Advertisements
jump to navigation

The Dictatorial and Predatory Ethiopian TPLF Regime Will Never Succeed in Instigating Conflicts Between The Sisterly Oromo And Sidama Nations! September 13, 2017

Posted by OromianEconomist in Uncategorized.
Tags: , , , , , , , , , , , , , , ,
add a comment

Odaa Oromoooromianeconomist

The Dictatorial and Predatory Ethiopian TPLF Regime Will Never Succeed in Instigating Conflicts Between The Sisterly Oromo And Sidama Nations!

SNLF Press Release, 12 September 2017

Sidama Nation Flag

 

The predatory Tigre Ethiopian Empire is crumbling from within and without. It is destroying itself from endemic economic and political corruption from within. The demise of the brutal regime is precipitated from without by the mass uprising of the majority Oromo nation who are demanding an end to the over a century of political and economic marginalization, and restoration of freedom, justice and self-rule in their vast Oromia land. The Oromo uprising has been continuing since 2015.

Instead of answering the legitimate question of the Oromo nation by granting them their inalienable democratic rights to self-determination, the TPLF regime embarked on desperate measures to cling onto illegitimate political power. It has also monopolised the economic aspects of the entire country. The political aspects in Oromia alone included, brutal massacre of over 1,500 peaceful Oromo protesters since 2015; mass imprisonment of over 60,000 Oromo civilians; imprisonments of the entire leadership of the Oromo Federalist Congress including the renowned Professor of Political Science, Marara Gudina and prominent politician, Bekele Gerba, as well as a dozen Sidama political activists including a prominent business person, Solomon Naayu, and Dawassa Daaka, most of whom are languishing in Qilinxo prison today.

When the regime realized its genocidal measures were insufficient to quell the mass uprising engulfing the entire country, it resorted to yet other barbaric measures of divide and rule among the sisterly oppressed nations. First, the TPLF trained, armed, aided and abetted the Somali militia to attack the innocent Oromo civilians causing death of hundreds of our Oromo brothers and sisters and destruction of properties since 2016. Using a mercenary puppet Ogadeni Somali regional renegade leader, the TPLF regime continues to relentlessly instigate conflicts between the two sisterly Ogadeni Somali and the Oromo nations as we speak. The TPLF regime is also perpetrating similar crime by mobilising a similarly downtrodden Gambella civilians to fight the Oromo nation.

Moreover, having failed to stir conflict between the Sidama and Oromo nations, the TPLF recently attempted to ignite instability in the border between the Sidama and Wolayita nations. The regime attempted to sow discord between the two nations over the 6 disputed villages (Kebeles) where the Sidama people lived for hundreds of years in peace with their Wolayita neighbours. The people on both sides understood and rejected the relentless attempt by the TPLF rogue empire to sow seeds of hatred and conflict among the two nations that lived side by side in peace for millennia.

The desperate and crumbling Tigre Ethiopian Empire seems to neither give in to the popular demands nor give up its genocidal acts of stirring conflicts among the various oppressed nations of the south. We also understand that the TPLF regime is instigating such conflicts in northern part of Ethiopia. In the past two months, the TPLF went deep into the eastern Sidama land where the people have lived together with their Oromo neighbours in peace and harmony for generations and attempted to ignite conflicts between the two peoples. TPLF’s attempts to ignite such conflicts between the Sidama and Oromo cousins have been foiled time and again, with wise and sensitive management of these attempts by the elders of both nations. Both nations have time and again rejected the plots of the TPLF regime as they wholly denounce its interference in their affairs.

However, in the past two months, the TPLF managed to cause unnecessary deaths and damage to the properties of the Sidama residents in eastern Sidama by aiding and abetting its local surrogates in Oromia as well as Sidama region to commit crimes against the will of the two sisterly peoples. Dozens of the Sidama citizens have been displaced from their homes.

The primary objective of the TPLF’s primitive divide and rule measures are sustaining the crumbling Tigre Empire by undermining the unity among the oppressed nations of the south. Therefore, the Sidama National Liberation Front (SNLF) understands that these measures are, further aimed specifically at weakening the Peoples’ Alliance for Freedom and Democracy (PAFD), the political movement that encompasses the Oromo, Sidama, Ogadeni Somali, Gambella and Banishangul and Gumuz nations that accounts for over 60% of the population and 70% of land mass of the empire.  However, we assure the TPLF regime that the unity among the oppressed nations of the south is rock solid, thus will never be dented by its primitive tactics of divide and rule.

Finally, the SNLF unconditionally condemns in the strongest possible terms the barbaric and relentless attempts by the Ethiopian TPLF regime to aid and abet genocide among the oppressed nations of the south. The sisterly Sidama and the Oromo nations will conquer once again any attempt to divide them. Our wise elders will ensure peace, stability and harmony not only between the sisterly Sidama and Oromo nations but among all Cushitic and other oppressed nations of the south and work hand in hand to hasten the demise of the predatory TPLF regime that has been plundering their resources and massacring their peoples for far too long.

Sidama National Liberation Front (SNLF),

September 12, 2017

Related:-

ONE FOOT IN THE GRAVE: THE CURRENT STAGE OF THE TPLF-FASCISTS OF FAKE ETHIOPIA

Advertisements

Defend the Oppressed Peoples in Ethiopia June 15, 2017

Posted by OromianEconomist in Uncategorized.
Tags: , , , , , , , , , , , , , , , , , ,
1 comment so far

Why this is important

CLICK HERE PLEASE SIGN ON TO STOP THE ATROCITIES AND GENOCIDE COMMITTED BY THE ETHIOPIAN STATE

LAND GRABBING IN ETHIOPIA & ABYSSINIA MUST STOP

WATCH !

