በቦሩ በራቃ*

ረሃብ ኢትዮጵያ ውስጥ በተሰማ ቁጥር የወሎው ወገናችን ስም ሁሌም ቀድሞ ይነሳል። ከ40 ኣመት በፊት የጀመረው ይህ በገዢዎች ሆን ተብሎ ትኩረት የተነፈገው ፖለቲካ-ወለድ የረሃብ ኣዙሪት ዛሬም ድረስ ቀጥሏል። ያኔ ንጉሱ የ80 ኣመት ልደታቸውን ያከብሩ ነበር። በሚሊዮን የሚቆጠር ገንዘብ ከድሃ ኣገር ካዝና አየወጣ እንደ ውሃ ይረጫል። ድግስ ከበርቻቻው በቤተ መንግስቱ ድምቁዋል። ንጉሱና ባለሙዋሎቻቸው በፌሽታ ግለው ነፍሳቸውን ኣያውቁም። የየኣገር ግዛቱ ትልልቅ ፊውዳሎች ሁሉ የንጉሱ ድግስ ታዳሚዎች ናቸው። ትንንሽ ፊውዳሎችም ቢሆኑ እስከ ቤተ መንግስት ድረስ የመጋበዝ እድል ቢያጥራቸውም ባሉበት ትንንሽ ቤተመንግስቶቻቸው ነግሰው ቢያንስ በሬ ጥለው የንጉሱን 80 ኣመት የልደት በኣል ሻማ ለኩሰዋል፣ ግብር ኣብልተዋል። ንጉሱ በልደታቸው በኣል በውሻቸው ስም ሳይቀር ሙክትና በሬ ኣስጥለዋል፣ የልደት ኬክም ኣስርተዋል። በገዢዎች መንደር ይህን የመሰለ ድግስ ፈንጠዝያው ሲቀልጥ ታዲያ በሚሊዮን የሚቆጠረው የወሎ ህዝብ ግን ኣስታዋሽ ኣጥቶ በረህብ እንደ ቅጠል እየረገፈ ነበር። በገዢዎቹ መንደር ውሾችና ድመቶች ቡርንዶ ስጋ ጠግበው ሲጠየፉ ወሎ ውስጥ ግን የሰው ልጅ እፍኝ ቆሎ ኣጥቶ እስከወዲይኛው ኣሸለበ። የወቅቱን ረሃብ ፖለቲካ-ወለድ የሚያስብለውም ይሄው ነው።

ደርግ በበኩሉ ስልጣን በሃይል የያዘበትን 10ኛ ኣመት በሚሊዮን የሚቆጠር የድሃ ኣገር ገንዘብ እንዳሻው በትኖ ሲያከብር ወሎ ውስጥ ብቻ በየቀኑ ሺዎች በረሃብ ኣደጋው ደራሽ ኣስታዋሽ ኣጥተው ህይወታቸው እየተቀጠፈ ነበር። ደርግ በረሃብ ኣደጋው ላለቁትና ለተጎሳቆሉት ወገኖች የሚያዝን ኣንጀት ኣልነበረውም። የህዝብ መራብ ዜና ተነግሮበት የበኣሉን ድባብ እንዲያጨግግበት ኣልፈለገም። የረሃብ ኣደጋውን ግዝፈት በወቅቱ የቢቢሲው ጋዜጠኛ ማይክል በርክ በሰራው በዚያ ታሪካው ሪፖርቱ ለኣለም ህዝብ ባያጋልጥና እንደ ባንድ ኤይድ ያሉት ታሪካዊ ኣለም ኣቀፍ የገቢ ማሰባሰቢያ እንቅስቃሴዎች ባይደረጉ ኖሮ ደርግ ኣደጋውን ሸፋፍኖ ሊያስቀረው ኣስቦ ነበረ። ይሄኛውም ኣይን ያወጣ ፖለቲካ-ወለድ ረሃብ ስለመሆኑ የሚያጠራጥር ኣይደለም። የረሃቡ መንሲኤ ድርቅ መሆኑ ባያጠያይቅም መንግስት ነኝ ባዩ ኣካል ኣፋጣኝ እርምጃዎችን ወስዶ ረሃቡ ወደ ገዳይ ኣደጋነት ከመሸጋገሩ በፊት የዜጎችን ህይወት ማዳን ይችል ነበር።

ዛሬም በወያኔ ዘመን ረሃብ ደጋግሞ እየጎበኘ የሺዎችን ህይወት ከሚቀጥፋቸው የኣገሪቷ ኣካባቢዎች በግንባር ቀደምትነት የሚጠቀሰው ያው ወሎ ሆኖ ቀጥሏል። ትግራይ ስር የተጠቃለለው የወሎ ጎሳችን ኣካል ሲራብ ኣማራ ክልል ስር ነህ የተባለውም የወሎ ኣካል ከረሃቡ ኣደጋ ኣላመለጠም። ኣማራ ክልል ውስጥ የኦሮምያ ዞን ነህ የተባለውም እንዲሁ። የወሎ ህዝብ 40 ኣመት ሙሉ ሲራብ ኖሮ ዛሬም ከኣደጋው ኣላመለጠም። በደርግ ዘመን ኣብሮት የተራበው የትግራይ ህዝብ ዛሬ ኣልፎለት የምድራዊ ገነት ህይወቱን ሲያጣጥም ወሎ ግን የቆመለት መንግስት የለውምና ዛሬም ይራባል። የወሎው ህዝባችን ክንዱን ኣስተባብሮ የደረሰበትን የፖለቲካ ክህደት እንዳይቃወም ሆን ተብሎ እየተሰራበት ያለ ይመስላል። ሲወርድ ሲዋረድ የመጡ ገዢዎች ስልታዊ የማስራብ ፖሊሲ ዋነኛው ሰለባ ሆኖ ቀጥሏል። በረሃብ ጠኔ ተመትቶ፣ በድንቁርና ተሸብቦ፣ ተዳክሞና ኮስምኖ ስለ ጉሮሮው ከማሰብ ያለፈ ለፖለቲካ መብት እንቅስቃሴ እንዳይነቃቃ ተደርጎ ለበርካታ ኣስርት ኣመታት በሞትና ህይወት መካከል ሲዳክር ነው የኖረው።

ሰሞኑን የቢቢሲ ዘጋቢ ከወሎ ኮረም ባጠናቀረው ሪፖርት መሰረት ከኣካባቢው ቢያንስ በቀን 2 ህጻናት በረሃብ ተጎድተው ደራሽ በማጣት እየሞቱ ናቸው። በኣስር ሺዎች የሚቆጠሩት ደግሞ ለዳቦ ያለህ ጩሄታቸው ሰሚ ኣጥቶ ረሃብ መንጋጋ ስር ገብተው እለተ ሞታቸውን እየተጠባበቁ ናቸው። መንግስት ነኝ ባዩ ወያኔ የኣደጋውን ስፋት ለኣላም ኣቀፍ በጎ ኣድራጊ ኣካላት ኣመልክቶ የዜጎቹን ህይወት ከሞት መታደግ ሲጠበቅበት ይባስ ብሎ በቢቢሲው ዘገባ ላይ የቁጣ ናዳ ሲያወርድ ተሰማ።

እንዳለፉት ስርኣቶች ሁሉ የወያኔ መንግስትም 15 ሚሊዮን ያገሪቷ ዜጎች ተርበው እያለ የቅንጦት ድግስ መደገስ ምርጫው ኣድርጉኣል። የረሃብ ኣደጋ ስር የወደቀውን ወሎን ኣንደ ክልሉ ኣካል የሚቆጥረው የኣማራ ክልል ኣስተዳዳሪው ብኣዴን ለ35ኛ ኣመት የልደት በኣሉ ድግስ ለማመን የሚያዳግት ከፍተኛ ገንዘብ መድቧል። እንደ ኢሳት ዘገባ ከሆነ ብኣዴን ከ200 ሚሊዮን በላይ የሚቆጠር ገንዘብ ረጭቶ ኣባላቱን ሊያንበሸብሽ ዝግጅት ላይ ባለበት በዚህ ወቅት ነው እንግዲህ የክልሉ ኣካል ነው በተባለው ወሎ ውስጥ ሰዎች በረሃብ እየሞቱ ያሉት። ሌላው ወሎን እንደ ክልሉ ኣንዱ ኣካል የሚቆጥረው ወያኔም ህወሃትም ለኣደጋው የዝሆን ጆሮ ይስጠኝ ብሏል። ህወሃት ሙሰኛ ባለስልጣኖቹ በስልጣን ዘመናቸው የዘረፉት ሃብት ኣይበቃቸውም ብሎ በጦረታ ዘመናቸውም የሚኖሩባቸውን ኣፍሪካ ውስጥ የመጀመሪያው የተባለለትን የቅንጦት መኖሪያ ስፈር ግንባት ፕሮጀክት ተግባራዊ በማድረግ ስራ ተጠምዷል።

