposal.
Not just the content, the handling of rubbish displays cities too. How cities deal with their rubbish reveals them. It is a major challenge for municipal authorities in Addis, who are only able to deal with two-thirds of the rubbish, distributed in collection points all over a city that is fast expanding – leaving the rest to private contractors and the age-old informal dumping practices on streets and in rivers. Thus rubbish provides a visual commentary on urban citizens’ behaviour as well as the efficacy of municipal governance.
SCRATCHING A LIVING
Getting myself into the rubbish is a story of municipal offices cluttered with old computers, fans, desks, officials and permissions. It is about writing a letter in Amharic explaining what I want to do and why. It is about waiting until the electricity comes back on and we can photocopy my university ID. There are phone calls to the landfill site and arrangements are made. Everybody is charming. I’ve come from London to take a look at the rubbish. Why? I am following a piece of plastic around the world. Really! First world problems!
I go back to Koshe – which means ‘dirty’ in Amharic – and hand over the necessary papers to the site supervisor, in his makeshift office at the roadside of the dump. Minutes later, I am scrambling after him, out on to the rubbish heap, navigating around the dogs which I fear, and the areas where it is soft underfoot and I sink up to my knees. My stomach is churning with fear. My interpreter and I are using Olbas oil to mask the smell.
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We stop north of the main road, where it is firmer underfoot, in the area where the activity is concentrated. This is the place to which the municipal authorities and the site supervisor direct the trucks to dump their loads. A single white towelling slipper, with the Hilton Hotel logo on it, stands out in the grey-brown mush.
This area is a hive of activity that peaks to a frenetic pace with the arrival of new loads, and then falls away, leaving a more continuous stream of slower activity, and a legacy of dust and smoke that gets in everyone’s eyes.
As rubbish trucks turn off the main road on to the edge of the site, a group of five or six young men jump on the back and ride to the dumping area with it. This puts them at an advantage for grabbing the best items as the truck discharges its load onto the tip, but not without risk. The mechanism that crushes the rubbish occasionally catches a young man in its deadly and disfiguring grasp.
As the young men jump off with the rubbish and begin picking items that catch the eye, the line of men and women, that has formed along both sides of the truck, spring into action, grabbing items and stashing them in woven plastic sacks. These are held tightly in one hand; in the other a homemade metal hook with a white handle, used to grab and dig into the grey-brown surface of the heap, is held. This hooked instrument earns the pickers – sometimes referred to as scavengers – the name ‘scratchers’.
The moment of discharge unleashes a tense scramble for the most valuable items; a competition in which masculine physical strength prevails, and young, agile, women put up a good fight. Scratchers then go on searching, or rest until the next truck arrives, or regroup around the bulldozers unearthing new bounty. The social and material relationships of the dump demand skilled navigation.
From the vantage point of the dump, the scratchers rework the geographies and hierarchies of the city. The tensest flurries of competitive scratching accompany the arrival of trucks from the most affluent areas, with the best rubbish. The Bole area, with its upscale detached housing, mall, hotels and the international airport, sends the most prized items, the cast-offs of affluence, including waste airline food in large green plastic bags, to the dump. Scratchers collect the food discarded by airline passengers for themselves, leaving a large pool of bright green plastic bags, which attracts a herd of goats.
Rubbish from the central part of the city, from international hotels, the African Union HQ buildings and the embassies, is similarly sought after, and monopolised by the fittest young men. Scratchers recognise the sources of rubbish from the colours and types of trucks used by the different sub-cities and private contractors. And they recognise the drivers and their helpers, who regularly work the same areas. The discarded traces of the city’s more affluent lives, especially foreign residents and visitors, most animate the dump. Rubbish logs social inequalities in cities and provides a minimal redress.
The dump has temporal rhythms. Scratchers know what time the trucks arrive from different parts of the city. From 8am through the morning is the busiest time. The dump is geared to municipal collection and transportation. By 5pm things are dying down as the trucks stop for the night, and the scratching continues with fewer scratchers at a slower pace. Bulldozers moving stuff around and digging into the surface of the dump also provide new scratching opportunities, and a lively crowd gathers around them. Scratching is a 24-hour activity, with people arriving after their working day is over. Some scratchers work throughout the night wearing torches attached to headbands. Scratching it seems is a (stigmatised) way of life as much as a way of getting by.
Within the urban geographies of affluence, materials establish another set of hierarchies. Scratchers search for anything they can use for themselves, or resell. Materials have a value in recycling, providing an afterlife for discarded objects. Metals, including nails, are the most valuable booty, and men dominate this, although a few women have ventured into metals too. Wood has value as firewood. Tourist clothes and shoes can be cashed in at the Mercato salvage section. Some scratchers just come to eat.
But plastics are the most ubiquitous material on the dump, and among plastics, water bottles the scratchers refer to as ‘highland’, after a popular brand of bottled water, dominate, and in this niche women prevail.
Scratchers specialise in particular materials. Specialisms result from advice from experienced scratchers, from serendipity, or from knowledge of shifting recycling prices, gathered at the edge of the dump. Here materials are counted or weighed, and turned into cash, with the agents from factories using recycled materials.
A pile of white dusty material arrives from the leather factory. The dogs take up residence. They are ejected by a group of men, who have decided that this is a good place to sit, while waiting for the next truck.
In their working clothes – they scrub up outside of work and look completely different – scratchers are dressed similarly and grimily, making them the same colour as the rubbish heap. Men wear trousers, shirts and tee shirts, baseball caps and sometimes hoodies to protect their heads from the sun. Women wear scarves and baseball caps, skirts, trousers, t-shirts and blouses. Some carry infants on their backs. All wear sturdy shoes, often trainers.
The scratching population numbers 200–300, but expands after holidays with casual pickers. More women than men do it by a ratio of about three to one, and, while people in their 20s and 30s predominate, ages range from teens to seniors. Most live in the villages around the dump in simple, rusted, corrugated iron dwellings, sometimes with satellite dishes. Rubbish has provided a source of local employment and subsistence for generations over its 50-year history, and is firmly embedded in local calculations of subsistence and accumulation.
About 50 scratchers live in cardboard and plastic makeshift shelters off the edge of the dump, safely away from passing vehicles and next to a pen full of pigs. The rubbish sustains rural arrivals, for whom it works as a gateway to the city, as well as long-term residents, whose rural routes have settled into the past, making them locals.
The ministry and its field agents say that the rubbish dump is a source of dangerous working practices by people who, like the rubbish they sort, are consigned to live beyond the limits of civic life. A litany of accidents, deaths and disfigurements as scratchers take risks to recover value, are recited by the site supervisor:
“Food comes from some place and a guy is going into the truck and he is injured and they take him to hospital but he died. Also someone else lost their legs in an encounter with a bulldozer. Two months ago a man who jumped in the truck dropped off when it broke. In recent accidents, two were women. The bulldozer operator has a lot to do to push the garbage. If they see something they want when the bulldozer moves the garbage, they don’t think about their life.”
In living beyond formal systems of governance, this city suburb of rubbish is more like the Somali borderlands, patrolled by contrabandists and gunrunners, than a part of the city. There is a police station nearby, and policing and the justice system are slowly taking back the dump from a parallel system of authority, a mafia of five ‘big men’. The big men control access by scratchers in exchange for fees, making themselves wealthy in the process. But recently, some of them have been imprisoned, shifting the balance of power towards the authorities.
Once far away, a place outside of the city, outside systems of formal employment, taxation, law and municipal governance, Koshe is now on the edge of a city that has grown to meet it in what are fast becoming its upscale southern suburbs. A new development of large detached houses nearby anticipates this future – new housing for those in a position to benefit from rising prosperity, and a consequent shrinkage and rehabilitation of the landfill site. These changes have far-reaching consequences for the scratchers of Koshe.
– – – – – NOTE: The above article was first published on The Guardian Newspaper under the title “Inside Addis Ababa’s Koshe Rubbish Tip Where Hundreds Literally Scratch a Living”. It is an extract from the new book Flip-Flop: A Journey Through Globalisation’s Backroads by Caroline Knowles. (Pluto Press, £18.99).
Decolonising Development:The Political and Cultural Locations of Nationalism and National Self-determination (the Case of Oromia)
Several scholars have argued that national self-determination is a claim for cultural independence and that nationalism in general is based on the right to cultural autonomy, right to a culture. In the Oromo context, national self-determination is about the representation of collective identity and dignity. It is the demand of the Oromo people to govern themselves. Practically, this can be interpreted as let us be governed by people who are like us, people of our nationality or people who accept and respect our value system. For the last hundred years and so, the Oromo nation has suffered from Abyssinian expansionism, social, ecological and economic destruction and continuous and intensive cultural and physical genocide. The Abyssinians and Oromians connections have been the coloniser (refers to the former) and the colonised (refers to the latter) relationships. Contrary to the Ethiopianist discourse, they have not developed a common unifying identity, social and political system. While the Abyssinians feel a sense of glory of their kings, warlords and dictators, the Oromians feel victimisation to these rulers, so they have not emerged a common ancestry, culture and collective memory, which can result in common ‘Ethiopian’ identity. From the perspective of Oromo social construction, the present Ethiopian domination over Oromia is a continuation of what pervious generations of Oromo nation had experienced. Thus, the Oromo people, sees the present political arrangement as illegitimate because it is a rule by the people who have engaged in destroying them. So, they claim not only cultural but also political independence. Oromo nationalism is also very democratic. It follows the UN principles of self-determination for the citizens of Oromia, claiming independence from the tyranny of Ethiopian Empire. The latter has been constructed based on Amhara-Tigre nationalism. The Oromo nationalism also offers democratic solutions to the ethnic minorities in the Ethiopian Empire. Scholars of Oromo studies claim that there is fundamental behavioural, linguistic, ethnic and cultural differences between the Abyssinians (northern) and their subjects (Southern). The Oromo, Sidama, Afar and the Ogaden (Ogaden Somalians) nations, beyond their common Cushitic progeny, they have common experiences of victimisation and illegitimately absorbed by Abyssinian southward expansion. Their collective memory of past experiences and present victimisation are making common identity. This identity is a key to understand politics there and to work together for self-determination, to recover their lost humanity.
For the early version of this article, see Temesgen M. Erena, The Political and Cultural Locations National Self – Determination, Oromia Quarterly, Vol. II, No.2, March 1999; Temesgen, M. Erena, Oromia: The Nation and the Politics of National Self – Determination, Oromia Quarterly, Vol. I, No.2, December 1997, ISSN 1460-1346.
Man knows himself only insofar as he knows the world, and becomes aware of the world only in himself, and of himself only in it. Every new object, well observed, opens a new organ in ourselves.
-Goethe, Maximen und Reflexionen, VI Build therefore your own world. -Ralph Waldo Emerson, Nature
Introduction
The passions of national freedom and national interest are probably the strongest in the whole political spectrum that characterises the present world. Kellas (1998) holds that it is stronger than the passions aroused by religion, class, individual or group interest. This passion is not all futile, either. In Gellener’s (1983) understanding, nationalism has been considered as essential to the establishment of a modern industrial society. According to Smith (1991), it is ‘the sole vision and rationale of political solidarity.’ For Kellas (1998), it provides legitimacy to the state, and inspires its citizens to feel an emotional attachment towards it. It can be a source of creativity in the arts, and enterprise in the economy. Its power to mobilise political engagement is unrivalled, particularly in the vital activity of nation building. It is intimately linked with the operation of popular democracy. Indeed, the global pattern is a mosaic of political drives, economic interests, linguistic pride, cultural imperatives, psychological needs and nations seeking identity. These factors are manifesting as a powerful staying power in a modern Africa, either. As European colonialism and socialism melted away, the perpetual existence of the backlash against ‘neo-colonial’ colony colonialism and the reviving of national selfdom become more and more significant in social and political dynamics of contemporary multi-ethno-nation African societies. The African experience is motivated by the same aspirations as that of elsewhere. At its root is a need for freedom, dignity, for the right of people of distinct social communities to function freely and independently. In this regard, Oromia represents the case of rejuvenating claim for national freedom and the struggle against more than a century old Abyssinian Empire colonialism in Africa. Oromia is a homeland for an Oromo nation, a group of people with a common culture and value system (seera fi aadaa), language ( Afaan Oromo), political institutions (Gadaa), and historical memories and experiences. Oromia is the single largest, homogeneous and endogenous nation in Africa with a population of 40 to 45 million. Both in terms of territorial and population size, more than two-third’s today’s sovereign states that are making members of UN (United Nations) are smaller than Oromia. The Cushite (see Demie, 1998) Oromo people have inhibited their homeland, Oromia, since pre-history and in antiquity were the agents of humanity’s documented Cushitic civilisation in terms of science, technology, art, political and moral philosophy. The links between the Oromo and the ancient civilisations of Babylon, Cush and Egypt has been discussed in Asfaw Beyene (1992) and John Sorenson (1998) scholarly works. Utilising prodigious evidence from history, philosophy, archaeology and linguistics, Diop (1974 and 1991) confirms that the Cushite Egyptian civilisation was emerged from the Cushite civilisations of North East Africa, particularly, the present day Western Sudan and upper Nile Oromia (also known as Cush or Punt). Indeed, except the name of places, saints and prophets, many of the Old Testament and the Holy Koran moral texts are copies of the Oromo moral codes. The formers are written documents while the latter are orally transmitted. Since the late 1880s the Oromo people have disowned their sovereignty. They disowned their autonomous institutions of governance, culture, education, creativity, business, commerce, etc. Thus, they have been claiming for national self-determination, national-self government and the right to their own state and resist the Abyssinian Empire saver (supremacist’s) nationalism. The Oromians are not only against the quality of Ethiopian Empire governance but also against the philosophy on which it is based: domination, dehumanisation, inequality, double standard, hypocrisy, deceit, exclusion, chauvinism, war institution, rent-seeking, extractive state, conservatism, feudalism, Aste fundamentalism (Aste Tewodros, Aste Yohannis, Aste Menelik, Aste Haile Sellasie), etc. The political goal of national self-determination (national self-government) is asserted in the outlook and attitudes of the Oromo political and social organisations. Of course, the Oromo nationalism, which supports the interests and identity of the Oromo people, is a more subtle, complex and widespread phenomenon than common understanding and observation. It is within this context that we are going to discuss the Oromos’ politics of national self-determination and the search for the national homeland, the demand for reinventing a state of their own in the following sections.
Defining Nation, Nationalism and Self- determination
To define nation and nationalism is as Benjamin Akzin (1964, pp. 7-10) discussed five decades ago, to enter into a terminological jungle in which one easily gets lost. Different scholarly disciplines have their own more or less established and more or less peculiar ways of dealing with nation and nationalism. Ideally, our definition of nation and nationalism should be induced of elements of nationalist ideology. Getting at such a definition has confirmed phenomenally strenuous. Hugh Seton-Watson, an authority in this domain, has deduced that ‘no scientific definition’ of a nation can be concocted. All that we can find to say is that a nation exists when significant number of people in a community consider themselves to form a nation, or behave as if they formed one (Seton-Watson, 1982, p.5).Van den Berghe (1981) defines a nation as a politically conscious ethnic group. Several attempts have been made at making a cardinalist definition of the term, pointing out one or more key cultural variables as defining variables. Among those tried are language, religion, common history/descent, ethnicity/race, statehood and common territory (homeland). For a group of people to be termed a nation, its members typically have to share several of these characteristics, although historically, one criterion may have been predominant (for example, language in Germany, or culture and history in France). In the case of Oromo, common language (Afaan Oromo), common territory (Biyya Oromo, dangaa Oromiyaa or Oromia), common historical experiences (victimisation to Ethiopian Empire rules or Abyssinocracy) are particularly very significant. Stalin made his undertaking in 1913. His definition includes four criteria: the members of a nation live under the same economic conditions, on the same territory, speak the same language, and have similar culture and national character (Seton-Watson, 1982, p.14). Neither Ernest Gellner nor Eric Hobsbawn, two influencials, gave definite definitions of the nation in their major achievements. Indeed, they are very hostile towards what they define as nationalism. ‘…For ever single nationalism which has so far raised its ugly head…’ (Gellner, 1983, p.45), this is a Gellner’s conception and sees the world as naturally divided into nations, each with its own individuality. This implies an acceptance of the nationalist self-perception. There are also other conceptualisations. A social anthropologist, Thomas Hylland Eriksen (1992, p. 220) says ‘a nation is an ethnic group whose leaders have either achieved, or aspire to achieve, a state where its cultural group is hegemonic’, Anthony H. Birch (1989, p.6) considers that a nation is best defined as ‘a society which either governs itself today, or has done so in the past, or has a credible claim to do so in the not-too- distant future. Kellas (1998) defines the nation as a group of people who feel themselves to be a community bound together by ties of history, culture and common ancestry. Nations have ‘objective’ characteristics, which may include a territory, a language, a religion, or common descent, and ‘subjective’ characteristics, essentially a people’s awareness of its nationality and affection for it. In the last resort it is ‘the supreme loyalty’ for people who are prepared to die for their nation. The definition of ‘nation’ which we will make use of in the following is one suggested by Anthony D. Smith (1983,pp. 27-109, 1991, p. 14; 1995); a definition mastering well the ‘sounding board’ dimension. Smith here defines a nation as ‘a named human population sharing a historic territory, common myths and historical memories, a mass, public culture, a common economy and common legal rights and duties for all members. A recent definition of Smith holds nationalism, one manifestation of national-self-determination, as ‘an ideological movement for attaining and maintaining autonomy, unity and identity on behalf of a population deemed by some of its members to constitute an actual or potential ‘nation’ (Smith, 1991, p. 73; 1995). For Smith nationalism has a deep ethnic roots and rejuvenates itself in response to global and domestic impulses. While the phenomenon of globalisation and technocratic culture are there, nationalism is an eternal nature and nourishes and propels itself on technocratic innovations. In this context, national self-determination may be defined as many part aspirations of a nation: To be free to freely determine one’s own national identity, culture, including language, education, religion, and form of government, to be free of rule by another ‘nation’, that is to overcome social and political systems of domination and exclusion in which nations other than one’s own wield predominant power. To be free to select its own form of government; and those governed within it have the right of unflagging consent.
Culture and the Politics of Self-determination
Nation, nationalism and national self-determination are commanding attentions. One of the perennial issues within nationalism is whether national self-determination can stand alone, or whether it requires a ‘qualifier’ from within cultural or political ideas or both to clarify its precise cultural and political location. Several scholars have argued that national self-determination is a claim for cultural independence and that nationalism in general is based on the right to cultural independence and that nationalism is based on the right to a culture. Nielson, for example, peers a nation as groups of people whom ‘perceive themselves as having a distinct culture and traditions’, and Tamir presents that a nation is a community in which individuals develop their culture, and they therefore regard their place within a nation as membership in a cultural group. Indeed, she argues that ‘the right to national-self determination stakes a cultural rather than a political claim, namely, it is the right to preserve the existence of a nation as a distinct cultural entity.’ Will the people who demand national self-determination be satisfied with such an arrangement? Tamir gives credence to that the idea of basing the right to self-determination on the right to a culture is the one that has best conformity with a liberal internationalist viewpoint. That is thinkable, but international liberalism is incompetent on this particular matter. A nationalism, which is based on culture and cultural distinctions, was not very long a go. It is a concept that characteristic the thesis of right wing, or romantic theorists such as Herder. Indeed, Herder’s nationalism was not political, and it distrusted a state as something external, mechanical, not emerging spontaneously from the life of the people. Nevertheless, in the Oromo context the claim for national self-determination is a political rather than a cultural one. If we look at the distinction between the two, it would seem that the claim for national self-determination involves more than a demand to be tolerated while the cultural question is. For example, the Catalan’s and Quebecois’ culture and identity have been tolerated and respected to some extent, and yet many of them thought that this did not reflect a situation of self-determination. Indeed, meeting their claim would involve legislation and redefinition of institutions within the state, and perhaps even a new state. In the Oromo case the demand is actually the claim to have control over their lives. This does not mean over every individual’s private life, but over the public aspect of one’s existence, i.e. the system of mutual relationships, which reflect and sustain one’s membership of a certain collective. Here the self is conceptualised within the context of community, but one that has to be real, actual, and functioning and performing. Otherwise these communal ties are too abstract, which makes it impossible for the self to be defined by them. The statement of Cohen has to be recalled: ‘A person does not only need to develop and enjoy his powers. He needs to know who he is, and how his identity connects him with particular others. He must… find something outside himself which he did not create… He must be able to identify himself with some part of objective social reality’ (Cohen, 1988). Moreover, self-realisation, however, cannot be merely a mental situation; thus this community cannot be only cultural. It must be a political situation at least so that, in order for the Oromo people to realise themselves, they must not be dependent on the goodwill of a second party. They then must be certain that their self-realisation in all spheres of life will not be prevented by the Abyssinian government, the TPLF, the Orthodox Church, and so forth. They should therefore be politically active and watch such institutions carefully. In addition, they must participate in politics in order to decide collectively upon public matters, which influence their self-realisation. So the Oromos claim for national-self determination is about the realisation of their potential status, ability and collective character, which may be achieved only through participation in autonomous political institutions. But for more than a century Oromos have been denied access to these institutions, either officially or in practice. In other words, if Oromos as a nation achieve self-determination they will better able to participate, better represented, better able to deliberate, gain much more control over their life than formerly and more autonomous. The Oromos demand for national self-determination thus, aims at establishing those institutions, which are needed for the realisation of the self-determination. When an Oromo demands national self-determination, he/she is not asserting that he/she would like to control his/her private life, e.g. his/her job, his/her shopping activities, his/her love affairs. Many Oromos do not control these aspects of their lives and yet nevertheless demand national self-determination. But the same principle also applies to cultural life. The Oromos may be allowed more-or-less to use their language, have their own newspapers and theatre, and the freedom of worship, etc. which are making cultural freedom. Actually, these rights are hardly exist at present. But when they claim national self-determination they are not only referring to these aspects of life, as political community: they want to be able to form and choose among and vote for the Oromo political parties, to observe the Oromo constitutional laws, to pay taxes to an Oromo authority, and to have a history (and indeed, myth) of independent Oromo state, from which their identity and self-determination can derive. Thus, the Oromo’s Declaration for Independence will emphasise parliamentary participation and the need to form a constitution, rather than cultural activities. In general the Oromos demand for national self-determination entails that the individuals in this nation should be citizens, engaged in politics as members of a community committed to the realisation of certain (their own) common goods, rather than participating as individuals who seek their self-interests, as it is implied by the right- to- culture school of thought and Liberal Internationalists. Perhaps for this reason Margalit and Halbertal revise the right-to- culture argument, arguing that the right is to a certain culture rather than to culture. A certain culture, then, becomes a common good. And yet, this is not enough, because they still regard the common good in cultural rather than political terms: ‘shared values and symbols… are meant to serve as the focus for citizens’ identification with the state, as well as the sources of their willingness to defend it even at the risk of their lives (Margalit and Halbertal, 1994). Why, then, do theories adhere to the culture discourse? Of course, for most of the Western theorists, the term national self-determination is affiliated to the strive to become part of humanity, to regain the human condition of autonomy; it is adjoined to the struggle to be part of the free world, of the more progressive forces; it is seen as decolonisation, as civilisation, as an attempt made to become part of the world of liberty, rights, and justice. But, it is seen as part of centrifugal forces, from the centre to the global, universalism or what Lane (1974) calls as ‘total situation’ or citizenship based on individual freedom and social justice. These theorists, therefore, universalise the notion of national self-determination: they make it part of liberalism. The liberals’ universal approach tends to be uniformist. This makes a society rootless and a citizen far removed from those who control his/her destiny. On the other hand, the notion as it is put forward and used by the Oromos that the demand for national self-determination is also centripetal, from the global and the greater units to the smaller ones. These groups demand the disengagement from the ‘other’, the global, the colonist, even from other humanity, by asserting that ‘we are not merely the essential equal and part of humanity, but rather we are also different and distinct: we have our own political identity, which we want to preserve, sustain, and establish institutionally, like the Scottish vision in multi-nation state Europe. This is the language of liberation from colonisation. It is also the language of particularisation within the universal or the global, and it seems that the uniformist approach is not sensitive enough to the real Oromos problems. Thus, the Oromos quest for self-determination involves the ultimate goal of particularism (its own unique space), reinventing the Oromia State, owning the national homeland. Of course, in a heterogeneous society of the Ethiopian Empire, though uniformity may simplify system of control, social justice will not be attained in one vast monolithic block of oppressed by colonial legislation, bureaucrats and its armies. An important work of Professor Asafa Jalata, an authority in the study of Oromo nationalism kindly quoted as’ The Oromo question involves both colonialism and ethno nationalism. Ethiopian colonialism has been imposed by global capitalism on the Oromo nation. Ethiopians, both Amharas and Tigrayans, through establishing settler colonialism in Oromia, have systematically killed millions of Oromo and expropriated their lands and other resources from the last decades of the nineteenth century until today. Ethiopian colonialists already destroyed the people called Agaw by taking their lands, systematically killing them, and assimilating the survivors. They attempt to do the same thing to the Oromo by destroying the Oromo national movement, confiscating Oromo lands, and forcing the remaining Oromo into ‘settlement villages’ or (reservations). Many times, some Oromo organisations attempted to democratize Ethiopia so that the Oromo would achieve equal citizenship rights and maintain their ethno cultural identity. Determined to maintain their colonial domination and to destroy the Oromo cultural personality through ethnocide or assimilation, Ethiopian colonialists destroyed or suppressed those Oromo political forces that attempted to transform Ethiopia into a multinational democratic society. Therefore, most Oromos are convinced that their rights and freedom cannot be obtained and respected without creating their own state, or state that they can create as equal partners with other ethno national groups interested in forming a multinational democratic society to promote ethno cultural diversity and human freedom. Hence, Oromo nationalism is an ideology of the subjugated Oromo who seek human rights, freedom, justice, and democracy’ (Jalata, 1997). In fact social justice can be attained when and only when the oppressed majority able to rule its homeland. The Oromos work for national self-determination is the great humanist and historical task in terms of Freire (1993) argument ‘To liberate themselves and their oppressors as well. The oppressors, who oppress, exploit, and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both. Any ‘attempt to soften the power of the oppressor in difference to the weakness of the oppressed almost always manifest itself in the form of false generosity; indeed, the attempt never goes beyond this.’ In this context, for Oromos in order to have the continued opportunity to express their ‘generosity,’ the Habasha colonist must perpetuate injustice, too. Tyranny is the permanent fount of this ‘generosity,’ that sustains at the price of death, dehumanisation, despair and poverty. ‘True generosity consists precisely in fighting to destroy the causes which nourish false charity.’ (Freire, 1993). For further discussions on Oromo nationalism, universalism, globalism, Ethiopianist discourses and Oromo Nationalism, see Sorenson (1998) and Sisai Ibssa (1998).
Concluding Thoughts
Man as a social animal always seeks his own territory and belongings to a social group in which his identity and sense of community is observed and respected. In the defence of the cause for social justice and social ecology, these are basic tenets to backlash against the danger of the rhetoric of universalism, polyarchy and false perspectives of social uniformity, which appear to appreciate the social problems from a single privileged point. Georg Hegel, The Phenomenology of Mind ( New York, 1967 edition), in his famous philosophical discussion of the relationship between ‘lordship and bondage’ maintained that a single consciousness could know itself only through another, even in a condition of totally unequal power relationship. According to this philosophical model, the lord (the oppressor) is lord only through the relationship with a bondservant (the oppressed, the one whose humanity is stolen). In the relationship, however, the other is annulled. The self of the mastery, the lord, derives from the conquest and negation of the servant, the bond. Only recognition of the selfhood of the other permits for its annulations. Thus, lordship covertly recognises the separate identity of the dominated. They are normally equal selves locked into unequal hierarchy. Metaphorically, Hegel’s dialectics of lordship and bondage is very important to understand the Ethiopian domination over Oromia. However, in the Ethiopianist discourse, the essential equality of the selves has been escaped totally. Rather, the persisting hierarchy has taken for granted. According to Sorenson (1998), Ethiopianist scholars like Clapham, Sven Rubenson and Levine because of their attachment to one version of the Ethiopian past and present make them either or unwilling to engage with the full complexity of the problem. From this point of view, to accept the unchanging polarity of Ethiopia and Oromia in the lordship-bondage relationship is to succumb to a structure of Ethiopian aggression and colonialism. The Oromians demand for national self-determination is, however, the civilised step out of the polarity upon which the coercive hierarchy relies, it is the collective political demand, as its main purpose is to achieve the good of the social whole, humanisation, the essential liberation of the Oromo national identity, dignity and the reinvention of Oromia as a sovereign state. The Abyssinian occupation of Oromia, the existence of the Abyssinian Rule, war-lordism and their armies in Oromia and the making of Finfinnee their garrison station, the centre of their crowds is not only an act of conquest, aggression and colonialism but also, from Oromo perspective, such elements are symbols of bondage and slavery that negate the Oromo selfhood as equal essential. For the last over hundred years, the Oromo nation has disowned selfhood, its own state or administration, and lived as a bondage of Abyssinia. The Abyssinian administration which has undermined the Oromo national traditions, exploited it economically, and maintained order through mechanical and repressive means- such a nation actually must seek national self-determination to foster within its politics, to bring dignity, justice, freedom and democracy and to survival as essential equal, as a nation and as part of humanity and its civilisation. It is necessary for Oromians to build the world of their own, a world which make them capable to sustain as a group of human people. They must able to liberate themselves and the violent, the oppressor too. In this context, the Oromo issue is a test case to the deceptive ‘democracy world-wide’ which is being advocated in the USA foreign policy and manipulated by the neo-nafxanyas (see Ibssa, 1998). It is a challenge to contemporary theories of democracy and polyarchy (Robinson, 1997) and actors of post cold war Ethiopian politics who simply take for granted that the boundaries and powers of political community in the ‘Horn’ have already been settled. Thanks to the dedicated works of human rights activists, particularly the OSG (the Oromia Support Group) and its UK based publication, Sagalee Haaraa, we have been well informed on plights of human population and their environment in the entire region. We are interested to recommend this publication to all actors of the region. In this context, we are confident to say that Ethiopian democracy rhetoric or federalism sham politics is nothing more than a fig leaf, covering up the continuation of an extraction of the ‘politics of the belly’, in terms of Bayart (1993) from ‘prudish eye of the West.’ Its democratic rhetoric is a new type of rent seeking (extracting economic rent). By making believe, it enables the collection of international aid that includes diplomatic, military and humanitarian. It enables the seizure of the resources of the modern economy for the benefit of the Tigrayan elites. The situation is not in democracy’s favour, rather it is a situation that the Tyranny is retaining control over the security forces, economic rents and the support of the West. Such manipulation is not new for Africa. Menilik, Haile sellassie, Mengistu, Mobutu, Biya, Senghor and Diouf did the same thing either in Ethiopia or elsewhere in the continent at one time or another. The Quote from Bayart’s (1993) African analyis comes to our mind ‘…The support of western powers and multilateral institutions of Bretton Woods and the Vatcan, who despite having waved the flag of democratic conditionality and respect for human rights, have not dared to pursue such sentiments to their logical conclusion and have continued to think in terms of ‘Mobutu or Chaos’ where Gorbachev given up saying ‘Ceaucescu or chaos’…’. Indeed, very recently, we have read the deceptive descriptions to neo-Mobutu, neo-Mengistu, etc.: democratic, new generation, confident and pragmatic, etc. Sadly, everything changes so that everything stays the same. Nevertheless, the oppressed Oromos are not passive objects, either. They have not allowed themselves to be ‘captured’, as in the past they have demonstrated their historical ability to resist dehumanisation, despair and poverty, and predictably will continue to resist until the justice will come to them. An everyday Oromo coins the following: ‘Victory to the Oromo people! Oromia shall be free!’ We feel moral and social responsibility to support the just cause of fellow humanity.
Listen to Oromo Voice Radio (OVR) Broadcast Afaan Oromo interviews with Dr. Almayayyoo Birru on topic of Self-determination:
‘External self-determination, in particular, seems to carry dual meaning. On the one hand it is taken to mean full independent statehood, while on the other hand it is taken to mean external recognition by other states within the
international community.’
Madda Walaabuu Media Foundation (MWMF) will start English program
Oromo Voice Radio (OVR) English Service will be launched on 5 January 2015, every Monday for 15 Minutes from 7:15-7:30 pm Oromia Local time. For the start OVR English Service program will be aired once a week, and with time it hopes to increase the time length and scope of the program.
MWMF is a non-governmental, non-partisan and non-profit organization, incorporated in Washington, D. C. (USA) and Melbourne Australia.Founded in 2013 by a broad based collective of human rights advocates, civic society leaders, journalists and community members who are committed to the principles of democracy, human rights, freedom and justice, the MWMF provides an independent voice for the Oromo people and other voiceless communities of the Horn of Africa, including the Diaspora communities from the region.
The MWMF envisions that providing public education through its media outlets will enhance knowledge and appreciation about the true nature of the Oromo society and also the interest and its neighbours. MWMF’s pride is our common bond, aspirations, achievements and the desire to be a positive voice in the global society.
The OVR English Service program is designed to address issues that impact on the daily life of Oromo people and its neighbours in the Horn of Africa. It broadcasts 15 minutes English Program every Mondays at 7:15 PM local time at 16 MB or 17850 kHz.
For further information please call Mr. Aliye Geleto Anota on 61422602204 or email mwmfdirector@gmail.com
Saudi Star Agricultural Development plans to pump $100 million into a rice export project in Gambella region of Ethiopia despite allegations of human rights violations surrounding the “villagization” program under which the land has been taken from indigenous Anuak pastoralists to lease to foreign investors.
The company is owned by Mohamed al-Amoudi, who was born in Ethiopia to a Saudi father and an Ethiopian mother. Al-Amoudi made a fortune from construction contracts to build Saudi Arabia’s national underground oil storage complex. Now a billionaire many times over, al-Amoudi has invested heavily in Ethiopia where he owns a gold mine and a majority stake in the national oil company.
Al-Amoudi was one of the first to invest in a new scheme under which president Meles Zenawi offered to lease four million hectares of agricultural land to foreign investors and his company was also one of the first to become the subject of controversy. After Saudi Star was awarded a 10,000 hectare (24,700 acres) lease in 2008, a dozen aggrieved Anuak villagers attacked Saudi Star’s compound in Gambella in 2010 and killed several employees.
Saudi Star abandoned work at the time but this past November the company announced that it would return to invest millions to grow rice using new large-scale flood irrigation techniques. Saudi Star hopes to sell its produce to Saudi Arabia under King Abdullah’s Food Security Program.
“We know we’re creating job opportunities, transforming skills, training local indigenous Anuak,” Jemal Ahmed, Saudi Star CEO told Bloomberg. “The government wants the project to be a success and see more Gambella people able to work and produce more, that’s the big hope.”
But activists say that Saudi Star’s newly invigorated project in Gambella is likely to have a detrimental impact on the local population, notably pastoralist groups like the Anuak as well as the Nuer.
“Sadly, right now, the Anuak, nearly all small subsistence farmers, are becoming refugees in their own land as they are internally displaced from indigenous land their ancestors have possessed for centuries,” Obang Metho, Executive Director of Solidarity Movement for a New Ethiopia, told the Africa Congress on Effective Cooperation for a Green Africa.
“They have become ‘discardable’ by a regime that wants their land, but not for them, in order to lease it to foreigners and regime-cronies for commercial farms,” he added.
All told as many as 1.5 million subsistence farmers are expected to be offered voluntary relocation to new settlements where the government has told them that they will be given housing, social services and support infrastructure under the villagization program.
However, activists like Human Rights Watch and the Oakland Institute say that the relocation process has been plagued by violence and broken promises.
Instead of getting housing, villagers are forced to build their own tukols – traditional huts – and risk beatings if they speak out, says Human Rights Watch, which conducted interviews of 100 residents during the first round of villagization that occurred in 2010.
The majority of resettlements did not have a school, health clinic or even water wells, says the Oakland Institute. Lack of agricultural assistance such as seeds, fertilizers, tools and trainings, have further exacerbated the risk of hunger and starvation among families.
The traditional pastoralist communities also say that they are having a hard time adapting to sedentary farming practices in the new settlements. “We want you to be clear the government brought us here…to die…right here,” an Anuak elder in Abobo district told Human Rights Watch. “They brought us no food, they gave away our land to foreigners so we can’t even move back. On all sides the land is given away, so we will die here in one place.”
HRLHA Holds Public Meetings with Oromo Community Members
The Human Rights League of the Horn of Africa (HRLHA) held, over the past three weeks, public meetings with members of Oromo Communities in four cities of Canada and discussed human rights issues in the Horn of Africa in general and in Ethiopia in Particular. The Oromo communities involved were those of Toronto/Ontario, Edmonton & Calgary/Alberta and Winnipeg/Manitoba; and the major topic of discussion at all the four public meetings was the unabated gross human rights violations by the different regimes of the Ethiopian Government for over a century, with particular focus on what have been happening in the past twenty years under the current TPLF/EPRDF government.
Toronto:
The public gathering in Toronto was held on December 13, 2014 at the office of Oromo Canadian community Association. At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa explained in his presentation “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present”by different governments that ruled the country. Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details.
Besides, Mr. Tesfaye Dheressa Kumsa, Director of Investigations and Dissemination with HRLHA, who did a presentation on “Land Grabs and Evictions as a Cultural Genocide”, explained how forced displacements of the Oromos and others from their farm lands and the resultant detachments and disconnections from traditional rural lives have been causing destructions of precious cultural assets, values, and wisdoms from which the societies have been benefiting generation after generation.
The HRLHA presenters explained that they are working with other civil society organizations to bring the perpetrators to justice and urged all human rights advocates to stand together in this regard.
Edmonton and Calgary:
On December 20 and 21, 2014, similar public meetings were held in Edmonton and Calgary/Alberta respectively, and many Oroms participated and discussed human rights violation issues in Oromia and Other regions in Ethiopia.
At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa presented “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present” by different governments that ruled the country.
Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details. The participants have actively participated in discussion by giving their perspectives on the continuous gross human right violations by EPRDF government of Ethiopia against Oromo young generation in particular. At the end of the meeting, the consensus has been reached that the perpetrators should be brought to justice for genocide they had committed and also Oromos must pay all necessary sacrifices to resist the evil action of the EPRDF Government to save Oromo nation from more victimizing.