The International Criminal Court (ICCt) announced on 15 September 2016 it will now hold corporate executives and governments legally responsible for environmental crimes. The court’s new focus on land grabbing and environmental destruction could help put a dent in corporate and governmentalimpunity. Politicians and corporate bosses who are chasing communities off their land and trashing the environment will find themselves standing trial in the Hague alongside war criminals and dictators. However, far‐sighted covers by USAmerican corporate investors through corporate fronts from e.g. India restrict the ICCt, since neither the USA nor India ‐ as other rogue states like Sudan or Israel ‐ are parties to the Rome Statute of the ICCt.
https://www.icc‐cpi.int/itemsDocuments/20160915_OTP‐Policy_Case‐Selection_Eng.pdf

Latest Updates:

01. Dec. 2016: 
Ethiopian forces from the command post of Ethiopia’s sweeping State Of Emergency command post detained leading Oromo ethnic group and government opposition figure Prof. Dr. Merera Gudina, chairman of the Oromo Federalist Congress (OFC), upon his arrival at Addis Ababa Bole International Airport after returning from Brussels, where he testified at the EU parliament on the current situation in Ethiopia alongside with Prof. Berhanu Nega of Patriotic Ginbot 7 (G7), an armed freedom fighter group, and Rio Olympics marathon silver medallist ‐ athlete Feyisa Lellisa. Also four relatives of Prof. Merera were detained.

23. Nov. 2016:
Oromo asylum seeker and UNHCR registered refugee Yaazoo Kabbabaa ‐ the prominent leader of ‘Qeerro‘ (The Oromo youth group who is leading the protests in Ethiopia) ‐ was attacked in Cairo during the evening while he was returning home from visiting friends, by people described as Ethiopian state agents following him. During the incident Mr. Kabbabaa was injected in the neck with a toxic substance. Luckily he was rescued and brought to a hospital, where he regained consciousness in the meantime. It is, however, not yet clear if he will remain paralyzed. His medical bills are being covered by a campaign: https://www.gofundme.com/yaazoo‐kabbabaas‐medical‐fund . Please chip in! Ethiopian dissidents who fled the country live in constant fear from agents sent by the Addis regime after them.

* 14. Nov. 2016:
Oromo Leadership Convention was held in Atlanta, Georgia, USA, November 11 ‐ 13
Oromo United and Steadfast to Continue Revolution Against TPLF Regime
http://www.oromorevolution.com/s/Press‐Release‐English.pdf

* 20. Oct. 2016:
As we predicted: The brutal regime felt empowered by Merkel’s visit and the promised millions of Euro for “police training” and “to try to quell the unrest”. In just the one week after her ill‐conceived visit almost 3,000 Oromo women and men were rounded up in different locations and thrown in jail. Reportedly Ethiopian agents were sent to neighbouring countries to hunt down dissidents. Ethiopian authorities admitted to Reuters on Thursday they had detained 1,645 people.

* 15. Oct. 2016: The Dictatorial Regime proclaims STATE OF EMERGENCY http://hornaffairs.com/en/2016/10/19/ethiopia‐directive‐execution‐state‐emergencyfull‐text/

* 11. Oct. 2016: German Chancellor Angela Merkel travelled to the Ethiopian capital of Addis Ababawhere she was welcomed by the PM of the corrupt regime with military honours. Amid protests in Germany against the insensitive visit, Merkel offered millions of Euro in bilateral agreements, to train the police and mediation to try and quell the rising unrest in Ethiopia. Just two days prior to Merkel’s visit, the Ethiopian regime declared a six‐month state of emergency in order to undertake even more brutal measures to suppress popular protests.

* 02. Oct. 2016: 
At least 52 people directly killed by police action against protesters during Oromia religious festival of Irreechaa, the Oromo Thanksgiving, in Bishooftuu. Others died in the ensuing stampede. 175 dead bodies have been loaded and taken to Addis Ababa according to a police source. That’s in addition to over 120 at Bishoftu hospital. ECOTERRA Intl., Human Rights Watch and the UN called for an independent investigation.

* 01. Oct. 2016: ECOTERRA Intl. demands the immediate and unconditional release of illegally arrested Ethiopian scientist and blogger Seyoum Teshome. Police arrested the prominent writer and commentator Teshome today, who writes for http://www.Ethiothinkthank.com and lectures at Ambo University.

* 16. June 2016: Ethiopian security forces killed at least 500 people in the recent wave of anti‐government demonstrations, US‐based Human Rights Watch (HRW) says in its most comprehensive report into the Oromo protests.
https://tinyurl.com/j7nanmr
Even government officials admitted that over 170 Oromo protesters were killed.

Meanwhile the atrocities against the Mursi and other aboriginal nations of Ethiopia continue unabated.

Foreign investments through the present Ethiopian governance are unethical and taxpayers all over the world must ensure that their governments, who are state‐sponsors or donors to the Ethiopian governance, stop immediately any support until these crimes against humanity end.

Land Grabbing is the purchase and lease of vast tracts of land from poor, developing countries by wealthier nations and international private investors. It has led to unprecedented misery especially in Africa, South‐America and India.African Food Security is in jeopardy and lands half the size of Europe have already been grabbed.

The Ethiopian government has forcibly displaced hundreds of thousands of indigenous people from their ancestral lands. It has rendered formerly sustainably living small‐scale farmers and pastoral communities dependent on food aid, which is paid for by the taxpayers and well‐wishers from donor countries, while the profits of these industrial agriculture‐, oil‐ and gas‐ventures go into the pockets of private investors and corrupt officials.

THIS MUST STOP

The recently enacted Kampala Convention ‐ an Africa‐wide treaty and the world’s first that protects people displaced within their own countries by violence, natural disasters or large‐scale development projects ‐ is violated blatantly and with impunity by Ethiopia.

PLEASE SIGN ON
URGE THE AFRICAN UNION AND THE ETHIOPIAN GOVERNANCE TO STOP THE ETHIOPIAN ATROCITIES AND GENOCIDE

The African Union Convention for the Protection and Assistance of Internally Displaced Persons in Africa must be enforced!

Read more:
Indian investors are forcing Ethiopians off their land
By John Vidal (TheGuardian)

Thousands of Ethiopians are being relocated or have already fled as their land is sold off to foreign investors without their consent

Ethiopia’s leasing of 600,000 hectares (1.5m acres) of prime farmland to Indian companies has led to intimidation, repression, detentions, rapes, beatings, environmental destruction, and the imprisonment of journalists and political objectors, according to a new report.

Research by the US‐based Oakland Institute suggests many thousands of Ethiopians are in the process of being relocated or have fled to neighbouring countries after their traditional land has been handed to foreign investors without their consent. The situation is likely to deteriorate further as companies start to gear up their operations and the government pursues plans to lease as much as 15% of the land in some regions, says Oakland.