ትግራይ ክልል ውስጥ በእርሻ ምርት ተስማሚነቱ የሚታወቀው የራያና ኣዘቦ ወይም በወያኔው ኣስተዳደር ደቡባዊ ዞባ ተብሎ የሚጠራው ዞን ነው። ኣካባቢው በኣፈር ለምነቱና በኣየር እርጥበቱ ተመራጭ ከመሆኑ የተነሳ በምርታማነቱ ይታወቃል። ከዚሁ ጋር በተያያዘ ትግራይ ካላት የቀንድ ከብቶችና ግመሎች ሃብት የራያና ኣዘቦ ኣካባቢ የኣንበሳውን ድርሻ ይወስዳል። ለትግራይ ገበያዎች የሚቀርቡት የወተት ተዋፅኦ ምርቶች ምንጭም እዚሁ የራያ ኣካባቢ መሆኑ ኣሌ የሚባል ኣይደለም። ታድያ ይህ የትግራይ የዳቦ ቅርጫት የሆነው ኣካባቢ ህዝብ ኣንዲህ ሲራብ የተቀረውና ለግብርና ምርት ኣመቺ ያልሆነው የትግራይ ክፍል በረሃቡ ኣደጋ ስሙ ሲጠራ ኣልተሰማም። ትግራይም ሆነ ኣማራ ክልል ስር ተከፋፍሎ በሃይል የተጠቃለለው የወሎው ወገናችን የዘመናት ረሃብ ፖለቲካ-ወለድ ረሃብ መሆኑን የሚያረጋግጠው ይሄው ኣስደማሚ እውነት ነው።

ደጉ የወሎ ህዝብ የደግነቱ ብዛት ጠላት ኣበርክቶበት እነሆ መንግስት ወድቆ መንግስት በተተካ ቁጥር በሰው ስራሽ የረሃብ ኣለንጋ ይገረፋል። የወሎው ወገናችን የፖለቲካ ማንነቱን የመነጠቁ እንገብጋቢ እውነት ሳያንሰው ተፈጥሮ የለገሰችውን የኣካባቢና ኣካላዊ ውበቱን እየተነጠቀ ነው። ቀደም ሲል በለምለምነታቸው የሚታወቁት የወሎ ሸንተረሮች ዛሬ ወደ ምድረበዳነት እየተለወጡ ናቸው። ኣገሪቷ ውስጥ በኣዝማሪዎችና ድምፃውያን ሁሉ የደም ገንቦነታቸው የሚመሰከርላቸው የወሎ ጠምበለሎች በረሃብ ኣደጋ ተጎሳቁለው የተፈጥሮ ማራኪ ወዛቸውን በፖለቲካ ገዢዎች እየተነጠቁ ከትውልድ ወደ ትውልድ መሻገር የኣርባ ቀን እድላቸው ሆኗል።

የወሎ ህዝብ ትግራይ ክልል ስር ተጠቃለለና ኣንደ ትግራይ ዜጋ ተቆጥሮ የክልሉ ዜግነት መብቱ ኣልተከበረለትም። በዘሩ ትግሬ ኣይደለምና ትግራያዊ እንክብካቤ ሲደረግለት ኣላየንም። ራያዎችም ቢሆኑ ይህን ኣላጡትም። ስለሆነም ማንነታቸውን በትግራያዊነት ኣልቀየሩም። ለዛም ነው በኣፋን ኦሮሞ ‘Raayyaa Raayyummaa (ራያ ራዩማ)’ እያሉ ራሳቸውን የሚጠሩት። ትርጉሙም ‘ራያ ያው ራያ ነው’ ማለት ነው። ራያ ትግራይ ስር ገባና ትግራያዊ ሊሆን እንደማይችልና ራያ ያው ራያ መሆኑን በጥንት በጠዋቱ ቁዋንቁዋቸው በኣፋን ኦሮሞ ለጠላትም ለወዳጅም እየነገሩ መሆኑ ነው።

ራያ በሰራው ጀብዱ ታሪካዊውን ቀዳማዊ ወያኔን ወልዶ ዛሬ ስልጣን ለጨበጠው ዳግማዊ ወያኔ የጀግንነት ተምሳሌት ከመሆኑ የዘለለ ለራሱ የተረፈለት ነገር የለውም። እንዲያውም ወያኔ ወደ ስልጣን ከመጣ በሁዋላ የራያ ኣካባቢ ኣድገት እንደ ካሮት ቁልቁል ከማደግ በቀር ያሳየው መሻሻል ኣልታየም። ባለፉት 24 ኣመታት ከራያ ኣዘቦ ኣካባቢ በስተቀር ሌላው የትግራይ ኣካባቢ በኣስደማሚ ፍጥነት ሲበለፅግ የራያው ኣካባቢ ግን ቀደም ሲል ማደግ የጀመሩት ከተሞቹ ሳይቀሩ ወደ ምድረበዳነት ተለውጠዋል።

ኣማራ ክልል ስር የተጠቃለለው ወሎም ኣማራ ኣለመሆኑ ግልፅ ነውና ኣማራዊ ኣያያዝ ኣልተደረገለትም። ኣማራ ክልል ውስጥ የኦሮምያ ዞን የሚል መደለያ ስም የተለጠፈለት የወሎ ኣካልም ቢሆን የኦሮሞነት መብቱን በሚገባ ኣስከብሮ ከኦሮምያ ክልል ጋር ጠንካራ ግንኙነት እንዲመሰርት ኣልተመቻቸለትም። ራሱ ኦሮምያ የሚባለው ክልልም ቢሆን የኦሮሞ ህዝብ ባልወከላቸው ሆዳደር ተላላኪዎች የሚመራ ልፍስፍስ ኣስተዳደር ነውና ግንኙነቱ ቢፈጠርም ትርጉም ኣይኖረውም። የኦፒዲኦ ኣመራር ኣይደለም ለወሎ ህዝብ መብት ሊሟገት ኦሮምያ እምብርት ውስጥ በምትገኘው ፍንፊኔ ላይ ያለውን ህገመንግስታዊ መብት እንኩዋን ማስከበር ኣላቸለም። ኦሮምያ ውስጥ ለተራበው ህዝብም ኣልተቆረቆረም።

የወሎ ህዝብ ረሃብ እልባት የሚያገኘው መላቅጡ የጠፋው የኢትዮጶያ ፖለቲካ መፍትሄ ሲያገኝ ብቻ ነው። ፖለቲካ-ወለዱ የረሃብ ኣለንጋ ተበጣጥሶ የሚወገደው ፈላጭ ቆራጮች ከህዝብ ጫንቃ ላይ ወርደው ሁሉም የራሱን እድል በራሱ ወስኖ ብሄራዊ ማንነቱን ሲያስመልስና ራሱን በራሱ ማስተዳደር ሲችል ብቻ ነው። ሃላፊነት የሚሰማው መንግስት ከሌለ ህዝቦች በረሃብም ሆነ በሌላ ኣደጋ ሲመቱ ኣቤት የሚሉበት ኣካል ያጡና የሺዎች ምናልባትም የሚሊዮኖች ህይወት ይቀጠፋል። ባለፉት በርካታ ኣስርት ኣመታት ያየነውና ከሁሉም በላይ የወሎውን ወገናችን ሰለባ ያደረገው የረሃብ ኣደጋም ለዚህ ጥሩ ምሳሌ ነው። ፖለቲካ-ወለድ ረሃብን ድል ለማድረግ የፖለቲካ መብት ማስከበርን ይጠይቃል። የፖለቲካ መብት ለመጎናፀፍ ደግሞ መታገል ብቸኛው ኣማራጭ ይሆናል።

* ቦሩ በራቃ: gulummaa75@gmail.com

Maqaan isaa kan dhalootaa Mahammad Muussaa Roobaati, maqaan ittiin beekkamu ammoo Falmataa Roorroo’ti.

Falmataan, Baha oromiyaa, ona Ituu, aanaa Mi’eessoo, anannoo ganda sheek hassan bakka jadhamutti dhalate. Akkuma nama kamiitti fayyaa guutuun dhalatuus, balaa akka tasaa isa mudatteen waggaa 7’tti qaroo ija isaa dhabe. Agartuun isaa tan hamileefi gammachuun lafaa ka’een san hanga xumuraatti waliin imaltee, harmee Oromiyaa daawwachiiftee, suga gammachuu kan fooddaa ijaatiin seenee surrii sooru san hanga dhumaatti akka ifiin hadhaadhiyyu tan hayyamtuuf hin taane.

Falmataa Roorroo bara 1982’ti gara oggummaa aartii seene. Albama isaa kan jalqabaa bara 1986 maxxansuun gurra ummata isaatiin gahe. Achirraa jalqabee osoo dadhabe, hifadhe hin ja’in aartii, afaaniifi seenaa saba isaa guddisuu qofa osoo hin taane qabsoo sabaatiif finiinsuuf kufee ka’aa as gahe. Addunyaa aartii keessattiis waan baayyee hojjatee, arraas hojjachaa jira.

Wellisaa Falmataa Roorroo dhugumatti akkuma maqaa isaa qabsaawaa biiblee aartiitiin roorroo alagaa falmatu akka tahe himana caalaa hojiin isaa dhawwaayxee dubbatti. Dandeettii rabbiin badhaase kanaaniis albamoota baayyee baasee, sirboota qabsoo finiinsan hedduu hojjate. Walaloo barreessee, yadaloon qindeessee artistoota lafaa dhufan baayyeefiis kenneeti jira. Dhiiga dhala oromoo tahee kan Falmataa hin beeyne ni jira ja’ee hin tilmaamu. Yoo jiraatees dhageyaa didaa qofa.