Winnipeg/Manitoba:
On Dec 27, similar meeting was held in Winnipeg/Manitoba and many Oromos participated and discussed human rights violation issues in Oromia and Other regions in Ethiopia.
Winnipeg
Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details. After many hours’ explanations and discussions on genocide the EPRDF government has committed against Oromo nationals and others, the consensus has been reached that the perpetrators should be brought to justice for genocide they had committed and also Oromos must pay all necessary sacrifices to resist the evil action of the EPRDF Government to save Oromo nation from more victimizing.
During the discussions at four meetings held, it has been concluded that, by committing such well documented human atrocity, the Ethiopian government has violated the constitution of the land, regional, and International human rights treaties it has signed and ratified. The continued gross human right violations in Oromia, Ogadenian and Gambela regions in the past twenty three years by the EPRDF Government were/are intentionally committed genocides and crimes against humanity. For its deliberate actions of killings, torturing and disappearing its citizens, the EPRDF Government should be accountable. For the heinous human atrocity of EPRDF government against Oromo, Ogaden and Gambela people there are credible documents and proofs to hold the EPRDF Government accountable for its criminal actions and to bring the perpetrators to justice. The participants raised several questions on the possibilities of bringing the government to justice and all possibilities were explained by the presenters.
Finally Oromo participants of the four meetings thanked all HRLHA members for their commitment of defending human rights and promised to support HRLHA financially to make the organization stronger. HRLHA chapter organization was created during the meetings to help the organization’s more involvement in the communities.
(OPride) — For energizing and unifying the Oromo public both at home and in the Diaspora, for keeping the beacon of liberty from being extinguished, for selfless sacrifice to advance Oromo rights and for bringing international media attention to the plight of Oromo people, Oromo Student Protesters are OPride’s Oromo Person of the Year.
The Master Plan
In March 2014, the Addis Ababa and Surrounding Oromia Special Zone Integrated Development Plan Project Office organized a workshop for journalists and civil servants in Adama, 90 kms east of Ethiopia’s capital, Addis Ababa. The training, conducted by officials from the Oromia regional state and representatives of the Addis Ababa city administration, continued through mid-April. It was intended to generate momentum before “a joint master plan,” which would ostensibly facilitate efficient resource use, eliminate existing contradictions and link the city’s developmental activities with the Oromia Special Zone, is unveiled.
Established in 2008, the Oromia Special Zone is comprised of eight towns (Dukam, Lagatafo-Lagadadhi, Sandafa Buke, Sululta, Holota, Burayu, Sabata and Galan) and six districts (Walmara, Sabata Hawas, Akaki, Sululta, Mulo and Barak). The zone has a total area of 4,800 square kms and 15 townships.
The special zone was established in response to local concerns over lack of attention and proper planning in the hinterland and the unchecked, horizontal urban sprawl around the capital. The renewed interest in the area, which ironically coincided with rampant land speculation and a chaotic industrial construction boom, was further strengthened by Oromia’s local development plan crafted in 2010.
Founded in 1886 by emperor Menelik II and his wife Taytu Betul on conquered Oromo land, Addis Ababa, which Oromos call Finfinne, has “complete powers of self- administration” with its own police, city council, budget and other public functions overseen by a mayor (appointed by the ruling party). Regardless of the reasons for the creation of the Oromia special zone, the city’s unique place as both a state capital and federal capital— the constitution granting special interest in the provision of services or the utilization of resources to Oromia — has been at the center of the debate over the city’s horizontal spread over the years.Oromo activists have been calling for clarification of the Ethiopian constitution’s special status clause, as well as language instruction and other services for the city’s Afaan Oromo speakers. In theory, the creation in 2011 of a joint project office tasked with fashioning a joint strategy and a master plan was meant to assuage these grievances.
However, as noted by workshop participants in April, the project office not only took an arrogantly top-down approach in crafting the master plan but also expanded the city’s territorial jurisdiction by a whopping 1.1 million hectares, an area more than 20 times the capital’s current size, according toleaked documents. The proposed plan would put 36 Oromia towns under Addis Ababa’s — thereby federal government’s — direct control.
In a rare report by the state-run Oromiyaa TV (OTV), journalists and officials from the Oromo People’s Democratic Organization (OPDO), the Oromo elements in Ethiopia’s ruling coalition, sounded-off about the lack of public consultation and potential violation of Oromia’s autonomy and territorial integrity, as well as threats to the livelihood of Oromo farmers in the areas covered by the proposed plan. The planning office apparently did not even bother to consult with mayors of the affected municipalities and other regional and Oromia Special Zone officials. Moreover, the state’s rubberstamp legislative chamber, Chaffee Oromia, did not deliberate on it, leaving rank-and-file OPDO members deeply disgruntled.
“The issue of Addis Ababa and surrounding Oromia towns is not a question of towns; it is a question of identity,” one speaker said at the workshop in Adama. “When we speak of identity, there are fundamental steps we ought to take to ensure that the plan would incorporate and develop the surrounding towns while also protecting Oromo’s economic, political and historical rights.”
The speaker added: “we are keenly aware of the city’s past spatial growth. We don’t want a city that pushes out farmers and their children but one that accepts and develops with them…more importantly we don’t want a master plan developed by one party and pushed down to us.”
OTV’s segment on the opposition to the master plan came as a shocker to many. Established in 2006, the network has been serving as an unabashed government mouthpiece, giving only lip service to issues of concern to the Oromo other than scant cultural programming. Within days after OTV’s report, thousands of Oromo students at all regional universities in Oromia took to the streetsopposing the master plan (starting at Jimma University and quickly spreading to Haramaya, Ambo, Wollaga, Matu, Bule Hora, Addis Ababa, Adama and Madawalabu universities). In one instance, on April 29, an estimated 25,000 people partook in a citywide demonstration in the flashpoint town of Ambo, 80 miles west of Finfinne. Federal security forces responded as usual, firing live ammunition at unarmed protesters, killing at least 50 people and injuring many others while hundreds were arrested, according to eyewitness reports.
Authorities saw OTV’s report on the master plan as an indirect rebuke of its campaign to unveil the plan. TVO then went mute, apparently per orders from federal authorities, keeping eerie silence as protests spread across Oromia and received significant coverage in the international press. Shortly thereafter, an indoctrination campaign was organized for the OTV journalists, which according to a number of participants, ended without any breakthrough in the form of agreement.This was followed by mass firing of journalists seen as agent provocateurs, including Bira Lagasse, who presented the April OTV report on the master plan.
Marketed as the megacity of the future — complete with a new railway system courtesy of the Export-Import Bank of China — Ethiopia’s sprawling capital faces increased pressures to meet international standards and ongoing urbanization challenges. Half of Ethiopian population, roughly 67 million, is projected to reside in towns and cities by 2040, up from only 18 percent in 2013. Addis Ababa hopes to lead the charge in urbanization and become one of the top ten tourist destinations in Africa by 2025. Even as they insist that the controversial master plan offers a win-win solution for all stakeholders, Addis Ababa city officials say high economic integration and uniform land use and development strategies with surrounding Oromia towns is key to that effort.
Ethiopia’s GenQ: A lethal threat?
Student protests have been a fixture in the contemporary Oromo history. Students have been demonstrating in Oromia since the mid-1990s. The budding Oromo student activism can be likened to the cactus. You cut it down and it would grow back even more luxuriant as if in vengeance. You depopulate it in one place and it would mushroom elsewhere. It is in no need of a nourishing climate or soil; it thrives in the lowlands, the highlands, and anywhere in between. Seeing it as a lethal threat to its continued grip on power, the ruling party has been cracking down hard. However, the protesters grew more and more strident rather than abate. Resilient as they have been over the years, Oromo students have paid hefty prices for their dissent against the regime in Finfinne. That is why the repression by the authorities could hardly dampen the spirit of an increasingly assertive generation of Oromo youth that is just coming of age.
To be sure, one of the positive developments under the current regime is the adoption in 1991 of the country’s federalism, which carved Ethiopia into nine federated and theoretically autonomous states. However, for all its promises of maintaining Ethiopia’s territorial integrity, the constitutional guarantees for decentralization of authority have rarely been applied. Final decision-making power still rests with the central government, with supposedly semi-autonomous states enjoying only a semblance of self-rule. Consequently, EPRDF’s failure to abide by its own constitution, frequent top-down changes in education policy, denial of academic freedom and the government’s misguided development policies have been among the most contentious issues for Oromo students over the last two decades.
Dubbed the Qubee generation, today’s college and high school students in Oromia are like a new species of Oromo. Studied in their mother tongue, Afaan Oromo, and keenly aware of their state’s boundaries and the Oromo people’s longstanding misgivings about the Ethiopian state, the average Oromo protester personifies the indomitable spirit of Oromo nationalism and a steely determination to see to it that the injustice against the Oromo becomes a thing of the past. Such open national consciousness was hitherto unthinkable in Ethiopia, which remained a unitary state in large part by harshly suppressing Oromo self-expressions.
Oromo student protests through the years
The heightened Oromo student activism of the late ‘90s and early 2000s coincided with widespreadhuman rights violations and mass expulsions of student leaders from various universities and colleges. Based on available record, from 1999 to 2004 alone, more than 1,000 Oromo students were dismissed from Addis Ababa, Jimma, Adama and Haramaya universities. Tens of students disappeared without trace while hundreds have been forced into exile — some still languishing in refugee camps across neighboring East African countries.
After a brief lull, sustained protests began in early 2000 in response to massive forest fires in Bale and Borana zones of Oromia. Amid apparent neglect and allegations of federal government’s involvement in setting the forests ablaze, students across Oromia took to the streets demanding swift action. Authorities responded by rounding up the students, firing live ammunition at peaceful protesters and detaining those suspected of organizing the protests.
In early 2001, Oromo students at Addis Ababa University began protesting after authorities blocked their efforts to publish a student newspaper and organize a student union. The students also opposed the stationing of uniformed police and undercover security agents on college and university campuses. High school and university students around the country joined the strike calling for academic freedom. Protesters were further angered by the killing in Tigray of Oromo student Simee Tafara by unidentified security agents. More than 3,000 Oromo students were arrested. “Government forces responded to the protests with extreme brutality, killing more than thirty people, wounding some four hundred, and arresting thousands,” the Human Rights Watch reported at the time. “Academic life ground to a halt for one month around the country, and most AAU students who participated in the strike did not return to class for one year. About 250 students fled to Kenya; others went to Djibouti or Sudan.”
Again in early 2002, following sustained Oromo student protests over economic depression and rising cost of fertilizers, the federal Rapid Deployment Forces killed at least 10 students and injured many others in Shambu, Naqamte, Gedo, Ambo, Gimbi, Najo, Dembi Dolo, Guder, Robe and Kofele towns. In May 2002, authorities arrested more than 320 students from various institutions of higher learning in and around Addis Ababa. Tens of students were dismissed from Adama, Haramaya and Addis Ababa universities.
Following a year of tensions, in 2004, Oromo student protests returned in response to the government’s attempt to relocate Oromia’s capital from Finfinne to Adama. More than 350 Oromo students were expelled from Addis Ababa University alone. Hundreds of students, teachers and Oromo intellectuals were arrested throughout Oromia in a move seen as an effort to eliminate educated and politically conscious members of the society. Schools across Oromia were closed for most of the year. “In some places, police used live ammunition to disperse demonstrators, killing several school students,” according to Amnesty International’s report. “Demonstrators were detained for several months; some were beaten and made to do strenuous physical exercises while in custody.” Thousands of protesters, including leaders of the Oromo welfare organization, the Macha Tulama Association, remain in prison or are serving lengthy sentences under trumped up charges.
Oromo students took to the streets once again in 2006 following disputed parliamentary elections. In fact, as UC Berkeley’s Leonardo Arriola rightly noted, while international media reports focused almost exclusively on the opposition protests in Finfinne, post-election “protests in Oromia resulted in more than 15,000 detentions and 80 reported deaths.” The trend continued in the year with yet another killing of innocent Oromo student, Shibiru Demissie, at Mekelle University. While there have been sporadic protests over the last half decade, the 2014 #OromoProtests were a watershed — not just in their size and duration but also in the participation of other sectors of society, urban dwellers, bureaucrats and rural folk, including members of the ruling party.
All in all, since 2000, Ethiopian security and military forces have killed hundreds of peaceful protesters. Despite the recurring and perennial protests the storyline remains the same: Peaceful protesters shot at close ranges; significant numbers injured; hundreds dismissed from high schools and universities and many more fleeing the country to seek safety.
Implications for Ethiopia’s future
The names of some of those indiscriminately gunned down by security forces such as Diribe Jifar, Getu Diriba, Jagama Badhane, Gammachu Hirphaasa, Alsan Hassan and many others or those who died in prison from torture such as Alemayehu Gerba and Tesfahun Chemeda, have become household names, their struggles forever ingrained in the consciousness of the ever vibrant Qubee generation as well as the wider Oromo public. Still, these are but few whose names entered the public domain. Many more perished without due recognition or remain unjustly imprisoned with their fates and future hanging in balance. One thing is certain: Killing, imprisonment and forced exile have thus far failed to discourage or undermine Oromo student activism.
Ethiopia continues to be haunted by an age-old problem: the unaddressed Oromo question. Despite making up close to half of the country’s 96 million population, the Oromo continue to face political repression, social marginalization and social alienation. Instead of addressing Oromo grievances, controlling Oromia’s resources and the suppression of Oromo dissent has been a constant preoccupation for successive Ethiopian rulers.
It doesn’t take a political scientist to realize that addressing the Oromo question is tantamount to removing the albatross from Ethiopia’s neck. As the Horn of Africa country prepares for yet another sham election in May, calls to democratically address gapping deficits in governance, rule of law and respect for human rights would grow louder. The specter of more student protests and violent suppression would continue to sour state-society relations. Despite the rising risk on Ethiopia’s stability, the authorities lack the will to heed calls for any sensible reform and accommodation of dissent.
The Addis Ababa and Surrounding Oromia Special Zone Integrated Development Plan Project Office is reportedly forging ahead with the controversial master plan. Any attempt to impose a widely unpopular proposal on the Oromo guarantees the return of yet another protest by Oromo students—even before the hundreds and thousands of young students rounded up during the 2014 protests were released from incarceration. But if history is any guide, the threat of arrest, beating, torture and exile alone will not quell the protests.
Ethiopia has recently been named to the top ten leading jailers of journalists in the world. While the media blackout has aided the regime to keep the lid on the plight of Oromo prisoners, in 2015, amid growing social media use inside the country, it would be impossible to suppress another anti-government protest. Even by the government’s own admission, tensions are expected to run high in Ethiopia ahead of the 2015 elections. The ruling party’s standoff with the urban opposition is at its peak. Rural support has all but evaporated. Ethiopia’s stability could be put to a severe test should the various grievance-fueled protests link up across ethnic, political and religious cleavages that have emasculated the potency of challenges to the ruling party.
Buoyed by past success at suppression, the authorities have every reason to underestimate the power of the Oromo Student Protester. With a radical shift in strategic thinking on the part of protest organizers, a new round of protests would not stop at simply re-energizing and unifying the Oromo public. It can become a catalyst for a countrywide pro-democracy movement. The selfless sacrifices of the Oromo Protester cannot forever remain fruitless. It has already drawn international media attention to the plight of Oromo people. The Oromo Student Protester, OPride’s Person of the Year, through sheer determination in the face of mortal and physical danger, through its capacity to rebound, and its irrepressible yearning for freedom is destined to write and right not only Oromia’s but also Ethiopia’s history.
Read more @ http://www.opride.com/oromsis/news/3783-opride-s-oromo-person-of-the-year-2014-oromo-student-protesters
The Ethiopian Government land owner¬ship right has created it easier for flower growers to get land easily. Abiy Mezgebu, 28 has lost his piece of land because of the government influence and pressure. The government paid him a small amount of money – “I had to take the small amount of money that the government offered me and they threatened me to take away my land if I would refuse to take the offer,” says Abiy. Now Abiy is a laborer in the Menagesha Farms. He has lost his land – his means of living for ages.
Aduna Workneh, father of five, lives across bunches of flower farms near Addis Ababa. Officials from the government and flower farms came and talked to him in person. They told me I will benefit better if I take the offer from the government and leave my land. Initially, I refused the offer – because they money would feed my family for a few years, but my land will feed till the ages of my grandchildren and even beyond.” However, Aduna was forced to take the offer and he is now a landless man. He is not sure about his future.
These flower farms benefit us nothing; at least they were expected to provides employment opportunity, says Aduna. Only a few members of our community got employed; as for the majority are not from this area. Showing across the valley, Aduna says – this whole valley was covered by indigenous trees – now is cut down and green houses have been constructed on them. We were able to collect firewood from leftovers and foliage in the forest – the flower farms have taken away everything from us.
This is a teenage girl working in Dugda Flower Farm. This was owned by her father in Dugda area…and taken away by the Ethiopian governemnt and given to a TPLF affiliate businessman…now she works as a labourer in this farm being paid under half a dollar a day…
The Ethiopian Government land owner¬ship right has created it easier for flower growers to get land easily. Abiy Mezgebu, 28 has lost his piece of land because of the government influence and pressure. The government paid him a small amount of money – “I had to take the small amount of money that the government offered me and they threatened me to take away my land if I would refuse to take the offer,” says Abiy. Now Abiy is a laborer in the Menagesha Farms. He has lost his land – his means of living for ages.
The WordPress.com stats helper monkeys prepared a 2014 annual report for this blog.
Here’s an excerpt:
The concert hall at the Sydney Opera House holds 2,700 people. This blog was viewed about 42,000 times in 2014. If it were a concert at Sydney Opera House, it would take about 16 sold-out performances for that many people to see it.
(31ST DECEMBER 2014, US DEPARTMENT OF STATE: OFFICE TO MONITOR AND COMBAT TRAFFICKING IN PERSONS) — Ethiopia is a source and, to a lesser extent, destination and transit country for men, women, and children who are subjected to forced labor and sex trafficking. Girls from Ethiopia’s rural areas are exploited in domestic servitude and, less frequently, prostitution within the country, while boys are subjected to forced labor in traditional weaving, herding, guarding, and street vending. The central market in Addis Ababa is home to the largest collection of brothels in Africa, with girls as young as 8-years-old in prostitution in these establishments. Ethiopian girls are forced into domestic servitude and prostitution outside of Ethiopia, primarily in Djibouti, South Sudan, and in the Middle East. Ethiopian boys are subjected to forced labor in Djibouti as shop assistants, errand boys, domestic workers, thieves, and street beggars. Young people from Ethiopia’s vast rural areas are aggressively recruited with promises of a better life and are likely targeted because of the demand for cheap domestic labor in the Middle East.
Many young Ethiopians transit through Djibouti, Egypt, Somalia, Sudan, or Yemen as they emigrate seeking work in the Middle East; some become stranded and exploited in these transit countries, and are subjected to detention, extortion, and severe abuses—some of which include forced labor and sex trafficking—while en route to their final destinations. Young women are subjected to domestic servitude throughout the Middle East, as well as in Sudan and South Sudan. Many Ethiopian women working in domestic service in the Middle East face severe abuses, including physical and sexual assault, denial of salary, sleep deprivation, withholding of passports, confinement, and even murder. Ethiopian women are sometimes exploited in the sex trade after migrating for labor purposes—particularly in brothels, mining camps, and near oil fields in Sudan and South Sudan—or after fleeing abusive employers in the Middle East. Low-skilled Ethiopian men and boys migrate to Saudi Arabia, the Gulf States, and other African nations, where some are subjected to forced labor. In October 2013, the Ethiopian government banned overseas labor recruitment. Preceding the ban, Ministry of Labor and Social Affairs (MOLSA) officials reported that up to 1,500 Ethiopians departed daily as part of the legal migration process. Officials estimated this likely represented only 30 to 40 percent of those migrating for work; the remaining 60 to 70 percent were smuggled with the facilitation of illegal brokers. Brokers serve as the primary recruiters in rural areas. Over 400 employment agencies were licensed to recruit Ethiopians for work abroad; however, government officials acknowledged many to be involved in both legal and illegal recruitment, leading to the government’s ban on labor export. Following the ban, irregular labor migration through Sudan is believed to have increased. Eritreans residing in Ethiopia-based refugee camps, some of whom voluntarily migrate out of the camps, and others who are lured or abducted from the camps, face situations of human trafficking in Sudan and Egypt’s Sinai Peninsula.
Since November 2013, the Saudi Arabian government has deported over 163,000 Ethiopians, including over 94,000 men working mostly in the construction sector and over 8,000 children working in cattle herding and domestic service; international organizations and Ethiopian officials believe thousands were likely trafficking victims. Many migrants reported not having repaid debts to those who smuggled them to Saudi Arabia, rendering some of them at risk for re-trafficking.
The Government of Ethiopia does not fully comply with the minimum standards for the elimination of trafficking; however, it is making significant efforts to do so. The Federal High Court convicted 106 traffickers and worked with international partners to shelter and provide emergency care to trafficking victims. In 2013, following an influx of trafficking victims returning to Ethiopia, the government recognized problems with its oversight of Ethiopian-based employment agencies, which were failing to protect workers sent overseas. In response, the government temporarily banned labor recruitment and began to revise the relevant employment proclamation to ensure improved oversight of these agencies and better protection of its citizens while working abroad. The government facilitated the return of thousands of Ethiopians, including many likely trafficking victims, deported from Saudi Arabia and elsewhere during the reporting period, and coordinated with NGOs and international organizations to provide services to the returning migrants. The government relied on NGOs to provide direct assistance to both internal and transnational trafficking victims and did not provide financial or in-kind support to such organizations. The government did not deploy labor attachés or improve the availability of protective services offered by its overseas diplomatic missions. The absence of government-organized trainings in 2013 was a concern. The government also did not effectively address child prostitution and other forms of internal trafficking through law enforcement, protection, or prevention efforts. It did not report on the number of victims it identified in 2013.
Recommendations for Ethiopia:
Complete amendments to the employment exchange proclamation to ensure penalization of illegal recruitment and improved oversight of overseas recruitment agencies; strengthen criminal code penalties for sex trafficking and amend criminal code Articles 597 and 635 to include a clear definition of human trafficking that includes the trafficking of male victims and enhanced penalties that are commensurate with other serious crimes; enhance judicial understanding of trafficking and improve the investigative capacity of police throughout the country to allow for more prosecutions of internal child trafficking offenses; increase the use of Articles 596, 597, and 635 to prosecute cases of labor and sex trafficking; improve screening procedures in the distribution of national identification cards and passports to ensure children are not fraudulently acquiring these; allocate appropriate funding for the deployment of labor attachés to overseas diplomatic missions; institute regular trafficking awareness training for diplomats posted abroad, as well as labor officials who validate employment contracts or regulate employment agencies, to ensure the protection of Ethiopians seeking work or employed overseas; incorporate information on human trafficking and labor rights in Middle Eastern and other countries into pre-departure training provided to migrant workers; engage Middle Eastern governments on improving protections for Ethiopian workers; partner with local NGOs to increase the level of services available to trafficking victims returning from overseas, including allocating funding to enable the continuous operation of either a government or NGO-run shelter; improve the productivity of the national anti-trafficking taskforce; and launch a national anti-trafficking awareness campaign at the local and regional levels.
Prosecution
The Government of Ethiopia maintained its anti-trafficking law enforcement efforts during the reporting period, but its efforts continued to focus wholly on transnational trafficking, with little evidence that the government investigated or prosecuted sex trafficking or internal labor trafficking cases. Ethiopia prohibits sex and labor trafficking through criminal code Articles 596 (Enslavement), 597 (Trafficking in Women and Children), 635 (Traffic in Women and Minors), and 636 (Aggravation to the Crime). Article 635, which prohibits sex trafficking, prescribes punishments not exceeding five years’ imprisonment, penalties which are sufficiently stringent, though not commensurate with penalties prescribed for other serious crimes, such as rape. Articles 596 and 597 outlaw slavery and labor trafficking and prescribe punishments of five to 20 years’ imprisonment, penalties which are sufficiently stringent. Articles 597 and 635, however, lack a clear definition of human trafficking, do not include coverage for crimes committed against adult male victims, and have rarely been used to prosecute trafficking offenses. Instead, Articles 598 (Unlawful Sending of Ethiopians to Work Abroad) and 571 (Endangering the Life of Another) are regularly used to prosecute cases of transnational labor trafficking. The absence of a clear legal definition of human trafficking in law impeded the Ethiopian Federal Police’s (EFP) and Ministry of Justice’s ability to investigate and prosecute trafficking cases effectively. Officials began drafting amendments to the Employment Exchange Services Proclamation No. 632/2009, which governs the work of approximately 400 licensed labor recruitment agencies; planned amendments will prohibit illegal recruitment and improve oversight of recruitment agencies.
During the reporting period, the EFP’s Human Trafficking and Narcotics Section, located within the Organized Crime Investigation Unit, investigated 135 suspected trafficking cases—compared to 133 cases in the previous reporting period. The federal government reported prosecuting 137 cases involving an unknown number of defendants relating to transnational labor trafficking under Article 598; of these cases, the Federal High Court convicted 106 labor traffickers—compared to 100 labor traffickers convicted in the previous reporting period. Officials indicated that these prosecutions included cases against private employment agencies and brokers, but did not provide details on these cases or the average length of applied sentences. Between June and July 2013, courts in the Southern Nations, Nationalities, and Peoples Region (SNNPR) reportedly heard 267 cases involving illegal smugglers and brokers. In addition, in Gamo Gofa, a zone within SNNPR, the zonal court convicted six traffickers in 2013—the first convictions in that area’s history. The EFP investigated allegations of complicity in trafficking-related crimes involving staff at several foreign diplomatic missions in Addis Ababa; the EFP arrested several staff at these missions.
In 2013, the government did not initiate any sex trafficking prosecutions, including for child prostitution. It also did not demonstrate adequate efforts to investigate and prosecute internal trafficking crimes or support and empower regional authorities to effectively do so. Regional law enforcement entities throughout the country continued to exhibit an inability to distinguish human trafficking from human smuggling and lacked capacity to properly investigate and document cases, as well as to collect and organize relevant data. In addition, the government remained limited in its ability to conduct international investigations. The government did not provide or fund trafficking-specific trainings for law enforcement officials, though police and other officials received training from international organizations with governmental support during the year. Seventy-seven judges also received training on both child labor and human trafficking. The government did not report any investigations, prosecutions, or convictions of public officials allegedly complicit in human trafficking or trafficking-related offenses. For example, reports suggest local kabele or district level officials accepted bribes to change the ages on district-issued identification cards, enabling children to receive passports without parental consent; passport issuance authorities did not question the validity of such identification documents or the ages of applicants.
Protection
The government did not provide adequate assistance to trafficking victims—both those exploited internally or after migrating overseas—relying almost exclusively on international organizations and NGOs to provide services to victims without providing funding to these organizations. However, following the Saudi Arabian government’s closure of its border and massive deportation of migrant workers, officials worked quickly and collaboratively with international organizations and NGOs to repatriate and accommodate over 163,000 Ethiopian returnees from Saudi Arabia and several hundred from Yemen. The government did not report the number of victims it identified and assisted during the year. It remained without standard procedures for front-line responders to guide their identification of trafficking victims and their referral to care. During the reporting period, following the return of Ethiopians exploited overseas, the Bole International Airport Authority and immigration officials in Addis Ababa referred an unknown number of female victims to eleven local NGOs that provided care specific to trafficking victims. Typically such referrals were made only at the behest of self-identified victims of trafficking. One organization assisted 70 trafficking victims during the year—often from Saudi Arabia, Kuwait, Qatar, Yemen, and Lebanon—providing shelter, food, clothing, medical and psychological treatment without government support. The government’s reliance on NGOs to provide direct assistance to most trafficking victims, while not providing financial or in-kind support to such NGOs, resulted in unpredictable availability of adequate care; many facilities lacked sustainability as they depended on project-based funding for continued operation. Despite its reliance on NGOs to provide victims care, the government at times created challenges for these organizations as a result of its 2009 Charities and Societies Proclamation. This proclamation prohibits organizations that receive more than 10 percent of their funding from foreign sources from engaging in activities that promote—among other things—human rights, the rights of children and persons with disabilities, and justice. These restrictions had a negative impact on the ability of some NGOs to adequately provide a full range of protective services, including assistance to victims in filing cases against their traffickers with authorities and conducting family tracing.
The government operated child protection units in the 10 sub-cities of Addis Ababa and six major cities, including Dire Dawa, Adama, Sodo, Arba Minch, Debre Zeit, and Jimma; staff at the units were trained in assisting the needs of vulnerable children, including potential trafficking victims. Healthcare and other social services were generally provided to victims of trafficking by government-operated hospitals in the same manner as they were provided to other victims of abuse. The government continued to jointly operate an emergency response center in the Afar Region jointly with the IOM, at which police and local health professionals provided medical and nutritional care, temporary shelter, transport to home areas, and counseling to migrants in distress, including trafficking victims. While officials reportedly encouraged victims to assist in the investigation and prosecution of their traffickers, there were no protective mechanisms in place to support their active role in these processes. For example, Ethiopian law does not prevent the deportation of foreign victims to countries where they might face hardship or retribution. There were no reports of trafficking victims being detained, jailed, or prosecuted in 2013. The limited nature of consular services provided to Ethiopian workers abroad continued to be a weakness in government efforts. Although Employment Exchange Services Proclamation No. 632/2009 requires licensed employment agencies to place funds in escrow to provide assistance in the event a worker’s contract is broken, the Ministry of Foreign Affairs (MFA) has never used these deposits to pay for victims’ transportation back to Ethiopia. Nonetheless, in one case, a young woman in domestic servitude was pushed off the fifth story of a building by her employer in Beirut; once the victim was out of the hospital, the Ethiopian Embassy assisted in her repatriation, and upon her arrival, officials referred her to an NGO for assistance.
While officials worked to facilitate the return of stranded migrants and detainees, many of whom are believed to be trafficking victims, its focus was solely emergency assistance, with minimal direct provision of or support for longer-term protective services necessary for adequate care of trafficking victims. In April 2013, through a bilateral agreement with Yemeni officials, the Ethiopian government facilitated the return of 618 Ethiopian migrants stranded in Yemen after having failed to cross the Saudi Arabian border or been deported from Saudi Arabia. The government did not coordinate humanitarian assistance for these returnees upon their arrival in Addis Ababa. IOM coordinated subsequent returns, providing shelter at the IOM transit center in Addis Ababa, where returnees received medical care and psycho-social support while UNICEF conducted family tracing. The government did not provide financial or in-kind support to these IOM-led operations.
Beginning in November 2013, the Saudi Arabian government began massive deportation of foreign workers, who lacked proper visas or employment papers. The Ethiopian government led the repatriation and closely collaborated with IOM as part of an emergency response to the deportation of 163,000 Ethiopians from Saudi Arabia—many of whom were likely trafficking victims. Ethiopian diplomats worked to identify Ethiopian detainees stuck in 64 Saudi detention camps and various ministries met twice a week in an effort to return the migrants as rapidly as possible because of inhumane conditions within Saudi deportation camps. With a peak of 7,000 returning each day, the government partnered with IOM to provide food, emergency shelter, and medical care, and facilitate the deportees’ return to their home areas. Those requiring overnight stays in Addis Ababa were accommodated in IOM’s transit center and three transit facilities set up by the government; two of these were on government training campuses and one was rented at the government’s expense. The Disaster Risk Management and Food Security Section of the Ministry of Agriculture set up incident command centers at transit centers where representatives from all ministries addressed issues among returnees. The Ministry of Health and the Ministry of Women, Children, and Youth Affairs provided blankets, food, and the approximate equivalent of $12,000 to a local NGO that assisted 87 severely traumatized trafficking victims identified among this population—believed to be only a mere fraction of the total number of victims needing comprehensive counseling and reintegration support among these deportees. Regional governments established committees to provide returnees basic assistance and planned to support their reintegration via the establishment of cooperatives and small businesses. For example, in Addis Ababa, 3,000 returnees received psychological support and 1,743 graduated from technical skills training. While the government contributed the equivalent of approximately $2.5 million towards repatriation costs, it requested reimbursement from IOM via donors for the equivalent of approximately $27,000 worth of food.
Prevention
The government made moderate efforts to prevent human trafficking. It coordinated both regional and national awareness raising campaigns. In 2013, nationally-owned media companies aired a drama series which portrayed the dangers of being trafficked. The Women’s Development Army, a government run program, raised awareness of the dangers of sending children to urban areas alone and of the potential for abuse when illegal brokers facilitate migration. Working-level officials from federal ministries and agencies met weekly as part of the technical working group on trafficking, led by MOLSA. The inter-ministerial taskforce on trafficking met quarterly and was extensively involved in responding to the deportation of Ethiopians from Saudi Arabia.
Officials acknowledged that licensed employment agencies were involved in facilitating both legal and illegal labor migration and, as a result, enacted a temporary ban on the legal emigration of low-skilled laborers in October 2013. The ban is set to remain in place until draft amendments to the employment exchange proclamation are enacted to allow for greater oversight of private employment agencies, to mandate the placement of labor attachés in Ethiopian embassies, and to establish an independent agency to identify and train migrant workers. The government monitored the activities of labor recruitment agencies and closed an unknown number of agencies that were identified as having sent workers into dangerous conditions. Officials acknowledged that the ban may encourage illegal migration; as a result, the EFP mobilized additional resources to monitor Ethiopia’s borders. In February 2014, the EFP intercepted 101 Ethiopians led by an illegal broker at the border with Sudan. In early November 2013, the government sent a delegation of officials to Saudi Arabia to visit various camps where Ethiopians were being held. Due to the poor conditions in the camps and numerous reports of abuse, the Ethiopian government acted to remove all of their citizens swiftly. During the year, a planned government-funded, six-week, pre-departure training for migrant workers was suspended due to lack of funding. Labor migration agreements negotiated in the previous reporting period with Jordan, Kuwait, and Qatar remained in place; the government negotiated new agreements in 2013 with the Governments of Djibouti, Sudan, the UAE, and Kenya. However, these agreements did not explicitly contain provisions to protect workers—such as by outlining mandatory rest periods, including grounds for filing grievances, and prohibiting recruitment fees.
In 2013, the government established the Office of Vital Records to implement a June 2012 law requiring registration of all births nationwide; however, the lack of a uniform national identification card continued to impede implementation of the law and allowed for the continued issuance of district-level identification cards that were subject to fraud. MOLSA’s inspection unit decreased in size during the reporting period from 380 to 291 inspectors as a result of high turnover rates and limited resources. In 2013, the government’s list of Activities Prohibited for Young Workers became law. MOLSA inspectors were not trained to use punitive measures upon identifying labor violations, and expressed concern that such efforts would deter foreign investment. The government provided Ethiopian troops with anti-trafficking training prior to their deployment abroad on international peacekeeping missions, though such training was conducted by a foreign donor.
Most economists agree that Oil is considered to be a normal good, by normal we mean that as your income goes up you would buy more of that good, that is a basic definition. As oil prices fall you would expect that oil consumption would increase, however in the short-run that is not the case. Oil in fact is inelastic in the short run, inelastic means that its consumption is not sensitive to price. Companies still need to operate at the same rate to satisfy their operations and people still need to drive to get to work. It takes time for markets to adjust and people to change their way of living. The long run is a different topic by itself and is out of the scope of this post. You are not going to buy a 8 cylinder pick up after you hear oil fell this month are you?
We can then agree that oil consumption would not change in the short run. Now we can check the graph that I have made to illustrate a theoretical approach of what consumers are going through at this point of time.
Most economists agree that Oil is considered to be a normal good, by normal we mean that as your income goes up you would buy more of that good, that is a basic definition. As oil prices fall you would expect that oil consumption would increase, however in the short-run that is not the case. Oil in fact is inelastic in the short run, inelastic means that its consumption is not sensitive to price. Companies still need to operate at the same rate to satisfy their operations and people still need to drive to get to work. It takes time for markets to adjust and people to change their way of living. The long run is a different topic by itself and is out of the scope of this post. You are not going to buy a 8 cylinder pick up after you hear oil fell this month are you?
Sof Umar Wall, Bale Oromia (Ancient and magnificent past and present)
Parts of ancient kemetic (Kushitic), Egyptian, material culture (fashion accessories), courtesy of British Museum sources
Traditionally, Oromo women wear necklaces with telsum amulets, triangular and crescent shaped pendants protect from the evil eye and attract the power of the moon or to improve fertility.
Oromia: The continuity of farming in Oromo society from ancient Kemetic (Kushitic) to present Oromia
Ancient Oromo culture, Irreechaa from the time before the Pyramid
As some indeed suspect, that the science which we see at the dawn of recorded history, was not science at its dawn, but represents the remnants of the science of some great and as yet untraced civilisation. Where, however, is the seat of that civilisation to be located? (J. W. S. Sewell, 1942)
Conquest and dominations are social phenomenon as are dying elsewhere will die in Oromia (Author’s Remark).