In a flurry of new reports about global “land grabbing” this week, Oxfam said on Thursday that investors were deliberately targeting the weakest‐governed countries to buy cheap land. The 23 least‐developed countries of the world account for more than half the thousands of recorded deals completed between 2000 and 2011, it said. Deals involving approximately 200m ha of land are believed to have been negotiated, mostly to the advantage of speculators and often to the detriment of communities, in the past few years.

In what is thought to be one of the first “south‐south” demonstrations of concern over land deals, this week Ethiopian activists came to Delhi to urge Indian investors and corporations to stop buying land and to actively prevent human rights abuses being committed by the Ethiopian authorities.

“The Indian government and corporations cannot hide behind the Ethiopian government, which is clearly in violation of human rights laws,” said Anuradha Mittal, director of the Oakland Institute. “Foreign investors must conduct impact assessments to avoid the adverse impacts of their activities.”

Ethiopian activists based in UK and Canada warned Indian investors that their money was at risk. “Foreign investors cannot close their eyes. When people are pushed to the edge they will fight back. No group knows this better than the Indians”, said Obang Metho, head of grassroots social justice movement Solidarity Movement for a New Ethiopia (SMNE), which claims 130,000 supporters in Ethiopia and elsewhere.

Speaking in Delhi, Metho said: “Working with African dictators who are stealing from the people is risky, unsustainable and wrong. We welcome Indian investment but not [this] daylight robbery. These companies should be accountable under Indian law.”

Nyikaw Ochalla, director of the London‐based Anywaa Survival Organisation, said: “People are being turned into day labourers doing backbreaking work while living in extreme poverty. The government’s plans … depend on tactics of displacement, increased food insecurity, destitution and destruction of the environment.”

Ochall, who said he was in daily direct contact with communities affected by “land grabbing” across Ethiopia, said the relocations would only add to hunger and conflict.

“Communities that have survived by fishing and moving to higher ground to grow maize are being relocated and say they are now becoming dependent on government for food aid. They are saying they will never leave and that the government will have to kill them. I call on the Indian authorities and the public to stop this pillage.”

Karuturi Global, the Indian farm conglomerate and one of the world’s largest rose growers, which has leased 350,000 ha in Gambella province to grow palm oil, cereals maize and biofuel crops for under $1.10 per hectare per year, declined to comment. A spokesman said: “This has nothing to do with us.”

Ethiopia has leased an area the size of France to foreign investors since 2008. Of this, 600,000 ha has been handed on 99‐year leases to 10 large Indian companies. Many smaller companies are believed to have also taken long leases. Indian companies are said to be investing about $5bn in Ethiopian farmland, but little is expected to benefit Ethiopia directly. According to Oakland, the companies have been handed generous tax breaks and incentives as well as some of the cheapest land in the world.

The Ethiopian government defended its policies. “Ethiopia needs to develop to fight poverty, increase food supplies and improve livelihoods and is doing so in a sustainable way,” said a spokeswoman for the government in London. She pointed out that 45% of Ethiopia’s 1.14m sq km of land is arable and only 15% is in use.

The phenomenon of Indian companies “grabbing” land in Africa is an extension of what has happened in the last 30 years in India itself, said Ashish Kothari, author of a new book on the growing reach of Indian businesses.

“In recent years the country has seen a massive transfer of land and natural resources from the rural poor to the wealthy. Around 60 million people have been displaced in India by large scale industrial developments. Around 40% of the people affected have been indigenous peoples,” he said.

These include dams, mines, tourist developments, ports, steel plants and massive irrigation schemes.

According to Oakland, the Ethiopian “land rush” is part of a global phenomenon that has seen around 200m ha of land leased or sold to foreign investors in the past three years.

The sales in Africa, Latin America and Asia have been led by farm conglomerates, but are backed by western hedge and pension funds, speculators and universities. Many Middle East governments have backed them with loans and guarantees.

Barbara Stocking, the chief executive of Oxfam, which is holding a day of action against land grabs on Thursday, called on the World Bank to temporarily freeze all land investments in large scale agriculture to ensure its policies did not encourage land grabs.

“Poor governance allows investors to secure land quickly and cheaply for profit. Investors seem to be cherry‐picking countries with weak rules and regulations because they are easy targets. This can spell disaster for communities if these deals result in their homes and livelihoods being grabbed.”
While DFID, GIZ etc. failed and fail to act on Human Rights violations ‐ see also: http://www.anywaasurvival.org

‐ and please note that many believe the Indian companies act simply as straw‐men for USAmerican land‐grabbing interests Incl. AGRA and Monsanto), who are competing now with similar Chinese interests in Africa.

‐‐‐‐‐‐‐‐‐‐

In the harsh Ogaden region of Eastern Ethiopia, impoverished ethnic people are being murdered and tortured, raped, persecuted and displaced by government paramilitary forces. Illegal actions carried out with the knowledge and tacit support of donor countries, seemingly content to turn a blind eye to war crimes and crimes against humanity being committed by their brutal, repressive ally in the region; and a deaf ear to the pain and suffering of the Ogaden Somali people.

read: http://www.counterpunch.org/2013/02/08/ethiopian‐annihilation‐of‐the‐ogaden‐people/

Meanwhile the Ethiopian GIBE III dam project is devastating the lives of remote southern Ethiopian ethnicities. Pastoralists living in the Omo valley are being forcibly relocated, imprisoned and killed due to the ongoing building of a massive dam that shall turn the region into a major centre for commercial farming ‐ mostly by foreign ventures. War is in the making.

see also: http://www.genocidewatch.org/ethiopia.html

Since mid‐November 2015, large‐scale protests have again swept through Oromia, Ethiopia’s largest region, and the response from security forces has again been brutal. They have killed countless students and farmers, and arrested opposition politicians and countless others.

Since then Ethiopia has been shaken by a global wave of anti‐government protests over the controversial “Addis Ababa Integrated Development Master Plan” https://en.wikipedia.org/wiki/Oromia_Special_Zone_Surrounding_Finfinne , which is just another form of grabbing land from the Oromo people. The regime had insisted on escalating its violations of human rights through the implementation of this very dangerous policy of land grabbing in Oromia. While the Oromo people were peacefully protesting against the unfair land use policy at least over 180 innocent Oromo civilians were killed in the three months from mid November 2015 to mid January 2016.
After two months of global protests, the Ethiopian government finally announced the cancellation of this development plan https://www.oromiamedia.org/tag/finfinne‐master‐plan/ for Addis Ababa (Finfinne) http://www.ohchr.org/Documents/Issues/IPeoples/WG/IGFM1‐oromo‐4b.doc and its expansion into neighbouring Oromia state. But the problem hasn’t gone away.