Kan nama fayyisu rabbumaa ilmi namaa ni sababsata. Yoo yaalamee fayyuun dadhabamellee jala muree sabree taa’a. Garuu amma akkamitti qalbiin isaa tasgabbooyti mee? Yaa oroomoo, lammii tiyya duraanuu numaatu waliif qoricha, numaatu waliifiis riqichaa mitiiree? Jibriin wal gargaartee arba hiiti, ja’an abboottiin keenya. Xiqqaafi guddaan keenyaa dhiiraaf dhalaan akkuma hooda keenyaa ammaan duraatti wellisaa keenya jaalatamaa, sabboonaa, qabsaawaa Falmataa Roorroo cinaa haa dhaabbannuu. Isiniin qaba jachaa jiraa, siif jirra haa jannuun. Kun dirqama walitti laachuu osoo hin taane waamicha oromumaati!

Falmataa Roorroo walleeleen isaa akkuma afaan keenyaa garba. Garuu aartiitu aartii teenya, aartii oromoo tahe malee silaa aartii saba biraa taatee, Falmataaniis wellisaa saba biraa tahee arra qabeenyaafi beekkamtiiniis sadarkaa kam irra akka jiru tilmaamuun waan nama rakkisu natti hin fakkaatu.

Sirboota isaa keessaa tokko isin yaadachiisuuf, Sirbi kun hawwiifi fedhii keessa isaa kan ittiin calaqqifatee dha. Sirbi kun yadaloo bucbuccee namatti kaaftu saniin akkuma rabbiin guyyaa tokko ija isaa baneefii harmee oromiyaa agarsiisu itti kadhateedha. Walaloon sirbichaa hangi tokko akkana jatti:

Addunyaa tanarraa
Waaq taniin si kadhee,
Osoon lubbuun jiruu
Ija too banadhee,
Harmee Oromiyaa guy tokko daawadhee,
Du’u sheenaan qabu, sheenaan qabuu,
Hawwiitoo guyyaa san guttadhee …

Sirratti dhaladhee sirratti ababee,
Osoon ifin barin qarayyoo too dhabe,
Si dawachuun gaabbee …”

=> Guutuu sirba kanaa link kanaan argachuu dandeessan: https://youtu.be/Ncal1vFWri0

Falmataa gargaaruuf:

https://www.gofundme.com/z69uzy5g

Lakkoofsa akkawuntii (Account Number): Baankii Daldala Itoophiyaa (Commercial Bank of Ethiopia) Account No: 1000140839907 kanaan gara akkawunt isaa erguu dandeessan.

Warri kallattiin gargaaruu barbaaddan ammo bilbilli isaanii: +251911835292

“Artist Falmataa Roorroo,
Dirmannaa sabaatiin rabbiin haa banuuf qaroo!”

GALATOOMAA!

—–
– Najiib Zannuun

Jaallannee Gammadaa | VOA

WASHINGTON DC – Sababaa El-Ninoon kan ka’e Itiyoophiyaa keessatti caaamnii mudachuu isaa aangawoonni dubbachaa jiru. Ministriin dantaa alaa Itiyoophiyaa Doktoor Tewoodros Adhaanoom Raadiyoo Sagalee Amerikaaf akka ibsantti caama dhaqqabe Kanaan lubbuun namaa darbe hin jiru jedhanii turan.

Garuu jiraattonni godina Harargee Bahaa aanaa Ciroo akka jedhantti hanqina nyaata hongee irraa maddeen da’imman du’an hangi tokko jiru jedhu. Angawoota godinichaa irraa deebii walii gala argachuuf yaaliin goone garuu hin milkoofne. Hospitaalli Galamsoos aanaalee naanoo isaa irraa namni du’e hin jiru jedha.

– VOA

(SBO – Sadaasa 12, 2015) Sadaasni 9 guyyaan yaadannoo Fincila Diddaa Gabrummaa (FDG) waggaa 10^ffaan Oromiyaa godinaalee adda addaa keessatti sabboontotaa Oromootiin sirnoota garaagaraatiin bifa ho’aa fi miidhagaa taheen kabajamee jira.

Waggaa kurnaffaan guyyaan kallachi qabsoo bilisummaa Oromoo, Addi Bilisummaa Oromoo (ABO)n, ummata Oromootiif waamicha diddaa garbummaa labsee fi guyyaan goototni ilmaan sabaa sirna gabroomfataa irratti fincila diddaa garbummaa qabsiisuun wareegama qaalii baasan, Sadaasni 9 dargaggoo-shamarranii fi barattoota dhaabbilee barnootaa adda addaatiin akkasumas ummata Oromoo biratti gaaf Jala-bultii, Sadaasa 8 bara 2015 irraa eegalee yaadatamee ooluu gabaasaaleen nu dhaqqaban ibsaniiru.

Ummanni, barattootni, dargaggootnii fi hojjetaan waajjiraalee mootummaa huccuu gaddaa uffachuudhaan guyyaa FDG haala mul’ataa fi boonsaa taheen yaadatee ooluun barameera. Barattoonni Oromoo yunvarsiitiilee adda addaa keessa jiran guyyicha huccuu gurraacha uffachuun gaddaan kan yaadatan yoo tahu, guyyuma seena-qabeessa kana sababeeffachuunis dhimmoota qabsoo irratti mari’atanii murtii dabarfataniiru; QBOfis gumaacha taasisaniiru.

Godinaalee Oromiyaa adda addaa keessatti dargaggoo-shamarran (Ka’imman) fi barattoonni Oromoo huccuu gurraacha uffatuu fi dungoo halluu alaabaa ABO qabu qabsiifachuudhaan kabajaa ilmaan Oromoo FDG fi qabsoo bilisummaa irratti wareegamaniif qaban ibsuudhaan guyyicha gaddaan yaadatan. Ilmaan Oromoo sirna yaadannoo kana taasisan suuraalee gootota wareegamanii qabachuudhaanis akeeka wareegamtootaa galiin gahuuf irbuu haaromfachaa gaddaan yaadataniiru. Akkasumas bakkoota gariitti ummanni keessumaa qonnaan bultoonni Oromoo barattoota Oromoo diddaa karoora Maastar Pilaanii wayyaanee irratti wareegamaniif yaadannoo taasisuudhaan Waggaa 10^ffaa FDG akka yaadatanii oolantu barame.

Haaluma kanaan qeerroon dargaggoo-shamarranii fi barattoonni Oromoo sabboonoon Yunvarsiitiilee Amboo, Wallaggaa, Jimmaa, Adaamaa, Dirree Dawaa, Haramaayaa, Hawaasaa, Arbaa Minci, Bulee Horaa, Maddaa Walaabuu fi Finfinnee akkasumas Koolleejjii Barsiisotaa Jimmaa, Mattuu, Naqamtee fi Manneen Barnootaa Sadarkaa 2^ffaa Oromiyaa keessa jiran garaagaraatti sirna yaadannoo guyyaa FDG waggaa 10^ffaa bifa adda taheen kabajanii oolan.

Baarattonni Yunvarsiitiilee adda addaa keessa jiran waggaa 10^ffaa guyyaa FDG walitti dhufuudhaan yaadatan kunneen waytuma kanatti marii taasisaniin booda, dhaaba kallacha qabsoo bilisummaa Oromoo ABO cinaa ni dhaabbanna, deeggarsa taasisuun dabalatatti wareegama nu irraa eegamu kam iyyuu baasuufis qophii dha jechuun waadaa isaanii haaromsaniiru. Barattotni yuniversitii Amboo fi koolleejjii garagaraas mataa haaddachuu fi hidhachuudhaan, huccuu gurraacha uffachuun magaala keessa sirna gaddaan deddeebi’uun barattootaa fi qabsaawota wareegamaniif yaadannoo addaa taasisanii jiru jedha gabaasni nu dhaqqabe.

Guyyuma seena-qabeessa ilmaan Oromoo hedduun FDG finiinsuun wareegama qaalii itti baasan kana sababeeffachuudhaan mooraalee Yunvarsiitii adda addaa keessatti waraqaan waamicha FDG dhiyeessu Sadaasa 8, 2015 irraa kaasee bittinneeffamuu fi maxxanfamuunis ibsameera. Haaluma kanaan Yunvarsitii Finfinnee fi Riifti Vaalii dabalatee Koolleejjota adda addaa keessatti waraqaan, Oromoon kamuu MASTER PLAN wayyaaneen baanu dura dhaabbatee akka fashalsuu qabu waamicha dhiyeessu maxxanfamee buleera.

Ilmaan Oromoo hoji-dhablee tahanii fi hojjettoonni mootummaa sirnichaan hojii irraa arihaman akkasumas barsiisonni sabboonoonis barattoota waliin tahuun gamtaadhaan guyyaa yaadannoo gootowwan Oromoo diddaa gabrummaa fi mirga abbaa biyyummaaf wareegamanii waggaa 10^ffaa bifa ho’aadhaan kabajaniiru. Sirnuma kana irrattis akeeka ilmaan sabaa lubbuu itti wareegan galiin gahuudhaaf ABO cinaa hiriiranii QBO caalaatti finiinsuuf waadaa haaromfatan. Guyyuma kana sababeeffachuunis tinnisa qabsoof kan oolu gumaacha maallaqaa taasisaniiru.

Guyyaan Seena-qabeessi kan Sadaasa 9, 2005 Fincilli Diddaa Gabrummaa labsa ABOtiin bifa haaraan itti finiine, waggaa kurnaffaan, haaluma walfakkaatuun Godinaalee Oromiyaa adda addaa keessatti sirnoota adda addaatiin yaadatamee fi kabajamee ooleera. Akka kanaan Godina Lixa Shaggar magaalaa Amboo, Godina Horroo Guduruu Wallaggaa, Godina Baha Wallaggaa magaalaa Naqamtee, Godina Dhiha Wallaggaa Gimbii, Godina Qeellam Wallaggaa Dambii-Doolloo, Godina Iluu Abbaa Booraa Mattuu fi Baddallee, Godina Jimmaa, Kibba-Lixa Oromiyaa naannawa Walisootti, magaalaa Guddittii Oromiyaa Finfinnee fi magaalota Addaa Naannawa Finfinnee jiranii fi magaalaa Adaamaatti sabboontota ummata Oromoon bifa haalaan ho’aa taheen itti fufiinsaan kabajamaa jiraachuu gabaasni SBO gahe ni addeessa.