JEL: O5, D2
Oromia: Untwist the Twisted History
The topic is about Oromia’s location in space and allocation in humanity and society. It is concerned with Oromia’s physical position in terms of geography and relational to issues of economic conditions, social justices, cultural values, political history and destiny. Civilisation, Colonisation and Underdevelopment are presented in historical and geo-political perspectives. They capture both the space and time perceptions. They are also representing the economic and social conditions and positions. The portrayal we procure the present of the Oromo nation, the core of the Cush (Cushite/ Kemet)/Ham (Hamite), the children of Noah, in North & East Africa in past age from the phantom of the Solomonic dynasty, the history thought in Abyssinian high schools, their text books and elsewhere in the invaders’ literature, abusive literary and oral discourses is that they were savages and that, though Abyssinians and Europeans overrun their lands and have made mere subjects of them, they have been in a way, bestowing a great favour on them, since they have brought to them the benisons of Christian Enlightenment. With objective analysis, however, this paper obliterates and unmakes that inaccurate illustration, wanton falsifications, immorality, intellectual swindle, sham, mischievous tales, the bent and the parable of human reductionism. Hence, it is the step to delineate an authentic portrait of a human heritage, which is infinitely rich, beautiful, colourful, and varied in the retrograde of orthodox misconceptions. The paper is not only a disinclination itself but also a call for and a provocation of the new generation of historians to critically scrutinise and reinvestigate the orthodox approaches to the Oromo history and then to expose a large number of abusive scholarship authorities on the Oromo and Cushitic studies and it detects that they do not really know the intensity and profoundness of the history of these black African people and nations and the performance these Africans registered in the process of creating, making and shaping the prime civilisations of human societies. The study acknowledges and advances a strict contest to an orthodox scholarship’s rendition of Egypt as a white civilisation, which arose during the nineteenth century to fortify and intensify European imperialism and racism. Depending on massive evidences from concerned intellectual works from linguistic to archaeology, from history to philosophy, the study authenticates that Egypt was a Cushitic civilisation and that Cushite civilisation was the authentic offspring of the splendid Upper Nile/ Oromian legacy. The Greek civilisation, which has been long unveiled as the birthplace of Western philosophy and thought, owes its roots to the Cushites thoughts and achievements. The original works of Asfaw Beyene (1992) and F. Demie (inOromia Quarterly, 1998 & 2000) are giving motivations and also greatly acknowledged. The study also expresses that radical thinkers and multi-genius African historians such as Diop (1991) have not given due attention to the epic centre of Cushitic civilisation, Oromia, the land after and Eastern and South Eastern to Nubia, pre-Aksum central Cush, Aksumite Cush and Cushites civilisation southern to Aksum, etc. The method of enquiry is qualitative and the eclectics of formal and the informal sources, rigorous, casual and careful scholarship argument. Oral history and written documents on history, economy, sociology, archaeology, geography, cosmology and anthropology are based on as references. The paper studies the Oromo history and civilisation in horizontal approach and challenges the reductionist and Ethiopianist (colonialist, racist) vertical approach (topsy-turvy, cookkoo). It goes beyond the Oromo Oral sources (burqaa mit-katabbii) and Africanist recorded studies and western civilisational studies. The approach is to magnify, illuminate and clarify the originality of humanity and civilisation to this magnificent Cushitic (African) beauty. The Origin of Humanity When and where did human life first surface on our cosmos? Who contrived the original and prime human culture and civilisation? Ancient Egyptians contended that it was in their homeland, the oldest in the world, the God modelled the first of all human beings out of a handful of ooze soddened by the vivacity of the life giving sanctified and blessed water, the Nile (see, Jackson, 1995). “The ancient Egyptians called the river Ar or Aur (Coptic: Iaro), “Black,” in allusion to the colour of the sediments carried by the river when it is in flood. Nile mud is black enough to have given the land itself its oldest name, Kem or Kemi, which also means “black” and signifies darkness. In The Odyssey, the epic poem written by the Greek poet Homer (7th century bce), Aigyptos is the name of the Nile (masculine) as well as the country of Egypt (feminine) through which it flows. The Nile in Egypt and Sudan is now called Al-Nīl, Al-Baḥr, and Baḥr Al-Nīl or Nahr Al-Nīl.”http://www.britannica.com/EBchecked/topic/415347/Nile-RiverAr or Aur (Coptic: Iaro) is Booruu in modern Afaan Oromo which means turbid in English translations. Lagdi Nayili jedhamee amma waamamu maqaan kun kan akkanatti moggaasameefi, bowwaa jechuudha. Warri kushii, warri biyyaa, waarri durii laga isaanii Aur (Ooruu) jedhanii waamu. Afaan Oromoo amma uni dubbannuutti booruu jechuudha. Booruu (turbid) jechuuni gurri’aacha (Kami) jechuu miti. Booruu (Ooruu, Aur) jechuun kan taliila hin taane kan hin calaliini jechuudha. Dameen laga kanaa kan Moromor (dhidheessa) irraa maddu galaana biroo itti burqan dabalatee biyyoo loolan haramaniin waan booraweef. kaartumitti yoo damee isa (isa taliila) garba Viktooriyaati karaa Ugaanda dhufutti makamu kanasi booressee misiriitti godaana. Dameen Garba Viktooriyaati dhufu iyyuu adii (white) jedhamee mogga’uuni irra hin turre. Bishaani adiini hin jiru. Bishaani hin boora’iini bishaan taliila. Bishaani taliilatu bishaan guri’aacha. Inni ‘Blue’ jedhanisi ‘Blue’ mitti. Bishaan taliilatu, gurri’aacha ‘Blue’ dha. ‘Blue Nile’ jechuu irra ‘Brown’ Nile (Mormor Booruu, Ar, Aur) yoo jedhani ille itti dhiyaata.
The word (Africa) Afrika itself derived from kemetic (Oromo) language. In Oromo, one of the ancient black people (kemet), Afur means four. Ka (Qa, Waqa) means god. Afrika Means the four children of god. It describes the four sub groups of kemet people. Such type of naming system is very common in Oromo even today such as Afran Qallo, Shanan Gibee, Salgan Boorana, Macca Shan, Jimma Afur, Sadan Soddoo, etc. For other theories in this topic please refer to http://atlantablackstar.com/2014/09/23/9-theories-africa-got-name/
One of the oldest Cushites histories to account for the origin and early development of man and his culture survives in a Greek version of the thesis advanced by the ancient Cushites, Oromians and the rest. This marvellous people paraded in golden times in the region called Kush (Punt) in the Hebrew Scriptures and stamped on the present-day upper Nile Oromia (see, Jackson, 1995). Diodorus Siculus, wrote that the Cushites were of the opinion that their country was not only the birthplace of human race and the cradle land of the world’s earliest civilisation, but, indeed, the primal Eden where living things first appeared on Earth, as reported by the Scriptures. Thus, Diodorus was the first European to focus attention on the Cushites asseveration that Upper Nile (Oromia) is the cradle land of world’s earliest civilisation, the original Eden of the human race. Whether by almighty (God) or nature/ evolution (Darwin’s natural selection and survival of the fittest), Oromia was not only the birth place of man himself (e.g., Lucy) but also for many hundred years thereafter is in the vanguard of all world progress (see Diop, 1991 in his African Civilisation; Martin Bernal, 1987). These are also authenticated by the present archaeological inferences in Oromo tropical fields and rivers valleys. The original natives of Egypt, both in old and in the latter ages of development, were Cushite and there is every raison d’être for the discourse that the earliest settlers came from upper Nile Oromia. The original homeland of the Oromians and other Cushites including Chadic, Berber, Egyptian, Beja, Central Cushitic, East Cushitic, South Cushitic, Omotic and Nilotic was the present day upper Nile Oromia. It was from the original Oromo (Madda Walaabu) that the rest of humanity descended diffused to other parts of the world. This can be understood in the analogue of the diffusion of two Oromo families (Borana and Barentuma). While those who expanded to other regions latter taken new family names like Macha, Tulama, Karayyu, etc and those who stayed in original place kept the original name such as Borana. In terms of linguistic, like most scholars, we believe that it is impossible to judge between the theories of monogenesis and polygenesis for human, though the inclination is towards the former. On the other hand, recent work by a small but increasing number of scholars has convinced us that there is a genetic relationship between European, Asian, and African and Cushite languages. A language family originates from a single dialect, proto Cushitic/ Oromo. From such language and culture that must have broken up into Africa, Asiatic, and European and within them a very long time a go. Professor Bernal (1987, in Black Athena, p. 11) confirmed that the unchallenged originality of Oromians and other Cushites nativity to the region and put forward that the latest possibility for initial language break up would be the Mousterian period, 50- 30,000 years Before the Present (BP), however, it may well have much earlier. He further observed that the expansion and proliferation of Cushitic and other Afroasiatic as the promulgation of a culture long pioneered in the East African Rift valley (South Eastern Oromian) at the end of the last Ice Age in the 10th and 9th millennia BC. According to Bernal (1987, p.11) the polar ice caps caged the water within itself, which was during the Ice ages, thus water was significantly less than it is nowadays. He reports that the Sahara and Arabian deserts were even bigger and more inhospitable then than they are presently. In the centuries that ensued, with the rise of heat and increase in the rainfall, greatly the regions became savannah, into which adjoining peoples voyaged. The most successful of these were, the speakers of Proto-Afroasiatic from upper Nile Oromia. Bernal further confirmed that these people not only possessed flourishing and effective skills and techniques of hippopotamus hunting with harpoons but also had domesticated cattle and food crops. The following is quoted from Black Athena: ‘Going through the savannah, the Chadic speakers renched lake Chad, the Berbers, the Maghreb, and the Proto-Egyptians, upper Egypt…. With long-term desiccation of the Sahara during the 7th and 6th millennia BC, there were movements into the Egyptian Nile Valley from the west and east as well as from the Sudan. … A similar migration took place from the Arabian savannah into lower Mesopotamia ‘(Bernal, pp.11-12).
The Origin of Civilisation
There are many things in the manners and customs and religions of the historic Egyptians that suggest that the original home of their human ancestors was in the Upper Nile region and the biblical land of Punt/ Kush (Cush) Or Oromia which include the present day of Cushitic North and East of Africa. Hence, historical records showed that the antiquity of upper Nile Cushitic Oromian civilisation had a direct link with the civilisation of ancient Egypt, Babylonian and Greece. Hence, the Egyptian and Babylonian civilisations are part and parcel of the entire Cushite civilisation. As it is described above, there is wide understanding that Cushites = Egyptians + Babylon + Oromo+ Agau + Somalis + Afars + Sidama + Neolithic Cush + other Cush. There is also an understanding that all the Cushites are branched out (descended) from their original father Oromo which can be described as Oromo = Noah=Ham= Cush= Egyptian + Bablyon+ Agau + Somali + Afar + Sidama + Neolithic Cush + other Cush. Boran and Barentuma, the two senior children and brothers were not the only children of the Oromo. Sidama, Somali, Agau, Afar and the others were children of the big family. Wolayita and the Nilotics were among the extended family and generations of the Cushite. As a hydro-tower of Africa, the present Oromia is naturally gifted and the source of Great African rivers and hosts the bank and valleys of the greatest and oldest civilisations such as Nile (Abbaya), Baro (Sobat), Gibe, Wabe, Dhidhesa, Ganale, Wabi-shebele, Omo, and Awash among others. Oromian tropical land, equatorial forest and Savannah have been the most hospitable ecology on the earth and conducive environment to life and all forms of human economic and social practices. According to Clarke (1995), many of the leading antiquarians of the time, based largely on the strength of what the classical authors, particularly Diodorus Siculus and Stephanus of Nabatea (Byzantium after Roman colonisation and Christianisation), had to say on the matter, were exponents of the vista that the Cushite, the ancient race in Africa, the Near East and the Middle East, or at any rate, the black people of remote antiquity were the earliest of all civilised peoples and that the first civilised inhabitants of ancient Egypt were members of what is referred to as the black, Cushite race who had entered the land as they expanded in their geographical space from the their birthplace in upper Nile Oromia, the surrounding Cushite river valleys and tropical fields. It was among these ancient people of Africa and Asia that classical technology advanced, old world science and cosmology originated, international trade and commerce was first developed, which was the by-product of international contacts, exchange of ideas and cultural practices that laid the foundations of the prime civilisations of the ancient world. Cushite Africa and also of the Middle East and West Asia was the key and most responsible to ancient civilisations and African history. It must also be known that there were no such geographical names, demarcations and continental classification at that time. As a whole, Cushite occupied this region; there was the kernel and the centre of the globe, the planet earth, and the universe. African history is out of stratum until ancient Cushites looked up on as a distinct African/ Asian nations. The Nile river, it tributes, Awash, Baro and Shebele or Juba, etc., played a major role in the relationship of Cushite to the nations in North, South and East Africa. The outer land Savannah, Nile, other Oromian rivers with it Adenian ecology were great cultural highways on which elements of civilisation came into and out of inner North East Africa. After expansions, there was also an offshoot, a graft, differentiation, branching out, internal separation, semi-independence and again interactions, interdependence and co-existence of the common folks. Cushites from the original home made their relationships with the people of their descendants in the South, the North, East and the West, which was as both good, and bad, depending on the period and the regime in power they formed and put in place in the autonomous regions. Cushite Egypt first became an organised autonomous nation in about 6000 B.C. In the Third Dynasty (5345-5307 B.C.) when Egypt had an earnest pharaoh named Zoser and Zoser, in turn, had for his chief counsellor and minister, an effulgent grand named Imhotep (whose name means ‘he who cometh in peace”). Imhotep constructed the famous step pyramid of Sakkarah near Memphis. The building techniques used in the facilitation of this pyramid revolutionised the architecture of the ancient world (Clarke, 1995). Of course, Independent Egypt was not the original home of these ancient technology. However, it was an extension, expansion, advancement and the technological cycle of the Upper Nile Oromia, Nubia, Beja, Agau and other Cushites. Ideas, systems, technologies and products were invented, tested and proved in upper Nile then expanded and adopted elsewhere in the entire Cush regions and beyond. . Bernal (1987, pp. 14-15) has identified strict cultural and linguistic similarities among all the people around the Mediterranean. He further attests that it was south of the Mediterranean and west to the Red Sea’s classical civilisation that give way to the respective north and east. Cushite African agriculture of the upper Nile expanded in the 9th and 8th century millennia BC and pioneering the 8th and 7th of the Indo-Hittite. Egyptian civilisation is Cushite and is clearly based on the rich pre-dynastic cultures of Upper Egypt, Nubia and upper Nile, whose Cushite African and Oromian origin is uncontested and obvious. Of course, Cushite Egypt gave the world some of the greatest personalities in the history of mankind. In this regard, Imhotep was extraordinary discernible. In ancient history of Egypt, no individual left a downright and deeper indentation than Imhotep. He was possibly the world’s first mult-genuis. He was the real originator of new medicine at the time. He revolutionised an architect of the stone building, after which the Pyramids were modelled. He became a deity and later a universal God of Medicine, whose images charmed the Temple of Imhotep, humanity’s earliest hospital. To it came sufferers from the entire world for prayer, peace, and restorative. Imhotep lived and established his eminence as a curative at the court of King Zoser of the Third Dynasty about 5345-5307 B.C. (Duncan, 1932). When the Cushite civilisation through Egypt afar crossed the Mediterranean to become the foundation of what we think of as Greek culture, the teachings of Imhotep were absorbed along with the axioms of other great Cushite African teachers. When Greek civilisation became consequential in the Mediterranean area, the Greeks coveted the world to ponder they were the originators of everything in its totality. They terminated to acknowledge their liability to Imhotep and other great Cushites. Imhotep was forgotten for thousands of years, and Hippocrates, a mythical posture of two thousand years latter, became known as the father of medicine. Regarding to Imhotep’s influence in Rome, Gerald Massey, noted poet, archaeologist, and philologist, says that the early Christians cherished him as one with Christ (Massey, 1907). It should be understood that, while the achievements of Cushite Egypt were one of the best, these are not the only achievements that Cushite Africans can claim. The Nubians, upper Nile, central and eastern Cushites (the Oromo, Agau, Somalia, Afar, etc) were continue to develop many aspects of civilisation independent of Cushite Egyptian interactions. These nations and states gave as much to Egypt as Egypt give to them in terms of trade, ideas and technology as well. There was also a considerable Cushite dominion on what later became Europe in the period preceding Christian era. Cushites played a major role in formative development of both Christianity and Islam. Both the Holly Bible and the Holly Quran moral texts are originated from the Oromo and other Cushite oral and moral principles, beliefs, creeds and teachings. There is a common believe and understanding that Abraham, a seminal prophet, believer and recipient of a single and eternal God was from Central Cush of present Upper Nile Oromia. The Oromos believed in a single and eternal God, Black God (Waaqa Guri’acha) also Blue God according to some scholars who translated the oral history. Waaqa also Ka. While the Oromian faith, social structure and policies were the prime and the origins of all, Judaism, Christianity, and Islam were all the derivatives and originated from the Black God. Waaqayyoo in Oromo is the original, the single, the omnipotent, the prime and the greatest of all the great religions. All aspects of the present day Christian churches were developed in Cushites. One of the more notable of Cushite contributions to the early church was monasticism. Monasticism, in essence, is organised life in common, especially for religious purposes. The home of a monastic society is called a monastery or a convent. Christian monasticism probably began with the hermits of Cushite Egypt and Palestine about the time when Christianity was established as a licit religion (Clarke, 1995). Oral tradition and Arabian records confirm that Bilal, a tall, gaunt, black, bushy-haired, Oromo, was the first High Priest and treasurer of the Mohammedan empire. After Mohamet himself, the great religion, which today numbers upwards of half a billion souls, may be said to have began with Bilal. He was honoured to be the Prophet’s first neophyte. Bilal was one of the many Cushites who concurred in the founding of Islam and later made proud names for themselves in the Islamic nations and expansions. Europe was sluggishing in her Dark Ages at a time when Cushite Africa and Asia were relishing a Golden Age. In this non-European world of Africa and Asian, Cushites built and enjoyed an age of advancement in technology before a period of internal withdrawal and isolation that favoured the Europeans to move a head of them. For more than a thousand years the Cushites were in the ‘Age of Grandeur’ but the second rise of Europe, internal strife, slave trade and colonialism brought the age of catastrophic tragedy, abase and declivity. The early Cushites made spears to hunt with, stone knives to cut with, the bola, with which to catch birds and animals, the blow-gun, the hammer, the stone axe, canoes and paddles, bags and buckets, poles for carrying things, bows and arrows. The bola, stone knives, paddles, spears, harpoons, bows and arrows, bow-guns, the hammer and the axe- all of them invented first by Cushites – were the start of man’s use of power. The present’s cannon, long-range missiles, ship propellers, automatic hammers, gas engines, and even meat cleavers and upholstery tack hammers have the roots of their development in the early Cushite use of (Clarke, 1995). Cushite offered humans the earliest machine. It was the fire stick. With it, man could have fire any time. With it, a campfire could be set up almost any place. With it, the early Africans could roast food. Every time we light a match, every time we take a bath in water heated by gas, every time we cook a meal in a gas-heated oven, our use of fire simply continues a process started by early Cushites: the control of fire. Of course, those early Cushite was the first to invent how to make a thatched hut. They had to be the first because for hundreds of thousand of years they were the only people on earth. They discovered coarse basket making and weaving and how to make a watertight pot of clay hardened in a fire. In the cold weather, they found that the skins of beasts they had killed would keep them warm. They even skin covers for their feet. It was from their first effort much later clothing and shoes developed. Humanity owes the early Cushites much and even much more (Clarke, 1995). The Cushites dociled animals. They used digging sticks to obtain plant roots that could be consumed. They discovered grain as a food, how to store it and prepare it. They learnt about the fermentation of certain foods and liquids left in containers. Thus, all mankind owes to Cushites including the dog that gives companionship and protection, the cereals we eat at break-fast-time, the fermented liquids that many people drink, the woven articles of clothing we wear and the blankets that keep us warm at night, the pottery in which we bake or boil food, and even the very process (now so simple) of boiling water- a process we use every time we boil an egg, or make spaghetti, or cook corned beef. Canoes made it possible for man to travel further and farther from his early home. Over many centuries, canoes went down Baro, the Nile and the Congo and up many smaller rivers and streams. It was in this pattern that the early Cushite civilisation was advanced. From the blowgun of antiquated Cushite, there come next, in later ages, many gadget based on its standard. Some of these are: the bellows, bamboo air pumps, the rifle, the pistol, the revolver, the automatic, the machine gun- and even those industrial guns that puff grains. Modern Scientists certain that by about 3000 B.C., the Cushite farmers in the Nile Valley were growing wheat and barely, cultivating millet, sorghum, and yams. Around 1500 B.C. new crops farming were developed: – banana, sugar cane, and coconut trees and later coffee. The cultivation of bananas and coffees in particular spread rapidly which are suited to tropical forest conditions. Cushites had also domesticated pigs, donkeys, horses, chickens, ducks, and geese, etc. (Greenblatt, 1992). The agricultural revolution brought about a gradual increase in population. Then another development helped expand population still more. The technique of smelting iron innovated by Cushites. Iron working start and then advanced in the Nile valley and then started to spread to other parts of Africa and from who, by way of Egypt and Asian Minor, this art made its way into Europe and the rest of Old World. Iron greatly improved the efficiency of tools and weapons. Iron tools and weapons are much stronger and last longer than those made of stone or wood. Iron axes made it easier to chop tropical trees and clear land for farming. Iron sickles made harvest easier. Iron hoes and other farm tools helped farmers cultivate land more easily. Iron-tipped spears meant more meat. The new technologies boosted the Cushite economy; they increased food production that enabled more people to survive. In addition, iron objects became valuable items in Cushite trade and commercial activities. With his simple bellows and a charcoal fire the Cushite blacksmith reduced the ore that is found in many parts of the region and forged implements of great usefulness and beauty. In general, the Iron technology was instrumental in auguring the rise and expansion of Cushite civilisation (Greenblatt, 1992). Cushite hunters many times cut up game. There still exists for evidences, drawings of animal bones, hearts and other organs. Those early drawings as a part of man’s early beginnings in the field of Anatomy. The family, the clan, the tribe, the nation, the kingdom, the state, humanity and charity all developed first in this region of the cradle of mankind. The family relationships, which we have today, were fully developed and understood then. The clan and the tribe gave group unity and strength. The nation, the common whole was first developed here. It was by this people that early religious life, beliefs, and the belief in one God, the almighty started and expanded. The first formal education of arts, science, astronomy, times and numbers (mathematics) were visual, oral and spoken tradition given in the family, during social and religious ceremonies. Parents, Medicine men, religious leaders, etc were the education heads. Ceremonial Cushite ritual dances laid the basis for many later forms of the dance. Music existed in early Cushite Among instruments used were: reed pipes, single-stringed instruments, drum, goured rattles, blocks of wood and hollow logs. Many very good Cushite artists brought paintings and sculpture into the common culture. The early Cushites made a careful study of animal life and plant life. From knowledge of animals, mankind was able to take a long step forward to cattle rising. From the knowledge of plants and how they propagate, it was possible to take a still longer step forward to agriculture. Today, science has ways of dating events of long a go. The new methods indicate that mankind has lived in Cushite Africa over two million years. In that long, long time, Cushites and people of their descent settled in other parts of Africa and the rest. Direct descents of early Cushites went Asia Minor, Arabia, India, China, Japan and East Indies. Cushites and people of Cushite descents went to Turkey, Palestine, Greece and other countries in Europe. From Gibraltar, they went into Spain, Portugal, France, England, Wales and Ireland (Clarke, 1995). Considering this information, the pre-Colombian presence of Cushite African mariners and merchants in the New World is highly conceivable and somewhat sounds. In this context, the first Africans to be brought to the New World were not in servitude and slavery, which contrary to popular creed. Tormenting references in the Spanish chronicles and other growing body of historical studies advocate that Cushites were the founders, the pioneers and first permanent settlers of America. Commanding authentication as in Bennett (1993, p. 85) cited by Leo Veiner in his work Africa and the discovery of America suggests that African traders founded Mexico long before Columbus. Hence, the Africans influences were extended from Canada in the North to the Maya, Aztec, and Inca civilisation in the South America. The Cushite civilisation is therefore the basis of Indian civilisation. Unlike the western Sudan and in Egypt, the people and nations of upper Nile had lost written records of their ancient times and medieval history. These were destroyed and burned during war of conquests. The early travellers to these areas are also mostly not yet known. Notable kingdoms, republics and states did rise in this part of Africa and did achieve a high degree of civilisation of their time. Scholarly undertakings show that Cushite Africans such as Oromos were the first in human history to invent and implement democratic institutions (e.g. Gada system or Gadaa system), democratic forms of government, elections and unwritten constitution. Democracy was first invented in upper Nile Oromia then to Athens, Greek and to the rest. It was not the other way round. Gada, an accomplishment of Oromian social genius in socio-political organisation is one of the most complex, the world wonder and by far superior to so far other humanity’s social and political imagination and civilisation. Gada in its vector of values constitutes, political institution, the power structure, governing constitution, the ideology, the religion, the moral authority, the economic and the whole way of life of the public, the collective, the social and the private individual. Gada is the social civilization of the Oromo in the Nile civilization. Gada is an atonishing and complex social evolution in human social transformation and an Oromo social perfection. In old Egyptian (Cushite, oromo) dialect it means Ka Adaa. Ka means God. Adaa (law). It means the law of God, the law of waaqa (God). It also symbolizes the dawn of not only civilization but also human freedom as civilazation. ‘Gadaa bilisummaa saaqaa.’ Orthodox historians and some archaeologists believe that the civilisation of Egypt is the oldest in the world, while others give that priority to western Asia or India. It has also been suggested that, since all these cultures possess certain points of similarity, all of them may evolve from an older common civilisation. Men of eminent scholarship have acknowledged this possibility. In this regard, Sir E.A. Wallis Budge (1934) indicated: “It would be wrong to say that the Egyptians borrowed from the Sumerians or Sumerians from Egyptians, but it may be submitted that the literati of both peoples borrowed their theological systems from common but exceedingly ancient source… This similarity between the two companies of gods is too close to being accidental.” A pioneer American Egyptologist, Breasted (1936) advanced the following views: “In both Babylonian and Egypt the convenient and basic number (360), of fundamental importance in the division of the circle, and therefore in geography, astronomy and time-measurement, had its origin in the number of days in the year in the earliest known form of the calendar. While its use seems to be older in Egypt than in Babylonian, there is no way to determine with certainty that we owe it exclusively to either of these two countries. A common origin older than either of is possible.” Sewell (1942) said that the science, which we see at the dawn of recorded history, was not science at its dawn, but represents the remnants of the science of some great and as yet untraced civilisation. Where, however, is the seat of that civilisation to be located?” A number of scholars, both ancient and modern, have come to the conclusion that the world’s first civilisation was created by the people known as Cushite (Oromian) and also known by Greeks as Punt (Burnt Faces). The Greeks argued that these people developed their dark colouration since they were adjacent to the sun than were the fairer natives of Europe. In terms of the sources of well-informed modern authority, Herodotus describes the Cushites as in Lugard (1964) as: “ The tallest, most beautiful and long-lived of the human races,’ and before Herodotus, Homer, in even more flattering language, described them as ‘ the most just of men; the favourites of gods.’ The annals of all the great early nations of Asia Minor are full of them. The Mosaic records allude to them frequently; but while they are described as the most powerful, the most just, and the most beautiful of the human race, they are constantly spoken of as black, and there seems to be no other conclusion to be drawn, than that remote period of history the leading race of the western world was the black race.” Alexander Bulatovich (2000, p.53) of Russia in his 1896-1898 travels in Oromia described the Oromo, which is akin to Herodotus’s description as fallows: “The [Oromo] physical type is very beautiful. The men are very tall, with statuesque, lean, with oblong face and a somewhat flattened skull. The features of the face are regular and beautiful…. The mouth is moderate. The lips are not thick. They have excellent even teeth; large and in some cases oblong eyes and curly hair. Their arm bones are of moderate length, shorter than the bones of Europeans, but longer than among the Amhara tribes. The feet are moderate and not turned in. The women are shorter than the men and very beautifully built. In general, they are stouter than the men, and not as lean as they. Among them one sometimes encounters very beautiful women. And their beauty does not fade as among the Abyssinians. The skin color of both men and women ranges from dark to light brown. I did not see any completely black [Oromo].” According to Homer and Herodotus, the Cushites were inhabited in the Sudan, Egypt, Arabia, Palestine, present Ethiopia, Western Asia and India. In his essay of historical analysis of ancient East Africa and ancient Middle East, roughly in the years between 500BC and 500AD. Jesse Benjamin (2001), brought to our attention that the importance of research focus on global formations, multi- and bi-directional and cultural relations, geopolitical associations, archaeology, linguistics, sociology, cosmology, production, commerce and consumption patterns of these regions. Benjamin (2001) indicates that historiographers have acknowledged and documented that the adored spices, cinnamon (qarafaa in modern Afaan Oromo) and cassia of the Mediterranean sphere produced and come from ‘Cinnamon land.’ The latter is also known in different names as ‘ The other Barbaria,’‘Trogodytica,’Cush, Kush,Upper Nile. or ‘Punt’ but persistently representing the whole environs identified nowadays as the ‘Horn of African’ or that part of Oromia. These show the presence of production, consumption and commercial interactions in the regions. In line with Miller (1969), Wilding (1988), Benjamin (2001) included the Oromian pastoralism, pottery, cosmology and culture in the antiquity and old world civilisation. The identification of the Cushite Oromian civilisation with the present Abyssinia Amhara-Tigre under the name of Ethiopia made by the post civilisation Abyssinian priests translators of the Abyssinian version of the Bible in the 5th and 6th century or some other time, has been a cheating and misrepresentation of true human history. Those Abyssinians who were stealing the history were relatively recent migrant (conquerors) of the region. They occupied the present day Northern Ethiopia (central Cushitic of Agau and Oromo) long after the first human civilisation already originated and advanced in the area and spread to the rest of the world including to Arabia and Mediterranean Europe. The native residents of the region are the Cushite African people (Oromo, Agau, Somali, Sidama, Afar, Beja, Saho, etc). Ethiopian Jews (Falashas) are also Cushite Oromo and Agau who accepted Jews religion. Abyssinian tribes have fabricated their own myth and false history to claim legitimacy to the region and then established a regime truth through continuos fable story, phantom, indoctrination and falsification of the real Cushite history. Semitic immigrants did not found Aksum but the Abyssinians resettled among the Cushites cities and commercial centres in which Aksum was one and latter dominated the ruling power in this very centre of the civilisation of the central Cush. Ge’ez was invented as a language of the centre and latter used as the official language of the church and the colonising Abyssinian ruling class. Ge’ez was initially developed from the mixture of Cushitic and Greek elements that was facilitated by the Cushite trade links to the Greek world. There was also Greek resettlement in Aksum and the surrounding central Cush commercial towns with primary contacts with endogenous Cushite. The earlier rulers of Aksum and Christian converts including Ezana were Cushites. Though Ezana was the first convert from the above (the ruling class) to Christianity, he did not give up his belief in one God (Waqa) (Cushite/ black God). He was also not the first Cushite to be a Christian. In their linkages with a wider world, it is also highly likely and very logical and possible that there were Christians among the civilian Cushite trading communities who had already disseminated their new faith, as so many Oromo merchants were to do latter in the expansion of Islam. The splendid Stella, towers of solid masonry, with non-functional doors and windows at Aksum was not the earliest materialisation but it was the continuity in the manifestation of major indigenous Cushite tradition of monumental architecture in stone, which also later found expression in the rock-hewn churches of the Cushite Agau kings (see also Isichei, 1997 for some of the opinions). Abyssinians were the rulers. They were not the engineers and the builders of the stone monuments. It was the original product and brainchild of Cushite technologist. Of course, their advancement was thwarted with the unfortunate coming of the Abyssinians. Almost all of the original studies of the origin of Cushite civilisation could not penetrate far deep into regions south east to Nubia (Mereo) and could not dig out the other side of the twin, the close link and vast primary sources in present day Oromia. Though the British Museum has collected vast sources on Nubian, it has not kept on or linked any to the sister and more or less identical to the civilisation of the Oromo. For me, as native Oromo with knowledge of oral history and culture, as I observed the Nubian collection in British Museum, what they say Nubian collection is almost identical to Oromia, but in a less variety and quantity. I can say that Nubian and other Cushite civilisations were extensions (grafts) of the vast products of Oromo. I may also be enthused to the inference that the people whose manners and customs have been so thoroughly capitulated by Herodotus, Diodorus, Strabo Pliny and other were not Abyssinians and other Black people at all, but the natives of Upper Nile, Oromos, Agau, Somalis, Afar and the rest of Cushitic people of the present Horn of Africa. Sir Henry Rawlinson in his essay on the early History of Babylonian describes Oromos as the purest modern specimens of the Kushite. Thus, Oromo is Kush and Kush is Oromo. Seignobos (1910), in his scholarly works on the history of Ancient Civilisation reasoned that the first civilised natives of the Nile and Tigiris-Euphrates Valleys were a dark skinned people with short hair and prominent lips, they were called Cushites by some scholars and Hamites by others. So Cushite (Hamite) is generally recognised as the original home of human civilisation and culture both beyond and across the Red Sea. They are the original source of both the African and Asiatic (Cushitic Arabian) civilisation. Higgins in 1965 scholarly undertaking discusses: “I shall, in the course of this work, produce a number of extraordinary facts, which will be quite sufficient to prove, that a black race, in a very early times, had more influence of the affairs of the world than has been lately suspected; and I think I shall show, by some very striking circumstances yet existing, that the effects of this influence have not entirely passed away.” Baldwin in his 1869 study of Arab history expressed in his own words the following: “At the present time Arabia is inhabited by two distinct races, namely descendants of the old Adite, Kushite, …known under various appellations, and dwelling chiefly at the south, the east, and in the central parts of the country, but formerly supreme throughout the whole peninsula, and the Semitic Arabians- Mahomete’s race- found chiefly in the Hejaz and at the north. In some districts of the country these races are more or less mixed, and since the rise of Mahometanism the language of Semites, known as to us Arabic, has almost wholly suppressed the old … Kushite tongue; but the two races are very unlike in many respects, and the distinction has always been recognised by writers on Arabian ethnology. To the Kushite race belongs the purest Arabian blood, and also that great and very ancient civilisation whose ruins abound in almost every district of the country.” Poole (in Haddon, 1934) says, “Assyrians themselves are shown to have been of a very pure type of Semites, but in the Babylonians there is a sign of Kushite blood. … There is one portrait of an Elmite king on a vase found at Susa; he is painted black and thus belongs to the Kushite race.” The myths, legends, and traditions of the Sumerians point to the African Cushite as the original home of these people (see. Perry, 1923, pp. 60-61). They were also the makers of the first great civilisation in the Indus valley. Hincks, Oppert, unearthed the first Sumerian remains and Rawlinson called these people Kushites. Rawlinson in his essay on the early history of Babylonian presents that without pretending to trace up these early Babylonians to their original ethnic sources, there are certainly strong reasons for supposing them to have passed from Cushite Africa to the valley of the Euphrates shortly before the opening of the historic period: He is based on the following strong points: The system of writing, which they brought up with them, has the closest semblance with that of Egypt; in many cases in deed the two alphabets are absolutely identical. In the Biblical genealogies, while Kush and Mizrain (Egypt) are brothers, from Kush Nimrod (Babylonian) sprang. With respect to the language of ancient Babylonians, the vocabulary is absolutely Kushite, belonging to that stock of tongues, which in postscript were everywhere more or less, mixed up with Semitic languages, but of which we have with doubtless the purest existing specimens in the Mahra of Southern Arabia and the Oromo.
The Greek alphabet, the script of English today, is based on the Kemetic alphabet of Ancient Egypt/Kemet and the Upper Nile Valley of Ancient Africa. Ancient Egyptians called their words MDW NTR, or ‘Metu Neter,” which means divine speech. The Greeks called it, ‘hieroglyphics”- a Greek word. The etymology of hieroglyphics is sacred (hieros) carvings (glyph). The Oromos (the Kemet of modern age) called it Qubee.
“Chaltu as Helen”, which is based on a novelized story of Chaltu Midhaksa, a young Oromo girl from Ada’aa Barga district, also in central Oromia.
Born to a farming family in Koftu, a small village south of Addis Ababa near Akaki, Chaltu led an exuberant childhood. Raised by her grandmother’s sister Gode, a traditional storyteller who lived over 100 years, the impressionable Chaltu mastered the history and tradition of Tulama Oromos at a very young age.
Chaltu’s captivating and fairytale like story, as retold by Tesfaye, begins when she was awarded a horse named Gurraacha as a prize for winning a Tulama history contest. Though she maybe the first and only female contestant, Chaltu won the competition by resoundingly answering eleven of the twelve questions she was asked.
Guraacha, her pride and constant companion, became Chaltu’s best friend and she took a good care of him. Gurraacha was a strong horse; his jumps were high, and Chaltu understood his pace and style.
A masterful rider and an envy to even her male contemporaries, Chaltu soon distinguished herself as bold, confident, outspoken, assertive, and courageous. For this, she quickly became a household name among the Oromo from Wajitu to Walmara, Sera to Dawara, Bacho to Cuqala, and Dire to Gimbichu, according to Tesfaye.
Chaltu traces her lineage to the Galan, one of the six clans of Tulama Oromo tribe. At the height of her fame, admirers – young and old – addressed her out of respect as “Caaltuu Warra Galaan!” – Chaltu of the Galan, and “Caaltuu Haadha Gurraacha!” – Chaltu the mother of Gurraacha.
Chaltu’s disarming beauty, elegance, charisma, and intelligence coupled with her witty personality added to her popularity. Chaltu’s tattoos from her chin to her chest, easily noticeable from her light skin, made her look like of a “Red Indian descent” (Tesfaye’s words).
As per Tesfaye’s account, there wasn’t a parent among the well-to-do Oromos of the area who did not wish Chaltu betrothed to their son. At 14, Chaltu escaped a bride-kidnapping attempt by outracing her abductors.
Chaltu’s grandfather Banti Daamo, a well-known warrior and respected elder, had a big family. Growing up in Koftu, Chaltu enjoyed being surrounded by a large network of extended family, although she was the only child for her parents.
Recognizing Chaltu’s potential, her relatives suggested that she goes to school, which was not available in the area at the time. However, fearing that she would be abducted, Chaltu’s father arranged her marriage to a man of Ada’aa family from Dire when she turned 15.
Locals likened Chaltu’s mannerism to her grandfather Banti Daamo, earning her yet another nickname as “Caaltuu warra Bantii Daamo” – Chaltu of Banti Daamo. She embraced the namesake because many saw her as an heir to Banti Daamo’s legacy, a role usually preserved for the oldest male in the family. Well-wishers blessed her: prosper like your grandparents. She embraced and proudly boasted about continuing her grandfather’s heritage calling herself Chaltu Banti Daamo.
Others began to call her Akkoo [sic] Xinnoo, drawing a comparison between Chaltu and a legendary Karrayu Oromo woman leader after whom Ankobar was named.
Chaltu’s eccentric life took on a different trajectory soon after her marriage. She could not be a good wife as the local tradition and custom demanded; she could not get along with an alcoholic husband who came home drunk and abused her.