In violation of the EU resolution and despite international pressure, reports are confirming now that the regime’s loyal armed forces continue to attack the civilian population in many parts of Oromia. Though these violations of civil rights during the process of land grabbing have reached a new climax, the capacity of human rights organizations to access data of extra‐judicial killings and disappearances in the region is at an unprecedented low.

There is a war of ethnic cleansing officially declared against the Oromo people and implemented across Oromia. Though it has been difficult even to keep up with reports of the death toll some confirmed records are now showing that more than 400 civilians have been killed as of 19. February 2016. 

This rein of state terror must end!

‐ see also the previous HRW report https://www.hrw.org/news/2016/01/22/ethiopias‐invisible‐crisis

On January 12, 2016 the Ethiopian government announced it was cancelling the master plan, but that hasn’t stopped the protests and the resultant crackdown. Although the protest was initially about the potential for displacement, it has become about so much more. Despite being the biggest ethnic group in Ethiopia, the Oromos have often felt marginalized by successive governments and feel unable to voice their concerns over injust government policy. Oromos who express dissent are often arrested and tortured or otherwise mistreated in detention, accused of belonging to the Oromo Liberation Front (OLF), a group that has long been mostly inactive and that the government designated a terrorist organization. The government is doing all it can to make sure that the news of these protests doesn’t circulate within the country or reach the rest of the world. Of recent the Ethiopian Government has even resorted to use their Cyber‐crime Act to treat bloggers as terrorists. Ethiopia’s allies, including governments in the region and the African Union, have largely stood by as Ethiopia has steadily strangled the ability of ordinary Ethiopians to access information and peacefully express their views, whether in print or in public demonstrations. But they should be worried about what is happening in Oromia right now, as Ethiopia — Africa’s second most‐populous country and a key security ally of the US — grapples with this escalating crisis.

‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐

Sons and Daughters
By Maya Angelou

If my luck is bad 
And his aim is straight 
I will leave my life 
On the killing field 
You can see me die 
On the nightly news 
As you settle down 
To your evening meal.

But you’ll turn your back 
As you often do 
Yet I am your sons 
And your daughters too. 

In the city streets 
Where the neon lights 
Turn my skin from black 
To electric blue 
My hope soaks red 
On the pavement’s 
gray 
And my dreams die hard 
For my life is through. 

But you’ll turn your back 
As you often do 
Yet I am your sons 
And your daughters too. 

In the little towns 
Of this mighty land 
Where you close your eyes 
To my crying need 
I strike out wild 
And my brother falls 
Turn on your news 
You can watch us bleed.

‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐

ECOTERRA Intl.
SURVIVAL & FREEDOM for PEOPLE & NATURE
join the phalanx directly: africanode[at]ecoterra.net
fPcN ‐ interCultural (friends of Peoples close to Nature) e‐mail: collective[at]fpcn‐global.org


Gambella: My Father, Who Dared to Defend Land Rights March 10, 2016

Posted by OromianEconomist in Africa, Ethiopia's Colonizing Structure and the Development Problems of People of Oromia, Afar, Ogaden, Sidama, Southern Ethiopia and the Omo Valley, Ethnic Cleansing, Gambella, Land Grabs in Africa.
Tags: , , , , , , , , ,
1 comment so far

 

Odaa OromooFTOakland Institute

 

My Father, Who Dared to Defend Land Rights


Financial Times &  Oakland Institute,  9 March 2016


 

 

Sir, Your Big Read article, “The billionaire’s farm” (March 2), captures well the ramifications of the takeover of land and natural resources on the most marginalised communities in Ethiopia, a destination for many of the foreign investors. The devastating impact is way too personal for some of us.

Okello Akway Ochalla, mentioned in the article, is my father. He was kidnapped and then renditioned to Ethiopia and has been languishing in jail for two years, charged as a terrorist. His crime being — having witnessed the massacre of his people in 2003 as the governor of Gambella, having had to flee the country since he feared for his own life, having been separated from his family — my sister and I spent half of our lives as refugees in Kenya, before coming to the US in 2013 — that he dared to advocate for the human rights of the people of Gambella and the Anuak community.

On March 7, a final verdict was expected in my father’s case and yet once again to break his spirit, the verdict has been postponed to April 6. The strongest evidence the court has against my father is his own confession. A confession obtained, as my father explained in his closing statement, “after being kidnapped and suffering in detention for more than three months without any defence lawyer and communication with anyone”. He added: “The defence statement was made to look as if it was voluntarily submitted to the court… at the time I was giving the statement to the police, I was in an environment where the police investigator had put the pistol on the table in front of me and I was being tortured.”

If anyone cares to read the evidence brought forward by the defence and my father’s closing argument, it is obvious that the crime committed by my father is one of dissent and that he has committed no terrorist activities. His dissent challenges the continued suffering of Anuak people and the theft of natural resources such as our land, rivers and forests, which is igniting social and political conflict. My father is no terrorist. A good man, a good father and a good leader, my father is a land rights defender!

In the light of the excellent coverage by the FT, my sincere hope is that big donors to Ethiopia, including the US, the UK and the World Bank, will reconsider the impact of this land rush on families such as mine and urge the Ethiopian government to release my father.