Sabboontotni Ummatni Oromoo, Qeerroon dargaggootni ykn barattootni Oromoo fi qabsaa’otni Oromoo barii lafaa irraa eegaluun dungoo halluu alaabaa ABO qabu, Diimaa-Magariisa-Diimaa qabsiifachuun ilmaan Oromoo Sadaasa 9 bara 2015 Qabsoo FDG irratti wareegamaniif yaadannoo gaddaa daqiiqaa muraasaa erga taasisanii booda, guyyaa guutuu hojjetaan hojii dhaabuun, barattoonni barnoota dhaabuun, daldalaa fi sabboontotni ummatni Oromoos QBOf falmachaa jiranii fi deeggaraa jiran hunduu hojii idilee isaanii dhiisuun “Kaayyoo ilmaan Oromoo goototni keenya irratti wareegaman galmaan ga’uu qabna, irree keenya caalaatti jabeeffachuun yeroon gamtaan dirree qabsootti seennee falmannu amma.” jechuun bakkoota hedduutti tooftaalee fi Maloota Qabsoo Warraaqsa FDG itti finiinsuun danda’amu irratti marii bal’aa gaggeeffachaa oolan. Kanuma waliinis irbuu QBOf qaban irra deebi’uun waliif haaromsuun, suuraalee gootota FDG irratti wareegamaniillee akka kennaatti waliif kennuu fi suuraaleen kunis akka ummata Oromoo hundaaf itti fufiinsaan raabsamu irratti hojjetamuu akka qabus ibsaniiru.

Sadaasni 9: yaadannoon FDG baranaa kun Godinaalee Oromiyaa mara keessatti gaaf Sadaasa 8 bara 2015 irraa eegaluudhaan torbee tokkoo oliif itti fufiinsaan akka yaadatamuu fi dhimmoota warraaqsa diddaa gabrummaa ilaallatan irratti mariin akka gaggeeffamu Qeerroon Bilisummaa Oromoo murtii guyyaa kana ilaalchisuudhaan dabarseen hubachiiseera.

Sadaasni 9 2005, guyyaa seena-qabeessa waamicha sochii Warraaqsa FDG ABOn ummata Oromoo hundaaf taasiseen biyyatti keessatti dargaggootni Oromoo dhalootni haaraan; dhaloonni qubee, sochii warraaqsaa biyyaalessaa gaggeessuun qabsoo bilisummaa Oromootti makamanii fi QBO ABO’n durfamu daran fuulduratti furgaasuun bilisummaa ummata Oromoo fi walabummaa Oromiyaa dhugoomsuuf lubbuu bakka bu’uu hin dandeenyee itti wareegan tahuun Oromoo hundaa biratti yaadatama. Ilmaan Oromoo qaroo ta’an wareegama qaalii kafaluun kan diina dura dhaabbatanii falmataniif Oromummaa fi mirga abbaa biyyummaa Oromoof yoo tahu, wayta ammaa kanas duula mootummaan wayyaanee Oromoo fi Oromiyaa irratti bane dura dhaabbachuudhaan diddaa mul’isanii wareegama baasuudhaan falmaa adeemsisaa wayta jiranitti kabajamuun guyyaa FDG, yaadannoon kun ummata biratti miira addaatiin akka kabajamu taasiseera.

Wayta diinnan Oromoo maqaa MASTER PLAN magaalaa Finfinnee jedhuun Oromiyaa qircuu fi dachee Oromoo saamuuf akkasumas eenyummaa Oromummaa wareegama ilmaan Oromootiin dhabama irraa hafee as gahe irratti duula banaa jiranitti waggaa 10^ffaa FDG kabajuun ummanni keessumaa qeerroo fi barattoonni Oromoo xiiqii fi kutannoo jabaadhaan diina dura dhaabbatuun wareegama feesisu baasanii bittaa gabrummaatti xumura gochuun gumaa wareegamtootaa bilisummaa Oromoo fi walabummaa Oromiyaatiin baasuuf akka caalaatti sochii isaanii finiinsan waadaa qabsoo bilisummaa Oromoof qaban haaromsachuun ibsame jira.

Mootummaan Wayyaanee Sochii Guyyaa Yaadannoo FDG ilaalchisuun gaggeeffamaa jiruu fi barruulee warraaqsaa gaggabaaboo guyyuma kana sababeeffachuun bakkoota hedduutti bittinneeffamaanii fi maxxanfaman irraa jeeqama keessa galuun humna waraanaa guddaa magaalota akka Amboo, Shaambuu, Naqamtee, Jimmaa, Gimbii fi Naannoo Yunivarsiitoota Oromiyaa keessa jiran kanneen Akka Jimmaa, Naqamtee fi Ambootti akkasumas magaalota keessa heddumminaan qubsiisuun ummatni daandii irra akkatti adeemu hanga rakkachuutti gahuutu ibsame. Tahus sirna yaadannoo guyyaa FDG kana dhaabuu fi yaada barattootaa fi ummataa hanqisuu akka hin dandahin beekuun danda’ameera.

Sadaasni 9 Guyyaan Yaadannoo FDG Bara-Baraan Yaadatama! Kabajama!
Gumaan Gootowwan Oromoo FDG fi QBO Irratti Wareegamanii Bilisummaa Dha!
Akeeka Ilmaan Sabaa Qaroo Fi Sabboonoon Gatii Lubbuu Itti Baasan Galmaan Ni Geenya!
Yaadannoo fi Ulfinni Bara-Baraa Gootowwan Oromoo Wareegamaniif Haa Tahu!

Kutaa 2ffaa:

SEENAA Y.G (2005)*

Qabxii kana barreeffamaan wal amansiisuuf yaaluun, amma ciqilee ofii dhungachuu Ulfaachuu ni mala. Mata duree kana irratti yeroo fudhatanii, mari’achuu, wal amansiisuu fi wal dhaggeeffachuun barbaachisa. Kanaaf yaadoota bu’uraa kaa’een, kan waa hubatees ta’ee, osoo hin hubatiin Umurii isaa guutuu quba namatti qabuu qofaan furmaati tan argamu itti fakkaate, yaada isaa sirreeffatee, waan hiri’atee qajeelechee, waliin tarkaanfachuuf murteeffachuun ala furmaati biraa akka hin jirre akeekuun yaala.

Hubannoo waliigalaaf:- mata dureen kun, sadarkaa dhuunfaa kaafnee amma sabummaatti waan qindoofnee hojjachuu dandeenyu tokko hololaa fi gumgummii, akkasumas, amma iji keenya ilaaltu qofaa yaadun, qabsoon lafa irra harkifatee isa jedhuuf illee, sababaa ta’uu akka danda’uu hubannee, yaada bu’uraa qaabsiisuu danda’a. Nama dhuunfaa kaasee hanga sabaatti hubannoo ga’aa akka qabaatu taasisuun, gama biraan, Mooraa qabsoo tokkomsuu irratti hojii hojjatamaa jiruuf bu’uura jabaa ta’aa jedheen amana. Sababaa hololaa fi ofittummaatiin, ykn jette jettee Namaa fi aariidhaan, Qabsoo kanaaf kan bu’aa ol aanaa buusuu danda’an meeqatu mana keessatti cufatee taa’aa jira? Holola qofaan sabummaa isaa jibbee kan halgaaf daboo ba’aa jira meeqa argine? jibba nama dhuunfaa dhaga’uu qofaan keessi isaa Ummata isaaf osoo quuqamuu, waan gochuu danda’uu hundaa dhiisee kan taa’ee meeqatu jira? waan ta’uu wallaaluu irraa, callisee hojii irraa hin tollee kan hojjatu meeqa taajjabaa oolla? rakkoodha jedhamee kan halkanii fi guyyaa itti himamee fi waan itti himamee adda osoo hin baafannee, abdii kutatee dhihuu fi bari’uu kan lakkaa’uu, isa booda qabsoo boodatti kan harkifatee sababaan kanadha jedhee duuchaatti kan dubbatee dhaloota kasaarsuuf yaalu meeqatu nu quunname? hundumtuu tokkummaa jechuun ala Tokkummaa hojiin eegaluuf kan isa takaalee jiru, holola akka malee afarfamee jiru ta’uu osoo hin hubatiin, Oromoon gatii hin qabduu jedhee kan abdii kutatee of jibbee meeqa? har’a walitti deemuuf ija shakkiin kan wal ilaalu, waan hojjatamuu qabu tokko milkaa’uu fi dhiisuu isaa gamanumaa kan shakku meeqatu jira? odoo hin tattaafannee, hin dhamaanee, aarsaa hin kafallee, hololaa fi ilaalcha hamaa isa keessa jiruun, isa kaan kan gufachiisuu hojii koo jedhee qabatee jiru meeqatu jira? mee kun hin dhugoomaa? jedhee kan of shakkaa jiraatu meeqa? waan siyaasaa mitii, waan wal gargaarsaa keessattillee hirmaachuuf shakkiin kan guutamee garaa duuba miila harkifataa itti deemu meeqatu jira? barruun kiyya kanaaf furmaata soquu irratti xiyyeeffatti.