When Chaltu threatened to dissolve the marriage, as per Oromo culture, elders intervened and advised her to tolerate and reconcile with her husband. Rebellious and nonconformist by nature, Chaltu, who’s known for challenging old biases and practices, protested “an alcoholic cannot be a husband for Banti Daamo’s daughter!”
Soon she left her husband and moved to Addis Ababa, Ethiopia’s capital, to attend formal education and start a new chapter in life.
Trouble ensues.
In Addis Ababa, her aunt Mulumebet’s family welcomed Chaltu. Like Chaltu, Mulumebet grew up in Koftu but later moved to Addis Ababa, and changed her given name from Gadise in order to ‘fit’ into the city life.
Subsequently, Mulumebet sat down with Chaltu to provide guidance and advice on urban [Amhara] ways.
“Learning the Amharic language is mandatory for your future life,” Mulumebet told Chaltu. “If you want to go to school, first you have to speak the language; in order to learn Amharic, you must stop speaking Afaan Oromo immediately; besides, your name Chaltu Midhaksa doesn’t match your beauty and elegance.”
“I wish they did not mess you up with these tattoos,” Mulumebet continued, “but there is nothing I could do about that…however, we have to give you a new name.”
Just like that, on her second day in Addis, Caaltuu warra Galaan became Helen Getachew.
Chaltu understood little of the dramatic twists in her life. She wished the conversation with her aunt were a dream. First, her name Chaltu means the better one, her tattoos beauty marks.
She quietly wondered, “what is wrong with my name and my tattoos? How can I be better off with a new name that I don’t even know what it means?”
Of course she had no answers for these perennial questions. Most of all, her new last name Getachew discomforted her. But she was given no option.
The indomitable Chaltu had a lot to learn.
A new name, new language, new family, and a whole new way of life, the way of civilized Amhara people. Chaltu mastered Amharic in a matter of weeks. Learning math was no problem either, because Chaltu grew up solving math problems through oral Oromo folktale and children’s games like Takkeen Takkitumaa.
Chaltu’s quick mastery amazed Dr. Getachew, Mulumebet’s husband. This also made her aunt proud and she decided to enroll Chaltu in an evening school. The school matched Chaltu, who’s never set foot in school, for fourth grade. In a year, she skipped a grade and was placed in sixth grade. That year Chaltu passed the national exit exam, given to all sixth graders in the country, with distinction.
But her achievements in school were clouded by a life filled with disappointments, questions, and loss of identity. Much of her troubles came from Mulumebet packaged as life advice.
“Helen darling, all our neighbors love and admire you a lot,” Mulumebet told Chaltu one Sunday morning as they made their way into the local Orthodox Church. “There is not a single person on this block who is not mesmerized by your beauty…you have a bright future ahead of you as long as you work on your Amharic and get rid of your Oromo accent…once you do that, we will find you a rich and educated husband.”
Chaltu knew Mulumebet had her best interest at heart. And as a result never questioned her counsel. But her unsolicited advises centered mostly on erasing Chaltu’s fond childhood memories and making her lose touch with Oromummaa – and essentially become an Amhara.
Chaltu spent most of her free time babysitting Mulumebet’s children, aged 6 and 8. She took care of them and the kids loved her. One day, while the parents were away, lost in her own thoughts, Chaltu repeatedly sang her favorite Atetee – Oromo women’s song of fertility – in front of the kids.
That night, to Chaltu’s wild surprise, the boys performed the song for their parents at the dinner table. Stunned by the revelation, Mulumebet went ballistic and shouted, “Are you teaching my children witchcraft?”
Mulumebet continued, “Don’t you ever dare do such a thing in this house again. I told you to forget everything you do not need. Helen, let me tell you for the last time, everything you knew from Koftu is now erased…forget it all! No Irreechaa, no Waaree, no Okolee, no Ibsaa, No Atetee, and no Wadaajaa.”
Amused by his wife’s dramatic reaction, Getachew inquired, “what does the song mean, Helen?” Chaltu told him she could not explain it in Amharic. He added, “If it is indeed about witchcraft, we do not need a devil in this house…Helen, praise Jesus and his mother, Mary, from now on.”
“Wait,” Getachew continued, “did you ever go to church when you were in Koftu? What do they teach you there?”
Chaltu acknowledged that she’s been to a church but never understood the sermons, conducted in Amharic, a language foreign to her until now. “Getachew couldn’t believe his ears,” writes Tesfaye. But Getachew maintained his cool and assured Chaltu that her mistake would be forgiven.
Chaltu knew Atetee was not a witchcraft but a women’s spiritual song of fertility and safety. All Oromo women had their own Atetee.
Now in her third year since moving to Addis, Chaltu spoke fluent Amharic. But at school, in the market, and around the neighborhood, children bullied her daily. It was as if they were all given the same course on how to disgrace, intimidate, and humiliate her.
“You would have been beautiful if your name was not Chaltu,” strangers and classmates, even those who knew her only as Helen, would tell her. Others would say to Chaltu, as if in compliment, “if you were not Geja (an Amharic for uncivilized), you would actually win a beauty pageant…they messed you up with these tattoos, damn Gallas!”
Her adopted name and mastery of Amharic did not save Chaltu from discrimination, blatant racism, hate speech, and ethnic slurs. As if the loss of self was not enough, seventh grade was painfully challenging for Chaltu. One day when the students returned from recess to their assigned classes, to her classmate’s collective amusement, there was a drawing of a girl with long tattooed neck on the blackboard with a caption: Helen Nikise Gala – Helen, the tattooed Gala. Gala is a disparaging term akin to a Nigger used in reference to Oromos. As Chaltu sobbed quietly, their English teacher Tsige walked in and the students’ laughter came to a sudden halt. Tsige asked the classroom monitor to identity the insulting graffiti’s artist. No one answered. He turned to Chaltu and asked, “Helen, tell me who drew this picture?”
She replied, “I don’t know teacher, but Samson always called me Nikise Gala.”
Tsige was furious. Samson initially denied but eventually admitted fearing corporal punishment. Tsige gave Samson a lesson of a lifetime: “Helen speaks two language: her native Afaan Oromo and your language Amharic, and of course she is learning the third one. She is one of the top three students in the class. You speak one language and you ranked 41 out of 53 students. I have to speak to your parents tomorrow.”
Athletic and well-mannered, Chaltu was one of the best students in the entire school. But she could not fathom why people gossiped about her and hurled insults at her.
Banned from speaking Afaan Oromo, Chaltu could not fully express feelings like sorrow, regrets, fear and happiness in Amharic. To the extent that Mulumebet wished Chaltu would stop thinking in Oromo, in one instance, she asked Chaltu to go into her bedroom to lament the death of a relative by singing honorific praise as per Oromo custom. Chaltu’s break came one afternoon when the sport teacher began speaking to her in Afaan Oromo, for the first time in three years. She sobbed from a deep sense of loss as she uttered the words: “I am from Koftu, the daughter of Banti Daamo.” Saying those words alone, which were once a source of her pride, filled Chaltu with joy, even if for that moment.
Chaltu anxiously looked forward to her summer vacation and a much-needed visit to Koftu. But before she left, Mulumebet warned Chaltu not to speak Afaan Oromo during her stay in Koftu. Mulumebet told Chaltu, “Tell them that you forgot how to speak Afaan Oromo. If they talk to you in Oromo, respond only in Amharic. Also, tell them that you are no longer Chaltu. Your name is Helen.”
Getachew disagreed with his wife. But Chaltu knew she has to oblige. On her way to Koftu, Chaltu thought about her once golden life; the time she won Gurracha in what was only a boys’ competition, and how the entire village of Koftu sang her praises.
Her short stay in Koftu was dismal. Gurraacha was sold for 700 birr and she did not get to see him again. Chaltu’s parents were dismayed that her name was changed and that she no longer spoke their language.
A disgruntled and traumatized Chaltu returns to Addis Ababa and enrolls in 9th grade. She then marries a government official and move away from her aunt’s protective shield. The marriage ends shortly thereafter when Chaltu’s husband got caught up in a political crosshair following Derg’s downfall in 1991. Chaltu was in financial crisis. She refused an advice from acquintances to work as a prostitute.
At 24, the once vibrant Chaltu looked frail and exhausted. The regime change brought some welcome news. Chaltu was fascinated and surprised to watch TV programs in Afaan Oromo or hear concepts like “Oromo people’s liberation, the right to speak one’s own language, and that Amharas were feudalists.”
Chaltu did not fully grasp the systematic violence for which was very much a victim. She detested how she lost her values and ways. She despised Helen and what it was meant to represent. But it was also too late to get back to being Chaltu. She felt empty. She was neither Helen nor Chaltu.
She eventually left Addis for Koftu and asked her parents for forgiveness. She lived a few months hiding in her parent’s home. She avoided going to the market and public squares.
In a rare sign of recovery from her trauma, Chaltu briefly dated a college student who was in Koftu for a winter vacation. When he left, Chaltu lapsed back into her self-imposed loneliness and state of depression. She barely ate and refused interacting with or talking to anyone except her mother.
One afternoon, the once celebrated Chaltu warra Galaan took a nap after a coffee break and never woke up. She was 25.
The bottom line: Fictionalized or not, Chaltu’s is a truly Oromo story. Chaltu is a single character in Tesfaye’s book but lest we forget, in imperial Ethiopia, generations of Chaltu’s had to change their names and identity in order to fit in and be “genuine Ethiopians.” Until recently, one has to wear an Amhara mask in order to be beautiful, or gain access to educational and employment opportunities.
Likewise, in the Ethiopia of today’s “freedom of expression advocates” – who allegedly sought to censor Tesfaye – it appears that a story, even a work of fiction, is fit to print only when it conforms to the much-romanticized Ethiopianist storyline.
So much has changed since Chaltu’s tragic death a little over a decade ago, yet, clearly, much remains the same in Ethiopia. Honor and glory to Oromo martyrs, whose selfless sacrifices had allowed for me to transcribe this story, the Oromo today – a whole generation of Caaltuus – are ready to own, reclaim, and tell their stories.
Try, as they might, the ever-vibrant Qubee generation will never be silenced, again.
Origins of the Afro Comb: 6,000 years of culture, politics and identity
Even today, a significant number of mainstream Egyptologists, anthropologists, historians and Hollywood moviemakers continue to deny African people’s role in humankind’s first and greatest civilization in ancient Egypt. This whitewashing of history negatively impacts Black people and our image in the world. There remains a vital need to correct the misinformation of our achievements in antiquity.
Senegalese scholar Dr. Cheikh Anta Diop (1923-1986) dedicated his life to scientifically challenging Eurocentric and Arab-centric views of precolonial African culture, specifically those that suggested the ancient civilization of Egypt did not have its origins in Black Africa.
Since some people continue to ignore the overwhelming evidence that indicates ancient Egypt was built, ruled, and populated by dark-skinned African people, Atlanta Blackstar will highlight 10 of the ways Diop proved the ancient Egyptians were Black.
Physical Anthropology Evidence
Based on his review of scientific literature, Diop concluded that most of the skeletons and skulls of the ancient Egyptians clearly indicate they were Negroid people with features very similar to those of modern Black Nubians and other people of the Upper Nile and East Africa. He called attention to studies that included examinations of skulls from the predynastic period (6000 B.C.) that showed a greater percentage of Black characteristics than any other type.
From this information, Diop reasoned that a Black race existed in Egypt at that time and did not migrate at a later stage as some previous theories had suggested.
Consumerism is killing us softly. The catalyst is Advertising. Uniformed citizens are trapped in a vicious cycle. Their Achilles Heel is their illusion.
Advertising is the foundation of Mass Media and its primary purpose of Mass Media is to sell products. It also sells values, images, concepts of love and sexuality, of romance, of success and perhaps most important of normalcy: it tells who we are and who we should be.
Advertising reinforces a deceiving association between the consumer and happiness; it focuses on immediate and short term needs, diverges the focus from its bogus message, eliminates any discussion of the social & long-term needs, and leads into more squandered resources.
Common Scenario
When consumers visit the store to buy their brand, they definitely don’t ask who made that product and what resources were used. Unfortunately, some consumers are not aware that huge resources (human and natural) were wasted in the production process. The most common info they know is: Made in China.
Vicious Circle
Consumers associate with the utility and satisfaction that result from purchasing these products. However, what consumers fail to realize is that utility always decreases as the number of items/products purchased increases. And thus their satisfaction ceases to exist which would lead them into a state of emptiness, that is usually compensated by consuming more.
Awareness
Realizing that this bogus content can’t be integrated with their happiness might happen at a late stage. But hopefully not too late.
Consumerism is killing us softly. The catalyst is Advertising. Uniformed citizens are trapped in a vicious cycle. Their Achilles Heel is their illusion.
Advertising is the foundation of Mass Media and its primary purpose of Mass Media is to sell products. It also sells values, images, concepts of love and sexuality, of romance, of success and perhaps most important of normalcy: it tells who we are and who we should be.
Advertising reinforces a deceiving association between the consumer and happiness; it focuses on immediate and short term needs, diverges the focus from its bogus message, eliminates any discussion of the social & long-term needs, and leads into more squandered resources.
Common Scenario
When consumers visit the store to buy their brand, they definitely don’t ask who made that product and what resources were used. Unfortunately, some consumers are not aware that huge resources (human and natural) were wasted in the production process. The…
A Chronological Summary of Oromian Student Movement Led by Qeerroo Bilisummaa: November 2013 – November 2014
Compiled by Daandii Qajeelaa November 7, 2014
In memory Oromo students who lost their lives during the November 2005 and April/May 2014 Oromo student movement known as Fincila Diddaa Gabrummaa (Revolt against Subjugation).
Introduction
In recent years an Oromo youth wing known as “the National Youth Movement for Freedom and Democracy (NYMFD)”, widely known among the Oromo as “Qeerroo Bilisummaa” or simply “Qeerroo”, has reinvigorated the struggle of the Oromo nation for freedom, democracy and justice. From the publications and public statements of the group, one can easily see a strong connection or affiliation of the group with the Oromo Liberation Front (OLF). For example, the radio of OLF, Sagalee Bilisummaa Oromoo (SBO), routinely reports the movements of Qeerroo, and conversely, Qeerroos radio, Sagalee Qeerroo Bilisummaa, also routinely reports the military activities of the OLF army. However, the chairman of OLF, Mr. Daud Ibsa Ayana, was reluctant to disclose the apparent affiliation of his organization with Qeerroo in a recent interview he made with Oromia Media Network (OMN). Perhaps he refrained from doing so for obvious reasons.
While considered as the “youth wing” of the OLF, “Qeerroo” has been vibrant and visible than the OLF itself in just few years of its formation. To see the validity of this statement, it will be enough to look at the volume of information provided by Qeerroo website www.qeerroo.org, frequently updated each day, since the formation of the group in 2011. When an incident such as Oromo student protest, unlawful arrest of Oromo nationals, school dismissals related to student unrests, incidents of land grab and eviction of Oromo farmers, and so on occurs at any corner of Oromia, it is usually this youth group (its website and web-based radio) that reports first from every corner indicating that the group is well organized and widely spread not only in Oromia but also throughout the entire Ethiopia. For example, during the widespread Oromo student protests in spring 2014, it was only this group who managed to compile a list of 61 Oromo students killed 903 others languishing in several prisons in all corners of Oromia, East, West, North, and South. It is remarkable how a single youth group managed to compile all these names, not to consider all the details: school/university the student was attending, major subject the student was in, year (1st year, 2nd year, etc.), place of birth, and so on virtually from everywhere in the region. In many cases when Oromo students are killed by the regime, it is this youth group that makes the names and in some cases the pictures of the victims public. This has been happening continuously over the last four years. What is more remarkable is that the group managed to compile all these data under tight security machine of the regime and with almost no known financial or material support.
Inspired by the 2011 revolution of North Africa and the Middle East known as Arab Spring, this Oromo youth group Qeerroo Bilisummaa was formed in 2011. At first, very few people paid serious attention to it. Many believed it to be just another bluffing of desperate groups opposing the government from the Diaspora. But soon enough the group showed itself on the ground that it is for real. The movement of the group started showing itself mainly in universities and higher educational institutions in Oromia. A series of Oromo student protests broke out in several universities and colleges soon following the formation of the group.
On April 7, 2011, following the founding declaration of Qeerroo, Oromo students of Mizan Tepi University revolted. The government federal police fired live ammunition on the protesters in which 114 Oromo students were reported to have been wounded and hospitalized. 50 others have been abducted from their dormitories the next night and taken to unknown location. On April 12, 2011 Oromo students of Haromaya University staged a peaceful protest demanding the release of their classmates who have been abducted from their dormitories. Their protests however resulted in more arrests and more abductions. On April 15, 2011 Oromo students protested in Arba Minch University, SNNP regional state, which resulted in arrest of several students. On May 2, 2011 Oromo students of Jijjiga University, Ogaden regional state, protested. On May 15, 2011 Oromo students of Fiche Preparatory School, Northern Shoa, protested. May 19 – 21, 2011 Oromo students of Adama University protested. These are just few of the incidents of protests and the response of the government following the formation of Qeerroo in 2011.
Oromo student protests continued on and off, but non-stop throughout the years 2011-2014 in Oromia, apparently under the [underground] leadership of this youth group “Qeerroo Bilisummaa”. The government suppression also continued. The most wide spread and bloodiest of all the protests is the series of protests that occurred in the spring of 2014. At one time alone Qeerroo managed to compile the list of some 61 Oromo students that were killed in mainly Ambo, Gudar, and Robe (Bale zone), but the actual number of Oromo students that have been killed by the forces of the regime in the months of April and May, 2014 is probably several hundreds and those arrested are estimated in tens of thousands.
Some of the students killed in Ambo – April 30, 2014The purpose of this report is to compile and document the most visible movement of the Oromo youth movement against subjugation (Fincila Diddaa Gabrummaa), led by Qeerroo Bilisummaa, of the year 2013 – 2014, in the English language. Almost all of the report is taken directly from Qeerroo website www.qeerroo.org. While I have taken the liberty to ignore some reports which are incomplete or ambiguous, I have made no effort to verify the validity of any of the information provided. However, the fact that such details of the information presented on a large scale from every corner, it is easy to see that most of the information and data given in this report are largely true. In the report, I have attempted to document the day-to-day activities related to Qeerroo in a chronological order. On a given day, I have translated only headlines of the item(s) I considered are significant. I have provided the link to the incident for those who want to verify for themselves from the source. It has to be noted that, due to the high volume of information given on the website, only the most relevant and a small fraction is presented in this report.
Ethiopian government soldiers firing at unarmed and defenseless Oromo students
While I have been closely following [and reporting] the Oromo student movement in general, and that of Qeerroo Bilisummaa in particular in recent years, it has to be known that I am not a member of this group Qeerroo. Nor am I involved in the activities of this group in any shape or form.
Headlines of Qeerroo’s Activities and the Response of the Government
Nov. 2013 – Nov. 2014
Date
Qeerroo Activity and/or Ethiopian government esponse
Link for details of the news in Afan Oromo
November 15, 2013
Oromo students of Arba Minch University staged a peaceful protest aginst the regime. The regime’s forces used live ammunition to disperse the students during which a 4th year electrichal engineering Oromo student Samuel Dessalenyi was severely injured.
Oromo students of Gondar University, Amhara regional state, staged a peaceful protest. The government used live ammunition to disperse the protest during which a 3rd year marketing Oromo student named Anteneh Asfaw Legesse was shot and severely wounded. The student died in the hospital few days later. Several students have been arrested.
40 Oromo nationals, including a 13 year old child have been arrested and tortured in Ebantu district, Hinde town, East Wollega zone, for allegedly having connection with the OLF and for opposing the construction of the so called “Renaissance Dam”. The list of those arrested can be seen in the link provided to the right.
An estimated 3000 Oromo students staged another peaceful protest in Gondar University, when the news of the passing away of Oromo student Anteneh Asfaw, wounded by live bullet during the November 26 protest was spread in the university campus. New wave of arrest followed the protest.
Qeerroo Activity and/or Ethiopian government esponse
Link for details of the news in Afan Oromo
December 7, 2013
The Administration of Gondar University expelled 36 Oromo students who are accused of leading the peaceful protest of November 26 -30 and gave warning to 150 others. Among the 36 students, 8 are dismissed completely, 9 are suspended for two years, and 19 others are required to pay money and hence not to return to the university until they pay in full.
Oromo youth of Alibo town, Jardaga Jarte district, Horo Guduru Wollega zone, staged a peaceful protest. The government forces arrested 6 government employees accusing them of having connection with the youth (qeerroo) protest.
A new radio program “Oromo Voice Radio” started broadcasting to Oromia three days a week on Monday, Wednesday, and Saturday at 7:00 PM (Oromia time) at 16 MB or 17850 kHz.
Internet radio, “Radio Sagalee Qeerroo Bilisummaa” started broadcasting. Here is the link to the first broadcast.
Date
Qeerroo Activity and/or Ethiopian government esponse
Link for details of the news in Afan Oromo
January 4, 2014
Oromo students of Mattu University, Ilubabor zone, staged a peaceful protest. At least two students have been severely wounded by government forces.
Qeerroo Bilisummaa Singers Group released an inspirational song (a response to a popular Amahara singer Teddy Afro, who is known for praising King Minilik II through his song) on YouTube by a popular young Oromo singer Shukri Jamal.
Qeerroo Activity and/or Ethiopian government esponse
Link for details of the news in Afan Oromo
January 12, 2014
Qeerroo Singers Group released another revolutionary song named “kunoo akkasi yaa lammi koo garaan na ciise reefuu” (yes my fellow countrymen (Oromos), I am now happy [that you continue fighting]) on YouTube.
13 Oromo students of Mattu University are expelled from the university as a consequence of their opposition and protest against Beddellee Beer. (Many young Oromos protested against Beddelle Beer factory because the owner of the brewery sponsored Teddy Afro who is known for his song of praising King Minilik II which Oromos consider as “Hitler of Africa” for the genocide he committed on Oromos and other peoples of Southern Ethiopia during the 2nd half of the 19thcentury).
Oromo students of Ambo university showed disobedience by making a hunger strike demanding for the armed forces of the regime leave the University campus. 3 Oromo students are arrested.
Oromos residing in Sululta (vicinity of Finfinne [Addis Ababa]) revolted against the repressive policy of the government by singing revolutionary songs and distributing leaflets of Qeerroo. In response the government arrested at least 5 Oromos out of which 3 are members of the ruling OPDO party.
Oromo students of Haromaya University revolted in the university campus by chanting slogans, signing revolutionary songs and refusing to eat food. In response the government arrested at least 4 employees of the university. In Jimma University, Qeerroo leaflets have been distributed.
Armed forces of the regime continued terrorizing Oromo students and other Oromo nationals in Ambo university and other towns of West Shoa zone. At least 5 have been arrested.
Oromo students of several middle schools and high schools in East Wollega zone protested against the government in their respective school campus. Among several schools in which student protests took place are Haro Limmu, Leqa Dullacha, Jimma Arjo, and Kiramu high schools.
Oromo students of Mattu university staged a peaceful protest demanding the return to school of 15 Oromo students who were expelled from the university.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
March 2, 2014
Renowned Oromo vocalist Hirpha Ganfure released an inspirational revolutionary song named “Ka’I dubbiin booree taatee” meaning roughly “stand up for your right” through YouTube.
Oromo students in West Shoa zone, Midaqanyi and Chaliya districts staged a peaceful protest in Gedo town. At least six Oromo students have been abducted in connection to the protest and disappeared.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
March 10, 2014
Renowned Oromo vocalist Elemo Ali released a YouTube Song (video) about the cruel “hand and breast cutting” (harma mura Anole) of Oromo men/women by King Minilik entitled “Maali Mallisaa” meaning “what is the solution”.
Oromo students of Shakkiso Secondary and Preparatory school, Guji zone, staged a peaceful protest against the illegal gold mining project of the Shakkiso area while the region remains deprived of services and infrastructure. Students are reported to have been beaten by the armed forces of the regime and at least 30 have been severely wounded. Many others have been thrown into jail.
A young Oromo vocalist Fesel Haji released a new video on YouTube entitled “Anis Oromoo dha” meaning “I am Oromo too”.
Oromo students of Shakkiso Secondary and Preparatory School staged another peaceful demonstration opposing the exploitation of Gold from the area by the government and the selling of their natural resources to the so called “investors”. Government armed forces fired live ammunition on protesters seriously wounding at least 23 students. The names of the students who are wounded is given in link to the right.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
March 20, 2014
Oromo students of Jimma University staged a peaceful demonstration in the University campus following a cultural show event by singing revolutionary songs recently released by Shukri Jamal “Minilik nuuf diina” (Minilik is our enemy) and by Qamar Yusuf “Minilik bineensa” (Minilik is a beast) and revolutionary songs of several other Oromo Artists such as Hacalu Hundessa (suma Abdiin koo Qeerramsoo koo), Amin Hussen (Abba Biyya hoo), Hirpha Ganfure (Ka’ii Qeerroo), Haylu Kitaba (Qeerroo Loli), Adnan Mohammed (Baala Adaamii) and more.
Oromo students of Haru Chululle School, South West Shoa zone, staged a peaceful protest demanding the return to school of a 12th grade student named Gabbisa Tammiru who has been expelled from school because of being accused of “promoting the work and agenda of the OLF”.
About 100 Oromo students who became jobless after graduating from different universities and colleges staged a peaceful demonstration in front of the zone police commission in West Shoa zone, Ambo town.
“Baandii Tokkummaa” or “Unity Band” has shown inspirational revolutionary songs (including the famous “Minilik is our enemy” song by Shukri Jamal) in Haromaya University firing up Oromo students of the university.
Students are seen carrying the singer in the video released later by Qeerroo. See part of the YouTube video here:
The Central Committee of Qeerroo Bilisummaa released a statement calling Oromo youth and the entire Oromo nation for revolt against the repressive Ethiopian regime in general and against the so called “Master Plan” in particular. One can see that this call was the beginning of the Oromia wide revolt that spread in the region in the months of April and May, 2014. The full statement in Afan Oromo can be seen here:
20 Oromo students of Adama university have been arrested while they were traveling to Arsi zone to commemorate the “breast cutting” of King Minilik at Anole, Arsi zone. See the names of the students in the link provided to the right.
Oromo students of Jimma University staged a huge protest in the university campus chanting slogans such as “Oromo land belongs to Oromos”, “The Statue of King Minilik should be removed from Finfinne (Addis Ababa)”, “Minilik is our enemy”, “Finfinne (Addis Ababa) belongs to the Oromo”, and more. Watch a brief YouTube video posted by Qeerroo Bilisummaa here:
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
April
13, 2014
Renowened Oromo vocalist Jafar Yusuf released his famous revolutionary song called “Finfinnee” (Addis Ababa) on YouTube denouncing the eviction of Oromo farmers around the capital and opposing the expansion of the capital (through the so called “Master Plan”).
“Qeerroo Bilisummaa Singers Group” (Hawwisoo Qeerroo Bilisummaa) released a new collective song about Oromo Martyers Day (Guyyaa Gootota Oromoo) on YouTube.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
April
16, 2014
Oromo students of Adama Science and Technology University staged a protest inside their campus by chanting slogans, singing, and denouncing the TPLF led Ethiopian government and some Habasha singers and publishers who are engaged in tarnishing the history and diginity of the Oromo people.
Oromo students of several universities and high schools in Oromia organized under Qeerroo Bilisummaa commemorated “Guyyaa Gootota Oromoo” (Oromo Martyrs Day): Hawasa University, Wollega University (Nekemte, Shambu, Ghmbi), New Generation College (Nekemte), Ambo University, Gedo [high school], Tikur Hinchini [high school], Waliso, Walqixxe, Haromaya University (Haromaya), Haromaya University (Chiro), Finfinne (Addis Ababa) University (“kilo” 4, 5, 6, and Kotebe), Mattu, Jimma, Robe (Bale) universities, and several other places.
Many students who are members of the ruling OPDO party also are reported to have participated on this commemoration (although the event is done underground without the knowledge of the authorities).
Popular Oromo Artist Jafar Yusuf was arrested by the TPLF-led Ethiopian “security” forces because of his revolutionary song “Finfinne” (Addis Ababa) which he released five days ago (on April 13). He was taken to a military camp and severely beaten for several days after which he was hospitalized and taken to ALERT hospital. After his release he is reported to have been forced to go into exile. Here was his song:
Oromo students of Jimma University stood in unison, went to Jimma Police station and demanded the release of their classmates which were arrested earlier. This bravery of the students created a surprising and unseen turn of events when the police station unexpectedly accepted their demand and released 10 Oromo students. The students returned to their dormitories happy and singing. The names of the released students can be seen from the link provided on the right.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
April
20, 2014
Oromo students’ protest in Jimma University is renewed and intensified. A protest is also broke out in Mattu University, Illubabor zone. In both places the studdents protested mainly against the so called “Addis Ababa Master Plan”. The government military force was dispatched to both universities and has beaten several students and also was seen firing live ammunition at the students. Especially, Jimma University was reported to have looked like a war zone.
The popular Oromo singer Shukri Jamal released another inspirational revolutionary song on YouTube known as “abbaan lafaa dhabe lafasaa” (the owner lost his land). It is a song which opposes the land grab and also the expansion of the capital [Addis Ababa] to Oromia. Here is the video:
At least 12 Oromo students of Jimma University have been abducted and arrested by the government police for participating on the peaceful protest of students of the university. Meanwhile, all the four campuses of Jimma University are filled by Federal police and students are prohibited to move from place tp place in those campuses.
Oromo students of Jimma University organized in Unison again and went to Jimma police station and bravely demanded the release of their classmates. This time the Jimma Police station released 8 students. The names of those released are given in the link provided to the right.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
April
25, 2014
Oromo students of Ambo University staged protest this time coming out of their university campus in which the residents of the town also joined, chanting slogans such as “Minilik bineensa” (Minilik is a beast), “Finfinneen keenya” (Finfinne [Addis Ababa] is ours”, and more. At least 15 students have been arrested on the protest. Below is the audio of the protest recorded and released by Qeerroo Bilisummaa:
At the same time Oromo students of Haromaya University staged a huge protest getting out of their campus in which many residents of Haromaya city joined. At least 5000 students are said to have been participated on the protest. The students were chanting slogans such as “Finfinne is ours”, “Sebeta is ours”, “Oromia shall be free”, “Oromo need freedom”, “Jafar Yusuf should be released [from jail]”, and many more. The president of Haromaya University Dr. Girma Lammessa tried to calm the students but was rejected by the students. The audio of the speech of the university president was recorded and released by Qeerroo Bilisummaa:
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
April
26, 2014
Oromo students of Wollega University staged a huge and historic protest defying the order of the regime’s police and getting out of their campus and moving in the [Nekemte] city. The so called Federal police of the regime attacked the students with live bullet. Several students were injured and hospitalized and several others have been arrested. Some of of the slogans of the students were: “Finifinne is ours”, “Today it is Bishoftu[taking of Oromo land], tomorrow it is Jimma”, “Minilik’s Statue should be removed from Finfinne (Addis Ababa)”, and more.
The audio of the student protest was recorded and released by Qeerroo Bilisummaa as follows.
Oromo students of Wollega University continued protest for the 2nd day. The Agazi force of the government [special police force of the Federal government known for its cruelty] wounded several students by beating as well as by live bullet fired directly at students peacefully protesting. At leat 6 were wounded severely and taken to Nekemte Hospital.
Oromo students of Adama Science and Technology University staged a peaceful protest chanting the same slogan that Oromo students of other universities were chanting. The regime arrested at least 10 students.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
April
29, 2014
Continued
Oromo student protest spread to several places all over Oromia. Students in all places were more or less chanting the same slogan indicating that all these protests are well planned and coordinated [by no other entity than “Qeerroo Bilisummaa”, Oromo youth group]. All happening on the same day, at the same time.
Ambo University, all schools in Ambo town and the people of Ambo staged a historic demonstration. An estimated 25, 000 people participated on the protest. The government forces initially used tear gas to disperse the crowd but later used live bullets shooting and killing protesters.
Adama Science and Technology University staged a historic protest in the Adama city. At least 10 arrested. Qeerroo’s video is here:
Alibo Preparatory Secondary School, Jardaga Jarte district, Horo Gudru zone
All school in Nekemte town, East Wollega zone (students were seen burning the Habasha/Woyane flag)
Schools in Shambu town, Horo Gudru zone
Oromo student protests intensified in Dembi Dollo, West Wollega zone; Gudar, West Shoa zone; Mattu University, Ilubabor zone [second day].
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
April
30, 2014
A historic and bloody day in the history of the struggle of the Oromo nation for freedom. Oromo student protest spread to all parts of Oromia.
The biggest and bloodiest of all the protests took place in the city of Ambo, West Shoa zone, where the peaceful protest turned into violence when government so called Agazi force shot and killed a 9thgrade student. Cars and buildings were ablaze on fire. The protest included all people of the city. Several people were killed hundreds wounded. Ambo looked like a war zone. BBC reported at least 30 people were killed by live bullet including 8 students. Listen to live report recorded (interview, live from the scene):
Oromo students of Dire Dawa University staged a peaceful protest.
Listen to audio interview by Radio Qeerroo Bilisummaa Oromoo:
Oromo students of Balami Secondary School, Mida Qanyi district, West Shoa zone staged a peaceful protest.
Oromo student protests continued in several universities, including Addis Ababa [Finfinne] University, colleges, high schools and middle schools and towns.
Oromo people of Alibo town, Horo Gudru zone, completely controlled the city chasing away the local government officials.
Oromo students of Madda Walabu University, Robe Town, Bale zone, staged a historic and blody protest. The notorious government Agazi force fired live ammunition on protesting students and several students were killed.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
May
1, 2014
Continued
A huge protest was held in Gudar town, West shoa zone. Government forces fired live ammunition and killed several students. With the brutal killing of the regime’s forces, the protesters turned to violent action. The military camp of the regime located in the town was burned.
In Ambo town the whole town remained closed. Government forces went house to house and arrested several people, including three school teachers several students.
Oromo students of Finfinne [Addis Ababa] University staged a peaceful protest. Video recorded and released by Qeerroo Bilisummaa:
Oromo student protests are reported to have continued in Haromaya, Jimma, Madda Walabu, and Shambu universities.
Oromo student protests continued spreading to several other universities and high schools, middle schools throughout Oromia:
In Mida Qanyi district, West Shoa zone, the intensified protest of the Oromo students and people led by Qeerroo forced the administrator of the district, Shumi Lata, abandon his government and surrender to the people. The protesters controlled the administration office and the police station.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
May
2, 2014
continued
Student protest intensified in Mandi town, West Wollega zone. In this video recorded and released by Qeerroo Bilisummaa, the Federal police is seen directly shoting at protesters.
Oromo students of Ayira Gulliso, West Wollega zone staged a peaceful protest. Audio of the protests in Ayira, Mandi, Mida Qanyi, and Haromaya is released by Qeerroo Bilisummaa as follows:
Oromo students of Arba Minch University continued protest for the third day in a row.
Oromo students of Gindabarat and Xuqur Hincinni districts, West Shoa zone, staged peaceful protest
Oromo students of Haromaya University continued protesting in Haromaya town.
Oromo students of Ganji Secondary School, West Wollega zone, staged a peaceful protest.
Oromo students of Burrayyu Secondary School, Finfinne Special zone, staged a peaceful protest.
Oromo student protest continued in several towns in Oromia:
In Horo Guduru zone, Jardaga town, protesters chased away the police and local armed forces of the regime and controlled the town.
Protests continued in Horo Guduru Wollega zone, Kombolcha town.
Oromo student protests continued in the following cities on this day: Shambu, Horo Guduru Wollega; Sibu Sire, East Wollega; Bakko, West Shoa; Wal Qixxe, Wanchi, Taji, Sabata, Sadan Sodo, Ammaya, South West Shoa zone.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
May
5, 2014
Student Protest Continued in Mida Qanyi district, West Shoa zone. Agazi force is sent to the area and terrorized the civilian population.
The regime arrested four commanders of its police force in Nekemte town, East Wollega, accusing them of having connection with the OLF.
Oromo student protest intensified in several places of East Wollega: Haro Limmu, Limu Gelila, Guto Wayyu, Guto Gidda, Kiramu, Gidda Ayana, Ebantu, Gatama, Sibu Sire, Nunu Qumba, Bako, Billo Boshe, Guttin, Arjo Guddattu, and Digga Sasigga.
Protests expanded to several places of West Wollega zone: Inango, Nedjo, Dongoro, Ghmbi, Ayira, Gulliso, Gidami, Begi, Gidami, Jimma Horo, Qebe, Qaqe, and Haro Sabu.
Oromo student protests also continued in Horo Guduru Wollega zone at places such as Jardaga, Jarte, and Agamsa.
Popular Oromo singer Addisu Karayyu released his famous revolutionary song named “Ka’ii Loli” meaning “Stand up and fight” on YouTube.
Oromo students of Dembi Dollo town, West wollega zone staged a huge protest. Government Agazi force is reported to have beaten the students with stick and used tear gas, but also used live bullet to disperse the protest. Qeerroo reported that 2 students are killed.
Protest was spread to towns and villages near Dembi Dollo such as Mugi, Ashi, and Garjeda. Several students are reported to have been arrested indiscriminately.
In connection with the protests, several students of Adama University, East Shoa zone have been abducted by government forces and disappeared. One of the students arrested, Adunya Kiso, was the leader of Oromo cultural show known as GAASO.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
May
8, 2014
Ethiopian government unlished its forces in West shoa zone and made indiscriminate and massive arrests.
At least 400 people have been arrested in Mida Qanyi, West Shoa zone, students, teachers, farmers, government employees, including many local government officials and OPDO members in connection with the protest in the area.
The widespread and indiscriminate arrests occurred after the protests have slowed down in this area. In West Shoa zone alone mare than 600 Oromo students, including 15 year old girls, have been abducted and arrested.
Oromo students and residents of Ghmbi town staged a protest which is reported to have been turned into violence when an Oromo student was killed by an Amhara business man who lived in the city for many years. Some buildings are set on fire and many shops are reported to have been destroyed.
Oromo people of Bakko and Bakko Tibbe towns, West Shoa zone, protested and closed the road from Finfinne (Addis Ababa) to Finca’a town, Horo Gududru Wollegga zone.