Obok Akway Ochalla
Spokane, WA, US

Genocide in Ethiopia: Fascist Ethiopia’s Regime (TPLF) land robbery and its barbarism against Lower Omo Basin People. #OromoProtests #Africa March 6, 2016

Posted by OromianEconomist in #OromoProtests, Ethiopia's Colonizing Structure and the Development Problems of People of Oromia, Afar, Ogaden, Sidama, Southern Ethiopia and the Omo Valley, Land Grabs in Africa, Omo, Omo Valley.
Tags: , , , , , , , , , ,
5 comments

 

Suruma people of the Omo Valley are being tortured by fascist Ethiopia (Agazi) forces because they protested their land being taken for Sugar plantationSuruma people of the Omo Valley are being tortured by fascist Ethiopia (Agazi) foreces because they protested their land being taken for Sugar plantation Suruma people of the Omo Valley are being tortured by fascist Ethiopia (Agazi) forces because they protested their land being taken for Sugar plantation. p2Suruma people of the Omo Valley are being tortured by fascist Ethiopia (Agazi) forces because they protested their land being taken for Sugar plantation. p3


 

The lesser known story of India’s role in Ethiopian land deals June 2, 2015

Posted by OromianEconomist in Africa, Land Grabs in Africa, Land Grabs in Oromia, Omo Valley.
Tags: , , , , ,
add a comment

???????????Land grab inOromiaTigrean Neftengna's land grabbing and the Addis Ababa Master plan for Oormo genocide

Thousands Suffer After Africa Land Grabs. May 18, 2015

Posted by OromianEconomist in Land Grabs in Oromia, Omo Valley.
Tags: , , ,
add a comment

???????????Tigrean Neftengna's land grabbing3 and the Addis Ababa Master plan for Oormo genocide

Ms. Mittal describes the situation with regard to land grabs in Ethiopia as “dire”, with evicted farmers and their families facing persecution, intimidation, and arrest if refusing to leave the land which has sustained them for generations or by protesting. While many around the world are under the impression that colonialism in Africa is long-over and a thing of the past, what the Oakland Institute has discovered is a type of “re-colonization” of the African continent has occurred in recent years through land grabs/giveaways to investors looking to extract natural resources. ….Oakland Institute Director Anuradha Mittal believes the land is being stolen and not being paid for, that the practice of land grabs shows the absence in nations of rule of law, and that wealthy corporations/investors are taking the opportunity to re-colonize Africa and get away it.    

https://youtu.be/gsvXcK7A1pk

THE ONENESS of HUMANITY

by Jerry Alatalo

ocean44Alphabet Executive Director of the Oakland Institute Anuradha Mittal and her team have worked for years on land, food and environment issues in regions around the Earth. Oakland Institute recently joined the International Consortium of Investigative Journalists in exposing World Bank actions involving land grabs/acquisitions by foreign investors in Ethiopia which have resulted in tens of thousands of small farmers becoming forcibly evicted from their land.

Ms. Mittal describes the situation with regard to land grabs in Ethiopia as “dire”, with evicted farmers and their families facing persecution, intimidation, and arrest if refusing to leave the land which has sustained them for generations or by protesting. While many around the world are under the impression that colonialism in Africa is long-over and a thing of the past, what the Oakland Institute has discovered is a type of “re-colonization” of the African continent has occurred in recent years through land grabs/giveaways to investors looking to extract natural…

View original post 539 more words

‘My Home, My Land’- Land Grabs and Development Lies. #Africa. #Oromia May 7, 2015

Posted by OromianEconomist in Africa, Land Grabs in Oromia, Omo Valley.
Tags: , , , , , , ,
add a comment

 

???????????Land grab inOromia

 

My Home, My Land

My Home, My Land is a graphic representation of much of the Oakland Institute’s work on land grabs. Illustrated by the Institute’s Intern Scholar, Abner Hauge, this publication dismantles the many myths promoted by so-called donor countries, development agencies, and corporations about the positive effects of foreign direct investments through large-scale land acquisitions.

Over the past seven years, the Oakland Institute has exposed the actual impact of the land grabs on indigenous, pastoralist, and smallholder farming families around the world. The powerful illustrations of My Home, My Land remind us of the beauty and complexity of the world’s ecosystems and indigenous cultures, and call upon us to take action now to stop exploitative land grabs internationally. My Home, My Land

http://www.oaklandinstitute.org/my-home-my-land

Ethiopia: stealing the Omo Valley, destroying its ancient Peoples. #Oromia #Africa February 18, 2015

Posted by OromianEconomist in Ethiopia's Colonizing Structure and the Development Problems of People of Oromia, Afar, Ogaden, Sidama, Southern Ethiopia and the Omo Valley, Omo, Omo Valley, Oromia.
Tags: , , , , , , , , , , , , ,
add a comment

???????????Gibe (Omo) valleyLand grab inOromia

Ethiopia: stealing the Omo Valley, destroying its ancient Peoples

Megan Perry* / Sustainable Food Trust

A land grab twice the size of France is under way in Ethiopia, as the government pursues the wholesale seizure if indigenous lands to turn them over to dams and plantations for sugar, palm oil, cotton and biofuels run by foreign corporations, destroying ancient cultures and turning Lake Turkana, the world’s largest desert lake, into a new Aral Sea.

What is happening in the lower Omo Valley shows a complete disregard for human rights and a total failure to understand the value these tribes offer Ethiopia in terms of their cultural heritage and their contribution to food security.

There is growing international concern for the future of the lower Omo Valley in Ethiopia. A beautiful, biologically diverse land with volcanic outcrops and a pristine riverine forest; it is also aUNESCO world heritage site, yielding significant archaeological finds, including human remains dating back 2.4 million years.

The Valley is one of the most culturally diverse places in the world, with around200,000 indigenous people living there. Yet, in blind attempts to modernise and develop whatthe government sees as an area of ‘backward’farmers in need of modernisation, some of Ethiopia’s most valuable landscapes, resources and communities are being destroyed.

A new dam, called Gibe III, on the Omo River is nearing completion and will begin operation in June, 2015, potentially devastating the lives of half a million people. Along with the dam, extensive land grabbing is forcing thousands from their ancestral homes and destroying ecosystems.

Ethiopia’s ‘villagisation’ programme is aiding the land-grab by pushing tribes into purpose built villages where they can no longer access their lands, becoming unable to sustain themselves, and making these previously self-sufficient tribes dependent on government food aid.

A total disregard for the rights of Ethiopia’s Indigenous Peoples

What is happening in the lower Omo Valley, and elsewhere, shows a complete disregard for human rights and a total failure to understand the value these tribes offer Ethiopia in terms of their cultural heritage and their contribution to food security.

There are eight tribes living in the Valley, including the Mursi, famous for wearing large plates in their lower lips. Their agricultural practices have been developed over generations to cope with Ethiopia’s famously dry climate.

Many are herders who keep cattle, sheep and goats and live nomadically. Others practice small-scale shifting cultivation, whilst many depend on the fertile crop and pasture land created by seasonal flooding.