Maddi shakkii kanaa furamuu qaba. kana furuuf ammoo, gumgummii fi holola jiru jedhaman walitti qabanii Ummataaf kaasanii mariin balleessuu, miidiyaan barnoota ga’aa laatanii Mooraa qabsoo keessatti tasgabbii uumuuf sochii taasifamu qixaan, Ummata keessatti hojjachuu akka barbaachisu karaa saaquufii. keessa keenyaatti qaama kamiinu haa ta’uu dogoggora yaadaa fi ejjannoo sirreeffannee, Utubaa Qabsoo dhaloota itti aanutti dabarsuu san jabeessuu fi bu’ura isaa hojjachuun akka barbaachisu waan itti amanuuf, mata duree kana kaase. Bara 2016 caalaatti jabaannee human ta’uuf, gufuulee Hawaasa keessa jiran maqisuun hojii keenya hangafaa ta’uu qabaa jedheen yaada. Aadaa Qabnaa ega jedhamee, Aadaa keenya keessaa tokko safuudha. Safuu ofii eeguun hedduu barbaachisaadha. wal dhaggeeffachuu har’a argaa jirru caalaatti jabeessuuf, hegaree keenya cimsachuuf, akkasumas, sochiin amma jiru boodattii akka hin deebinee fi diinni deebitee akka nu hin seenneef, waan walitti deemu nu dhawwan of keessaa baasuuf hundumtuu qooda isaa gumaachuuf waamicha biraa akka hin eeggannee akeekuun kaayyoo barruu kanaa adda duraati.

Jalqaba … ejjannoo koo ragaalee hedduu yeroo biraa irratti dhiheessuu danda’uu lama haa dhiheeffadhu.

1. Hogganoonni qabsoo Bilisummaa Oromoo hundeessuu hanga har’aatti waliin jiran geeddaraman malee ykn dhaloota itti aanutti dabarsan malee, Qabsoon kun furmaata hin argatu yaadi jedhu, Galma ga’iinsa qabsoo kanaaf furmaata jedhee hin fudhadhu. Sababaan kiyya jalqabaa, kana gochuuf qabsoon Oromoo mataan isaa waan guuttachuu qabu fi sababaan rakkoo qabsoo kanaa ifatti ijaan osoo arginuu, golgaa biraa barbaachuun gonkumaa furmaata akka hin taanee fi tarii Qabsoo Oromoo kana irraa soda guddaa kanneen qaban, bifoota adda addaan Hogganoota Qabsoo kana cichanii qaban kaasanii, kan ofii akka barbaadan dabsachuu danda’an kaa’uuf shiroota gaggeeffaman qalbifachuu dhabuu irraa, dibbee du’aa ofii rukkuchuun, qabsoo kana irratti balaa Ulfaataa Uumuu akka malutu natti mul’ata. Dhalooti itti aanee qabsoo kana dhaaluu hin qabu jechuu kiyyaa miti. haala amma keessa jirruun, Qabsichi mataan isaa, Dhaloota itti aanuutti dabarfamuuf haalli mijachuu qaba..kana mijeessuuf ammoo, yeroo fi sadarkaan qabsoo OROMOO irra jiru mijataa natti hin fakkaatu. Kana jechuun ammas, Qabsoo kana dhalootatti dabarsuuf, dhalooti duraa jalqaba Qabsoo Oromoo keessi isaa akka malee jiru kana tasgabbeessanii, ABO bakkatti deebisanii, kan dhaaluu fi dhaalsiisu giddutti hubannoo ga’aan jiraatee, inni kannus ta’ee inni fudhatu waan guutuu kennuu fi fudhachuu kan xumuramu ta’uu qabaan jedha. Yoo ta’uu baate, narraa haa ba’uun ykn daddaffiin wanni gaggeeffamtu balaa Ulfaataa uumuu akka danda’u.
2. Qabsoo Oromoo waggoota 40 oliif lafa irra harkifachuuf sababaan tarrifamu, hubannoo gadi fageenyaa dhabuu irraa madda malee, sababaa quubsaa ta’uu akka hin dandeenyettan amana. Seenaa Qabsoo Oromoo keessatti, Qabsoon kun waan keessa dabree gadi fageenyaan yoo qorannee sababaa dhugaa adda baafachuun akka danda’amu, Ummatis yaada dhugaa kana irratti yoo amanee, abdii kutachuu fi rakkoo keessa ofii furachuuf fala ta’uu irra dabree ilaa fi ilaameef karaa saaqa jedheen waan itti amanuuf, komeen kunis quubsaa mitii jedheen fudhadha. (qabxiilee lameen kana irratti yaada bal’aa ani qabu, gara fuula duraatti dhiheessun hin hafu)

Hubachiisa:- mata dureen ani dhiheessu kun, yaada adda addaa kaasisuun hin hafu. Kanan isin kadhadhu garuu, qulqullummaan dubbiftanii, ani waa’ee koo fi eenyummaa kiyya osoo hin ibsiin, inni akkasiidhaa jettanii odoo na hin ramadiin, bitaa fi mirgaa ilaaltanii yaada dhuunfaa ykn waloo akka kennitaniidha. Yaada dhugaa irratti walii gallaan, qabsoo OROMOO har’a hundee jabaachaa jiru, dameen isaas akka jabaatu taasifnee GAADDISA DHUGAA kan Umamaa tolfanna. Aarii fi komee dhuunfaatti nu keessaa danfuun, kan Oromoo hundaati jennee of laaffifna taanaan, Dibaabee Faranjii fi chaayinaan bitannee jirruun Gaaddisa jennee jooraa jiraanna. Kanaaf miira Oromummaa qofaan dubbisaa. Hundeen Tokkummaan yaadaa fi hubannoo tokko qabaachuu irraa madda. Yaadaa fi hubannoo tokko yoo dhaban ammoo, amma irratti walii galaniin waliin tarkaanfachuun akka danda’amu amananii waliin hojjachuu dhaabuu irraa of qusachuun hedduu murteessaadha. Mooraa Qabsoo kan tasgabbeessuu, Mooraa qaama Siyaasa gaggeessu qofa tasgabbeessuun odoo hin taanee, Ummatichi mataan isaa, hololaa fi yaada afaanfaajjii diinaa fi bitamtootaan facaafame jiru waliif ibsee, hamii fi gumgummii dhabamsiisuun, adeemsa tasgabbaa’aa Ummachuu akka danda’uu akeekuuf ta’uu naa hubadhaa.

Seensa
Hogganoota Qabsoo Oromoo yennaa jennu, yeroo hedduu Hogganootuma ABO duraanii fi ammaa qofaan ibsuu yaalla. Qeeqaa fi jabiina yoo dubbannees, isaanuma qofa irratti xiyyeeffannee, qeeqa amma lubbuu nama baasuu dubbanna ykn katabna. Garuu ta’uu hin qabu. Komee qabsoo Oromoo irratti dhiheessinuuf, sababaa nama dhuunfaa eegalee hanga dhaabaa fi sabaatti ka’uu danda’an jiraachuu hubachuu qabna. kanaaf ilaalchi Kun, sirraa’uu qabaa jechuu barbaada. ABOn alatti qabsoo OROMOO kan hogganu akka hin jirreetti ibsachuun dansaadha. Garuu dhaaboonni Siyaasaa kan biraa ykn namoonni dhuunfaa kan biraa daba qabsoo kana irratti raawwatan, Seenaaf keenya yoo ta’ee, Qabsoo keenya akka Hogganuuf kan filanne ABOtti maxxansinee kaa’uu hin dandeenyu. Amantaa irraa qabnu irraa kaanee, Hoggana Qabsoo Oromoo jennee isaan qofaan kan ibsinu yoo ta’eellee, Hogganoonni dhaaba siyaasaa Oromoo tan biroo, kanneen gaarii hojjatanii fi balleessaniif, isaanumatu daafaa isaanii fudhata jechuu akka hin taanee qalbifacuu qabna. ABOn dhaaboota Siyaasa Oromoo akka ija midhaanii Biyya keessaa fi alatti heddummaachaa jiran Hogganee hin beeku, Hogganuus hin danda’u. hundumtuu akka dhaabaatti Hoggana Mataa isaa qaba. Qabsoon Oromoo xaliila’ee humna Qabsoo Oromoo waliigalaa sochoosuu danda’u biras hin geenye.

ABO fi Hoggansi isaa, Qabsoo Oromoo Hogganuuf ga’umsa ni qaban. Dhaaboota Siyaasaa Oromoo jalqabaa kaasanii of danda’anii socha’aa jiran yk turan hammatee, Akka qabsoo walii galaatti yeroon itti gaggeesse hin dhaga’amne. kun kan ifaajjii hedduu booda bira geenyudha. Kanaaf hubannoo gama kanaan jiru bal’ifachuun barbaachisaadha. Kana kaasuun kiyya sababaa malee miti. Hogganni ABO Yoo jijjiiramee malee furmaati hin jiru yaadi jedhuu fi Qabsoon OROMOO lafa irra harkifatee jedhamee komee tarrifamuuf, warrumti qaama qabsoo kanaa ABOn ala ta’anii, booda irra qabsichatti gufuu ta’an akkasumas, dhaaboonni osoo beekanis ta’ee odoo hin beekiin qabsicha miidhan waan jiraniif, kana jechuun ammoo, Qabsooma ABO iyyuu gufachiisaa waan turaniif, Komeen ka’uu, abbuma ilaallatuuf galchuun murteessaa ta’uu hubachiisuufidha. Hoggana ABO duraanii fi ammaa duuchaamatti, Qabsoon kun harkifachuu fi rakkoolee biroof sababaa taasisuun kun, Gabatee irratti nyaatan cabsuu fi dadhabbii Namaa irratti illee bishaan naquu waan ta’uuf ilaallachaa sirbuu wayyaa jechuufi. sababummaaf isaan muuduun dura, waan itti galateeffannuu fi kabajaa isaaniif kenninu dursaa, waan dabee yoo jiraate qajeelchuun akka danda’amuu dhaamuun barbaada.