3-Day Minnesota-State-Capitol OromoProtests Solidarity Hunger-Strike ended successfully at the Passing of Minnesota House Resolution condemning the Ethiopian govt’s violence on Oromo students.
Oromo student protest continued in Innango, West Wollega zone
Several Oromo students of Jimma University arrested.
Oromo protests solidarity hunger-strikers hold a mock funeral in front of the Minnesotan State capitol for slain Oromo students and civilians in Oromia.
Popular Oromo singer Hangatu Balcha released an inspirational revolutionary song on YouTube.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
May
14, 2014
Another round of Oromo student protest broke out in Wollega University. The government forces are reported firing live ammunition on the students. Several students are injured many others are abducted and taken away.
Government forces continued terrorizing Oromo students of Jimma University. Beating and arresting indiscriminately.
Qeerroo Bilisummaa Singers Group released a new revolutionary song named “Oromiyaa Keessaan Qeerroon sitti marse” (You are surrounded in Oromia by Qeerroo) on YouTube.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
May
15, 2014
Beating and firing live ammunition on Oromo students continued in Wollega University. More than 150 students hospitalized. Doctors and other health professionals of Nekemte Hospital are beaten for treating the injured Oromo students.
Oromo students of various colleges in Nekemte town staged peaceful protest and brutally beaten by government forces.
Oromo student protest broke out in Nedjo town, West Wollega zone. The Oromo students controlled Nedjo town for several hours until government Federal force arrived from Ghmbi town. The federal police started beating everyone indiscriminately upon arrival. Hundreds of students arrested. Others escaped to rural areas and remained there for several months. Many others are forced to permanently disappear from the area, some of them into exile.
A Young Oromo artist Jirenya Shiferaw released an inspirational and revolutionary song on YouTube.
At least 6 Oromo students are reported to have been arrested from their dormitories in Adama University in connection to the student protest held in the area.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
May
17, 2014
Continued
Two Oromo students, Milishu Mallasa and Bilisumma Lammi have been murdered in Adama town by government forces immediately after being released from prison.
Young Oromo artist Dadhi Galan released a new song named “dagachuu hin qabnu kan kalee” (we should not forget what happened [to us] yesterday). The singer is later arrested on the 2014 irreechaa festival (see October 22 report below).
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
May
24, 2014
Oromos and other Ethiopians staged peaceful protest in the capital Finfinne [Addis Ababa] against the government brutality on peacefully protesting Oromo students.
Oromo students of several schools in Ambo, Nekemte, and Nedjo demanded the release of their classmates who have been jailed, before they take the 10th grade national exam.
At least 10 students of Haromaya Uinversity have been abducted from their dormitories accused of refusing to celebrate the so called “Ginbot 20” (May 28).
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
June
4, 2014
Oromo student of Haromaya University, Aslan (Nuradin) Hasan, has been killed in prison as a result of extended and brutal torture.
A new protest of Oromo students broke out in Ambo, West Shoa zone, in Homacho Secondary School, demanding the release of Oromo students who have been jailed for participating in student protests. The director of the school was beaten badly by the protesting students when he tried to call government armed forces on the students.
An Oromo student named Dawit Wakjira was killed in Anfilo district, Qelem Wollega zone, by government forces. His death sparked a new wave of violence in the area.
A young Oromo high school teacher named Magarsa Abdissa is beaten and killed in Gulliso prison, West Wollega zone.
More than 200 Oromos have been adbucted and jailed from Begi town, West Wollegga zone. 9 of these ditainees have disappeared and their families could not find where they were taken.
15 Oromo students have been abducted from Madda Walabu University and their whereabout is unknown.
75 Oromo students (8 of them female students) are reported to have been under severe torture in prison in West Shoa zone. Their names can be found on the link given to the right of this row.
A new revolutionary song is released on YouTube by a young Oromo artist Kekiya Badhadha.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
June
10, 2014
Protest broke out in Anfilo, Qellem Wollega. At least 40 people arrested. The protesters closed the road between Mugi and Dembi Dollo for two days in a row.
Government military deployed in Gindeberet, West shoa zone, killed three 12th grade students: 1) Dame Balcha, 2) Chala Marga, 3) Bekele Terefe.
11 government employees (including three OPDO officials) are fired from their job accused of having ties with the OLF in Jardaga Jarte district, Alibo town, Horo Guduru Wollega zone.
A political Science Oromo student of Haromaya University, Husein Seid, is severely beaten by government armed forces and hospitalized.
A hidden massive grave, found at Hamareysa, East Oromia, infuriarated Oromo people of the area.
Oromo students of Qellem Preparatory Secondary Schhol, Dembi Dollo, Qellem Wollega zone, protested demanding the release of their class mates who are jailed. Their protest was met with brutal force of the government and many more students have been arrested.
A young Oromo man, Galana Nadha, who has suffered continuous torture in the Ethiopian prison, passed away and buried in Tokkee Kusaye district, West Shoa zone. The cause of death of Galana is widely belived to be directly related to his traumatic torture after which he developed a mental illness, eventually leading to his death. Some three thousand Oromo people attended his funeral.
New protest is ignited in Begi town, West Wollega zone, when several Oromo students who have been unjustly sentenced to long-prison for participating on protest were about to be transferred to Ghmbi Prison.
16 Oromo journalists of Oromoian TV, STVO, are fired from their job accused of not properly reporting the propaganda and lies of the regime and reporting the Oromo students’ protests and/or indirectly supporting the rightful demands of the Oromo people.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
June
27, 2014
Two students, among several Oromo students detained for participating in peaceful protests, escaped from prison in Begi town, West Wollega. In response, the government arrested several people and reportedly tortured them severely, including the mother of one of the students who escaped.
OLF- ShG and OLF-QC completed their unification process which was going on for two years. Their declaration is provided on Qeerroo website (see the link to the right).
Popular Oromo singer Hirpha Ganfure released a famous revolutionary song on YouTube praising the movement of Qeerroo. Hirpha Garfure is one of many Oromo artists who are forced to flee into exile, now lives in Norway. It is to be recalled that Hirpha also had released another inspirational “Ka’I Qeerroo” song following the formation of Qeerroo in 2011.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
July
7, 2014
Qeerroo Bilisummaa released a list of 61 Oromos killed and 903 others arrested and being tortured in different prisons accused of participating on the student protests of April and May 2014.
An Oromo student and an author of a book named “Qaroo Dhiga Boosse” (An Eye with Blood Tears) was abducted from Wollega University accused of having connection with the student protest
Oromo student Bikila Belay Tolera passed away, after staying in hospital following the gun shot wound he incurred when he participated in student protest in Ambo town, West Shoa zone.
Oromo students of Mattu University and Ambo University staged peaceful protest refusing the so called “political training” the regime started conducting in different universities in the region. The students chanted slogans in their campuses. Audio of the protest is recorded and presented by Qeerroo Bilisummaa (see the link to the right).
Oromo students of Jimma and Ambo Universities intensified their protest against the training of the regime. In Ambo, Oromo students burned the manual (book) distributed to them for training. Audio is presented in the link to the right.
Oromo students continued protesting against the training in Ambo, Jimma, Bule Hora and other universities. The audio of Jimma University is given below.
At least 53 Oromo students of Ambo University have been abducted and beaten on this day. Over 230 have been arrested from Ambo University in the last 3 days alone.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
August 27, 2014
The confrontation of Oromo students of Ambo Universityand Wollega University and the government forces is recorded and presented by Qeerroo Bilisummaa. Listen.
At leats 800 students of Wollega Uinversity arrested.
The university campus looked like war zone. One student killed in Wollega University. Amazing slogans of students. Listen the audio below.
Qeerroo released statement disclosing the names of 25 Oromo nationals who are on the verge of losing their lives by severe torture. Read the full statement here. The pictures of three of the Oromos at risk are below.
Sena Solomon, a young singer of Qeerroo Singers Group, released a new revolutionary song named “Gootni Baroode” (the Hero is Roaring [in the jungle]) on YouTube.
Oromo students of Jimma University protested in the University campus surrounded by the Federal Police and Agazi Force of the regime. The protest of the students erupted when the so called President of Oromia, Muktar Kadir, attempted to make an intimidating speech to the students through Plasma TV. In an unprecedented bravery, the Oromo students have been chanting slogans denouncing the regime, standing right in front of the brutal Agazi trrops.
A new protest erupted in Finfinne (Addis Ababa), Nefas Silk area, at a School called “Ginbot 20 School”. The protest is said to have attracted other nations and nationalities of the country.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
Sep.
16, 2014
Qeerroo Singers Group released a new revolutionary song “Jabaadhu WBO Abdii Saba Kiyyaa” (Be Strong WBO, Hope of My People) on YouTube. (“Waraana Bilisummaa Oromoo (WBO)” means “Oromo Liberation Army (OLA)”).
Irreechaa (Oromo Thanksgiving) is celebrated at Lake Arsadi, Bishoftu, Eastern Shoa zone. An estimated 4 million people participated on the occasion. Oromo youth participated in large numbers and expressing their grievances through various revolutionary songs.
One of the songs says: “Si eegee dadhabee ka’ee baduu laata?” (I waited too much for you [OLF], should I ran away?[to look for you]).
Three Oromo soldiers who are members of the regimes military, Eastern Command, have been arrested accused of having connection with the Oromo student protests in the area.
Qeerroo Activity and/or Ethiopian government response
Link for details of the news in Afan Oromo
November 5, 2014
21 Oromo students of Dire Dawa University, who have been languishing in jail for several months accused of participating in the Oromo student protest, have been unjustly sentenced to prison ranging from one year to five years. It has to be noted that Qeerroo has reported on August 30, 2014 (included in this report) that these students have been severely tortured and are at risk of losing their lives.
Darartu Abdata, sentenced to one year and 500 Birr payment
#OromoProtests (Qeerroo FDG) – Previously Unreleased Video of Oromo Students’ Protest at Finfinnee University Against the Addis Ababa Genocidal Master Plan
Barattootni Yuunivarsiitii Finfinnee Damee Science fi Technlogy Diddaa Kaasan.
Walgayiin barattootaa adeemsuma gaaffiwwan dhiyeessuutiin Yuuniversitii hunda irratti kan itti fufeedha. YuuniversitiiwwanAmboo,Wallagga,Jimmaa, Adaamaa fi kkf keessatti gaaffileen mirgaa dhiyaachaa jiran deebii argachu kan hin dandeenye ta’ullee ammas barataan kam iyyuu walgayii irratti hirmaachaa kan jiran gaaffiin deebii argachuu qabuuuf deebii dhabuun isaa sodaa mootummaa Wayyaanee barattootaa irraa qabu tahuun isaa waan beekameef dabalata Yuuniversitiilee hunda irratti barataan kamuu mooraadhaa ala bahu akka hin dandeenye hanga guyyaan walgayiin kun xumuramuutti mootummaan murtoo kan baase tahuu gabaasni Qeerroo addeessa. Keessattuu Yuuniversitii Wallaggaa irratti barataan mooraadhaa ala bahuu hin danda’u jedhamee murtoon guyyoota sadii asitti waan baheef barattootni diddaa jabeessaa jiru. Gaaffiin hin fuudhamu, dhimma guddina biyyaa fi qulqullina barumsaa irratti mareen barattootaa kan itti fufu malee gaaffii dhuunfaa fi dhimmi uummataa kana booda ka’uu hin qabu kan jedhus mootummaan Wayyaanee ibsa baasaa akka jiru gabaasni caasaa mootummaa irraanis ibsa. Walgayiin barattootaa guyyoota borus kan itti fufu waan ta’eef sochii fi fincilli barattootaa ammas haaluma wal fakkaatuun itti fufiinsa irra akka jirus qeerroon gabaasa. Gama biraan mootummaan Wayyaanee Yuunivarsitii Harammayyaa keessatti walitti qabamuun ololaa afaan faajjii irratti gaggeessa jirtu mormuun Iyyaannoo marasaa 2ffaa kan gaaffii mirga abbaa biyyummaa qabxii 10 of irraa qabu galfachuun walga’ii wayyaanee fudhachaa akka hin jirre ibsatan.http://qeerroo.org/2014/09/01/gaaffii-hin-fudhatnu-isa-isinitti-himnu-qofa-fudhaa-jedhchuun-hogganooti-wayyaanee-barattoota-oromoo-mirga-gaaffii-dhorkaa-jiru/
Oromia: Enhanced Master Plan to Continue Committing the Crimes of Genocide
The actions taken were aimed at destroying Oromo farmers or at rendering them extinct.
~Ermias Legesse, Ethiopia’s exiled EPRDF Minister
August 30, 2014 (Oromo Press) — The announcement of the implementation of the Addis Ababa Master Plan (AAMP) was just an extension of an attempt by EPRDF government at legalizing its plans of ridding the Oromo people from in and around Finfinne by grabbing Oromo land for its party leaders and real estate developers from the Tigrean community. The act of destroying Oromo farmers by taking away their only means of survival—the land—precedes the current master plan by decades. Ermias Legesse, exiled EPRDF Deputy Minister of Communication Affairs, acknowledged his own complicity in the destruction of 150,000[1] Oromo farmers in the Oromia region immediately adjacent to Finfinne. He testifies that high-level TPLF/EPRDF officials are responsible for planning and coordinating massive land-grab campaigns without any consideration of the people atop the land. Ermia’s testimony is important because it contains both the actus reus and dolus specials of the mass evictions[2]:
Once while in a meeting in 1998 (2006, Gregorian),the Ethiopian Prime Minster Meles Zenawi , we (ERPDF wings) used to go to his office every week, said. Meles led the general party work in Addis Ababa. We went to his office to set the direction/goal for the year. When a question about how should we continue leading was asked, Meles said something that many people may not believe. ‘Whether we like it or not nationality agenda is dead in Addis Ababa.’ He spoke this word for word. ‘A nationality question in Addis Ababa is the a minority agenda.’ If anyone were to be held accountable for the crimes, everyone of us have a share in it according to our ranks, but mainly Abay Tsehaye is responsible. The actions taken were aimed at destroying Oromo farmers or at rendering them extinct. 29 rural counties were destroyed in this way. In each county there are more or less about 1000 families. About 5000 people live in each Kebele (ganda) and if you multiply 5000 by 30, then the whereabouts of 150,000 farmers is unknown.
Zenawi’s statement “the question of nationality is a dead agenda in Addis Ababa” implies that the Prime Minister planned the genocide of the Oromo in and around Finfinne and others EPRDF officials followed suit with the plan in a more aggressive and formal fashion.
Announcement of the Addis Ababa Master Plan and Massacres and Mass Detentions
AAMP was secretly in the making for at least three years before its official announcement in April 2014.[3] The government promoted on local semi-independent and state controlled media the sinister plan that already evicted 2 million Oromo farmers and aims at evicting 8-10 million and at dividing Oromia into east and west Oromia as a benevolent development plan meant to extend social and economic services to surrounding Oromia’s towns and rural districts. Notwithstanding the logical contradiction of claiming to connect Oromia towns and rural aanaalee (districts) to “economic and social” benefits by depopulating the area itself, the plan was met with strong peaceful opposition across universities, schools and high schools in Oromia. Starting with the Ambo massacre that claimed the lives of 47 people in one day[4], Ethiopia’s army and police killed over 200 Oromo students, jailed over 2000 students, maimed and disappeared countless others over a five-month period from April-August 2014. Read more @http://oromopress.blogspot.co.uk/
Barattootni Oromoo Godina Wallagga bahaa , Horroo Guduruu Wallaggaa fi Qeellam Wallagga irraa University Wallaggaatti walitti qabuun walgahiin wayyaanee gaggeeffamaa jiru hanga guyyaa har’atti milkii tokko malee mormii guddaan wayyaanee kan mudatee fi walgahichi barattoota Oromootiin fudhatama dhabee danqamee jiraachuun gabaafamera. Walgahii kana irrattis barattootni Oromoo gaaffii mirgaa fi iyyata galfachuun mirgi hiriira nagaa gochuu akka
hayyamamuuf gaafatan, walga’iin wayyaanee kunis fudhatamaa kan hin qabnee fi uummata Oromoo kan hin fayyadne ta’uu barattootni ifatti gaafachuun gabaafamera.
Walgahiin wayyaanee kun Oromiyaa bakkota hedduutti mormii barattootan fashaala’a jiraachuun hubatamera. Keessattuu Godina shawaa lixaa Amboo, Godina Jimmaa , Iluu A/Booraa, wallagga Lixaa fi wallagga bahaatti sochiin barattoota Oromoo wayyaanee haalan raasee boqonna dhorkuun gabaafamera.
Godina wallagga bahaatti barattoota manneen barnoota sadarkaa 2ffaa fi qophaa’ina barattoota bara kana qorumsa kutaa 12ffaa qoramanii University seenuuf jiraniif illee Onoota godinichaa irratti qopheessuun mormii guddaan barattoota kutaa 12ffaa irraas haala walfakkaatuun wayyaanee mudachuun wayyaanee fi ergamtoota lukkeelee wayyaanee OPDO abdii kutachiisa jiraachuun gabaafamera.
Walga’ii kanarratti barattootni mana barumsaa sadarkaa 2ffaa Biiftuu Naqemtee barattootni kutaa 12ffaa walitti qabamanii turanwayyaanee irraatti fincila guddaa kachiisuun gaaffii keenyaaf deebiin nuuf hin kennamne, walgahii keessan hin fudhannu gadi nu gadhiisa jechuun ergamtoota wayyaanee jeeqan.
Ergamtootni wayyaanees barattoota nu jeeqaa jiran kanneen University fi kutaa 12ffaas yoo ta’ee walgahii kana irraa isin ariina jechuun gaaffii barattootaaf deebii dhabnaan kana deebisan.
Barattootni Oromoo University garaa garaa irraa University Wallaggaa damee Gimbii, Shaambuu fi University Wallaggaa Naqemteetti walitti qabaman hanga guyyaa har’atti walgahii wayyaanee hin fudhannuu jechuun mormii guddaa waltajjii wayyaanee irratti kaachisuun garaaf bultoota wayyaanee boqonnaa
dhorkachuun abdii kutachiisa jiraachuun gabaafame.
Bakkota sadan irraa iyyuu FDG guddatu ka’a jedhamee waan eegamuuf humni waraanaa wayyaanee lakkofsi guddaan Shaambuu, Naqemtee fi Gimbii irra qubsiifamuun gabaafamera. Sochiin barattoota yeroo ammaa kanatti haalan kan ho’ee fi uummata FDG kan dammqsee jiru ta’uun immoo ittumaa wayyaanee fi lukkee wayyaanee OPDO yaaddeessee jira. Haaluma kanaan walgahiin wayyaanee kun FDG guddaan xummuramuuf jira.
Hagayya 21 yuuniversitii Mattuu irratti kan waamaman barattootni Oromoo 2000 ol ta’an walgayii wayyaanee diiganii ganama sa’a lama irraa kaasaanii dhaadannoo garagaraa dhageessisaa oolaniiru.
FDG Yuuniversitii Barattootni Walgayii Itti Waamamanitti Eegalee Jira
Mootummaan wayyaanee barattoota walgayii afeeruun isaa of dagachiisuuf ykns gaaffii mirgaa lamuu lammataa akka hin gaafatamneef haala isaan burjaajessuuf yaalee ka’ee dha, kun kan itti caale tahee argame,walgayiin yuuniversitiilee oromiyaa keessatti qophayanii waamaman irratti FDG har’a bakkooota muraasatti kan eegalee dha, sochii fi karoorri Qeerroon qabatee jiru ammas bakka hundaatti barattootan kan eegalee fi har’a ganama Hagayya 21 yuuniversitii Mattuu irratti kan waamaman barattootni Oromoo 2000 ol ta’an walgayii wayyaanee diiganii ganama sa’a lama irraa kaasaanii dhaadannoo garagaraa dhageessisaa oolaniiru.
Walagyii hin feenu,gaaffiin keenya hanga deebii argatutti nun gaggeessitan, gaaffiwwan yeroo darbe obboleewwan keenya itti wareegaman irra tarkaanfannee walgayii keessaniif kabajaa hin laannu jechuudhaan walgayiin wayyaanee yuuniversitii Mattuu irratti afeeramanii jiran har’a fesheletee jira.
Akkasuma yuuniversitii Amboo fi naannowwan godina Shawaa Lixaa Ona Tokke Kuttaayee, Calliyaa, Miidaqany, Amboo, Gindabarat fi kan hafan keessatti uummanni barattoota waliin gaaffii mirgaa isaa dhiyeessuun halkan edaa irraa kaasee weellisa qabsoo fi barruulee adda addaa bittimsuu irratti kan argamaa jiranii dha.Yuuniversitii mara irratti sochiin barattootaa FDG kaasuun kan wal qabateen eegalaa jiru itti fufa.
MADDA ODUU SBO/VOL Hagayya 22 Bara 2014 #OromoProtests
Godina Iluu Abbaa Booraa Aanaa Mattuu Gandoota Gabaa Guddaa , Siibaa fi Aadallee Gumara ( Mardaafa ) keessatti Finccilli ka’e jabaatee itti fufee ooleera. Hagayya 21 Bara 2014. #OromoProtests Illuu Abbaa Borora, Western Oromia.
Godina Iluu Abbaa Booraa Aanaa Mattuu Gandoota Gabaa Guddaa , Siibaa fi Aadallee Gumara ( Mardaafa ) keessatti Finccilli ka’e jabaatee itti fufee ooleera. Finccila kana daran kan hammeesse ergamtootin Diinaa Shamarree Lalisee Geetaahoo ganni ishee 16 ta’e ganda Aadallee Gumar ( Mardaafa) keessatti Osoo isheen kophaa adeemttuu arganii Billaan mormma ishee qaluuf kufisanii bakka jiranutti ummatin qaqabee irraa buusuun battaumati miidhamttuu gara hospitaala mattuuti kan geessan yeroo ta’u gochaan gara jabina daanggaa hin qabne Kun raawwatamuun isaa ummata gar malee aarsuun jeequmsi jabaan uumamee jiraachuu maddeen Keenya gabaasaniiru.
Barattoota Oromoo Sagalee Ummata Oromoo: The Oromo Students are the Voices of Oromo Nation
21 August 2014
Barattoonni keenya Sagalee uummata keenyaa ta’uu isaanii ammaas irra deebi’uu dhaan Mirkaneessaa jiru!!! bakkeewwan Mootummaan maree dhaaf Barattoota keenya walitti qabde mara keessatti osoo mareen hin jalqabin mormii guddaan uumamaa jira.mormii kanaaf sababa kan ta’an keessaa Durgoon barbaachisaa ta’e kaffalamuu dhabuun isa tokko yoo ta’u Dhimmi Maaster Pilaanii finfinnee waltajjii Marii kana keessaa dhibuun Barattoota keenya dheekkamsiiseera!! dhiigni Ilmaan Oromoo kan irratti dhangala’ee dhimmi Maaster Pilaanii Finfinnee osoo Xumura hin argatin biyya Dimokiraasiin keessatti dagaage Ijaaruuf mari’achuun bu’aa tokko illee hin qabu jechuu dhaan mormii kaasaa jiru.Barattoota kana mari’achiisuuf kan ergaman “Dhimmi Maaster Pilaanii Finfinnee yeroo dhaaf waan dhaabbatee jiruuf isa irratti mari’achuu hin barbaachisu” jedhanis, Barattoonni keenya “yeroo dhaaf osoo hin taane dhimmi maaster pilaanii Finfinnee yoom iyyuu taanaan akka Lafaa hin kaane Mootummaan waadaa nuuf seenuu qaba. akkasumas Lubbuu darbeef qaamni itti gaafatamummaa fudhate ifa ba’uu qaba!!” jechuu dhaan mormii isaanii dhageessisaa jiru!!
TPLF’s Oromo students indoctrination conference at the meeting at Haromaya University – Dire Dawa Campus has been discontinued after panelists refused to entertain questions regarding Addis Ababa master Plan and Per Diem payment. During the morning session students demanded the issue of the Mater Plan and Land Grab must be added to the agenda, and also per diem must be paid. The panelists, led by Faysal Aliyi ( formerly at Washington DC embassy and now head of diaspora affairs at foreign ministry), responded saying they have no authority over such matter. Failing to break deadlock, both side walked out practically ending the meeting for the day.
In Ambo, where students are attending the meeting under heavy federal police presence, none of the agenda items have been presented yet as student continue to protest towards inclusion of the Master Plan issue and payment of Per Diem payment.
Gimbitti walgahiin har’aa mootummaa dargii durii abaaruun eegalame, Guyyaa guutuu Dargii fi ABO abaaraa oolan. Sa’a booda marii akkaataa aanaa irraa dhufaniin taasifame irratti gaaffiin bartootaan ka’e, utuu dhimmi masterplani finfinnee hiika hin argatiin, kanneen hidhaman gad hin dhiisamiin, kan ajjeesan seeraan hin gaafatmiin, gaaffiin Oromoo marti deebii hin argatiinitti waa’ee badii dargii fi ABO akkasumas gaarummaa wayyaanee nutti hin haasa’inaa jedhan yoo kana hin taane ammoo gad nu yaasaa gara maatii keenyaa deemna jedhan. Kanneen akkataa aanaatti marii gaggeessaa turan gaaffii keessan kana nama walgahii kana gaggeessuf finfinnee irraa dhufetti isiniif dhiheessina nuti kana isiniif deebisuu hin dandeenyu jedhan. Kanumaan kana sa’a booda ture addaan citee jira.
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In Gimbi unlike other venues students were divided into their home district. The meeting started with condemnation of the previous Dergue regime and followed by accusation against OLF. Students protested saying its pointless to talk about Dergue and OLF while refusing to engage us on the Master Plan, releasing jailed students and bringing to justice those who perpetuated killing. Panelists resorted to similar excuse saying they have no authority to answer question that are not on the manual provided to them by the government. The meeting discontinued on this point.
#OromoProtests, 21st August 2014
Breaking News: Hagayyaa (August) 20, 2014 FDG Marsaa 2ffaan Godina Lixa Shawaa Yuunibarsiitii Amboo Keessatti Goototata Dargaggoota Oromoon Qabsiifame. #OromoProtests in Central Oromia, Ambo University.
The planned indoctrination conference of Oromo Students at Walaga University- Naqamte Campus dispersed before it began due to disagreement between regime cadres and students. Its reported that students demand for per diem payment since they are forced to gather at the expense of their vacation time when they could earn money by helping their parents or through summer jobs. The cadres told student they have no power to make such arrangement, at which time students walked out promising to return when an entity with such power comes to meet their demand.
Similar question was raised at the Gimbi meeting, however the cadres were able to buy time promising they will make the necessary arrangement for payment. The cadres then introduced three themes of the conference 1) Building democracy in Ethiopia 2) Security and foreign policy of Ethiopia 3) Religion as cause of Oromo Student Protest. Students immediately raised procedural demand insisting the issue of Finfinne and land grab should be discussed before moving into the theoretical and policy focused issues . The cadres responded saying they were given syllabus with strict order and hence cannot discuss any other issue. Meeting adjourned while still in deadlock.
These indoctrination meeting is planned to take place in Gimbi, Naqamte, Adama, Madda Walabu and Haromaya. The regime has threatened that students who fail to attend one of these meetings will not be allowed to enroll back to college in Fall. http://www.siitube.com/article_read.php?a=587
In order to raise global awareness about the protests and the imminent threat facing students who have been expelled from school and those imprisoned, the International Oromo Youth Association (IOYA) is launching a social media campaign. IOYA has prepared a short informative documentary that provides a summary of the protests to date. IOYA is also calling for the immediate release of thousands of Oromo students currently being held in detention and are likely to face torture for peacefully protesting against the Integrated Development Master Plan. The Ethiopian government’s continuous use of brutal force, arbitrary detentions, and torture to severely restrict freedom of expression and rights of citizens should be condemned. The campaign will call on various international human/governmental organizations to urge the Ethiopian government to release the students arrested and to refrain from expelling and abducting innocent students. To follow everything related to the social media campaign use #FreeOromoStudents
THE ADDIS ABABA MASTER PLAN IS A PLAN TO MASSACRE AND DISAPPEAR THE OROMO PEOPLE
By Yunus Abdellah Ali | July 14, 2014
Why the Oromo students decided to sacrifice their life against AAMP of the brutal dictator government of Ethiopia? The AAMP is the core issue of the complete oromo struggle.So it is the question of life and death for the whole oromo population. Millions of oromo s have been massacred by the emperor Minilik, emperor Haileselase, Derg, and TPLF for more than 120 years. But our oromo elders paid their life, their bones, their blood to bring a lot of achievements in the oromo struggle,and they did it. We have achieved some of the fruit of our elders struggle. We have regained the name Oromia for our land, oromo for our people, Afaan Oromoo for our language, our culture, in general we have gained our identity by the blood of oromo freedom fighters with an unforgettable dream of regaining our unique system of governance the Gadaa system.
But recently we the qube generation is facing one of the biggest challenge ever in the middle road of journey to freedom,that is the Addis Ababa Master Plan (AAMP). This plan is the plan that will take all of our achieved rights by our past struggles. So the qube generation is decided to protest against this AAMP in many parts of the world especially in the Ethiopian universities and high schools .This protest is not simply a protest, it the question of life and death,we qube generation are not only protest against this illegal plan, but also we will defend our land from being sold even if we continue being killed by the brutal Ethiopian government.
The Oromia students protest is the life costing struggle for the question of life and death. The dictator Ethiopian government is expanding Finfine , This means, the Weyanes want to expand from the center of Oromia and taking the the oromo land in to their federal territory. The AAMP going to take away our rights we gained through our years struggle with the blood of oromo elders. So that this master plan obviously is not about investment but it is about disappearing of the oromo people.this master plan is targeted directly towards the struggle of the oromo people ,which affects the oromo people directly in a lot of ways.
The current federal language amharic will expand again,in other words the working language of Oromia is going to be amharic based on long term expansion.Once the late prime minister Meles said that he will eliminate the dominance of oromo population in terms of number and the land. That is why the TPLF government have massacred the oromo people in different parts of Oromia and now displacing thousands of oromo farmers from their land. As he already said, in long term, the oromo people will be weak financially, small in number with out unity, and will be eliminated . But we oromo youngsters know that we can’t let our land to to be sold to the investors or government based NGO s even if it costs us our lives.
The Ethiopian government has been displaced many oromo farmers in eastern shewa, western side of Finfine in the name investment. For example in Oromia region in the areas of Zuway , Holeta, and other places there are flower farming. That farm is toxic naturally. And release a lot of toxic chemicals in to the soil kills the soil nutrient for 100 years,so the oromo farmers around that area have died by drinking toxic water that flows from those toxic soil to the lakes and rivers around, the release of chemical dusts from the local industries to the river. Many industries in Oromia release such toxic fluids in to the river of oromo farmers using for drinking water.
In conclusion the Addis Ababa Master Plan is not planned for investment but for elimination of the oromo nation one of the nation in Africa. This master plan is a plan with a mission of hidden eradication of the oromo people identity and population with the progressive erosion of oromo resources, culture, politics, language, land ,people and others from every angle.
So that we Oromo people will struggle by protesting both inside and outside until the end, to cancel the Addis Ababa Master Plan(AAMP) at any costs.
#OromoProtests– 19th June 2014, joined with their families, primary and secondary school students in Najjo, western Oromia, have boycotted classes and staged demonstration today.
#OromoProtests- FDG Magaalaa Dambi Dolloo Irratti Itti Fufee Jira
Gabaasa Qeerroo Qellem Dambi Dolloo Waxabajjii 18
Waxabajjii 17 Bara 2014 barattootni mana barumsaa sadarkaa olaanaa fi qophaayinaa Qellem gaffii mirgaa dhimma hidhamtoota oromoo mana hidhaa keessatti dararamaa jiraniin wal qabsiisanii hiriira bahaniin tikni wayyaanee dura dhaabbachuudhaan barattoota hedduu gara mana hidhaatti guuraa oole.
Hidhamuu barattoota kan guyyaa kaleessaa waraana wayyaaneetiin jilmaadhaan mana hidhaatti guuramaniin har’a waxabajjii 18 uummannii fi barattootni mana barumsaa sadarkaa garagaraa magaalaa Dambi Dolloo keessatti argamu itti fufuudhaan gaaffii mirgaa gaafachuudhaan barattootnni hidhaman nuf haa bahan jedhanii ganama kana irraa kaasanii iyya isaanii dhageessisaa jiru.
Humni waraana wayyaanee diddaa kana dhaamsuuf magaalaa kanatti guuramaa jira, uummanni fi barataan magaalichaa keessaa hidhamtootni gaaffii abbaa biyyummaa gaafatanii hidhaman akka bahaniif diddaa isaanii ciminaan gaggeessaa akka jiran Qeerroon gabaasaa jira.
Radio Afuura Biyyaa Waxibajjii (June) 16, 2014. Interview with Dr. Gizachew Teferra Tesso. The topic of discussion at RAB studio this time is the environmental impact assessment.
Why Resist the Master Plan?: A Constitutional Legal Exploration
Tsegaye R. Ararssa
When the Ethiopian government announced its readiness to implement its “Integrated Regional Development Plan” (the “Master Plan” for short) in the middle of April 2014, it provoked an immediate reaction from university students across the National Regional State of Oromia. Through the instrumentality of its security forces (such as the Federal and State Police, the Army, and the Special Forces), the Ethiopian government responded with brutal repression of the protests. In a series of campus-based and street protests that barely lasted for two weeks, over a hundred innocent Oromos are killed and thousands are jailed. To date, sporadic and spontaneous protest demonstrations continue to erupt in various parts of Oromia. Fuelled by anger triggered by the reckless words and utter disdain expressed in the course of a televised discussion between the Addis Ababa City Administration and the mayors and other executive heads of the surrounding towns over the Master Plan, and informed by history of killing, mutilation, dispossession, and political marginalization (all of which continue unabated), the protests were more a spontaneous reaction than a planned resistance.
Ignored by the state and local government, lied on by the national propaganda machine, neglected by international media and NGOs (with few exceptions), the students continue to resist. Diaspora Oromo communities, in a gesture of solidarity, voiced the plights of the students at home, and they took the occasion to ‘witness’ the violence once more. The non-Oromo Ethio-political elite, which always finds it difficult to speak out on atrocities perpetrated on Oromos, rather characteristically, is still struggling with itself on how to express anger at the mass killings without siding with the cause of the Oromo. (Basking on the nation-wide challenge to the regime as a fertile political moment, they sought to make gestures of solidarity in the hope that they won’t be left out in the event that the tide gets traction thereby leading to the eventual crumbling of the regime.) But very few groups came out in public and condemn this state-orchestrated terror. To be fair, they did well in voicing the plight of the six bloggers and three journalists arrested in the weeks following the start of the unrest. And that is to be appreciated. But the contrast was nothing less than disheartening to those who expected more than gestures of solidarity and had hoped that Oromo lives and rights would be valued as any other lives and rights in Ethiopia.
In this piece, I seek to make a close reading of the constitutional-legal frame within which to situate the master Plan. Accordingly, first, I seek to explore the constitutional-legal context within which the Master Plan should be considered and analysed. Next, I will present a summary of four major constitutional-legal arguments against the Master Plan.- Read the full text @ http://www.gulelepost.com/2014/06/04/why-resist-the-master-plan-a-constitutional-legal-exploration/
#Oromo Protests- Jen & Josh (Ijoollee Amboo) witnessed the cruelties of TPLF/ Agazi forces against peaceful Oromo students and civilians in Ambo, Oromia
The Sidama Liberation Movement (SLM) and Mederk have Successfully & Peacefully Demonstrated in Hawssa! @ Sidama capital, Hawassa, June 14, 2014
The Sidama Liberation Movement (SLM) and Mederk (Coalition of Opposition Parties in which SLM is a part of) have successfully conducted their anti-TPLF’s government demonstration in Sidama capital Hawassa amid tremendous fear of civilians resulted from a systematic over weeks’ intimidations and terror deliberately created by the regime’s army, Security forces and police personnel of federal and regional as well as Sidama Zone’s TPLF’s messengers, all of whom remained patrolling the entire Hawassa and its outskirt for the past five days leading to the June 14, 2014 demonstration. The ultimate aim of the regime’s agents who were busying themselves with missions of intimidation, harassment, repression and suppression- literally terrorising peoples individually and at family levels going from house by house- was hindering the participants from taking part in the said demonstration although they have only partially succeeded in doing so as the expected number of over 100,000 was cut by over 80%.
From another angle however, symbolically the numbers of participants who have taken part in today’s Hawassa demonstration exceeded the expectations of the organisers as it has happened against odds despite the fact that TPLF’s authoritarian regime has left no stone unturned to obstruct the participants from taking part deploying various means including sending the entire Sidama civil servants (majority of whom could have added several thousand if not tens of 1000s) out of Hawassa city under the pretexts of trainings to various southern regional towns for 3-4 days since June 12, 2014.
Besides, the leadership of both SLM/Medrek have expressed their fair satisfaction with the numbers of participants, which has been estimated to be between 11, 000 and 12,500. Given regime’s heinously planned hard work put into this involving deploying its army to harass and terrorise the civilians for the last few days, the numbers were significant victory to both SLM and Medrek. Additionally, since the 13thof June 2014, the regime has also paid the owners of public transportation vehicles in the entire Sidama districts further ordering them to remain out of work until the demonstration is over to hinder the Sidama civilians from taking part. Regardless these all hurdles, the people of Sidama nation have defiantly travelled hundreds of miles on foot to take part on today’s demonstration. The leadership of SLM and Mederk have expressed their gratitude to the people of gallant Sidama and Oromo nation and others who have taken part in today’s demonstration, inviting all to do similar in the future.
ETV (the only and State owned Ethiopian television) has fully satisfied the expectations of genuine minded peoples of SLM/Medrek supporters by putting the numbers of today’s Hawassa demonstrators at about 200!! No wonder if TPLF’s Media (ETV) has significantly cut the number to under 2% as it always does when it comes to success of the opposition parties such as SLM and Medrek. Thus, expecting the regime that deliberately undermines its constitution to speak the truth will by itself be utter naivety.
The slogans of the demonstrators involved:-
Unconditionally Respect the Rights of Nations and Nationalities!!
Unconditionally Release all political prisoners!!
The rights of peoples individually and collectively must respected as they are constitutionally guaranteed!!