The vital life source of the Omo River is being cut off by Gibe III. An Italian construction company began work in 2006, violating Ethiopian law as there was no competitive bidding for the contract and no meaningful consultation with indigenous people.

The dam has received investment from the Industrial and Commercial Bank of China, and the hydropower is primarily going for export rather than domestic use – despite the fact that 77% of Ethiopia’s population lacks access to electricity.

People in the Omo Valley are politically vulnerable and geographically remote. Many do not speak Amharic, the national language, and have no access to resources or information. Foreign journalists have been denied contact with the tribes, as BBC reporter Matthew Newsome recently discovered when he was prevented from speaking to the Mursi people.

There has been little consideration of potential impacts, including those which may affect other countries, particularly Kenya, as Lake Turkana relies heavily on the Omo River.

At risk: Lake Turkana, ‘Cradle of Mankind’

Lake Turkana, known as the ‘Cradle of Mankind’, is the world’s largest desert lake dating back more than 4 million years. 90% of its inflow comes from the Omo. Filling of the lake behind the dam will take three years and use up to a years’ worth of inflow that would otherwise go into Lake Turkana.

Irrigation projects linked with the dam will then reduce the inflow by 50% and lead to a drop of up to 20 metres in the lake’s depth. These projects may also pollute the water with chemicals and nitrogen run-off. Dr Sean Avery’s report explains how this could devastate the lake’s ancient ecosystems and affect the 300,000 people who depend on it for their livelihoods.

Tribal communities living around the lake rely on it for fish, as well as an emergency source of water. It also attracts other wildlife which some tribes hunt for food, such as the El Molo, who hunt hippo and crocodile. Turkana is home to at least 60 fish species, which have evolved to be perfectly adapted to the lake’s environment.

Breeding activity is highest when the Omo floods, and this seasonal flood also stimulates the migration of spawning fish. Flooding is vital for diluting the salinity of the lake, making it habitable. Livestock around the lake add nutrients to the soil encouraging shoreline vegetation, and this is important for protecting young fish during the floods.

Lake Turkana is a fragile ecosystem, highly dependent on regular seasonal activity, particularly from the Omo. To alter this ancient ebb and flow will throw the environment out of balance and impact all life which relies on the lake.

Severely restricted resources around the lake may also lead to violence amongst those competing for what’s left. Low water levels could see the lake split in two, similar to the Aral Sea. Having acted as a natural boundary between people, there is concern that conflict will be inevitable.

Fear is already spreading amongst the tribes who say they are afraid of those who live on the other side of the lake. One woman said, “They will come and kill us and that will bring about enmity among us as we turn on each other due to hunger.”

Conflict may also come from Ethiopians moving into Kenyan territory in attempts to find new land and resources.

A land grab twice the size of France

The dam is part of a wider attempt to develop the Omo Valley resulting in land grabs and plantations depending on large-scale irrigation. Since 2008 an area the size of France has been given to foreign companies, and there are plans to hand over twice this area of landover the next few years.

Investors can grow what they want and sell where they want. The main crops being brought into cultivation include, sugar, cotton, maize, palm oil and biofuels. These have no benefit to local economies, and rather than using Ethiopia’s fragile fertile lands to support its own people, the crops grown here are exported for foreign markets.

Despite claims that plantations will bring jobs, most of the workers are migrants. Where local people (including children) are employed, they are paid extremely poorly. 750km of internal roads are also being constructed to serve the plantations, and are carving up the landscape, causing further evictions.

In order to prepare the land for plantations, all trees and grassland are cleared, destroying valuable ecosystems and natural resources.

Reports claim the military have been regularly intimidating villages, stealing and killing cattle and destroying grain stores. There have also been reports of beatings, rape and even deaths, whilst those who oppose the developments are put in jail. The Bodi, Kwegi and Mursi people were evicted to make way for the Kuraz Sugar Project which covers 245,000 acres.

The Suri have also been forcibly removed to make way for the Koka palm oil plantation, run by a Malaysian company and covering 76,600 acres. This is also happening elsewhere in Ethiopia, particularly the Gambela region where 73% of the indigenous population are destined for resettlement.

Al-Moudi, a Saudi tycoon, has 10,000 acres in this region to grow rice, which is exported to the Middle East. A recent report from the World Bank’s internal watchdog has accused a UK and World Bank funded development programme of contributing to this violent resettlement.

For many tribes in the Omo Valley, the loss of their land means the loss of their culture. Cattle herding is not just a source of income, it defines people’s lives. There is great cultural value placed on the animals. The Bodi are known to sing poems to their favourite cattle; and there are many rituals involving the livestock, such as the Hamer tribe’s coming of age ceremony whereby young men must jump across a line of 10 to 30 bulls.

Losing their land also means losing the ability to sustain themselves. As Ulijarholi, a member of the Mursi tribe, said, “If our land is taken, it is like taking our lives.”

They will no longer be independent but must rely on government food aid or try to grow food from tiny areas of land with severely reduced resources.

Ethiopia’s food security

Ethiopia is currently experiencing economic growth, yet 30 million people still face chronic food shortages. Some 90% of Ethiopia’s national budget is foreign aid, but instead of taking a grass-roots approach to securing a self-sufficient food supply for its people, it is being pushed aggressively towards industrial development and intensive production for foreign markets.

There is a failure to recognise what these indigenous small-scale farmers and pastoralists offer to Ethiopia’s food security. Survival of the Fittest, a report by Oxfam, argued that pastoralism is one of the best ways to combat climate change because of its flexibility.

During droughts animals can be slaughtered and resources focused on a core breeding stock in order to survive. This provides insurance against crop failure as livestock can be exchanged for grain or sold, but when crops fail there can be nothing left. Tribal people can also live off the meat and milk of their animals.

Those who have long cultivated the land in the Omo Valley are essential to the region’s food security, producing sorghum, maize and beans on the flood plains. This requires long experience of the local climate and the river’s seasonal behaviour, as well as knowledge of which crops grow well under diverse and challenging conditions.

Support for smallholders and pastoralists could improve their efficiency and access to local markets. This would be a sustainable system which preserved soil fertility and the local ecosystem through small-scale mixed rotation cropping, appropriate use of scarce resources (by growing crops which don’t need lots of water, for example) and use of livestock for fertility-building, as well as for producing food on less productive lands.