Qabxiin biraa, gama kanaan diinni keenya inni hangafaa Hoggana Qabsoo kana jibbisiisuu fi deeggarsa Ummataa dhabsiisuuf hololli fi shirri gaggeessuu hanga har’atanaatti bajata ol aanaadhaan gaggeeffamaa waan jiruuf, yoo xiqqaate, komee nuuti qulqullummaan dhiheessinuu fi diinni dhiheessu gidduu garaagarummaan jabaa akka jiraachuu qabu hubachuun dasaadha. Diinni dhaabaa fi Hoggana isaa sadarkaa addunyaattu yakkamaa taasisee dabarsee kennee bara baraan Ummata keenya cabsee fi kan dubbatuuf dhabsiisee jiraachuu barbaada. Komee fi ilaalchi nuuti kaafnu qixuma kanaatti kan ilaalamu yoo ta’ee, of balleessaa jirraa jedheen amana. Diina irraas waan adda itti taanu hin jiraatu. kanaaf meeshaa shira diinaa akka hin taaneef, of eeggachuun illee barbaachisaa ta’uu hubachuun gaariidha. Diinni keenya shira shiruun eenyuun olitti dandeetti qabna. Shira isaa kana milkeessuuf karaan nutti fayyadamuuf yaadu, karaa gonkumaa nuuti shakkuu hin dandeenye ta’uu ni mala. Kanaaf quuqamu sabummaa keenya irraa kaanee waan goonu hundaa irratti of eeggannaa dabalachuu nu feesisa. Hoggana keenya nuutu karaa barbaachisu qeequu fi sirreeffachuu danda’a malee, karaa diinni nu tolche irraan yoo deemne gonkumaa of utubuu fi of ijaaruu hin taatu. Of dhabamsiisuu qofaa taatii malee.

Hogganoonni Qabsoo Oromoo, Hogganoota qabsoo addunyaa kana irraa addummaa hin qabaatan. Kan addunyaa mudate isaanini mudachuu danda’a. Dogoggorri Addunyaa kana keessatti arginu isaanis quunnamuu danda’a. badii fi hojiin isaanii addunyaa kana irraa adda ta’ee badhaasa ykn arrabsoo addaa qopheessinuuf hin qabnu. Biyyoonni Bilisummaa isaanii goonfatan waan keessa dabran keenyas keessa dabraa jiru. Hogganummaa bara baraaf barbaadu osoo ta’anii Ijoollee fi maatii godhachuun irra hin jiru ture. Angoo kanaaf jireenya isaanii dabrsanii kennan odoo ta’ee, dhaloota har’aa diina guggubaa jiru miliyoonaan hin ga’an turan.

Yeroo baayyee Namaan gaashee jechuu jaallannaaf malee, Hogganoota nuuti akka Uffata keenyaa yeroo nutti tolu isaan faarsinee, yeroo nutti tolu of irraa baafnuu kana, wayyaaneen waggaa 25 Angoo irra jirtu kana adda durummaan kan balaaleffattuu fi Angoo isheef yaaddooftu ABO fi Hoggana isaatii. Maalii? nuuti Qabsoon lafa irra harkifamuutti nutti mul’atu kun, Wayyaanee fi diinoota keenya seenaa galmeessetti maaltu mul’annaan, guyyaa tokkof illee maqaa isaa lafa kaa’uu dadhaban? Hoggana nuuti irraa ka’an malee jennee golgaa hanqina keenyaa taasifannu kana, Warri dhihaa fi biyyoonni adda addaa maaliif wal ga’ii fi bakka laachuufif hayyamuuf? Wayyaaneen waggaa Angoo irra jirtu kana Ashabbaarii jechisiisuuf Dolaara Biliyoonaan dhangalaasaa odoo jirtuu, Addunyaan lakki dhaabni kun akkas mitii, garuu Kaayyoon isaa dantaa keenya Gaanfa Afriikaa hin guutu malee jedhanii maa deebisu? Mee of gaadhaati irratti mari’adhaa. Ani ammoo kutaa 2ffaa keessatti itti deebi’aa. GALATOOMAA!

HORAA BULAA!

* SEENAA Y.G(2005): burqaa430@gmail.com

Maaliif yakka ta’ee si irratti uumamuun koo?

Mee sin gaafadhaa dubbadhu al tokko
Yeroo hundaa hin usin deebisi gaaffii koo.
Ana qofa mitti akaakilii egale
Abbeenis gaafataa ture kana kale.
Anis ga’ee kunoo gaaffiin sitti taree
Deebisi gaaffii kana osoo bira hin tarre!

Sardaa dha gaaffiin koo lubbuu na gaafate
Daa’imaatiif beekaa meeqa nu irraa nyaate
Hayyuu keenya heedduu nu irraa galaafate
Dhiiga dhiigaan dhiquuf taa’a aggaammatee!

Deebisi deebii koo anis irra hin taruu!
Irbuu abbaa kootii gaaffii har’aaf boruu
Imaanaa akaakayyuu danda’ee hin callisuu
Ekeraatu na arga gaaffii kana hin dhiisu!

Callisuun kee maalii sodaa moo tuffii dha
Dallansuu dheekamsa, tari moo mufii dhaa?
Maaliif deebii dhabe gaaffiin lata kootii?
Sin hin dhiisuu dubbadhu haqatu seeraatii!

Dhiigini dhiiga dhiqee xurii baasa taanaan
Jigee haa lola’u kootiis dhugaaf jennaan
Duumessa haxaawee sabaaf ifa laannan
Gaaffii kana hin dhiisu! Nin gaaffa itti fufaan.

Namuu of hin uumnee uumaan Rabbi tokko
Uumamaan kan qabus bakki dhaloota koo
Kan Waaqni naaf kanne, si qofaa utuu ta’uu
Maliifan si dhabee dhaba bakkaan taa’u!

Maaf si irraa buqqa’e Qe’ee Akaakayyuu?
Maaf si irraa gubate Odaan teessoo hayyuu?
Maaf dhiigaan boora’ee Horri kee qulqulluun?
Kan maal balleessine maatiin warra galaan?

Maaloo mee maal goone maatiin warra abbichuu
Ciranii kan fixan biqilaa isaa kichuu
Sirraa buqisanii kan ciran hiddaisaa
Dubbadhu Finfinnee maal inni daafiin isaa.

Gaaffiin si gaafa dhaa dubbadhu Finfinnee
Namuu of hin uumuu anis of hin uumnee
Si irratti uumamuun koo maaliif ta’e yakka?
Si irraa jiraachuu maaf Ormi na dhorka?

Si irraa hari’amee maaliifan balfama?
Biyya biraa hin qabuu eessattan dhiibamaa?
Afaan Waaq naaf kenne si irratti maaf jibbama?
Anoo koon siin jedhaa maaliifan cubbama!

Deebisi gaaffii koo Dubbadhu Finfinnee
Ani hin callisuu deebii haga hin arganne
Lafa irra hin jiruu gaaffiin deebii hin qabne
Naaf deebsi gaaffii koo hin usin Finfinnee.

Deebii nagaan dhabnaan nan iyya ol ka’ee
Ana qofaa mitti lammiin koo walga’ee
Dhiigni lolaa ta’ee haa yaa’u lola’ee
Lafeen qorraan ta’e haa ifu boba’ee.

Eeynumaa kee cabe deebisee fayyisee
Haqaan eenyummaa kee addeessee mul’isee
Ilmaan kee balfaman si irra jiraachisee
Dungoo ta’een darba ifa siif badhaasee!

Durgoon koo kana dha deebisi gaaffii koo
Waadaan siif galaa hin shakkiin waa tokko
Dubbadhu Finfinnee ustee hin callisin
Haqa osoo argitu tasa hin dunuunfatin.

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Tesfaye Daba Kumsa

The Gabra ‘Oromo’ Cultural Night was held in Nairobi, Kenya, at the Bomas of Kenya on November 14, 2015. The following is a pictorial and video report about the event (compiled through social media sourcing, especially through MediaNorth.co.ke).

Gabra is an Oromo tribe from northern Kenya and southern Oromia. The Gabra chiefly make use of camels for livelihood and to conquer the Chalbi Desert (east of Lake Turkana) in northern Kenya.

“Leelloo” – the only Afan Oromo independent newspaper in print in Finfinne/Oromia, released its first issue (in full color) on November 13, 2015. Here are some pictures of the first issue from the newsstands in Finfinne.