Unconditionally Stop the uprooting of the Oromo peasants from the outskirts of Finfinnee and bring those who have massacred Oromo civilians to an independent justice!
Stop Finfinneee Master Plan! Stop uprooting Sidama from the outskirt of Hawassa!
Bring those security forces and authorities who’ve massacred Sidama civilians on May 24, 2002 in Looqqe village to justice and unconditionally respond to the Sidama national quest to regional self-administration for which the Sidama civilians have sacrificed their lives!
Stop harassing, intimidating and terrorising civilians of the country who have demanded their constitutional rights to be respected!!
Stop displacing peasants under false promises of fake Development!!
Stop selling the lands of nations and nationalities to transnational companies!!
We need Freedom!! We need justice not bullet!! Any numerous others.
The demonstration was peacefully concluded despite the fact that the regime planned to slaughters Sidama civilians soon after the 12th Anniversary of Looqqe massacre.
#OromoProtests- Finfinnee (Addis ababa) organised by Oromo Federalist Congress, 24th May 2014
Guyyaa har’a kana Kongereessiin Biyyoolessa Oromiyaa hiriira nagaa magaala Finfinneetti waame haala ho’a ta’een bahe ummani Oromoo. Sa’a sadii hanga sa’a torbaatti kan geggeeffamee yoo ta’u dhadhannoo arman gadii dhageessisuuni
1. Hidhaan fi ajjeechan barattoota Oromoo irratti rawwatamaa jiru yaa dhaabbatu
2. Master plan yaa dhaabbatu
3. Godinaa addaa naannoo Finfinnee kan Oromiyaati dabarsinee hin kenninu
4. Rasaasnii furmaata hin ta’u
5. Namoonni ajjeecha raawwatan seeratti yaa dhiyaatan
6. Mootummaan amma jiru uummata bakka hin bu’u
6. Ol aantummaa seera,haqa,bilisummaa ,walabummaa ,birmadummaa ni barbaanna fi kkf irratti sagalee dhageessisa turan.
(May 24, 2014) – Hundreds of thousands of protesters in the Ethiopia’s capital Finfinnee (Addis Ababa) today demanded the TPLF Ethiopian regime to stop killing Oromo students, and to stop evicting Oromo farmers and grabbing their land in the name of “development.” The protest rally was called by Medrek, a coalition of political organizations, including the Oromo Federalist Congress (OFC).
The protesters have demanded justice for the Oromo students and civilians slaughtered by the TPLF Ethiopian regime during the Oromia-wide #OromoProtests in April and May 2014 against the Addis Ababa Master Plan, which outlines the Addis Ababa City’s plans to annex land from the Federally and Constitutionally instituted Oromia in the name of “development,” thereby evicting millions of Oromo farmers and subjecting them to both genocide and ethnocide in their own land.
Among the slogans chanted by the protesters at today’s rally in Finfinne include: “Stop eviction of farmers in the name of development,” “Stop the massacre,” “Bring culprits to justice,” “Free all political prisoners,” “Stop the land grab,” and “We need freedom of expression.”
Waltajjiin falmii araddaa finfinnee fi naannoo gochaa yakkamaa shira diinaa kana jabeessee kan balaaleffatu ta’uu ibsaa dhala OROMOO fi qaama dhimmi kun laallatu hundaaf kan gadditti tuqame kana qaabachiisuun barbaachisaa dha jedhee amana.
Akka sabaatti haalli keessa jirruu fi itti nudhiibaa jiran saalfachiisaa fi jibbisiisaa jireenyaa gadiiti. Haala kana falmii qindaaheen, kutannoo fi wareegama amma lubbuu gaafatu malee kan keeessaa nubaasuu danda’u hin jiruu hubannee wareegama gara hundaa bilisummaan gaafattu keessaa qooddachuun dirqama namaa fi qaama oromummaan laallatu hundaa ta’uu qaba. Wareegama nama biraatin bilisummaa hawwuun yakka yakkaa olii ta’uunis hubatamuun akka.
Diinni keenya garaagarummaa ilaalcha siyaasaa, amantii, gandaa fi dantaa xixxiqqoo qabnutti dhimma bahee bittaa gabrummaa issaa nurraatti dheereffachuun salphina jaarraa 21ffaa keessa harkaa nuqabu. Falli salphina kana ittiin obbaafannu waan hunda dura oromummaa dursuun qofa akka ta’e hubachiifna.
Buqqa’iinsa Lafaa Uummata keenya naannoo finfinnee irratti raawwatee fi raawwachaa jiru keessaa Oromoonni beekaa ykn otoo hin hubatin bu’aa yarootin hawatamtanii lafa abbaa keessanii oromoon dhiigni keessan irraa buqqaafame diina yakkamaa kana harkaa safartanii fudhachuun yakka dhala OROMOO irratti raawwatamaa jiru keessaa qooddachuu ta’uu hubatanii akka irraa ofqusattan isiniif dhaamna.
Barattoonni dargaggoo fi shamarran dhaloota qubee akkasumas qoteebultoonni fi jiraattonni magaalaa, ojjattoonnii fi waliigalli uummata oromoo daba Oromoo fi Oromiyaa irratti aggaammate hubattanii dura dhaabbachuun wareegama hulfaataa amma lubbuu gahu kanflatanii fi kanfalaa jirtan wareegamni keessan itti fufa wareegama gootummaa falmii mirgaa, Tufaa Munaa irraa amma Laggasaa Wagii fi sana boodalleen kanfalamee waan ta’eef seenaa keessatti kabajaan yaadatamaa jiraattu.
Sochii mormii gootonni barattoonnii fi dargaggoonni akkuma obboleewwan isaanii kan kaleessaa ciminaan akka Oromoo lafarraa buqqisuun dhaabbatuuf itti jiran hin deeggarra. Madaan issaanii madaa keenya. Duuti issaanii du’a keenya. Kanaaf akka dhiigni issaanii bilisummaa uummata keenyaa marguuf waan barbaachisee fi danda’amu hundaan bira dhaabbanna.
Hogganootaa fi ojjattoota mootummaa naannoo Oromiyaa, miseensota OPDO, Humna poolisii fi waraanaa dhalootaan oromoo ykn saba fe’erraa taatanii tarkaanfii garajabinaa wayyaaneen barattootaa fi uummata oromoo irratti fudhatee fi fudhachaa jiru ifatti ykn karaa isiniif aanja’e hundaan dura dhaabbattan kabajaan isiniif qabnu guddaa dha. Kanneen ammalleen garaa fi garaacha issaaniif yaaduu bira kutuu hanqatanii faallaa mirga Oromoo dhaabbatan maraatummaa fi raatummaa itti jiranirraa yaroon gara qalbii fayyaatti deebi’uuf akka yaalan gaafanna.
Badiin har’a uummata Oromoo irratti aggaammate kun akkuma kana dura waan hedduu waliin dhamdhamne boru isinis xuquun kan hin oolle ta’uu hubachuun sabnii fi sablammoonni biyyattii keessa jirtan akka falmii mirgaa barattoonnii fi uummanni Oromoo itti jiru bira dhaabbattan isin gaafanna
Saba Tigraay tiif
Gochaalee olitti xuqame kan dhaaba sikeessaa dhaltee siinis utubame kanaan Oromoo irratti raawwachaa turee fi itti jiru balaaleffattee harka kee xurii dhiigaa irraa qulqulleeffachuuf yaroon ati qabdu ammaa fi amma qofa. Kun ta’uu baatee akkuma kaleessaa qarqara dhaabbattee ililtaan harka dhooftaaf taanaan gatii guddaa har’a si mataa kee ykn dhalaa fi dhaloota kee boruu kanfalchiisuun waan hin oolle ta’uu siif himuu feena
Saba Amaaraa tiif
– Mootummoota kalee saba Amaaraa keessaa bahaniin biyyaattiin sun gidiraa
– Waggaa dhibbaa baattee jiraachuuf dirqamuun dhugaa dha. Haa ta’u malee
– Qotee bulaa fi cinqurfamaan saba amaaraa akka sabaatti bu’aan addaa
– Mootummaa maqaa keetin dhaadachaa turerraa hargatte ammamuu
– Mul’ataa Miti. Akkuma saboota biraa rakkinaa fi gadadoo keessa turuun kees
– Beekkamaa dha. Uummanni Oromoo fira malee diina kee miti. Atis oromoo
– Dhaaf fira malee diinaa miti. Mirgi oromoo kabajamuun akkuma waan mirgi kee kabajameetti lakkaa’ama. Kana hubattee kanneen maqaa keetiin dhaaba
– Faallaa mirga Oromoo ijaarrataniin gowwoomtee akka faallaa qabsoo mirgaaf
– Godhamaa jiruu hin dhaabbanne sigaafanna.
Irra deebinee waliigala Uummata Oromootif
– Mirga uumamaan qabdu garuu diinaan sirraa mulqame deebifattee
– Bilisummaa dheebotte gonfachuuf fallii fi malli issaa harka kee malee
– Harka eenyuutuu miti. Kana gachuun wareegama gaafatu qaba. Wareegama
– Malee mirgi addunyaa kanarratti kabajamee, mul’atees hin beeku. Waan ofii
– Gootuun malee kan namrraa eegduun milkii hawwaa jiraachuun ga’uu qaba
– Warra ebeluu fi ebelutu kana gochuu didee komii himachaa bara guutuu
– Aadaa jiraachuun gahee kara siif mijate hundaan qabsoo bilisummaa fi mirga
– Abbaa biyyummaaf godhamu keessaa qooda fudhadhu.
Dhaabboleen siyaasaa biyya keessaa fi alatti maqaa OROMOO tin sochootan
– Yaroon ofii harka walqabatanii akka uummanni harka walqabatee human ta’u
– Itti ojjattan amma ta’uu qabaan waamicha keenya.
Humni milkii qabsoo bilisummaa fi mirga abbaa biyyuummaa furgaasu tokkummaa OROMUMMAA irratti hundaa’e qofa!
#OromoProtests– Wealth gained by corruption, land grabs and mass killings :TPLF’s general Alemeshet’s new building in Finfinnee. The building, which is located at CMC Mikael in Finfinnee (Addis Ababa), is partially rented for 500,000 birr per month to several Chinese companies, one bank and one restaurant on the first floor. The building is registered under his wife Ansha Seid.http://mereja.com/forum/viewtopic.php?t=79369
Gabaasi Qeerroo magaalaa Dambi Dolloo irraa
Caamsaa 21,2014 addeessuun har’a barattootni mana barumsaa Qellem barumsa dhaabuudhaan gara gaaffii keenya bu’uuraa kan deebi’uu dideetti deebina jedhuun mooraa mana barumsaa keessatti wal gayuudhaan diddaa eegaluuf gana sa’a 2:30 irratti waltti qabaman, Lukkeen waraanni wayyaanee eessaa dhufeen isaa fi eenyumaan isaa kan hin beekamne barattoota kana akka amala isaanii reebuuf gara mooraa mana barnootatti ol gamuu yoo eegalan barattootni tokkommudhaan barsiisota dabalatee dhagaadhaan of irraa qolachaa akka turan Qeerroon gabaasee jira, barataan guyyaa guutuu mooraa keessa waraanni wayyaanee mooraa manicha barumsaatti marsanii hamma ammaatti akka jiran gabaasni Qeerroo addeessa. Barattootni hamma dhugaanii ifa bahutti hamma gaaffiin uummata keenyaa deebi’utti barumsa akka hin baranne murtoo dhumaa fi beeksisa baasanii maxxansanii akka jiran gabaasni addeessa.#OromoProtests– Dambi Dolloo, Western Oromia, 21st May 2014.
Oroomoon martuu dubbiisu qabduu eerga kana !
Obboo Ermiyas Legesse ittii aana Ministeera Data fi information kan turan Wagga 12 fis motuumma wayyaanne waliin kan hojjeeta turaan yeroo amma biyyaa gadhiisudhan biyya ambaati argaamu isaanis Gaffiifi deebii Televizioonaa ESAT waliin tasiisan kessa yaadoota tokko tokkoo gabaabse isiin fi ka’ati na caqaasa .
1Gafiin Dura Magaala Finfinne Eenyuu tu bulcha ka jedhu ture
Obbo Ermiyas : akka seraa fi heeraa biyyaattitti magaalan finfinnees tae kan nannoo ofiin of bulchu ka jedhu barreeffame jira.
Gabaabumatti deebiisufi ofiin of bulchuun kan eegalu yoo namnii ati filaatte sii bulche fi akkasuuma yoo seeraan siin tajaajille yeroo barbaaddettis nan ta’u jette kastee qofadha.kun immoo akka finfinneettis akka gutuumma biyyaattitis hin jiruu.Sabaabnisa filaanno walaabatti wayyaannen wan hin amanneefi
2.Wa’e Master planii finfinnee yeroo amma ilaalchisee
Obboo Ermiyas: Gara master planii finfinne isa amma osoo hin tane waema guddiina fi lafa qabaanna nannoo finfinnee irraattin waa siif himuu barbaada.
Gazeexessanis :Tole
Obboo Ermiyas : Nannoo finfiinneeti wantoota qote bulaa fi jiraata Oroomo nannoo finfinnee irra jiraatani yoo kasnee mardhuummantu sii gubaata.
Maqaa Investmentiitin Hayat Real State kan jedhaamu kan qabeenyuumman isa namoot
Tigiraayi ta’e lafa duwwaa argaate mara irraatti mana xiqqoo (service) ijaarudhan maqaa manaattiidhan lafa duwwaa hektaara kumaataman lakaa’amu gurguuratani fixan
Akkaasumas dhaboolen adda maqaa ijaarsa mana irraatti bobb’an edduun kan qabeenyuumman isa warra Tigiraayi ta’e Oroomo kumaatama lafa isaarra buqqiisudhan abba warra gara kuma dhibbaatokkoo fi shantama qe’e isaarra buqqaasani bakka kanaatti aboottin warra kun ijoolle meqaa qabu matii maqaa qabaachu danda’u kan jedhuun bayiisati Oroomon meqaa akka buqqa’e tilmaamun isiin hin rakkiisu.
Fakkeenya nama anii beekuu tokkoo siif kenna Abbaan shanqoo lafa baldha qabu turaani qotee bulaadha shanqoon ijoolle gulbee ykn gatiitti fi surraa qaban nannoo anii jiraadhu kessa tokkoodha
Abbaan shanqoo lafa nannoo Hospiitala Bethel akka jiruutti kan sanii ture nannoon kun g
kara Ayar xenaa bakka jedhaamu fi zennaaba werqi bakka radio fm 97 .1 ttii bakka dhihatuudha namoota hin bekneefi
Shanqoon dur midhaan abbaan isa omiishe hardheetti fe’e gabaatti gurguure gala ture eerga laftii abba isa gurguurame warrii abba qabeenya itti ijaarraatani bioda garuu shanqoon dur midhaan abba isa hardheetti fe’e fidee gurguurun afee
Mana magaazinadha namoota fi hardheetti fe’e gara mana isaanitti gessuu eegale dur namnii midhan ofii isa gurguuru jechuudha.
Kun fakkeenya nama tokkooti garu seenna Oroomo nannoo sani 10 yks yks 40 yks 100 ykn 1000 lakka’amaniiti
Fakkeenya kan bira Dubartii Oroomo dhabbaata miti motuumma tokkoo kessa sha’e gurguurte jiraattu tokkoo mee siif ha kasuu
Hiriyaan ko tokko NGO tokko dhabuudhan namoota HIV dhan qabaamanifi gargaarsa tasiisa ture
Gafa tokko gara dhabbatichatti na affeere wae dubartii HIV qaban kana kan achii sha’e danfiisudhan jiraatani kana naf kasee
Dubartiin kun dur utuu laftii isaani jala hin fuudhatamiin dura hadha warra qotee bulaa cima turaani yeroo mara hardhee fi gangeetti midhan fe’udhan gara gabaatti midhaan gessuu turaani
Garuu laftii isaani gafs gurguuramu abban warra isaani jireenyi isaani qonnaa irraatti wan xiyyeeffatefi qonnaas wan jaallatanifi lafti isasni gafa gurguuramu yeroo jalqaab fi isa xumuuradha fi qonna waliin naga waliitti dhamaani
Kana boods gara magaalatti galuun qarshii isaani kanan harii irraan kan ka’e akka malee dhuguus eegalani yeroo kanas gara shamarran mana buna biira deemuu eegaalani HIV dhafis saxiilamani
ati warra isaanis HIV dhan qabaamani mucaan gidduu kanaatti dhalaattes HIV waliin dhalaatte
Ilmii isaani dargagfessis HIV dhafi saxiilame
Jartiin kun jalqaaba muca ishee isa xiqqaa awwaalte ittii ansuudhan abba warra ishee itti ansuun ilma ishee isa dargaggeessa
Amma xumuurri ishe dhabbata miti motuumma NGO tti galuudhan hojii sha’e danfiisu kana hojjeette jiraatti
Garuu isheen matii ishee hunduuma awwaalte fixxee boor garuu isheen awwaalcha hin qabduu .
Kun seenaa Oroomo tokko lama miti 50 yks 100 hanga kumaatamati
Gabaaba dhumastti kun anaaf Genocide dha yks Duguugga sanyii Oroomo irraatti xiyyeeffatedha.
Oroomon kumni dhibbaa tokko fi kuma shantaama ol ta’u bakka handhuurri isa awwaalamte irraa buqqiisun fayyaatti du’a ittii murteessu jechuudha kun .
Wan dubbiistaniifi galaatoma!
———————————————————————-
Short summary:
English Translation by: Henok Oromia Kan Oromotti
Every Oromo must read this summarized translation!!
Mr. Ermiyas Legesse Former Vice Minister of Data and Infromation who had been in office for 12 years working within the TPLF government. Mr. Ermiyas is currently a refugee outside Ethiopia. He had an interview with the ESAT television and I would like to give you a summarized version of the interview. I hope you read my summarized version!!
.
1. (Interviewee) The first question: Who governs the city of Addis Ababa(Finfinnee)?
Mr Ermiyas: According to the governments law and regulation written in the constitution the city of Finfinnee should be able to govern it self. In short, self govern means(starts) if the person/party you have selected is the full representative of you, and you as a citizen can decide whether to like or not to like the law being proposed. Unfortunately the government of the city of Finfinnee let alone the government of the country don’t live on its own constitution. The reason is the government does not believe in free and fair rule(election).
2. Speaking of the current situation on the Finfinnee Master Plan:
Mr: Ermiyas: Before we jump in to the Finfinnee master plan issue there is one thing I would like to clarify(tell you) first.
Interviewee: Sure go ahead!
Mr. Erimyas: If we start talking about the livelihood of the Oromo Farmers and the Oromo people within the outskirts of Finfinnee you will burn in side. In the name of investment, there was Hayat Real Estate which was constructed on “Free Open” land which is solely owned by Tigray investors. These investors build small “service” constructions and sell each lands of thousands of hectares.
In addition, many of contractors and investors are of Tigray ethnic background, who evacuate thousands of Oromo people from their ancestral land. If we put this in numbers the Oromo people being evacuated can be around 150,000 who were displaced from their own land. To find out the scale of how many Oromo people were displaced in this area is not hard to find out.
For instance let me tell you of a Family I knew. Shanqoo’s Dad (Abba Shanqoo) who is a farmer, used to have a huge farm land. Abba Shanqoo had a land that was up to the Bethal hospital. That whole area used to belong to him.
In the neighborhood of Ayer-xenaa and Zenaba Werqi near the radio 97.1 studio there is no one who doesn’t know Shanqoo. He used to carry the vegetables his father cultivated on a donkey and took it there to sell. However, ever since there land was taken and sold away, the vegetables that Shanqoo used to take to the market was no more.
Currently he delivers magazines on his donkey to those area. This is just an example of one person but there are many Oromos like him in that area maybe 10 maybe 40 maybe 100 maybe even over 1000 in numbers!
Another instance, there is an Oromo girl who sell tea for living, let me tell you about her. One of my friends was NGO for assisting HIV affected individuals.
One day he invited me to his organization and mentioned to me about a girl who was living with HIV and was selling tea. This girl long ago before their land was not sold to investors, her mother was a strong farmer. Every now and then they used to take the cultivated vegetables to the market on their donkey and mule. But ever since there land was sold their dad payed his last tribute to his land and migrated to the city and started to drink(intoxication). The intoxication is due to depression and anger. At this time he was visiting the coffee shops and having contacts with women, and unfortunately had contacted HIV. His wife contacted HIV and a child was born between them this child(tea girl) had HIV.
This woman’s(tea girl) first child was lost, then her husband then her teenager son. Now she is part of the NGO where she currently works as a tea lady to support her self.
She burried her whole family but tomorrow she has now one to burry her. This is not a story of one Oromo this is a story of many more like her maybe 50 or 100 more.
To me just to summarize, this is genocide that is specifically focused on the Oromo People.
Oromoo of over 150,000 who are buried in their own capital is just like a complete execution.
SAD NEWS!! #OromoProtests
In west wallagaa in the town of Gimbi in the neighborhood of Waloo-yesuus. There was a 16 year old grade 9 student named Gammachiis Dabalaa. In his life time he used to burn firewood to make charcoal so he can support his family as well as paying for his education. Like his day to day duty, while he went to fetch woods and burn for charcoal on his way to Gimbi town in the morning on 02/09/2006(E.C). He was shot on his foot by a woyanee(TPLF) soldier. Since that day this young boy was spending his time in the Adventist Hosptal in the Gimbi town. Due to lack of quick recovery he passed away on 12/09/2006. May his soul rest in peace!!!!!!!
This photo shows the colonial mansion of Abadi Zemo – one of TPLF’s men. The house is in Yerer Ber. Just a decade or so ago, Yerer was an Oromo district.This 19th-century-U.S.-plantation like colonial mansion was not built by evicting one Oromo farmer and family. It was built by uprooting an entire community of Oromos in Yerer. No one knows what has happened to that Oromo community uprooted from Yerer to make way for Abadi Zemo’s colonial mansion. Who must stand for those Oromo communities being uprooted across Oromia in TPLF’s land-grabbing campaign? – Gadaa.com
This is just tip of the iceberg of TPLF’s empire of corruption.
Aduna Workneh, father of five, lives across bunches of flower farms near Addis Ababa. Officials from the government and flower farms came and talked to him in person. They told me I will benefit better if I take the offer from the government and leave my land. Initially, I refused the offer – because they money would feed my family for a few years, but my land will feed till the ages of my grandchildren and even beyond.” However, Aduna was forced to take the offer and he is now a landless man. He is not sure about his future.
These flower farms benefit us nothing; at least they were expected to provides employment opportunity, says Aduna. Only a few members of our community got employed; as for the majority are not from this area. Showing across the valley, Aduna says – this whole valley was covered by indigenous trees – now is cut down and green houses have been constructed on them. We were able to collect firewood from leftovers and foliage in the forest – the flower farms have taken away everything from us.
#OromoProtests: Dambi Dollo, Western Oromia, Wallaggaa, 14th May 2014
#OromoProtests- Oromo students peaceful protest and Agazi’s brutality at Jimma university, 14th May 2014
#OromoProtests FDG: Renewed Anti-Land-Grabbing Students Protests at Wallaggaa University. Four Oromo Students Reported Dead; Several Hundred Oromo Students Injured
May 14, 2014 (gadaa) — #OromoProtests FDG continued at Wallaggaa University in the Nekemte Campus on May 14, 2014 to demand that the Addis Ababa Master Plan be annulled, and to demand for the institutionalization of the Special Interests of Oromiyaa over Finfinnee per the Constitution. The Addis Ababa Master Plan is termed as the Master “Genocide” Plan by Oromo activists as it aims to evict millions of Oromo farmers around Addis Ababa (whose Oromo name is Finfinnee), and hand out the land to local and foreign land-grabbers – with the Chinese being main actors of the ongoing land-grabbing campaigns in Oromia/Ethiopia.
According to sources, three Oromo students were reported dead at the Wallaggaa University May 14, 2014 #OromoProtests FDG, and one fell/was thrown from a high-rising building. And, medical staff at the nearby hospital have reported up to 200 injured Oromo students being brought to the emergency room. The Agazi TPLF Ethiopian Security Forces continue to lead the violent crackdown of the nonviolent Oromo Students Movement known as #OromoProtests FDG. When students barricaded themselves in dorm rooms, the Agazi forces have demolished walls to enter the rooms, and carry out their harassment, killings and arrests of the students.
Meanwhile, several hundred Oromo students are being arrested en masse at Jimmaa University; this latest campaign of mass arrests by the TPLF Ethiopian regime is in addition to the already arrested hundreds of Jimmaa University Oromo students and Oromo university professors/instructors.
Here are some photos from today’s Wallaggaa University incident: photos show the atrocities being committed by the Agazi TPLF Ethiopian Security Forces on unarmed Oromo students. Warning: some of the photos are gruesome; viewer discretion advised. –For more images click Gadaa.com
#OromoProtests at Walaga University when students barricaded themselves in dormitory, Agazi’s broke down the walls and doors. 14th May 2014
#OromoProtests- Agazi’s brutality at Nekemte (Naqamtee) Wallaggaa University, 14th May 2014
Agazi & the brutal regime(TPLF) in Ethiopia is killing peacefully demonstrating oromo students. The TPLF/ Agazi is also showing its brutal actions on victims’ families and health workers who have showed their empathy to the victims. They are showing their cruelness in each and every action they take on the voiceless peaceful civilians. What does the international legislation, the WHO’s patients’ rights says to this ignorant regime? They are disrespecting international laws in multiple ways.
#OromoProtests FDG Renewed Anti-Land-Grabbing Students Protests at Wallaggaa University.
Four Oromo Students Reported Dead; Several Hundred Oromo Students Injured Posted: Caamsaa/May 14, 2014 · Finfinne Tribune | Gadaa.com
#OromoProtests FDG continued at Wallaggaa University in the Nekemte Campus on May 14, 2014 to demand that the Addis Ababa Master Plan be annulled, and to demand for the institutionalization of the Special Interests of Oromiyaa over Finfinnee per the Constitution. The Addis Ababa Master Plan is termed as the Master “Genocide” Plan by Oromo activists as it aims to evict millions of Oromo farmers around Addis Ababa (whose Oromo name is Finfinnee), and hand out the land to local and foreign land-grabbers – with the Chinese being main actors of the ongoing land-grabbing campaigns in Oromia/Ethiopia.
According to sources, three Oromo students were reported dead at the Wallaggaa University May 14, 2014 #OromoProtests FDG, and one fell/was thrown from a high-rising building. And, medical staff at the nearby hospital have reported up to 200 injured Oromo students being brought to the emergency room. The Agazi TPLF Ethiopian Security Forces continue to lead the violent crackdown of the nonviolent Oromo Students Movement known as #OromoProtests FDG. When students barricaded themselves in dorm rooms, the Agazi forces have demolished walls to enter the rooms, and carry out their harassment, killings and arrests of the students. Meanwhile, several hundred Oromo students are being arrested en masse at Jimmaa University; this latest campaign of mass arrests by the TPLF Ethiopian regime is in addition to the already arrested hundreds of Jimmaa University Oromo students and Oromo university professors/instructors. Here are some photos from today’s Wallaggaa University incident: photos show the atrocities being committed by the Agazi TPLF Ethiopian Security Forces on unarmed Oromo students. Warning: some of the photos are gruesome; viewer discretion advised. Agazi breaking into dorimtories. #OromoProtests reports that medical staff at Nekemte Hospital being harassed and assaulted by federal police. Altercation began when police tried to remove a wounded individual from the critical unit.
#OromoProtests, Gimbi, Wallaggaa, Western Oromia, May 1oth 2013
Gimbi continued their protest again the dictatorial regime for the Oromo land grab and Finfinne. Accordingly, the TPLF/ Ethiopian government security forces (Agazi) are burning buildings and other stores in the Gimbi town. Qabsoon qeerroo gara dhihaa onnee guuttun itti cimee fufeera. Magaala Gimbii keessatti Mormiin uummataa itti fufee jira.
The brutal crime and atrocity of T.P.L.F thugs committed on unarmed peaceful Oromo student’s and civilians is continued. While the Oromo Community in diaspora demanding for justice still the killing is continued in Oromia. This picture is from Gimbi, Wallagga, Western Oromia.
#OromoProtests Dembi Dolloo, Qellem Wallagaa, Western Oromia, 6th May 214
#OromoProtests Arjoo (JImma Arjo and Nunnuu Qumbaa), East Wallaggaa, Western Oromia, 6th May 2014.
2nd May 2014#OromoProtests pictures from the rally at Galila (E.Walaga)
#OromoProtests Photo: Addis Ababa University Oromo students urge Mr. John Kerry, U.S. Secretary of State, who’s on a visit in Finfinnee (Addis Ababa), to condemn the government violence on unarmed Oromo students protesting against the Addis Ababa Master Plan to expand the city limits, and thereby evict in millions those Oromos living around the Capital, and also dispossess them of their land (May 1, 2014)
#OromoProtests 2nd May 2014 in Dongoro town (27 KM from Gimbi) – low resolution picture
#OromoProtests #Oromo, 2nd May 2014, Arsi (Dodola) Ethiopia Godina Arsii Lixaa magaala Dodoolatti barattoonni mana baruumsa sadaarka lammaaffa dodoola Fdg eegaluf moona mana baruumsa afootti osoo marii’ata jiran,humnoota mootummaan addaan bittiinayan.barattoonni kun osoo sagaale hin dhageesisin addan bittiinaayanis bakka mirgi Abbaa biyyumma ummaata oromoo hin kabajaminitti hin barannu jeechun yeroo amma kana mormi dhageessisa jiran.
#OromoProtests, 4th May 2014: Guduruu (Kombolcha), Horroo Guduruu Wallagaa, Western Oromia
kaleessa godina horro gudduru wallagaa magaala kombolcha aanaa guduruutti ummanni oromoo fi baratoonni oromoo hirira nagaa bahan ta’us haala nagayan itti fufu hin dandeenye sababni isaa saroonni fi jaleen wayyaanee ummata fi baratoota mirga isaaf dhaabate kana reebanii adda adda fachaasani haa ta’u malee gaafa kibxataa(28:8:06) haala nama ajaa’ibun hiriira nagaa bahuuf qopha‘ani jiru kanaaf uummanni oromoo hundi qabsoo isaa itti fufuu qaba jenna nutti oromoonni hundi keenya mirga keenyaaf dhaabachu qabna hamma yoomiitti cunqursama hafnaa??
Oromo diaspora (Norway) joined the Oromia (at home) peaceful movement, 1st may 2014 in protest of the Tyranny of Ethiopia and its genocidal master plan.
#OromoProtests– SIREE town, 50km from Adama, Siree high school and preparatory student are going to protest “The Master Plan” that is planned by #TPLF to annex 20 oromia towns. The people are also preparing to abandon him/herself from any activity, teachers are going to stop teaching, student are going to stop learning, there is no marketing, gov’t employer are going close the office until the questions of oromo student get response. When and where the Siree high school and preparatory student will going to hold demonstration is not publicized for security purpose. 5th May 2014
Horrifying Scene from the Ambo Massacre of April 29, 2014 – #OromoProtests – Peaceful Oromo protesters – opposing the Addis Ababa Master Plan – chased by the TPLF security forces as they (the TPLF security forces) indiscriminately batter rally-goers
Photos/Videos: the Global Oromo Community and Friends of the Oromo Express Solidarity with #OromoProtests and Demand Justice for Slain Oromos
Posted: Caamsaa/May 4, 2014 · Gadaa.com
(Gochaa Abba irre Motummaa Wayyaanee ummata Oromoo irratti raawachaa jiru, mormudhaan tarkaanfii waloo fi hatattama fudhachuuf Marii waamame ture milkaawe jira. Qophiin kuni, akka aadaa Oromootti Ebbaa Jaarsoole Oromoon dungoo qabsiisuudhaafi yaadannoo Gotoota Oromoo nuf waregamnin jalqabame. Marii kana irratti namoota dhibban lakkawaaman kan argaman yemmu ta’u, bakka bu’oota Hawaasa Oromoo Berliin-HOB. ev fi Hawaasa Oromoo Munchen fi Nannoo-HOMN e.V, Murtii isaani ummataaf ibsani gaaffii ka’eefis deebi kennaniiru. Waluma galatti Hirira nagaa gaafa Caamsa 9, 2014tti geggeffamu ilaalchisanis haalli qindaawee akka jiru ibsame, hawaasonni biro fi Jaarmooli siyaasas misensoota isaani kan hirmaachisan ta’u isa akkasumas, Warri yakka kana ummata kenya irratti rawwatan haga Seeraan Gaafatamani murtii isaani argatanitti fi gaaffin Saba Oromoo deebii hamma argattutti utu giddutti hinkutiin qabsoo kana kessa hirmaachuuf waada galaniiru. Jarmooleen Siyaasaa Oromoos gargarummaa ilaalchaa siyaasaa qabaan dhiphiifataa diina irratti xiyeeffachuun akkataa dantaa ummataa Oromoo kabajchisuu fi tiksuu irratti garaa fuulduraa maarii bal’aa kan hawaasni keenyaa ifatti qoodaa irraa fudhaatuu akkaa yabboo(Forum)n tolfamuu hirmatoonii walgahii kanaa dhammatnii jiru. Tokkummaan Humna! – 03.05.2014 – Muenchen)(Oromo Community in Munich, Germany; May 3, 2014)(Oromo Community in Munich, Germany; May 3, 2014)(Oromo Community in Munich, Germany; May 3, 2014)(Oromo Community in Munich, Germany; May 3, 2014)(Oromo Community in Munich, Germany; May 3, 2014)(Oromo Community in Munich, Germany; May 3, 2014)(Oromo Community in Munich, Germany; May 3, 2014)(Photo: Oromo Diaspora in Minnesota – the largest community outside Oromia – met on Sunday, May 4, 2014, to discuss on how to best help Oromo Students’ #OromoProtests)(Photo: Oromo Diaspora in Minnesota – the largest community outside Oromia – met on Sunday, May 4, 2014, to discuss on how to best help Oromo Students’ #OromoProtests)(Photo: Oromo Diaspora in Minnesota – the largest community outside Oromia – met on Sunday, May 4, 2014, to discuss on how to best help Oromo Students’ #OromoProtests)
The so-called Addis Ababa Master-Plan is meant to physically/ethnically/nationally cleanse Oromo from Tulama-land. Let us see this case, Lafto was an Afan-Oromo speaking Oromia district a mere 15 years ago. Over the last decade or so, the Afan-Oromo Lafto has been transformed into an Amharic-speaking region inside Addis Ababa – with no significant Oromo nationals there; thus, by expanding to the Lafto area, the Habesha government of Addis Ababa has committed ethnocide on the Oromo in Lafto (it changed the ethnic/national makeup of the Lafto area). This is a point in addition to physically murdering the Oromo farmers who used to live in Lafto area – where are they now? With no land, home and livelihood to depend upon, they have been left to die slowly – which is the genocide committed on the Oromo as a result of the expansion of Addis Ababa into Lafto. The same can be said about other Oromo regions now forcefully incorporated into Addis Ababa, especially over the last few decades: CMC, Kolfe, Kotebe, etc. In other words, the expansion of Addis Ababa has nothing to do with “urbanization” or “development” – but only for committing the physical liquidation (genocide) of the Oromo farmers, and extermination of their language and culture (ethnocide). To summarize, the expansion of Addis Ababa results in the death of Oromo farmers and their families, and also in the death of their culture and language. This is to say, the Master Plan of Addis Ababa is the Habesha’s Mein Kampf on the Oromo. (Note: Mein Kampf is Hitler’s hateful plan for extermination of the Jews). By all means necessary, all Oromos and friends of the Oromo – and peace-loving citizens of the world – must destroy the Habesha’s Mein Kampf on the Oromo – aka the Master Plan of the Addis Ababa City. Those behind this document must be brought forward to face justice for attempting/vouching to perpetrate ethnic cleansing and ethnocide on the Oromo. – Gadaacom Oromo
The Secrets of the New Master plan of Finfinnee (Addis Ababa) Expansion
THE NEW MASTER PLAN (MASTER CLAN KILLER) OF FINFINNE (ADDIS ABABA): Critique and Protest Against Utopian (Nowhere) Comprehensiveness and Physical (Tabula Rasa) Determinist Master Plan.
It is a politically motivated move based on driving the surrounding Oromo community into deeper poverty offering only empty promise to others simply echoing what they think people may want to hear such as, international standard, accelerated development, modernizing the city, experts from prominent European master planners, etc. They have wrongly judged the Oromo thinking and aspirations when they try to trick the Oromos by naming few Oromo individuals like Kumaa Dammaksaa, Berhane Deressa, Driba Kuma, etc. These individuals have always been on the other side of the Oromo issue that the dictators were ingenuous to think that such names would soften the position of the Oromos to thwart the grand political question that they have been asking. No cover ups and use of Oromo names can answer this questions, only the rule of law implemented without political infringement can. The current Ethiopian constitution touted 20 years ago then is politically void in that many of its provisions including articles 40, 43, and 49 remained hollow promises. Particularly, Article 49 of the fake constitution gives only lip service concerning the special interest of Oromia on Addis Ababa. So far, the acclaimed special interest had not met any interest of the Oromo people and the State of Oromia except the contamination of rivers, unmanaged urban runoff, untreated grey water, and pollutions from different land uses of Finfinnee continue to wreak lives and destroy livelihoods of the surrounding Oromos. No considerations of inclusionary practice for Oromo people who use water from the contaminated rivers is made in the recent master plan; it rather plans to do worse, uproot the remaining communities and clear up the swaths of land for the alien settlers. The plan is not inclusive and has no room for managing conflicting interests. So, it is morally, ethically, and professionally wrong and void. Politically flawed; federally owned or territorial boundary of the city has no geographically limited space and no sustainable growth management practices are evinced within the master plan document. The territories of States are divisible and can be manipulated all the time for hidden and clear goals where the state of Oromia has no clear boundaries. The master plan has a clear expansionist goal that will divide the state of Oromia in to two separate regions while it gives access (connection) to the Amhara region and Gurage zone in the near feature. So, the acclaimed master plan is an open venue for the urban sprawl and the development it claims can create political instability for that country. Legally unconstitutional and has no legal means is provided to acquire 1.1 million hectares of land. It is aimed to transfer a political power, state property, and private property to the other private owner (the riches). This is illegal because government cannot take a property from one citizen and transfer it to other private citizen or cannot treat its citizens prejudicially and undermine the rights of indigenous population. The so called master plan has unbearable outcomes; it is aimed to disintegrate the shared values of Oromo people, kills the sense of belongingness, the clans, sub-clans, hamlets, and traditional norms. That master plan has ignored the right of the Oromo people and the state of Oromia to administer a large city and has the intent of building a single municipal government on the big chunk of land. The so called prominent European experts on the advisory payroll seemed to have no clue of multijurisdictional planning or ignored the underlying effects of planning that can destroy existing unique identity. If growth is desirable the undesirable effects of planning could be averted. For instance, cities can have contiguous shape or spotted (leapfrog) settlements while having different local governments that leave sensitive places open as it is in between the cities such as farm lands, environmentally sensitive places, historical places, and indigenous population. Why is the state of Oromia cannot administer satellite (suburban) cities? No reason except there is a hidden goal.That master plan is naive about the sociological formation of indigenous people and assumed as if no diversity exists. Its planning contents disrespected existing values that are given for diversity of culture, values, and different interests of the Oromian state position. No principles and normative theory is evidenced. That master plan is naive about the sociological formation of indigenous people and assumed as if no diversity exists. Its planning contents disrespected existing values that are given for diversity of culture, values, and different interests of the Oromian state position. No principles and normative theory is evidenced. No answer is provided for questions such as, who is going to be evicted? Why they are evicted? Where is their destination? And where is the end point of expansion of the city of Finfinnee? No equal opportunity and equitable conditions provided for the affected.