Instead, over a billion dollars is being spent on hydro-electric power and irrigation projects. This will ultimately prove unsustainable, since large-scale crop irrigation in dry regions causes water depletion and salinisation of the soil, turning the land unproductive within a couple of generations.

Short of an international outcry however, the traditional agricultural practices of the indigenous people will be long gone by the time the disastrous consequences becomes apparent.

 


 

*Megan Perry is Personal and Research Assistant to SFT Policy Director, Richard Young.

This article was originally published by  the Sustainable Food Trust.

Source:  http://www.theecologist.org/News/news_analysis/2754229/ethiopia_stealing_the_omo_valley_destroying_its_ancient_peoples.html

 

Oromia: Untwist the Twisted History December 28, 2014

Posted by OromianEconomist in Africa, Development, Gadaa System, Humanity and Social Civilization, Ideas, Language and Development, Oromia, Oromo, Oromo Identity, Oromo Nation, Oromo Social System, Qubee Afaan Oromo, Sirna Gadaa, The Oromo Governance System, The Oromo Library, Theory of Development, Wisdom.
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,
30 comments

Sof Omer Bale

Sof  Umar Wall, Bale Oromia (Ancient and magnificent past and present)

 

Oromo women necklaces1

Oromo women necklaces2

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.

PhotoPhoto

Farming in past and present Oromo (Oromia, modern kemet)Farming in ancient kemetic (Ancient Egypt)

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 (in Oromia 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-River Ar 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.

kemetic alphabet (Qubee)

qubee durii fi ammaa

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.

http://www.youtube.com/watch?v=zMUazEr3BSU&NR=1

Without OROMO, NO Amhara Culture & NO Amharic! – My Beta Israel & Zagwe Roots pt1 Ras Iadonis

http://www.youtube.com/watch?v=9gLJnxgXs0Q&feature=share

http://gadaa.com/oduu/11117/2011/09/28/gubaa-%e2%80%93-the-oromo-thanksgiving-bonfire/#.ToQw3A0t84E.facebook

http://gadaa.com/oduu/797/2009/09/30/ethiopia-the-story-of-oromos-irreechaa-happy-thanksgiving/

http://www.creative8studios.com/oromia/

http://bilisummaa.com/index.php?mod=article&cat=Waaqeeyfataa&article=446

http://www.africa.kyoto-u.ac.jp/kiroku/asm_normal/abstracts/pdf/25-3/25-3-1.pdf

http://www.americanchronicle.com/articles/view/166451

http://www.gadaa.com/culture.html

http://www.gadaa.com/Irreechaa.html http://waaqeffannaa.org/?page_id=167

http://gadaa.com/oduu/10920/2011/09/10/irreechaa-a-thanksgiving-day-in-oromia-cushitic-ethiopia-and-africa/

http://en.wikipedia.org/wiki/West_Central_Oromo_language http://www.gadaa.com/language.html

http://www.voicefinfinne.org/English/Column/Galma_EOC.htm

http://en.wikipedia.org/wiki/Hamitic#Rwanda_and_Burundii

http://www.stumbleupon.com/su/1TM1ye/listverse.com/2008/08/29/15-fascinating-facts-about-ancient-egypt/

https://encrypted.google.com/search?q=old+egyptian+language&hl=en&sa=X&rls=com.microsoft:en-gb:IE-Address&rlz=1I7TSEA_en-GBGB333&tbm=isch&tbs=simg:CAESEgliBpRYQ9V-mSHFuQO6grmBWQ&iact=hc&vpx=662&vpy=231&dur=16406&hovh=128&hovw=216&tx=43&ty=214&ei=tnRJTsLpLIqXhQeyi7HCBg&page=9&tbnh=128&tbnw=186&ved=1t:722,r:10,s:166&biw=1280&bih=599

http://oromocentre.org/oromian-story/special-report-on-the-long-history-of-north-east-africa/

African Philosophy in Ethiopia. Ethiopian Philosophical Studies II with A Memorial of Claude Sumner http://www.crvp.org/book/Series02/master-ethiopia.pdf

http://thetemplesofluxorandkarnak.wordpress.com/category/africa/

https://www.facebook.com/notes/abdi-muleta/the-story-of-irreechaa/257191284319586

CHALTU AS HELEN: AN EVERYDAY STORY OF OROMOS TRAUMATIC IDENTITY CHANGE

http://oromoland.wordpress.com/2013/10/20/chaltu-as-helen-an-everyday-story-of-oromos-traumatic-identity-change/

http://www.opride.com/oromsis/news/horn-of-africa/3718-chaltu-as-helen-an-everyday-story-of-oromos-traumatic-identity-change

“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 Afrocomb: Exhibition: Fitzwilliam Museum, Cambridge, UK; 2nd July - 3rd November

Origins of the Afro Comb: 6,000 years of culture, politics and identity

http://www.gatewayforafrica.org/event/origins-afro-comb-6000-years-culture-politics-and-identity?__utma=1.1154313457.1380212922.1382522461.1382771276.8&__utmb=1.217.9.1382772351901&__utmc=1&__utmx=-&__utmz=1.1382771276.8.5.utmcsr=royalafricansociety.us2.list-manage.com|utmccn=(referral)|utmcmd=referral|utmcct=/subscribe/confirm&__utmv=-&__utmk=134257777&utm_content=buffer9ca97&utm_source=buffer&utm_medium=facebook&utm_campaign=Buffer

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.

http://atlantablackstar.com/2013/10/25/10-arguments-that-proves-ancient-egyptians-were-black/

”’ኦሮሞና ኦሮሚያ”’

የኦሮሞ ሕዝብ መሠረተ አመጣጥ ከኩሽ ቤተሰብ የሚመደብ ነዉ። በቆዳ ቀለሙና በአካላዊ አቋሙ ከሃሜቲክ እስከ ናይሎቲክ ያጣቀሰ ዝርያ ያለዉ ሕዝብ መሆኑ ታሪክ አረጋግጦታል። በሰሜን ምሥራቅ አፍሪካ ከሚኖሩ ህዝቦች ጋር በብዙ መልኩ ተመሳሳይነት ያለዉ ነዉ። በዚህ ክልል የሚኖሩ ሕዝቦች ታሪክ መመዝገብ ከጀመረበት ጊዜ አንስቶ የኩሽ ቋንቋ ተናጋሪ መሆናቸዉ ተረጋግጧል።