Sadaasa 15, 2015. Oduu, Qophilee Garagaraa Sadaasa 9 Guyyaa FDG Waggaa 10ffaa Isaa Irratti Akkasumas Qophii Hirira Mormii Lammilee Oromoo Biyya Jarman Jiran Bahan Irratti Kan Fulleeffatu

Namoo Daandii | VOA

WASHINGTON DC – Paartiin mormituu, Koongiresiin Federaalawa Oromoo, xalayaa gaaffilee ijoo afur of keessaa qabu qaama ol’aanaa mootummaa Federaal fi Mootummaa naannoo Oromiyaatti ergeef haga ammaa deebii argachuu dhabuu isaa fi magaalaa Buraayyuutti Sanbata dhufutti walga’iin uummataa waamuuf ture, Bulchiisa magaalattiin dhorkamuu isaa dubbata. Barreessaan dhaabbatichaa, Obbo Baqqalaa Nagaa akka jedhanitti, Bulchaan magaalaa Buraayyuu, Obbo Dhaabaa Jinfeessaa, dura ennaa dhaabbatichi walga’ii ummataa Isteediyeemii Buraayyuutti waamuuf akka beekkannoon kennamuuf telefoonaan gaafatu, tole jedhanii akka poolisiin eegumsa isaaniif godhu illee itti himuu isaanii dubbatan.

“Akka ehama arganneetti fudhannee, ennaa gara waajira poolisii deemnu garuu, barreeffamaan na dhaqqabuu qabu, jedhu itti gaafatamaan poolsii” ka jedhan, Obbo Baqqalaa Nagaa, deebisanii gara kantiibaa magaalatti – Obbo Dhaabaa Jinfeessaatti ennaa bilbilan, Wixata dabre kana gara waajira isaanii akka dhufan waamuu isaanii dubbatu.

“Wixata darbre kana ennaan waajira isaanii dhaqqabu, telefoona harkaa na harkaa fuudhanii, boorsaa ani baadhee ture illee sakatta’an. Kan waajirichatti na eege, Obbo Dhaabaa qofa otuu hin taane, itti-gaafatamaa poolsii, itti-gaafatamaa tika nagaa fi itti gaafatamaa DhDUO aanaa sanaa tu waliin ture. Ayyaana Ateetee yeroo irratti miseensonni keessan ABOn lafa hin gurguru, jedhan. Walga’ii isin waamtaniin wal-qabatee namni tokko alaabaa ABO baatee konkolaataan Buraayyuu keessa dabre fi sababaalee fakkaatan dubbachuudhaan, walga’ii keenya akka geggeeffachuu hin dandeenye nutti himan,” Jedhan – Obbo Baqqalaan. Bulchaa (Kantiibaa) magaalaa Buraayyuu, Obbo Dhaabaa Jinfeessaatti bilbillee, “walga’ii kaabinee irran jira. Amma isinitti dubbachuu hin danda’u,” nuun jedhan. Akka isaan deebii nuuf kennanitti dhiheessina.

– VOA

By Yoseph Mulugeta Baba (Ph.D.)*

Part V

Having established a solid foundation in Oromo Concept of Reality or Dhugaa-Ganama (see my previous articles), I would like to explicate and show how an ilaa-fi-ilaamee-philosophic-mode-of-thought can be used to overcome the problem of methodological imperialism and a feudalistic approach to truth. In so doing, I shall demonstrate the way in which an ilaa-fi-ilaamee-philosophic-mode-of-thought not only serves as a philosophic method of enquiry, but also gives critical direction regarding a baseless criticism leveled at African philosophy. Simply put, the ilaa-fi-ilaamee philosophic method of enquiry intends to create the critical conditions for the termination of the present-day academic methodological fabrication or methodological imperialism which propagates pseudo-epistemological assumptions, assumptions that have unfortunately become stumbling blocks in most contemporary African scholarly investigations. Hence, based on the ilaa-fi-ilaamee philosophic method of enquiry, I am going to expose and to destroy a set of some damaging and pseudo-epistemological assumptions of metaphilosophy and other methods of intellectual disciplines as a sine qua non for authentication of academic African philosophy and a critical interpretation of (post) colonial African conditions. In this manner, I will propose a rationale for using the ilaa-fi-ilaamee method of doing contemporary African philosophy — with some reference to (post)colonial African philosophical discourse. Simply stated, I will propose an alternative methodological approach to contemporary philosophical discourse in general, and state the rationale for such a method of conducting African academic philosophy in particular. I will also show how contemporary African scholars, irrespective of intellectual disciplines, should utilize an ilaa-fi-ilaamee-method-of-enquiry to overcome the problem of EXTREMISM/RADICALISM as an alternative scholarly approach in framing contemporary African academic discourses both to identify the problematic issue and determine a viable philosophical/scientific solution to the case in question. As it will be shown, the ilaa-fi-ilaamee method of enquiry justifies why an inductive method/logic, deductive method/logic, reduction method, functional method, philosophic method, axiomatic method, etc. are irrelevant in contemporary African philosophical discourse as the whole, with the exception of hermeneutic philosophy. Therefore, in my subsequent articles, I will thoroughly expose what I call the ACADEMIC BULLSHITS of Western and Westernized African intellectuals, which they have been propagating under the guise of academic discourse. In this way, I will attempt to equalize the hitherto unbalanced achievement of African Philosophy. But before doing so, it is best to offer a useful interpretation of African philosophy on the subsequent articles.

To begin with, it is now over six decades since the debate on the nature, problems, and methods of African philosophy had begun to emerge. The publication of La philosophie Bantoue in 1945 ― which was published in English as Bantu Philosophy in 1959 and 1969 ― has brought about strong blasts of immense changes. These changes have been manifested in the consequence of an increase in works of African and Western philosophy.

Although Oruka’s four trends, namely “Ethnophilosophy,” “Professional” Philosophy, Philosophic Sagacity, and Nationalistic-Ideological Philosophy – have been widely adopted by most African philosophers; Imbo’s identification of three approaches to African philosophy is highly recommended. (S. O. Imbo, 1998, p. 7) The main reason is that what Imbo identified as Particularist and Universalist approaches, with the exception of the hermeneutical approach, is nothing other than a reduction of Oruka’s four trends of African philosophy. [Note that hermeneutical philosophy is a philosophical approach which came to appear as a reaction against the Particularist and Universalist extreme views of philosophy] Interestingly enough, Oruka himself admits that “A deeper analysis of them [i.e. various proposals and findings on African philosophy] reveals the idea that there are generally two radically distinct senses of the usage of the expression [of African philosophy].” (O. Oruka, 1990, p. 13). [Note that this view presupposes “the truth of” Senghor’s explicit assertion that “European reasoning is analytical, discursive by utilization; and Negro-African reasoning is intuitive by participation.” (L. Senghor, 1964, p. 74)] This assertion of Oruka is very true as far as the history of African philosophy is concerned. As Karp and Masolo have correctly pointed out:

The history of African philosophy is a history of two contesting parties. The first of these parties has come to be known as ethnophilosophy, the study of collective forms of culture as manifestations of African philosophical systems. The second, now known as African philosophy, argues that philosophical practice, as a second-order critical evaluation of first-order thinking about nature, culture, and experience, must be a vital activity in Africa. (I. Karp and D. A. Masolo, 2000, p. 4)

Thus, a concise historical reflection must begin by elucidating these two schools. Thanks to the painstaking research of African philosophers and there is a very rich and diversified list of excellent publications in the area, this historical sketch need not be an exhaustive analysis of the history of African philosophy, but it will be useful to consider some pseudo epistemological assumptions deeply embedded in contemporary academic African philosophical discourse.

To begin with, the literary works of Placid Tempels (1959/1969), John Samuel Mbiti (1969), Robin Horton (1973), Marcel Griaule (1965), and Alexis Kagame (1956), among others, are all identified with the “ethnophilosophical” school. The works of L. S. Senghor (1967) and C. A. Diop (1954; 1987) also fall under the same school of thought. (Imbo, 1998, pp. 11-15, 56-60) In a strict sense, the very term “ethnophilosophy” has a pejorative connotation, which makes a total understanding of it unlikely. As Imbo has shrewdly observed:

Defining ethnophilosophy is a complicated business, if only because no African philosopher willingly admits to being called an ethnophilosopher. Indeed, the appellation “ethnophilosophy” is something of an insult, because to be an ethnophilosopher is to be seen by universalist philosophers to support to practice philosophy in a manner that deviates from the conventional. (Ibid, pp. 53-64)

Imbo’s contention should not be applied to all critics; the derogatory meaning of the term, however, is unquestionable. Yet, Odhiambo makes the cautious remark that “Those scholars and thinkers who are qualified as ethnophilosophers are so referred–to essentially because of their views regarding the nature of African philosophy or because of the methodology that they employ in their discourses on African philosophy.” (Odhiambo, 2012, p. 77)

Accordingly, the critical works of Kwasi Wiredu (1980), Paulin Hountondji (1983), Peter Bodunrin (1981; 1991), F. Eboussi-Boulaga (1968), Henry Odera Oruka (1990), and Marcien Towa (1971), among others, are all regarded as “professional” philosophy. Besides little differences, all “professional” philosophers treat the “ethnophilosophical” school as “a dangerous irrelevancy, a clinging to outmoded traditional belief systems in a modern world.” (Imbo, 1998, p. 68) Paulin Hountondji, for instance, totally rejects the view that African philosophy is unique. He explicitly states the methodological problem of the “ethnophilosophical” school and contends that “ethnophilosophy” is a system of collective thought and is spontaneous, which, in turn, is understood to mean it refers to something all the members of a given society would adhere to.