By Gamsiis (Ph.D.)
Introduction
The aim of this short essay is to protest and critique the newly declared Master Plan of Finfinne (Addis Ababa), the central city of Oromia. Moreover, it is also aimed to advocate for and bolster the voice of the underrepresented Oromo communities living in around Fifinne who are affected by this master plan. The so called new master plan of the city of Addis Ababa (Finfinnee) is a top-down, utopian, physical determinist, a blue print production oriented plan, and filled with politically void terms, laden with hidden agenda that has a grand aim of disintegrating the territorial integrity of the state of Oromia and expand federal government and the minority settlers it has been sponsoring for the last 23 years at the heart of Oromo land, Finfinne.
Prior to discussing the details of the so called master plan this article will define and analyze three major planning and plan related issues. Here we will discuss the theoretical and practical considerations in defining a city planning, and the legal frameworks surrounding city planning practices.
City planning (Town planning) in general term is an activity that regulates the urban development to efficiently manage the urban land use in order to improve the lives of its community by creating safe, healthy, equitable, well situated, and attractive social and economic opportunities for the present residents without compromising the need and possible aspirations of future generations.
Therefore, Master plans (comprehensive plan, general plan) should be aimed to create more development opportunity, better living conditions, healthy and livable place. There are multiple outcomes that are expected from the genuine planning activity. Planning should focus on providing and creating better job opportunity for the community, build improved tax base for the city government, and facilitate the provision of better public services such as transportation, supply, utility services, schools, safety services (policing, fire protection, etc.), recreations, and park services. Secondly, planning is aimed to facilitate economic development outcomes that encourage existing economic institutions and attract new development opportunities. Thirdly, planning activity must create equitable benefits (conditions) for the business community, the public, and the local government (city government). Fourth, city planning activity should empower environment friendly development activities while regulating activities that can have negative environmental impacts and severe environmental hazards such as industrial pollutions, management of urban runoffs, and control other land use externalities.
Contrarily, planning can have negative impacts on property values, can affect peoples’ life negatively, may have hidden values or vague goals, and can have negative political impacts against citizen. Planning activity without legal and judiciary means of protecting civil right can serve as covert exercise of power over the private property, and natural amenities can have a devastating outcome. Authorities, business community, and interested stakeholders may use planning as a land grabbing tool or can impose unfair land use management practices.
Moreover, planning itself can be viewed as a political exercise that manifests itself as taking power (eminent domain) or policing power over public/community properties as well as private property. In its perfect sense, planning should be purely apolitical and it is a governmental duty exercised by city government. But planning can unequally benefit/harm citizens, and even displace and evict communities, destroy shared common values, culture, identity, history and heritage of people, and can kill the sense of belongingness and ownership. Particularly, in places like Finfinne where the unique merger of history and power accorded aliens the privilege of carving a settlement for themselves among the indigenous people, planning to expand, modify the settlement (city) will have always adverse effect on the surrounding indigenous communities. In addition to the scramble for the physical land resources there exist invaluable cultural and historical heritage heritages that may be destroyed by planning practices. There are diverse multi layered socio-cultural orders, common shared values, systems, clans, sub clans, villages, traditional settlements, historical places, and related religious amenities of indigenous nature on which planning can have a devastating effect. It can kill all of these values if not practiced carefully and if legal measures and institutions are not in place to protect all of these including environmentally sensitive areas.
Additionally, planning is value laden practice and with multi-faceted interest where affected parties need to consulted, counseled and legally represented at all planning levels and their needs and rights given proper consideration. Planning graphics, maps, colors, and planning jargons can be very complex, can be hard to be understood by layperson, and are full of professional terms. In some cases planning can have hidden goals where the outcomes are not clear to everyone including the stakeholders they were meant to serve.
The Master Clan Killer
As the case study conducted about the current and newly proposed master plan shows
The analysis of the newly proposed master plan of Finfinnee (Addis Ababa) indicated that its content and quality has imposed issues (values) that are dictatorial and top-down planning activity. The so called master plan is aimed at physical development such as land acquisition for the expansion of the city without full social, cultural, and environmental planning concepts. The industrial zonation of the south east Finfinne was an example of bad planning practice that did not take in to account the impact it can have on the environment. Industrial wastes from this zone have affected thousands of individuals along Akaki (Aqaaqii) river banks and the effects have been felt as far south as Koka (Qooqaa). Therefore, this and earlier master plans were aimed to achieve physical design goals i.e., a plan to expand the perimeter of federal constituency at the expense of social, cultural, environmental, historical and economic injustices to the nearby indigenous communities. The so called master plan failed the affected communities, destroyed their values and can be called the CLAN KILLER. The following is a justification why it has to be called the MASTER CLAN KILLER.
The acclaimed master plan is socially blind and has never mentioned to have a social oriented goal. So, it is socially reckless physical design oriented towards achieving a narrow goal of undermining the state of Oromia and the Oromo people and expanding breathing ground for aliens settled in the city.
It is blind towards the cultural and historical heritage of Oromo people that existed for thousands of years before the inception of Finfinnee. No evidence of any attempt was presented to protect the cultural and historical heritages of the local communities and the major Oromo clans of the area such as Abbichuu. Gullallee, Galaan, etc, are on the verge of extinction.
It is a politically motivated move based on driving the surrounding Oromo community into deeper poverty offering only empty promise to others simply echoing what they think people may want to hear such as, international standard, accelerated development, modernizing the city, experts from prominent European master planners, etc. They have wrongly judged the Oromo thinking and aspirations when they try to trick the Oromos by naming few Oromo individuals like Kumaa Dammaksaa, Berhane Deressa, Driba Kuma, etc. These individuals have always been on the other side of the Oromo issue that the dictators were ingenuous to think that such names would soften the position of the Oromos to thwart the grand political question that they have been asking. No cover ups and use of Oromo names can answer this questions, only the rule of law implemented without political infringement can. The current Ethiopian constitution touted 20 years ago then is politically void in that many of its provisions including articles 40, 43, and 49 remained hollow promises. Particularly, Article 49 of the fake constitution gives only lip service concerning the special interest of Oromia on Addis Ababa. So far, the acclaimed special interest had not met any interest of the Oromo people and the State of Oromia except the contamination of rivers, unmanaged urban runoff, untreated grey water, and pollutions from different land uses of Finfinnee continue to wreak lives and destroy livelihoods of the surrounding Oromos. No considerations of inclusionary practice for Oromo people who use water from the contaminated rivers is made in the recent master plan; it rather plans to do worse, uproot the remaining communities and clear up the swaths of land for the alien settlers. The plan is not inclusive and has no room for managing conflicting interests. So, it is morally, ethically, and professionally wrong and void.
Politically flawed; federally owned or territorial boundary of the city has no geographically limited space and no sustainable growth management practices are evinced within the master plan document. The territories of States are divisible and can be manipulated all the time for hidden and clear goals where the state of Oromia has no clear boundaries. The master plan has a clear expansionist goal that will divide the state of Oromia in to two separate regions while it gives access (connection) to the Amhara region and Gurage zone in the near feature. So, the acclaimed master plan is an open venue for the urban sprawl and the development it claims can create political instability for that country.
Legally unconstitutional and has no legal means is provided to acquire 1.1 million hectares of land. It is aimed to transfer a political power, state property, and private property to the other private owner (the riches). This is illegal because government cannot take a property from one citizen and transfer it to other private citizen or cannot treat its citizens prejudicially and undermine the rights of indigenous population.
The so called master plan has unbearable outcomes; it is aimed to disintegrate the shared values of Oromo people, kills the sense of belongingness, the clans, sub-clans, hamlets, and traditional norms.
That master plan has ignored the right of the Oromo people and the state of Oromia to administer a large city and has the intent of building a single municipal government on the big chunk of land. The so called prominent European experts on the advisory payroll seemed to have no clue of multijurisdictional planning or ignored the underlying effects of planning that can destroy existing unique identity. If growth is desirable the undesirable effects of planning could be averted. For instance, cities can have contiguous shape or spotted (leapfrog) settlements while having different local governments that leave sensitive places open as it is in between the cities such as farm lands, environmentally sensitive places, historical places, and indigenous population. Why is the state of Oromia cannot administer satellite (suburban) cities? No reason except there is a hidden goal.
That master plan is naive about the sociological formation of indigenous people and assumed as if no diversity exists. Its planning contents disrespected existing values that are given for diversity of culture, values, and different interests of the Oromian state position.
No principles and normative theory is evidenced.
No answer is provided for questions such as, who is going to be evicted? Why they are evicted? Where is their destination? And where is the end point of expansion of the city of Finfinnee?
No equal opportunity and equitable conditions provided for the affected
No evidence of public participation and the affected side has no say in it. All planning jargons, engineering graphics, color codes, and the full intent of the plan supposed to be explained to the unskilled public. Legal representation and professional advocacy supposed to be rendered for the affected community. The so called master plan has no principles or notion of inclusive community development plan. Its participants are outsiders and foreigners to the Oromo public and have nothing to do with Oromo to discuss their future destiny on behalf of our community. No authority is vested to any foreign nationals or foreign government or any non-Oromo group to decide on them or ratify any type of master plan on behalf the State of Oromia. This will create distrust between the representatives of Oromian state and the Oromian nationals at large while undermining the fake constitution of Ethiopia. The leaders of OPDO should rise and remove the curtain that has blinded them for too long. If they need any sort of credibility among the Oromo people, this is their chance. They have to stand firm and oppose this TPLF sponsored master plan of destroying Oromia and the Oromo people. The destruction of the Oromo people as we know is the end of OPDO as well.
It is a perpetrated document for federal government to practice an overtly eminent domain and expand the federal government holdings.
It is a document aimed to kill (weaken) the tax base of the state of Oromia and economically marginalize Oromian citizens while holding them in a perpetual poverty trap.
It is a planning document without zoning ordinance and legal support.
It is a top-down faceted planning activity and it is the same as the past failed master plans. It is a dictatorial planning system that has no public interest envisioned.
It is an old style, rigid, and inflexible blueprint without common value.
From Ambo in West, to Melka Jebdu/Dire Dawa in East, to Jimma in South, to Kombolcha/Walloo in North, Oromia is Up for Grabs Under the Cover of “Industrial Zones”
Posted: Ebla/April 15, 2014 · Gadaa.com
According to documents acquired by Gadaa.com, the scale of land grabbing (land thefts) underway in Oromia by the TPLF junta, its Habesha “INVESTORS” (aka Neo-Neftegna’s) and its foreign financiers is larger than previously known to the public. According to information aggregated by Gadaa.com, prime farmlands in Oromia, including the Walloo territory in the North, will be divided into at least 8 “industrial zones” and ownership of Oromo farmlands will be transferred to Habesha “INVESTORS” (aka Neo-Neftegna’s) and their foreign financiers under the pretext of the “Growth and Transformation Plan – GTP – Development” scheme. Ambo, in West Oromia, is slated to be ultimately incorporated under the authority of Addis AbabaAdministration, together with Bole-Lemmi, Sandafa, Dukem, Kilinto and other small Oromian towns Surrounding Addis Ababa. Under this scheme, Oromo farmers in Kilinto have been completely evicted off their farmlands over the last year in 2013/2014, as it was reported last week on Gadaa.com. Farmlands around Jimma in South Oromia and those in Melka Jebdu around Dire Dawa in East Oromia will all be incorporated into the adjacent cities, and the ownership of the land be transferred to Habesha“INVESTORS” (aka Neo-Neftegna’s) under the pretext of “development,” “Growth and Transformation Plan – GTP,” and so on. In Northern Oromia, the TPLF regime has already doled out land to “INVESTORS” under its GTP scheme around Kombolcha, near Bati, Walloo. The full TPLF plan, if implemented, will uproot millions of Oromos from their farmlands, and condemn them to further poverty with no land and livelihood. Here are some documents: – The 8 so far known “industrial zones” designed by TPLF for land theft and grabbing in Oromia (includes Jimma, Dire Dawa and Kombolcha/Walloo): – Ambo and Other Towns Around Finfinnee: the expansive Addis Ababa will ultimately bring these Oromian towns under its authority per the TPLF plan: http://gadaa.com/oduu/25363/2014/04/15/from-ambo-in-the-west-to-melka-jebdudire-dawa-in-the-east-to-jimma-in-the-south-to-kombolchawalloo-in-the-north-oromia-is-up-for-grabs-under-the-disguise-of-industrial-zones/#.U0y_ONMGNwM.facebook
The Oromo Federalist Congress(OFC) has sounded its sternest alarm about the ongoing land-grab activities in Oromia, especially the plan regarding the Oromian towns surrounding Finfinnee, in a statement released on April 14, 2014. OFC issued the statement at the conclusion of its meeting in Finfinnee on April 13, 2014.
In the statement, OFC also condemned the Ethiopian government’s Land Policy, which is being enforced in Oromia without Oromo’s participation, as a plan that will ignite violence between Oromo farmers and investors. Furthermore, OFC reminded the Ethiopian government about the Special Interests of Oromia in Addis Ababa (Finfinnee), which has not been implemented so far, per the Constitution.
Ibsa ABO | The OLF Condemns the Acts of Ethnic Cleansing in Finfinnee
The OLF Condemns the Acts of Ethnic Cleansing Perpetrated Against the Oromo People by the TPLF-led Regime in Finfinnee (Addis Ababa)
PRESS RELEASE 16th April 2014
We are gravely concerned that the Tigray People’s Liberation Front-led (TPLF) regime has, once again, intensified its policy of cleansing the Oromo people from Finfinnee, the capital city of Oromia, and the surrounding districts.
The regime first created the so-called Oromia Special Zone in 2008 and since pursued a relentless systematic removal of the indigenous Oromo people from their ancestral land in the name of “land for investors”, with the sole purpose of forcefully usurping and controlling Oromo land and resource.
The Oromo towns including Akaki, Bonsa, Burayu, Chaffe, Chancho, Dukam, Galan, Holata, Mojo, Mulo, Sabata, Sandafa, Sululta, and Walamara, which the regime has brought under the administration of the “Special Zone”, are scattered along the four main gates to and from the capital in the range of 25Km to 50Km from the capital city.
The regime has launched its most recent atrocity under the guise of “Addis Ababa and the Surrounding OromiaIntegrated Development Plan Project” and annexed the aforementioned towns from Oromia. The regimes’ long-term sinister strategic plan is to surgically remove Finfinnee and the surrounding from Oromia and annex it to the neighboring Amhara state and deprive Oromia of its vital economic and political capital when Oromia eventually becomes an independent country.
Having compulsorily and illegally evicted the Oromo people from areas surrounding their capital city, and now removing a huge landmass and vital strategic towns away from Oromia, the regime has — as it did in 2004 when it imprisoned, killed and exiled over 350 Oromo students for opposing the eviction of Oromo institutions from their capital city — provoked the Oromo youth to rise up and protest. Now it will use this as pretext to dismiss Oromo students from universities, imprison them, and send them into exile en masse.
The TPLF regime and its collaborators need to understand that the land taken from the Oromo people will be returned to its lawful owners sooner or later.
The regime has been waging state terrorism against the Oromo people to suppress their protest against eviction from their homeland and confiscation of their farmlands. It has imprisoned tens of thousands of them for their objection to its apartheid-like educational policy and for their demands of political rights and the right of self-determination for the past two decades. Numerous reports from credible regional and international human rights organizations confirm that the TPLF considers all socially and politically conscious Oromo nationals as enemies, and that it targets them as such.
There has been no regime that has pushed the Oromo people harder than the TPLF in their history. They are being pushed to the limit by the brutalities of the regime and have no alternative but to rise up in unison. Hence, the current TPLF-led regime needs to be reminded that its premeditated human rights abuses and dehumanization of the Oromo people constitute a recipe for a disastrous civil war.
The OLF believes the TPLF must be stopped. The OLF will do all in its power to strengthen its struggle against the regime. We will also renew our call to our people to stand shoulder to shoulder and strengthen our unity to defeat the enemy and guarantee the survival of our nation.
Oromia shall be free!
Oromo Liberation Front
Addi Bilisummaa Oromoo Mootummaan Wayyaanee Oromoo Finfinnee fi Naannoo Keessaa Haxaayee Baasuuf Itti Jiru Ni Balaaleffata
An office called “Addis Ababa and the surrounding Oromia Integrated Development Plan” prepared an International and National Conference on June 2013 at Adama Town, Galma Abba Gadaa.
The Objective of organizing the conference of the top ranking government cadres (mostly OPDO’s) was to work on the manifesting of the proposed Integrated Regional Development Plan (IRDP) and prepare the cadre’s to work on the people.
On the Conference, it was stated that, the Purposes of the “IRDP” are: Instrumental to unleashing Regional Development Potentials Enables localities addressing their mutual development challenges Enables localities addressing their mutual development challenges Strengthens complementarities and interconnection of localities These purposes can be the explicit or clear objectives of the plan. However, the plan have hidden or implicit agenda. Systematically bringing the land under their custody so that, it will sooner or later scramble among their impoverished people in their region. For example, the Finfinnee City Administration and Finfinnee Special Zone can address their mutual development challenges without being incorporated into one master plan. However, the Master plan is not prepared on mutual benefit as the plan is solely prepared by Finfinnee City Administration, despite the name of the office. Hence, though development is boldly emphasized, the main purpose seems to clear the Oromo farmers from their lands in the name of unfair Economic Development. It was also stated that the Pillars of the Integrated Regional Development Plan are: Regional Infrastructure Networks Natural Resource and Environment Stewardship Cross – Boundary Investments/ e.g FDI) Joint Regional Projects However, there seem hidden agenda behind these pillars. For example, in the name of cross-Boundary Investments, local Oromo farmers are going to lose their land for the so-called “investors” and under the pretext of promoting national economy through FDI initiatives In addition, if the plan is going to be realized natural and environmental degradation is inevitable. In addition, the Basic Principles of the Integrated Regional Development Plan are: Ensuring Mutual Benefits A joint development Framework – not a substitute for local plans An Integrated Regional Plan voluntarily accepted by participating partners Differences resolved through negotiation and under in-win scenario Nevertheless, the plan will not ensure a mutual benefit at it is largely intended to displace Oromo farmers from their land. In additions, the populations of the two areas are not homogenous. Hence, they have no common interest. Even though it is said the “IRDP’ will be voluntarily accepted by participating partners, the top cadres in Oromia themselves have strongly opposed the plan on the conference. Beside, the implicit objective of the plan is to remove/avoid the differences in language and culture there by to plant “Ethiopianism or Tigreans” on Oromo land. The plan is intended to say good bye to Oromo Culture and language. The other thing is that the differences between Oromo and others cannot be resolved as it is intended to eradicate Oromo identity, culture and language. As we know from history, Oromo’s never compromised on these issues. Hence, if the plan is to be implemented, peaceful co-existence may not be there.
Oromos are demanding Article-49.4 of the Constitution Be Respected.
Article 49 – The Capital City
4. The special interest of the State of Oromia with respect to supply of services or the utilization of resources or administrative matters arising from the presence of the city of Addis Ababa within the State of Oromia shall be protected. Particulars shall be determined by law.
19 years since the 1995 ratification of the Constitution; why is the TPLF government violating its own Constitution by delaying and ignoring ARTICLE-49.4?Deliberate and systematic extermination of identities of indigenous peoples of Ethiopia through land grabbing (1870 – 2014) Land grabbing is classically known as the seizing of land by a nation, state, or organization, especially illegally or unfairly. It is recently defined as large scale acquisition of land through purchase or lease for commercial investment by foreign organizations (4). Abyssinian governments of Ethiopia are systematically used land grabbing as a tool either to eradicate completely or to reduce indigenous peoples of Ethiopia particularly Oromo and generally Southern peoples in favor of Abyssinian identities. Both micro and macro scales of land grabbing have effectively resulted in disappearance of indigenous identities over time, because in agrarian society land is not only a fixed asset essential to produce sufficient amount of crops and animals to secure supply of food, but it is the foundation of identities (language, culture, and history) of a community or a nation. Changes to land use without consultation with traditional owners of the land, mainly by forceful displacement of indigenous peoples, can, in a long term, result in the disappearance of languages, cultures, and histories of the peoples traditionally identified by ancestral land. Both the expansion of amorphous towns and cities without integration of identities of indigenous peoples and large scale transfer of rural land to investors are the major political strategies of current Abyssinian government to successfully achieve the target of eradicating identities of indigenous peoples of Ethiopia in order to replace it with Abyssinian identities. Thus, problems associated with land grabbing become very complex in Oromia and Southern Ethiopia where the peoples are unrepresented by the Abyssinian government of Ethiopia.http://gadaa.com/oduu/25483/2014/04/22/deliberate-and-systematic-extermination-of-identities-of-indigenous-peoples-of-ethiopia-through-land-grabbing-1870-2014/#.U1Wk8iPYF14.facebook Read the Full Article (OromoPress.Blogspot.com):http://oromopress.blogspot.com/#!/2014/04/eprdfs-addis-oromia-special-zone-master.html
In 1907, Addis Ababa (Finfinnee) had Birbirsaa and Finfinne Hot Springs as its outskirts (border) on the western and southwestern direction. This is when Menelik II was still alive, and merely 21 years after the fall of the Oromo Finfinnee region under the Shoan Amhara kingdom led by Menelik II. On the eastern side, only few embassies were venturing out to the Eekka area (where today’s British Embassy is situated today was the city limit). Today, Addis Ababa has expanded close to ~1800% to what it used to be in 1907 – and in the process, millions of Oromo farmers who used to till and live around the outskirts have been murdered genocidally or ethnocidally (i.e. either directly killed or relocated to other peripheries of the Empire to die helplessly, or their Oromo heritages (culture/language) have been destroyed.) In other words, as the Addis Ababa city expands beyond limits, it has done so at the expense of the Oromo people living around it. The Habesha governments have been using the “expansion of Addis Ababa” as a means (a tool) to perpetrate genocide on the Oromo. Stopping the expansion of Addis Ababa means stopping the genocide on the Oromo living around it.
CNN report: There has been widespread protest by Oromo students in universities in Ethiopia against unpopular ‘Addis Ababa-Finfinnee surrounding integrated master plan’. Oromo students in Haromaya, Jimma, Ambo and Wollega universities held protests. Although officials in Oromia state and Addis Ababa city administration insist the plan only intends to develop Addis Ababa and its surrounding, Oromo students and the wider Oromo elites believe the plan is to displace farmers in the outskirts and suburban areas of the city, meet the growing demand for land, and weaken the Oromo identity. The Ethiopian constitution grants a special interest to the Oromia state regarding administrative, resource and other socio-economic matters in Addis Ababa, in its article 49 which never have been implemented. This has largely resulted in significant resistance within the ruling party, OPDO, in Oromia and a continues pressure to materialize the implementation. The protest against the doomed to fail master plan is held in four universities sofar. Yesterday (26/04/2014) at Wollega University, the infamous and notorious Federal police opened fire at innocent Oromo students. Reports and eye witness indicate unknown number of students were hurt and some have fled to the bushes. The people of Nekemete town were prevented from joining the resistance. Even then some of the residents broke through line of federal police force and joined the protest. At similar protest in Jimma university, the security forces picked more than 10 students and jailed them. Further 15 students in Ambo university were jailed. The uproar against the plan is resonating across different segments of Oromo society. A singer by name Jafar Yusuf was jailed last week that is believed to be because he released a single condemning the plan. The diaspora is is voicing its concerns through the newly launched diaspora based Oromia Media Network The security forces in Ethiopia are dominated by the Tigrayan minority who have been in power since the downfall of Derg communist regime in 1991. The Oromos are the most prosecuted in Ethiopia. More than 40000 Oromos are in jail, although the correct figure is hard to know.http://ireport.cnn.com/docs/DOC-1125264
April 26, 2014 (Oromo Free Speech) – Oromo students’ nonviolent protests are underway at Wallaggaa University against the plan (called the Addis Ababa Master Plan) to evict millions of Oromo farmers and dispossess them of their land in Oromian districts surrounding Finfinnee under the pretext of the “urban development of Addis Ababa.” According to published data, under the current TPLF regime, Addis Ababa has expanded by ~400% since 1991 (from ~13,763.3-ha in 1991 to ~52,706.2-ha in 2014 – see d
Gallant Oromo Students are Heroically Demanding their rights!
‘Gallant Oromo Students are heroically moving forward opposing Government’s unlawful and Unconstitutional plan to uproot Oromo Peasants from the outskirts of Finfine to create Room for settlers and trade Oromo land for its benefit. All peoples of nations and nationalities of Ethiopia must support Oromo Students and demand the regime to unconditionally stop its unlawful plans with immediate effect.’ http://sidamanationalregionalstate.blogspot.co.uk/
Dispossession and annexation of land from the Oromo people and other people of Ethiopia is part of TPLF’s original play book or master plan. Once they changed their strategy from seceding from Ethiopia to ruling Ethiopia, they were determined to dispossess the Oromos of their ancestral land.As everybody knows, the land policy in Ethiopia is that it does not belong to anybody but to the Ethiopian state. Who rules the Ethiopian state? -the TPLF regime rules it. In effect, they have made sure that all the land belongs to them and they have ascertained this legally. They have created this legal pretext to evict anybody they want.Their focus has mainly been the Oromo farmers. Under the guise of development, they have displaced thousands of Oromo farmers without any compensation forcing them to become beggars or laborers on their own ancestral land.The Tigryan led minority regime disguised behind multi ethnic puppet representatives will continue this trend until they change the whole demographic situation of Ethiopia, mainly of the Oromos.The current Oromo generation and all who stand for peace, justice and democracy in Ethiopia should fight this trend and put a stop to it. An injustice to one is injustice to all. This call includes the peace loving people of Tigray who have been duped by this regime.If this continues, it will reach a stage where it would be irreversible and would remain a shame and a wound on the history of the Oromo people-and this is a strategic goal of the TPLF from the very beginning.What everybody has to understand is that this is part of the regime’s grand strategic scheme to change the demography of Ethiopia when it comes to the Oromo people. In fact, they have also annexed huge chunk of the Amhara land in Gondar and other places in their pursuit to form a greater Tigray.How long will this shame continue? How long will this trick continue? How long will making the Oromos beggars on their ancestral land continue? What is life full of shame, slavery and dispossession in the 21st century?The TPLF regime disguised behind a prime minster from the South and an Oromo symbolic president would like the world to believe that they are purely doing well by pursuing development goals and who by any means speaks against what they do is against Ethiopia’s bright future.Any kind of development that is not in the best interest of the indigenous people, any kind of development that goes ahead without respecting the people’s interest, any kind of development that is based on dispossessing the people of their land and their properties by force is bound to have a negative and destructive consequence in the end.Unbalanced development dictated by the few with a far reaching strategic consequence to destroy a nation is bound to fail.It is time to rise up and stop the shame, denigration and destruction of a great nation. Life without freedom is meaningless!! http://ayyaantuu.com/horn-of-africa-news/dispossession-annexation-tplfs-strategic-goal/http://ayyaantuu.com/horn-of-africa-news/dispossession-annexation-tplfs-strategic-goal/VOA Afaan Oromo reporting on Oromo students peaceful demonstrations:http://www.youtube.com/watch?v=eeFLCX3ZDQ4http://www.youtube.com/watch?v=vzO3tr0rfZwhttps://www.youtube.com/watch?feature=player_embedded&v=tx8LqDvWSPEProtests Grow Over Addis Ababa’s Expansion
Oromo students in Ethiopia are ratcheting up opposition to the territorial expansion of the Horn of Africa nation’s capital, Addis Ababa. Thousands of students at all eight regional universities in Oromia, the largest of Ethiopia’s federal states, turned in recent days to demand an immediate halt to the city’s so-called “Integrated DevelopmentMaster Plan,” unveiled earlier this month.
Today, Tuesday 29 April, an estimated 25,000 people, including residents of Ambo town in central Oromia, participated in a city wide demonstration, in the largest show of opposition to the government’s plans to date. A handful of students have been injured and others arrested in protests at the campuses of Jimma, Haromaya, Ambo, Wollega, Metu, Bolu Hora, Adama and Maddawalabu universities, according to local reports.
Once dubbed a “sleeping beauty,” by Emperor Haile Selassie, Addis Ababa is an awakening city on the move. Vertically, buoyed by a growing economy and rural to urban migration, there is construction almost on every block — so much so that locals refer to it as “a city underconstruction.” The country’s first light rail transit which will connect several inner city neighbourhoods, being constructed with the help of the China Railway Group Ltd, is reported to be60% complete. Horizontally, over the last decade, not least due to an uptick in investment from returning Ethiopian expats from the U.S. and Western Europe, the city has expanded at a breakneck pace to swallow many surrounding towns.
Addis Ababa’s rapid urban sprawl is also getting noticed abroad. In 2013, it’s the only African city to make the Lonely Planet’s annual list of “top 10 cities to visit.” In April 2014, in its annual Global Cities Index, New York-based consultancy A.T. Kearney named Addis Ababa, “the third most likely city to advance its global positioning” in sub-Saharan Africa, only after Johannesburg and Nairobi. If it maintains the pace of development seen over the last five years, Kearney added, “the Ethiopian capital is also among the cities closing in fastest on the world leaders.”
Overlapping jurisdictions
Founded in 1886 by emperor Menelik II and his wife Empress Taytu Betul, Addis Ababa sits at the heart of the Oromia Regional State. According to the country’s constitution, while semi-autonomous, Addis Ababa is treated as a federal district with special privileges granted to the Oromia region, for which it also serves as the capital.
The Addis Ababa City Administration, the official governing body, has its own police, city council, budget and other public functions overseen by a mayor. The overlapping, vague territorial jurisdictions have always been the subject of controversy. Now contentions threaten to plunge the country into further unrest.
Home to an estimated 4 million people, Addis Ababa offers Ethiopia one of the few gateways to the outside world. The state-run Ethiopian airlines, one of the most profitable in Africa, serves 80 international cities with daily flights from Addis to Europe, different parts of Africa, the United States, Canada, Asia and the Middle East.
In addition to being the seat of the continental African Union, the city hosts a number of United Nations regional offices, including the United Nations Economic Commission for Africa. There are also more than 100 international missions and foreign embassies based in Addis, earning it the nickname of ‘Africa’s diplomatic capital.’ All these attributes require the city to continually grow to meet the needs and expectations of a global city.
City officials insist the new “master plan”, the 10th iteration since Addis Ababa began using modern city master plans in 1936, will mitigate the city’s disorganised growth and guide efforts to modernize it over the next 25 years.
According to leaked documents, the proposed plan will expand Addis Ababa’s boundaries to 1.1 million hectares, covering an area more than 20 times its current size. Under this plan, 36 surrounding Oromia towns and cities will come under Addis Ababa’s jurisdiction. Oromo students, opposition and activists say the plan will undermine Oromia’s constitutionally granted special interest.
A history of problematic growth
Addis Ababa’s spatial growth has always been contentious. The Oromo, original inhabitants of the land, have social, economic and historical ties to the city. Addis Ababa, which they call Finfinne, was conquered through invasion in 19th century. Since its founding, the city grew by leaps and bounds. But the expansion came at the expense of local farmers whose livelihoods and culture was uprooted in the process. At the time of its founding, the city grew “haphazardly” around the imperial palace, residences of other government officials and churches. Later, population and economic growth invited uncontrolled development of high-income, residential areas — still almost without any formal planning.
While the encroaching forces of urbanisation pushed out many Oromo farmers to surrounding towns and villages, those who remained behind were forced to learn a new language and embrace a city that did not value their existence. The city’s rulers then sought to erase the historical and cultural values of its indigenous people, including through the changing of original Oromo names.
Ultimately, this one-time bountiful farm and pasture land from which it draws the name Addis Ababa – meaning ‘new flower’ – where Oromos made laws under the shades of giant sycamore trees, grew foreign to them by the day. It is this traumatic sense of displacement that elicits deep passions, resentment and resistance from the Oromo community. The Oromo are Ethiopia’s single largest ethnic group, numbering over 25 million – around 35% of the total population – according to the 2007 census.
Ethiopia’s constitution makes a pivot to Addis Ababa’s unique place among the Oromo. Article 49 (5) of the constitution stipulates, “the special interest of the state of Oromia with respect to supply of services, the utilisation of resources and joint administrative matters.”
The Transitional Government of Ethiopia, which drafted the constitution, was fully cognisant of the potential conflicts of interest arising from Addis Ababa’s unbridled expansion, when it decided “to limit its expansion to the place where it was before 1991 and to give due attention to its vertical growth,” according to Feyera Abdissa, an urban researcher at Addis Ababa University.
But in the city’s 1997-2001 master plan, which has been in effect over the last decade, the city planners determined vertical growth posed key urbanisation challenges. In addition, most of Addis Ababa’s poor cannot afford to construct high-rise dwellings as per the new building standards. Officials also noted that the city’s relatively developed infrastructure and access to market attract the private investment necessary to bolster its coffers; the opening up to privatisation contributed to an upswing in investment.According to Abdissa, during this period, “54% of the total private investment applications submitted in the country requested to invest in and around Addis Ababa.” In order to meet the demand, city administration converted large tracts of forest and farmland in surrounding sub-cities into swelling urban dwellings, displacing local Oromo residents.
Local self-rule
In 2001, in what many saw as a conspiracy from federal authorities, the Oromia regional government decided to relocate its seat 100kms away, arguing that Addis Ababa was too “inconvenient” to develop the language, culture and history. The decision led to Oromia-wide protests and a brutal government crackdown, which left at least a dozen people, including high school students, dead. Hundreds of people were also arrested. In 2005, regional authorities reversed the decision amid internal pressures and protracted protests in the intervening years.
But the current opposition to the city’s expansion goes far beyond questions of self-rule. Each time Addis Ababa grew horizontally, it did so by absorbing surrounding Oromo sub-cities and villages. Many of the cities at the outskirts of the capital today, including Dukem, Gelan, Legetafo, Sendafa, Sululta, Burayu, Holeta and Sebeta, were one-time industrious Oromo farmlands. While these cities enjoy a level of cooperation with Addis Ababa on security and other issues of mutual interest, they have all but lost their Oromo identity. If the proposed master plan is implemented, these cities will come directly under Addis Ababa City Administration — thereby the federal government, further complicating the jurisdictional issue.
Among many other compromises made possible by Ethiopia’s ethnic federalism, each state has adopted the use of its native tongue as the official language of education, business and public service. In theory, the country’s constitution also grants autonomous self-rule to regional states. Under this arrangement, each state makes its own laws and levy and collect taxes.
In contrast, municipalities that fall under federal jurisdiction, including Addis, are governed by their own city administrations and use Amharic, Ethiopia’s federal working language. For the Oromo, as in the past, the seceding of surrounding towns to Addis means a loss of their language and culture once more, even if today’s driving forces of urbanisation differ from the 19th century imperialist expansion.
As seen from its recent residential expansions into sub-cities on the peripheries such as Kotebe, Bole Bulbula, Bole Medhanialem, Makanisa and Keranyo, the semi-agrarian community, including small, informal business owners, were given few options. The city’s new code requires building high-rises that are beyond their subsistence means. Unable to comply with the new city development code, the locals were pressured into selling their land at very low prices and eke out a living in a city that faces chronic unemployment. As a result, the horizontal expansion and displacement of livelihoods turned a one time self-sufficient community into street beggars and day labourers.
Activists fear that the latest expansion is part of a grand plan to contain a resurgent Oromo nationalism. As witnessed during the 2001 protests, any attempt to alter Addis Ababa’s administrative limits, unites Oromos across religious, regional and political divides. Unless halted, with a steam of opposition already gathering in and outside of the country, the ongoing of protests show ominous signs.
In a glimpse of the fervent opposition that could quickly turn deadly, within weeks after the plan was unveiled, two young and upcoming Oromo artists have released new music singles lamenting the city’s historic social and cultural heritage. One of the singers, Jafar Yusef, 23, was arrestedthree days after releasing his musical rendition — and has reportedly been tortured. Despite the growing opposition, however, the Addis Ababa municipal authority is vowing to forge ahead with the plan, which they say was developed in consultation with a team of international and local urban planners. Federal Special Forces, known as Liyyu police, who have previously been implicated in serious human rights violations, have been dispatched to college towns to disperse the protests. Soldiers in military fatigues have laid siege to several campuses, preventing students from leaving, according to eyewitness reports.
Trouble at the top while those at the bottom lack the basic necessities
The city administration is also riddled by a crippling legacy of corruption, massive inefficiency and poor service delivery. Its homeless loiters in the crowded streets that are shared by cars, pedestrians and animals alike. There are few subsidised housing projects for poor and low-income families. Many of the residents lack clean drinking water, healthcare and basic education. While some progress had been made to upgrade the city’s squatter settlements, the city is full of dilapidated shacks. Despite poor drainage system and other infrastructural deficiencies, studies show that there is a general disregard for health and environmental hazards in Ethiopia’s urban redevelopment scheme.