ኦሮሞ የኩሽ ቋንቋ ተናጋሪ ብቻ አይደለም። ይልቁንም ይህ ሕዝብ በአህጉረ- አፍሪካ ቀደሚ ዜጋ ሆነዉ ከኖሩት ሕዝቦች መካከል የመጀመሪያ መሆኑ ይታወቃል። በዚህ የረጅም ዘመናት ታሪኩ ውስጥ ለሥልጣኔዉ የሚሆኑ ባህሎችን እስከማዳበር ደርሷል። ሊንች እና ሮቢንስ የሚባሉ ሁለት የዉጭ ምሁራን ሰሜናዊ ኬኒያ በተገኘዉ ጥንታዊ አምድ ላይ ከትጻፈዉ መረጃ በመነሳት ኦሮሞዎች በ3000 ዓመተ-ዓለም አካባቢ የራሳቸዉ የሆነ የቀን መቁጠሪያ እንደነበራቸዉ አረጋግጠዋል። ይህም ሕዝቡ በዚሁ ክልል ለመኖሩ አንዱ ተጨባጭ ማስረጃ ነው።

ከሊንች እና ሮቢንሰም ሌላ ፕራዉቲ እና ሮሴንፊልድ የተባሉ የታሪክ ሊቃዉንት “Historical Dictionary of Ethiopia” ኢንዲሁም ባትስ : “The Abyssinian Difficulty” በተባሉ ሥራዎቻቸው ; <<ኦሮሞ ጥንታዊ ዝርያና አንጋፋ; ምናልባትም ለበርካታዎቹ የምስራቅ አፍርካ ሕዝቦች የዘር ግንድ ነው>> በማለት ይገልጻሉ።

የኦሮሞ ሕዝብ የምስራቅ አፍርካ (የአፍርካ ቀንድ) ቀዳሚ ቤተኛ ስለመሆኑ አያሌ ማስረጃዎች ኣሉ። ስለዚሁ ጉዳይ ታሪካዊ ሰናዶች በብዛት ይገኛሉ። አባ ባህሬይ የተባሉ የአማራ ብሄር ተወላጅ የጋላ ታሪክ ብለው በሲዳሞና ከፋ ዉስጥ በመዘዋዋር ስላ ኦሮሞ በፃፉት መጽሃፍ በጥላቻ የተሞሉና ትክክል ያል ሆኑ ታሪኮችን ለማሳተም በቅተዋል። ክራፍ በ 1842 ፥ ፍት በ1913 በክልሉ በመዘዋወር ኦሮሞ በምስራቅ አፍርካ ከሁሉም የላቀ ስፍት ያለዉ ሀገር ባለቤት መሆኑን አረጋግጠዋል ።

ከ1850 በፊት ዲ. አባደ ቤክ፥ እስንባርገር ኢንዲሁም ክራፍ የተባሉ አዉሮፓዊያን ዘጎች የኦሮሞን ሕዝብ ፖለቲካዊ ፥ ባህላዊና ማህበራዊ አኗኗር ሥራዓት በማጥናት ለዉጭዉ ዓለም አስተዋዉቀወል። ከዚያም ወዲህ በተለይ ከ 18ኛው መቶ ክፍለ ዘመንና በኋላም ኦሮሚያ በአፄ ምንልክ ተወርራ የኢኮኖሚና የፖለቲካ ሥራዓቷን ከመነጠቋ በፊት ሲቺ የተባለ ኢጣሊያዊ እንዲሁም በሬሊ ; እና ሶሌይሌት የተባሉ የፈረንሳይ ዜጎች በኦሮሚያ ህዝብ ፖለቲኮ-ባህላዊ; ኢኮኖሚያዊና ማህበራዊ ታሪኮች ላይ ያተኮሩ ሥራዎችን አዘጋጅተዉ ለአንባቢያን አቅርበዋል።

ታሪካዊ ጥናቶች አንደሚያረጋግጡት ኦሮሞና ኢትዮጵያ ከ16ኛዉ እስከ 19ኛው መቶ ክፍለ ዘመን አንዱም ሌላዉን አሸንፎ በ ቁጥጥሩ ሥር ሳያደርግ ጎን ለጎን ሆነው ሲዋጉ መቆየታቸው ሆሎኮምብ እና ሲሳይ ኢብሳ በ 1900፥ ፕሮ. መሐመድ ሐሰን በ 1990፥ ፕሮ. አሰፋ ጃላታ በ 1990፥ መሐመድ አሊ በ 1989፥ ሌቪን በ 1965 ፥ ገዳ መልባ በ 1978… ሥራዎቻቸዉ ዉስጥ በስፋት አቅርበዋል። እንዲሁም ጄስማን የተባሉ ጸሐፊ ከ50 ዓመታት በፊት ባሳተሙት መጽሓፍ ከአፄ ምንልክ የደቡብ ወረራ በፊት የነበረችዉ ኢትዮጵያ በሰሜን ከፍታዎች አካባቢ መሆኑን ከመግለጻቸዉም በላይ ማአከሏም በሰሜን ትግራይ ፥ በጌምድር ፥ ላስታና ወሎ ፥ በመሃል ጉራጌ ፥ በ ደቡብ ሸዋ ነው ያሉት ከላይ የተጠቀሱ ምሁራን ያ ቀረቡኣቸዉን ቁም ነገሮች በተጨባጭ መልክኣ ምድራዊ ገጽታ የሚያረጋግጥ ሆኗል።

ጥንታዊቷ አበሲኒያ ቀደም ብሎ በተጠቀሱት ክልሎች ላይ ብቻ የተወሰንች ለመሆኗ አፄ ቴዎድሮስ ኢየሩሳሌም ሳሙኤል ጎባ ለተባሉ የእንግሊዝ ጳጳስ በጻፉት ድብዳቤ ውስጥ ከጠቀሱትም ቁም ነገር መገንዘብ ይቻላል። እችሳቸውም:-

Copyright ©  Oromianeconomist 2014 and Oromia Quarterly 1997-2014,  all rights are reserved. Disclaimer.

https://www.facebook.com/notes/abdi-muleta/the-story-of-irreechaa/257191284319586