Words do indeed change their meanings miraculously as soon as they pass from the Western to the African context, and not only in the vocabulary of European or American writers but also, through faithful imitation, in that of Africans themselves. That is what happens to the word ‘philosophy’: applied to Africa, it is supposed to designate no longer the specific discipline it evokes in its Western context but merely a collective worldview, an implicit, spontaneous, perhaps even unconscious system of beliefs to which all Africans are supposed to adhere. This is a vulgar usage of the word, justified presumably by the supposed vulgarity of the geographical context to which it is applied. (Hountondji, 1991, pp. 116-117)

This assertion of Hountondji indicates that the term “philosophy” is equivocal when it qualifies “African.” What Hountondji calls myth, asserts Odhiambo, is the idea that “African philosophy is distinct from Western philosophy, with the implication that Africans are not critical thinkers, that in Africa everybody always agrees with everybody else.” (Odhiambo, 2010, p. 82) Thus, Hountondji unequivocally dismissed the “ethnophilosophical” school as “a pre-philosophy mistaking itself for metaphilosophy, a philosophy which, instead of presenting its own rational justification, shelters lazily behind the authority of a tradition and projects its own theses and beliefs on that tradition.” (Hountondji, 1991, p. 120)

Moreover, Hountondji is uncompromising in his critique of Tempels’s work, Bantu Philosophy. Here, the content and form of Tempels’ philosophical view can be subsumed in the very words of Oruka:

The position of Tempels is, of course now well known. In brief it is as follows: Africans, or specifically Bantu, have a philosophy. This philosophy has its own internal coherence. It is based on the hierarchy of “forces” with God as the top, followed by man, animals, plants and non-living objects. This line up of forces is summarized by the concept of “vital force”. This philosophy, however, is not akin to what passes in the West as “philosophy”. It is a philosophy which is the common belief and imperishable truth of everyone. Yet the Africans (Bantu) are themselves not capable of formulating or presenting a philosophical treatise. So it is the function of the outsiders (like Tempels himself) to formulate for the Bantu what their philosophy is. (Oruka, 1990)

Hountondji then dismisses such a philosophical approach in its totality and explicitly asserts that “Africans are, as usual, excluded from the discussion, and Bantu philosophy is a mere pretext for learned disquisitions among Europeans. The black man continues to be the very opposite of an interlocutor; he remains a topic, a voiceless face under private investigation, an object to be defined and not the subject of a possible discourse.” (Hountondji, 1983, p. 34)

Accordingly, he observes a dangerous ideology presented by Tempels’ theory of forces which makes a dichotomy between the “white man” and the Other. For instance, Imbo’s thorough analysis of the theory of forces shows that Tempels extracts seven principles from Bantu/Baluba practices, namely: “1. In European systems of thought, ‘being’ or ‘existence’ is the most general concept. In Bantu philosophy, the essence is force –the existence of anything is its being a force. 2. Every force is specific. 3. Different types of beings are characterized by different intensities and types of force. 4. Each force can be strengthened or weakened. 5. Because all forces are radically interdependent internally, they act on each other and influence each other. 6. The universe is a hierarchical order of forces according to their strengths. 7. Beings higher in the hierarchical order can influence all beings of lower rank directly.” (Imbo, 1998, pp. 78-79) These basic principles illustrate what Hountondji attempted to destroy in totality and dismissed as a baseless vis-à-vis a philosophical approach to an African mode of thought. On this, Messay’s philosophical view seems to fully justify Hountondji’s strong criticism of “ethnophilosophy”: “Tempels’s depiction of vital force as the cardinal concept of Bantu philosophy is responsible for the charge of otherness. The concept of vital force seems to place Africans on the opposite side of [i.e., thinking in opposition to] Western philosophy, since unlike the Western notion of a given and static object, a mysterious and active force appears to animate the African notion of being.” (Messay Kebede, 2004, p. 32)

This European project, Hountondji argues, has had the aim of demarcating African civilizations, separating them from European ones at all costs. As E. A. Ruch and K. C. Anyanwu say in interpreting Hountondji’s main contention, “African civilization has been ‘fixed and mummified’ in the traditions of the past. Thus, the European ‘ethno-philosophers’ have tried to kill the Africans’ creative power to produce philosophical ideas and debates. The African philosophers were expected to be archivists of their cultural traditions, rather than original thinkers.” (E. A. Ruch and K. C. Anyanwu,, 1984, p. 12)

After all is sorted out, Hountondji’s definition of African philosophy, sums up Odhiambo, can be encapsulated in three basic features: (a) that African philosophy consists of texts; (b) that Africans should be the ones to have written the texts; and (c) that the texts should be described as philosophical by the authors themselves or by African writers themselves. (Odhiambo, 2012, p. 85) As Masolo has correctly concluded, “Hountondji defines philosophy in two ways: first, philosophy is a discourse, a scientific discourse, a methodical inquiry with universal aims; second as history, philosophy is metaphilosophy, a philosophical reflection on philosophical discourse.” ( D. A. Masolo, 1994, p. 202)

However, Hountondji’s radical position, in turn, has never escaped severe criticism. To begin with, Masolo himself has posed the very crucial question of whether Hountondji can “be saved from this dogmatic slumber by his own quest for philosophy as history, as a dialectical progression.” (ibid) Put differently, must an African philosophy achieve the objective status of being a scientific discourse to demonstrate its own methodology? This is one of the pitfalls of Hountondji’s thinking in that “dialectical progression in philosophy does not always mean a vertical movement to progressively new points without return.” (ibid) The main reason is that the integration of the old in the new is always inevitable. Hence, the burden of proof falls on Hountondji’s shoulders either to reject or to admit Masolo’s disjunctive assertion that “either the whole history of philosophy is nothing but the history of myths, or there is no myth at all in philosophy.”

In a similar vein, Hountondji’s philosophical approach is attacked by Ruch and Anyanwu as containing oversimplifications and points causing confusion. They argue that what the former dismisses as myth cannot be accepted simply because “the myth is both less and more than philosophy.” (E. A. Ruch and K. C. Anyanwu,, 1984, p. 13) They underscore that “the starting point of any philosophy must of necessity be the common sense experiences and beliefs which are, by their very nature pre-philosophical.” (ibid)

Peter Bodunrin also dismisses Hountondji’s contention on the basis that writing is not a necessary condition for philosophy. Although Bodunrin doubts “whether philosophy can progress adequately without writing,” he, however, maintains that “writing is not a prerequisite for philosophy.” (Bodunrin, 1981, p. 177) As Odera Oruka has well stated:

To exist as a philosopher, it is not necessary that one’s thoughts must progress or be available to the future generation. Sufficient for the existence of a philosopher is that one’s contemporaries recognize one’s philosophical ability and practice. How many of the contemporary African philosophers will have their ideas known beyond their death? Many of us shall have our works buried unrecognized within the myriad of the many kinds of literature that are being produced in the field. Yet this fact would not in itself deny the point that authors of such works existed as philosophers. Lack of knowledge about one’s or a people’s philosophy is not a proof of the non-existence of such a philosophy. (Oruka, 1990, p. 53)

Without taking an extreme philosophical position, I would like to assert two critical points as far as Hountondji’s philosophical approach is concerned. First, one should underscore the reason why Hountondji himself severely criticizes “ethnophilosophers” as naïve followers of Tempels. Here, his strong reaction seems right, for Tempels has arrogantly and baselessly asserted that:

We do not claim, of course, that the Bantu are capable of formulating a philosophical treatise, complete with an adequate vocabulary. It is our job to proceed to such systematic development. It is we who will be able to tell them, in precise terms, what their inmost concept of being is. They will recognize themselves in our words and will acquiesce, saying, “you understand us: you now know us completely: you ‘know’ in the way we ‘know’ ”. (Tempels, 1959/1969, p. 36)

This is just academic bullshits! In this regard, Hountondji’s critical response is justifiable for the simple reason that such a chauvinistic intellectual approach as Temples and his followers exhibit should not be tolerated under any circumstances. To say the least, Western ethnocentrism and its irrational contempt expressed by so called “intellectuals” toward Africans, a trend which is still prevalent today, has become a barrier in African studies as a whole. Hence, African scholars need to reassess the methodological as well as the ideological bases of such deficient scholarship inherent in Western discourses on Africa.

Unquestionably, an in depth experience of the socio-political milieu of the African continent/experience is needed if one hopes to produce an effective, critical, and reflective work on any form of African philosophy, which is far from being what Hountondji himself naively asserts is universal philosophy. If it were, neither African nor Western philosophy would be unique. The reality is, rather, precisely what Imbo pointed out:

Before Hountondji can claim science, writing, and philosophy as the universals to which African should aspire, he has a duty to examine the framework within which they were previously developed in a manner that excluded the non-western World. Hountondji boldly lays claim to an equal right to literacy, science, and philosophy –but fails to acknowledge the implications of the European cultural context of their development. He fails, therefore, to examine Europe’s former usurpation of the right of ownership to these concepts. (Imbo, 1998, p. 87)

(to be continued)

Note: The responsibility for the article is entirely mine.

Galatoomaa!

——

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* Yoseph Mulugeta Baba received his B.A; M.A; and Ph.D. degrees in Philosophy from the CUEA. His research areas include Metaphilosophy, Oromo Philosophy, Continental Philosophy, Post-colonial African Political Philosophy, Postmodernism, and Ethiopian historiography. Currently, he is completing his forthcoming book (CUEA PRESS) — on ‘The Ilaa-fi-Ilaamee Philosophical Method of Enquiry.’ He can be reached at kankokunmalimaali@gmail.com.

All Episodes of “Dambalii” can be found here