A lot of these social and economic problems are caused by the city’s poorly conceived but dramatic urban expansion. In the last two-decades, in an effort to transform the city into a competitive metropolis, there have been an uptick in the construction of high-rise buildings, luxury hotels and condominiums, which displaced poorer inhabitants, including Oromo farmers. “No one is ensuring the displaced people find new homes, and there are no studies about what his happening to them,” Mara Gittleman of Tufts University observed.
Regardless, the outcome of the current controversy will likely test Ethiopia’s commitment to ethnic federalism. The advance of the proposed master plan would mean further estrangement between the Oromo masses and Oromia regional government. Long seen as a puppet of the federal regime, with substantial investment in cultural and infrastructural development, regional leaders are only beginning to sway public opinion. Allowing the master plan to proceed would engender that progress and prove suicidal for the Oromo Peoples’ Democratic Organization (OPDO), the Oromo element in Ethiopia’s ruling coalition. In the short run, the mounting public outcry may not hold much sway. The country’s one-time vibrant opposition is disarray and the ruling Ethiopian People’s Revolutionary Democratic Front (EPRDF) has almost complete control of the political system.
The opposition to the expansion plans does not pose an immediate electoral threat to the EPRDF who, controlling the system as they do, are likely to claim an easy victory in next year’s elections. However, opposition, and the government’s possible aggressive response to it, could make Oromo-government relations more difficult. The government now has a choice, violently crackdown on protestors, labelling them “anti-development”, or engage with them as stakeholders representing historically marginalised communities. Ethiopia’s federal constitution suggests the latter course of action; sadly, recent history may suggest the former.
Correction 29/4/14: The article originally stated that Jafar Yusef was 29, rather than 23. This has been changed.
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Following the peaceful demonstrations held by Oromo students in nine Universities across Oromia [Haromaya, Jimma, Ambo, Adama, Bule Hora, Wallaga, Madda Walabu, Kotebe and Dire Dawa Universities], more than a dozen people are so far reported to have been killed by the TPLF mercenaries in Ambo (10) and Bale Robe (3). Today, the public outrage in Ambo that subsequently claimed 9 more lives and property losses came after the TPLF forces opened live rounds on demonstrators and killed a 9th grader, by the name Endale Desalegn (picture attached herewith). It is so revolting and heartbreaking to hear that these security forces gunned-down peaceful demonstrators for no other reason; but for they were simply asking their constitutionally protected rights be respected. As the entire Oromo nation is in deep agony following these tragic events happening across Oromia, 2nd May 2014 #OromoProtests ALERT: Muhaba Hussien, the lead actor in the Afaan Oromo drama ‘Sakaallaa’ has been in jail in Adama for last few days. Family and friends have been denied access. Unconfirmed report indicate that he might have been transferred, overnight, to Maekelawi along about 100 students and residents arrested from Adama and neighboring towns.Victim of Police shooting in Bale Robe, #Oromia,#Ethiopia during a protest against the new Addis Ababa Master Plan | April 30, 2014 Below is Finfinnee (Addis Ababa) University as invaded by Agazi/TPLF Army 1st May 2014
Disturbing Images of Oromo Students Injured By TPLF’s Military Police at a Peaceful/Nonviolent Rally in Wallaggaa, Oromia
Barsisaa isporti Tiquando kan ta’e suraa isaa kan armaan olitti argamu maqaan isaa Abdi Akmal kan jedhamu waraana TPLF n ajefameraa. Kumalaa Gudisa jirata magala amboo yerota’u kalesa galgala mana yalaa xiqur anbasa ti samuisa gubaa huna motuummaa wayaneen rasaasaan rukute subii guyyaa 1/05/2014 boqotee refi isa gara magala diree inciniti gefamaa jira. #OromoProtests Barataa Taddasaa Gaashuu Barataa kutaa 9ffaa amboo Keessa gaafa 30/4/2014 rasaasa agaaziitiin wareegame jira.#OromoProtests Barataa Taddasaa Gaashuu Barataa kutaa 9ffaa amboo Keessa gaafa 30/4/2014 rasaasa agaaziitiin wareegame jira. RIP kichuu Ayiii#OromoProtests photo of Alemayoo Urgesaa who was killed in Gudar during last week’s massacre. He was laid rest 5th May 2014. May he join our martyrs in heaven. #OromoProtests Barataa Taddasaa Gaashuu Barataa kutaa 9ffaa amboo Keessa gaafa 30/4/2014 rasaasa agaaziitiin wareegame jira.OROMO STUDENTS AND RESIDENTS INCLUDING KIDS OF AMBO FIRED BY ARMED TPLF& INJURED NOW IN AMBO HOSPITAL , 1ST MAY 2014 Humna hidhattota Wayyaane tiin Fanjii dhoyeen Barattota Universitii Haromayaa’rra miidhaan hamaa ga’ee jira. Kan wareegaman ni jiru, dhibbatti lakkawwamani’mmoo madayaaniiru” jedhama.2/04/”014. #OromoProtests #OromoProtests update 2nd May 2014; the number of students who were killed the bomb attack on Haromaya University campus has reached four. One died on the same day three passed away yesterday and today at Hiwot Fana hospital where this picture was taken. 10 students are still listed as critical in ICU. WARNING Gruesome and disturbing picture. 2nd May 2014, victims of TPLF’s voilence @Najjoo, Westwrn Oromia. Shamaran sadii fi dhira tokko Dhukassa federal midhamanii dhigni isaan gar malee kan dhangala’ee kunoo kana fakkata! @Nadjo Hospital!! 2nd May 2014, Oromia Innocent Oromo mother while she coming from market, attacked by Agazi, wayooooo wayooooooo!!! Uuuuuuuuuuuuuu 2nd May 2014,Oromo student Mohammed Abdulhamid shot dead by Agazi while at peaceful demonstrations at Balee Robee, Oromiyaa. GUYYA KALEESA HIRIRAA BALEE ROBEE KESSATI BARATOONI OROMOO KAN RASASSAN NU BIRAA AJJEEFAME BARATAA MOHAMMED ABDULHAMID JEDHAMAA UMRII DHAN IJOOLA WAGGA 21. #OromoProtests 2nd May 2014, Daarimuu, Abbaa booraa, Oromia Caamsaa 2/2014 Godina Iluu Abbaa booraa aanaa Daarimuu irratti fincila diddaa garbummaa geggeefameen qotee bulaan oromoo rasaasa poolisii federaalaan rukutame Hospitaala Karl Mattuu du’aaf jireenya gidduu jiruu dha. “Hiriyyottan koo lubbuu koo olchitaniif galanni koo guddadha. Kan na biraa lubbuun keessan darbeef waqayyoon lubbuu keessan haa yaadatu. Qabsa’aan ni kufa qabsoon itti fufa.” http://www.spreaker.com/user/ragabaa/roorroo-dachaa?sp_redirected=true #OromoProtests RIP Hachalu Jagama who was killed in Jibat while peacefully protesting. He was a university graduate, who was working as day laborer. Data from Oromia regional government show that less than a third of those who graduated in the last 2 years were able to land job. #OromoProtests Kumala Gudisa Bali who was shot by Agazi in Ambo on April 30 and passed away at Tikur Ambassa Hospital. May he join the rest of our martyrs in heaven.#OromoProtests body of Mekonnen Hirpa who was killed at Madda Walabu by University by Agazi. May he join the rest of our martyrs in heaven. Your sacrifice will not be in vain.#OromoProtests Student Abbabaa Xilahun, statistics 3rd year shot wounded by Agazi and denied medical treatments requires. Kun Abbabaa Xilaahun, barataa istaatistiksii waggaa lammafati. Bombii magaalaa Haroomaayatti dhoo’een madaaye. Doktoroonni Hospitaala Hiwoot Faanaa doorsisni poolisootaan nurra gahaa jiru tajaajila fayyaa bifa tasgabbayeen kennuu nu hanqise jedhuun komatu. Mothers of Oromo students crying for their lost sons and daughters killed by TPLF snipers http://dhaamsaogeetti13.wordpress.com/2014/05/03/in-review-photos-from-the-oromoprotests-against-the-addis-ababa-master-plan-and-for-the-rights-of-oromiyaa-over-finfinne-03-05-14/https://www.youtube.com/watch?feature=player_embedded&v=ndJ1NE0qV_Mhttp://www.youtube.com/watch?v=pkQyKa4JP2chttp://www.youtube.com/watch?v=Z3_AWytE16g
BREAKING NEWS: MASS ARREST AND KILLING OF UNIVERSITY STUDENTS!!!
The recent plan to partition Finfine (Addis Ababa) by the current regime has received a single, united and resounding NO from Oromo’s all across the globe. Ethiopia’s plan to partition large portions of land that belongs to Oromo’s in a pseudo-quasi excuse of expanding the capital city is not only unlawful, but an unprecedented move. The Ethiopian constitution, although vague and widely disapproved by citizens grants special interest to the state of Oromia in regards to administrative and resource management in the capital city. However, the government has chosen to ignore the interests of Oromo’s, the state of Oromia, and its own constitution with its unprecedented move to dislocate thousands of Oromo’s in the interest of expanding the capital city. Not only does this violate Ethiopia’s own constitution, but that of many globally accepted governing bodies. According to Article 14 of the African Charter on Human and People’s Rights, “The right to property shall be guaranteed. It may only be encroached upon in the in¬terest of public need or in the general interest of the community and in accordance with the provisions of appropriate laws.” Furthermore, article 21 (2) states, “In case of spoliation the dispossessed people shall have the right to the lawful recovery of its property as well as to an adequate compensation.” The current regime has broken its own law as well as that of the African Charter on Human and People’s Rights. Ironically, Finfine is home to the African Union, however, the unelected and dictatorial regime continues to unjustifiably remove Oromo’s mostly peasants who depend on the land for livelihood from surrounding areas in Finfine. The African Union must stand in unison with Oromo’s, lawful owners of the land and hold the Ethiopian regime to account for breaking the Charter on Human and People’s Rights. Otherwise, what is the purpose of such organization if it cannot legally protect disenfranchised citizens from aggression of unelected and illegitimate government? In addition to AU’s Charter, globally accepted governing norms dictate the Ethiopian regime has broken international laws far too many times. The latest one should be the last if the world legitimately expects the Oromo people and other ethnic groups throughout Ethiopia to live in peace without fear of losing life, liberty, and property. According to one of the most recognized governing bodies in the world, the United Nations in Article 17 of the Universal Declaration of Human Rights states: “1. everyone has the right to own property alone as well as in association with others. 2. No one shall be arbitrarily deprived of his [or her] property.” Given this UN declaration as well as that of the African Union’s Charter, the Oromo’s are not only legitimate owners of the land, but should legally be entitled to protection from these governing bodies. These governing bodies are obligated to STOP the mass discrimination, injustice, and growing inequality toward Oromo’s and should immediately put in place mechanism to protect over 40 million Oromo’s. After all, the language Oromiffa is the fourth widely spoken language in Africa, which suggests the depth of Oromo population. Oromo’s have been victimized for far too long and can no longer remain silent, so it is in the international community’s interest and obligation to step in and mitigate this matter before further escalation. In addition to violating the rights of land owners, Ethiopia continues to further disregard human rights. In a widely condemned move, the regime has sent armed federal troops to Universities across the country to suppress the voices of countless students who are peacefully protesting the partition plan. Countless students have been beaten, arrested, and 8 have been confirmed dead, a number that is expected to sharply increase as crackdown on peaceful protesters intensifies. Government officials who ordered armed federal troops to open fire on innocent protesters should be brought to justice. This is a heinous crime against humanity. The mere fact the Ethiopian regime has no regard for its young citizenry is a concern that should cause individuals and governments all over the world to openly condemn and unequivocally voice their grave concern! Oromo’s have been victims at the hands of various Ethiopian regimes for nearly a century. However, in this day and age where social media has proven it can topple dictatorships like the recent Arab Spring in North Africa and the Middle East, we the people can bring about change with a united and resounding voice of disapproval for the current unelected regime. Oromo’s have suffered enough under brutal regimes and more than 23 years of power for a single party is beyond ample time, in fact it is quite absurd by western standards, therefore, immediate change of government is not only necessary, but a must to end all atrocities! Therefore, those in the west who enjoy unparalleled freedom must speak up for over 45,000 voiceless Oromo’s languishing in Ethiopia’s inhumane prisons, current students suffering for voicing their concern, and the mass number of Oromo’s who are forced to vacate their ancestral land. Whether one voices their opinion through social media, by word of mouth, letters to elected officials, or simply contacting international media’s like CNN, BBC, Al Jazeera etc… we must exercise our right to voice our opinion. Innocent students were brutally beat and killed for simply exercising their inherent right guaranteed by UN’s Universal Declaration of Human Rights, a right those in the west so often take for granted. Thus, silence is no longer an option, let us all unite to support Oromo students, prisoners, and landowners throughout Ethiopia! http://www.oromotv.com/breaking-news-mass-arrest-and-killing-of-university-students-3/https://www.youtube.com/watch?feature=player_embedded&v=h4STfZRg_28
Massacre of Peaceful Demonstrators- Perpetual Habit of TPLF Regime
OLF Press Release The level of repression and exploitation exacted by the successive regimes of Ethiopia on the subject peoples under their rule in general and the Oromo people in particular has been so unbearable that the people are in constant revolt. It has also been the case that, instead of providing peaceful resolution to a demand peacefully raised, the successive regimes have opted to violently suppress by daylight massacre, detention and torture, looting, evicting and forcing them to leave the country. Hundreds of students have been dismissed from their learning institutions. This revolt, spearheaded by the Oromo youth in general and the students in particular, has currently transformed into an Oromia wide total popular uprising. The response of the regime has, however, remained the same except this time adding the fashionable camouflage pretext of terrorism and heightened intensity of the repression. This has been the case in Ambo, Madda Walabou, Dambi Doolloo, Naqamte, Geedoo, Horroo Guduruu, Baalee and Ciroo in Oromia; and Maqalee in Tigray as well Gojjam in Amhara region, by the direct order from the Tigray Peoples Liberation Front (TPLF) leaders in the last 22 years. Tens of peaceful demonstrators, including children under the age of 10, have been massacred in Ambo, Madda Walabou yesterday April 30, 2014. Hand grenades have been deliberately thrown on student demonstrators in Ambo and Haramaya Universities causing several death and serious wounds. More have been detained. Indiscriminate severe beating, including elderly, women and children by Federal Police and militia, is widespread. The OLF condemns the perpetration of these atrocities and holds, the Prime Minister of the regime, the army, federal police and security chiefs, directly responsible for these crimes selectively targeting the Oromo, who peacefully presented their legitimate demands. The OLF renews its call on the Oromo nationals who are serving in the armed forces of this regime not only to refrain from partaking in this crime against their parents, siblings and children; but also to resist and stand in defense of their kin and kith and other civilians. We call upon the Oromo people both inside and outside the country, to realize that we have been pushed to the limit. The only way out of this and to redeem the agony visited upon us for the past is to fight back in unison. We specially call upon you in the Diaspora to act on behalf of your brethren, who are under siege, and urge the nations who host you to discharge their responsibility as government and a community of human beings towards the long suffering Oromo and other peoples under the criminal TPLF regime. We urge again and again that the international community, human rights and organizations and governments for democracy to use their influence and do all they can to stop the ongoing atrocity against the Oromo people. Failure to act immediately will be tantamount to condoning. Victory to the Oromo People! Oromo Liberation Front May 01, 2014
Latest News: Godina Wallaggaa lixaa aan aa Ganjii Mana barum saa sadarkaa lammaff aa Ganjii Ganjii kee ssatti Barattootni H iriira gaggeessun dh aadannoo dhageessisu u irratti argamu
Witnesses say Ethiopian police have killed at least 17 protesters during demonstrations in Ethiopia’s Oromia region against plans to annex territory to expand the capital, Addis Ababa. Authorities put the protest-related death toll at 11 and have not said how the demonstrators were killed. The main opposition party says 17 people were killed while witnesses and residents say the death toll is much higher. Residents say that an elite government security force opened fire on protesters at three university campuses. The demonstrations erupted last week against plans by the Ethiopian government to incorporate part of Oromia into the capital. Oromia is Ethiopia’s largest region and Oromos are the country’s largest ethnic group. Oromos say the government wants to weaken their political power. They say expanding the capital threatens the local language, which is not taught in Addis Ababa schools. – VOA Newshttp://gadaa.com/oduu/25780/2014/05/02/voa-deadly-protests-in-ethiopia-over-plans-to-expand-capital/#.U2PO0unJ7BY.facebookhttps://www.youtube.com/watch?feature=player_embedded&v=nQ3x0L9wfpUhttps://www.youtube.com/watch?feature=player_embedded&v=821Ijw2GoXM Partial lists of Oromo students of Adama University kidnapped by Agazi and the whereabouts are not know: as of 3rd May 2014 Barattoota University Adaamaa Kaleessa Guyyaa 5/1/2014 Mana Hidhaatti Guuran Keessaa Kan Ammaaf Maqaa Isaanii Arganne Armaan Gaditti Laalaa…
The AU Commissioner for Economic Affairs, Anthony Maruping, told journalists in Malabo on Monday that the Fund would work to correct balances of payment positions across Africa.
He said such positions were mainly caused by low export of commodities and high import volumes which exerted negative burden on currency stability.
The AMF would be established to basically help to tackle macro-economic matters in Africa, he added.
The commissioner said, “It is not true that there has been an economic leadership gap in Africa. We are creating an African institution because the UN Economic Commission for Africa is a global body.”
Mr. Maruping said the Fund was expected to create proper lending system in Africa to correct imbalance in payments within the continent and ensure exchange rate stability.
“It will also work toward African currency convertibility, ensuring that currencies across Africa can be exchangeable. The Fund will promote monetary cooperation on the continent and speed up economic development. To achieve these objectives, the Fund will design formulas to lower the debt burden and other debt management policies in Africa and facilitate development of the African financial markets,” he said.
The AU official said the Fund would have an authorised share capital denomination of $100 (N16,285) per share with a callable share capital of 50 per cent of the authorised share capital, which is $11.32 (N1,845).
The paid up share capital would be at least 50 per cent of the callable share capital $5.66 billion (N922 billion) denominated in $100, he added.
He said South Africa was expected to get the highest allocation of the 500,000 shares, with an 8.05 per share, translating into nearly $1billion (N163 billion), followed by Nigeria at 7.94 per cent, translating into $899 million (N16 billion) in capital contributions.
Egypt, Africa’s third largest economy, was expected to subscribe for 6.12 per cent of the shares, contributing $693 million (N112 billion), followed by Algeria, to be allocated 4.59 per cent of the shares at $520 million (N84 billion).
Each country was expected to pay for its subscription at once or in four instalments of 25 per cent of the amount and payment period would last between the initial four years and eight years.
The first payment is expected 60 days after the AMF treaty enters force.
The countries are also allowed to issue bonds in U.S. dollars which are non-interest earning.
The Fund would invest in international financial markets and expected to maintain a sound credit rating.
The AMF will be based in Yaounde, Cameroon.
(PANA/NAN)
See also The Creation of the African Monetary Fund @ http://openanthropology.org/libya/AUamf.pdf
‘Poverty is not merely going hungry; it means lack of resources like land or education to make out a living; means lack of employment; means lack of access to some basic needs of life like health services, education, food etc., means lack of voice to be heard and ability to influence the formulation of policies or implementation of programs by the government.
Poverty may also be understood as an aspect of unequal social status and inequitable social relationships, experienced as social exclusion, dependency, and diminished capacity to participate, or to develop meaningful connections with other people in society. This is of considerable relevance to the Indian situation. …Dominant sections of ethnicity in the society controls the political conditions and assets, depriving the marginalized from having access to these economic assets. ‘
Definition : Poverty is a situation where the individual or community lack the resources, ability to meet the basic needs of life.
Relative Poverty: Refers to lacking a usual or socially acceptable level of resources or income as compared with others within a society or country.
Penury : Extreme poverty.
Absolute Poverty: is destitution wherein one lacks basic human needs including clean water, food, clothing, shelter, health cover and education.
The World Bank defines poverty in absolute terms. According to them, the poverty is classified into:
Extreme Poverty : Living on less than US $1.25 per day
Moderate Poverty : Living on less than US $2 a day
Qabsoon bilisummaa ummata Oromiyaa, arra, sadarkaa if duuba hin deebine geeysee jirti. Akkanumaa waliin, bahaa-bu’ii amna isii keessatti warra dhaabbiin rooraatuu fii kanneen Xophiyummaan a’oo seente jidduu, lammii keessaa, kanneen galii isii irraa shakkii qaban heddu. Garuu, yo kan durin wal cinaa qabame, lakkooysi warra kanaa akkaan xiqqa.
Haalli Sa’uudii akkaa-gara dhaabaa gaafa dhufe, maatiif biyya qubsumaa barbaacha, Sadaasa 19, bara 1986, biyya Xaaliyaanii – magaalaa Roomaa warraa waliin seenan. Hamma yaroon achii sossoohuu geeysutti, akkuma Riyaaditti Roomaa keessattiis, lammii gargaaruu fii gurmeessuu hujii godhate. Hooggana isaa fii kanneen biraa tiin, waldayni baqattoota Oromoota Roomaa keessatti dhaabbatee, yaroo gabaabduu keessatti, damee Tokkummaa Barattoota Oromoo Aroppaa (TBOA) keessaa kan hundarra cimaa tahee arkame.
Araarso, bara dabre, Amajjii 19, 2014, hawaasa Torontoo kanneen gadda haadha warraa, Aadde Faxxum Abdukariim Alii, tiif walitti qabaman irratti, “Ambayyoo! Ani silaa nama du’a Fxxumee irraa dandamatuu miti. Garuu, haalli keessan irraa na hambise. Galatoomaa!” jechuun jaalala haada warraa tiif qabu ibsee ture. Duuba, tin’isni hawaasaa akka hawwe hin taaneef. Akki je’ee hanqattee, amata isaatti, Amajjii 15, bara 2015, dhukkuba yaroo gabaabduu keessatti isa sardeen, magaalaa Torontoo keessatti, adunyaarraa gale.
Sites such as the Tiya stones should be protected to ensure that any cultural secrets they hold will remain preserved, and perhaps someday be discovered. As a site created by the ancestors of those who live in Tiya and nearby areas, any significance of the megaliths may still apply to those who live there today. By protecting the site, UNESCO and other interested groups can ensure that the stones are preserved for future generations. There is the hope that more research will be undertaken in order to learn more about the amazing megaliths at Tiya, including who constructed them, why they did so, and what significance the monuments hold.
He will also participate as a Guest of Honor at several Irreecha celebrations organized by the Oromo in the Diaspora.We invite all who are interested in the Gadaa democratic system, and Oromo culture in general, to attend these workshops and participate in the spectacular Irreecha celebrations to be held throughout September and October 2014.We would like to extend our appreciation to local individuals and institutions – who participated in preparing these events. We are also grateful to the United States Consular Service for the assistance they provided in issuing Abbaa Gadaa Bayyanaa’s travel documents.The attached flyer contains general information about dates and cities where Abbaa GadaaBayyanaa will be speaking.Jawar Mohammed President, Oromo Studies Association
Annual Oromo Sports Event in UK, 23rd August 2014 held in Leeds, England. 
The Oromo Gadaa Democracy meets the American Congress Democracy. Abbaa Gadaa (Rt.) Aagaa Xanxanoo and Abbaa Gadaa (Rt.) Moonaa Godaanaa meet Senator Al Franken (from the State of Minnesota). 
(July 20, 2014 (Gadaa) — Minnesota’s Twin Cities, also known as “Little Oromia” for being the home of the largest Oromo population outside of the Horn of Africa, will be the venue for the 2014 
Prof. Asmerom Leggese, Lecturing Gadaa System 
The Oromo Abbaa Gadaa -Abbaa Gadaa of Tuulama Oromo, two Yubas (EX-AbbaGadaas-Aagaa Xinxanoo and Moonaa Godaanaa) with other Gadaa leaders arrived in DC on 30 July 2014 to attend the OSA Conference 
Below is Bakkalcha TV’s 2-part interview with Oromo recording artist Lencho Abdishakur. Also, check out Lencho Abdishakur’s new album, titled 
In olden times it is customary for rulers to claim mystic origins different from their people. Such origins have some divine trait to justify limitless power for the man at the head, the king. That was how the Solomonic dynast of Abyssinia was told to have been created by a book composed in Egypt, called “Kibira Nagast”.
Historically, the Raya Wollo (Raya Oromo), with the Yejju Oromo, are the northernmost groups of the Oromo people and are a part of the Wollo Oromo Tribe. Their women especially are known by their distinctive hair-braiding styles and facial tattoos.
January 6, 2015 (BBC) — The construction of a huge dam in Ethiopia and the introduction of large-scale agricultural businesses has been controversial – finding out what local people think can be hard, but with the help of a bottle of rum nothing is impossible.
The prospect of returning home without interviews is unthinkable. My ruse is to distract my captors.
The Human Rights League of the Horn of Africa (HRLHA) held, over the past three weeks, public meetings with members of Oromo Communities in four cities of Canada and discussed human rights issues in the Horn of Africa in general and in Ethiopia in Particular. The Oromo communities involved were those of Toronto/Ontario, Edmonton & Calgary/Alberta and Winnipeg/Manitoba; and the major topic of discussion at all the four public meetings was the unabated gross human rights violations by the different regimes of the Ethiopian Government for over a century, with particular focus on what have been happening in the past twenty years under the current TPLF/EPRDF government.
The public gathering in Toronto was held on December 13, 2014 at the office of Oromo Canadian community Association. At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa explained in his presentation “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present” by different governments that ruled the country. Extra judicial killings, mass arrests and detentions, kidnappings and disappearances, and tortures under the present government in particular have been discussed in details.
Besides, Mr. Tesfaye Dheressa Kumsa, Director of Investigations and Dissemination with HRLHA, who did a presentation on “Land Grabs and Evictions as a Cultural Genocide”, explained how forced displacements of the Oromos and others from their farm lands and the resultant detachments and disconnections from traditional rural lives have been causing destructions of precious cultural assets, values, and wisdoms from which the societies have been benefiting generation after generation.
At the gathering, HRLHA Executive Director Mr. Garoma B. Wakessa presented “the gross and Systematic violations of human rights against Oromo nation and other nationals in Ethiopia in the past and at present” by different governments that ruled the country.
Amajjii 1, 2015
(31ST DECEMBER 2014, US DEPARTMENT OF STATE: OFFICE TO MONITOR AND COMBAT TRAFFICKING IN PERSONS) — Ethiopia is a source and, to a lesser extent, destination and transit country for men, women, and children who are subjected to forced labor and sex trafficking. Girls from Ethiopia’s rural areas are exploited in domestic servitude and, less frequently, prostitution within the country, while boys are subjected to forced labor in traditional weaving, herding, guarding, and street vending. The central market in Addis Ababa is home to the largest collection of brothels in Africa, with girls as young as 8-years-old in prostitution in these establishments. Ethiopian girls are forced into domestic servitude and prostitution outside of Ethiopia, primarily in Djibouti, South Sudan, and in the Middle East. Ethiopian boys are subjected to forced labor in Djibouti as shop assistants, errand boys, domestic workers, thieves, and street beggars. Young people from Ethiopia’s vast rural areas are aggressively recruited with promises of a better life and are likely targeted because of the demand for cheap domestic labor in the Middle East.
l Gumuz,Muddee 7/2014 Godina Beenishaangul Gumuuz Magaalaa Asoosaa bakkaa Wayyaaneen ayyaanaa sabaa fi sab-lammoota kabajan jira jechuun ololaa jiranitti goototni barattootni Oromoo fi lammiileen cunqurfamoo biyyatti Yuunibarsiitii Asoosaa wallee warraaqsaa irratti wallisuu fi roorroo dhageessifachuun mootummaa Wayyaanee dura dhaabbachuu eegalan. Barruuleen warraaqsaa haalaan bittinneeffaman. Qeerroon barattootni Oromoo wallee warraqsaan ABO fi qabsoo bilisummaa Oromoo faarsan.
May 14, 2014 (gadaa) — #OromoProtests FDG continued at Wallaggaa University in the Nekemte Campus on May 14, 2014 to demand that the Addis Ababa Master Plan be annulled, and to demand for the institutionalization of the Special Interests of Oromiyaa over Finfinnee per the Constitution. The Addis Ababa Master Plan is termed as the Master “Genocide” Plan by Oromo activists as it aims to evict millions of Oromo farmers around Addis Ababa (whose Oromo name is Finfinnee), and hand out the land to local and foreign land-grabbers – with the Chinese being main actors of the ongoing land-grabbing campaigns in Oromia/Ethiopia.
(Gochaa Abba irre Motummaa Wayyaanee ummata Oromoo irratti raawachaa jiru, mormudhaan tarkaanfii waloo fi hatattama fudhachuuf Marii waamame ture milkaawe jira. Qophiin kuni, akka aadaa Oromootti Ebbaa Jaarsoole Oromoon dungoo qabsiisuudhaafi yaadannoo Gotoota Oromoo nuf waregamnin jalqabame. Marii kana irratti namoota dhibban lakkawaaman kan argaman yemmu ta’u, bakka bu’oota Hawaasa Oromoo Berliin-HOB. ev fi Hawaasa Oromoo Munchen fi Nannoo-HOMN e.V, Murtii isaani ummataaf ibsani gaaffii ka’eefis deebi kennaniiru. Waluma galatti Hirira nagaa gaafa Caamsa 9, 2014tti geggeffamu ilaalchisanis haalli qindaawee akka jiru ibsame, hawaasonni biro fi Jaarmooli siyaasas misensoota isaani kan hirmaachisan ta’u isa akkasumas, Warri yakka kana ummata kenya irratti rawwatan haga Seeraan Gaafatamani murtii isaani argatanitti fi gaaffin Saba Oromoo deebii hamma argattutti utu giddutti hinkutiin qabsoo kana kessa hirmaachuuf waada galaniiru. Jarmooleen Siyaasaa Oromoos gargarummaa ilaalchaa siyaasaa qabaan dhiphiifataa diina irratti xiyeeffachuun akkataa dantaa ummataa Oromoo kabajchisuu fi tiksuu irratti garaa fuulduraa maarii bal’aa kan hawaasni keenyaa ifatti qoodaa irraa fudhaatuu akkaa yabboo(Forum)n tolfamuu hirmatoonii walgahii kanaa dhammatnii jiru. Tokkummaan Humna! – 03.05.2014 – Muenchen) 
(Oromo Community in Munich, Germany; May 3, 2014) 
(Oromo Community in Munich, Germany; May 3, 2014) 
(Oromo Community in Munich, Germany; May 3, 2014) 
(Oromo Community in Munich, Germany; May 3, 2014) 
(Oromo Community in Munich, Germany; May 3, 2014) 
(Oromo Community in Munich, Germany; May 3, 2014) 
(Oromo Community in Munich, Germany; May 3, 2014) 
(Photo: Oromo Diaspora in Minnesota – the largest community outside Oromia – met on Sunday, May 4, 2014, to discuss on how to best help Oromo Students’ #OromoProtests) 
(Photo: Oromo Diaspora in Minnesota – the largest community outside Oromia – met on Sunday, May 4, 2014, to discuss on how to best help Oromo Students’ #OromoProtests) 
(Photo: Oromo Diaspora in Minnesota – the largest community outside Oromia – met on Sunday, May 4, 2014, to discuss on how to best help Oromo Students’ #OromoProtests)
– Ambo and Other Towns Around Finfinnee: the expansive Addis Ababa will ultimately bring these Oromian towns under its authority per the TPLF plan: 
The Oromo people are opposing the TPLF’s new master plan to destroy the Oromo nation, identity and home land: 
Ebla 30/2014 uuummaanni Oromoo fi Dargaggeessii Oromoo Baraattootni Oromoo fi Barattootni Oromoo sadarkaa 1ffaa, 2ffaa, Qopha’inaa fi University Amboo yeroo amma kanatti hiriiraa guddaa guyyaa shaniif itti fufiinsaan gaggeessa jiru. Kessaattuu isa guyyaa har’aa wanti adda isa godhuu, Ummaanni Oromoo Magaalaa Amboo Jaarsaa, Jaartii, Manguddoon, Da’imnii waggaa 8tii olii, Shamarraan Dargaggeessii, Daldaltootni, fi Barattootni utuu hin hafiin keessatti qoodaa guddaa Fudhachuun FDG gaggeeffamaa jira. daandiin konkolaataa Finfinnee Amboo keessa dabarsee Dhiha Oromiyaa geessuu Cufameera,Gudarii fi Amboo Gidduu Bakka 16ttii Daandiin mukaa fi dhagaa Goommaa Konkolaataa karaa irratti Guuruun gubuun, Warannii Wayyaanee akka Wallaggatti gadi hin darbinee Amboo ittisee qabee Bilisummaa isaaf falmachaa jir.
Manneen barnootaa sadarkaa lammaffaa fi Qophaainaa keessatti barattootni Oromoo goototni imaanaa gootawwanii tiksan gaaffii abbaa biyyummaa itti fufuun magaala Gimbii mana barumsaa sadarkaa lammaffaa fi Qophaainaa Kompiriheensivii Gimbii keessatti FDG gaggeessan. Barattootni Oromoo gaaffiin mirgaa ilmaan Oromoo QBO keessatti wareegama baasaa as gahee fi haras itti jiru deebiuu qaba jechuudhaan FDG gaggeessanii jiran. Barattootni oromoo kunneen mana barumsaa keessatti walgahuudhaan tokkummaadhaan ABO gaachana ilmaan Oromoo tahuu kan dhaadatan Yoommuu tahu waardiyaan mana barumsaa fi waraanni mootummaa wayyaanee dura dhaabbatus gaaffii mirgaa irraa humni duuba nu deebisu tokko illee hin jiru, Uummatnis gamtaadhaan kaee falma jabaa gaggeessuutu irraa eegama jechuudhaan murtii dhumaa dabarfatanii jiran. Manneen barnootaa sadarkaa tokkoffaa keessattis barattootni Oromoo gaaffii mirgaa abbaa biyyummaa fi walabummaa Oromiyaa itti fufuu Qeerroon Gimbii gabaasee jira.
Mootummaa wayyaanee irratti diddaan Barattootaa jabaachuudhaan kan itti fufe Yuunivarsiitii Dirree Dawaa keessatti finiinuun itti fufe. Mootummaan wayyaanee garboomfataa dha, Hundeedhaan buqqauu qaba, Kanneen hidhaman nuuf haa hiikaman, Siidaan Minilk haa buqqau, Finfinneen handhuura Oromiyaatu, Lafa naannawa Finfinnee Murree hin kenninu jechuudhaan dhaadannoo qababachuudhaan ganama saa 8:00 AM irraa kaasanii dhaadannoo dhageessisuu kan eegalan Barattootni Yuunivarsiitii Dirree Dawaa Uummatni Oromoo magaala Dirree Dawaa keessatti argamus Dargaggootni Oromoo hiriiraa fi dhaadannoo dhageessifamaa turetti dabalamuun mootummaa wayyaanee dhiphina guddaa keessa seensisee jira.Goototni barattoota Oromoo Yuunivarsiitii Dirree Dawaa mootummaan wayyaanee hiriira nagaa seera biyyaan lafa kaawe deebisee dhorkuun isaa abbaa irrummaa isaa dachaan mirkansa kan jedhan yoommuu tahu wayyaaneen waraana hedduumminaan bobbaasuun reebichaa fi doorsisaan akkasumas hidhaan dura dhaabbachuu yaaltus barattootni Oromoo gamtaan kauun diina dura dhaabbachuun dhaadannoo dhageessisaa oolanii jiran.
Ebla 30/2014 Godina 
2nd May 2014 
Below is Finfinnee (Addis Ababa) University as invaded by Agazi/TPLF Army 1st May 2014
Agazi, the TPLF’s murdering forces are marching with gun against unarmed peaceful demonstrators 
Hu
2nd May 2014, victims of TPLF’s voilence @Najjoo, Westwrn Oromia. Shamaran sadii fi dhira tokko Dhukassa federal midhamanii dhigni isaan gar malee kan dhangala’ee kunoo kana fakkata! @Nadjo Hospital!! 
2nd May 2014, Oromia 
2nd May 2014,Oromo student Mohammed Abdulhamid shot dead by Agazi while at peaceful demonstrations at Balee Robee, Oromiyaa. 
#OromoProtests 2nd May 2014, Daarimuu, 
“Hiriyyottan koo lubbuu koo olchitaniif galanni koo guddadha. Kan na biraa lubbuun keessan darbeef waqayyoon lubbuu keessan haa yaadatu. Qabsa’aan ni kufa qabsoon itti fufa.” 
#OromoProtests 
Mothers of Oromo students crying for their lost sons and daughters killed by TPLF snipers 
Oromoo Aadaa naannoolee Oromiyaa kaabaa hanga kibbaa tti, bahaa hanga lixaa tti, wal-simachiisanii dagaagsan, walaleessanii weellisan, geerrarsaan kan rafe dadammaqsanii sabboonummaa dagaagsan, faarsanii maqaa goototaa ol-kaasan, Qabsoo Oromoo daangaa hanga daangaa tti sosochoosanii harka duwwaa rasaasa dura dhaabbatan. Oromummaaf jecha mana hidhaa tti dararaman, kaan lubbuun wareegaman, kaanis lubbuu oolfachuuf biyyaa baqatan. Waggoottan 23 darbaniif dararaan Artistoota Oromoo’rra gahaa jiru hagana jedhamee waan akka laayyoo tti ibsamu miti. Artsitoota Oromoo Eebbisaa Addunyaa, Usmaayyoo Muusaa, Yooseef Gammachuu, Maaramee Harqaasaa fi kabiroo miidhaa diinaa tiin hardha lubbuun uf cinaa isaan dhabnu’llee dalagaan isaanii Utubaa seenaa ta’ee ilmaan Oromoo waliin jiraata. Dararamnii fi miidhaan heddummatu’llee Artistoonni Oromoo kaleessas, hardhas gocha diinaa tiif hin jilbeeffanne, borus hin jilbeefatan!
Oromian Economist 
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