(New York Times) – MIESO, Ethiopia — Every day, Yasin Mohammed Aliye stakes out a spot on his small farm to chew khat leaves, a stimulant, and guard against intruders.

The khat, he explains, helps to dull the hunger.

“We got just one day of rain each month during the rainy season,” Mr. Yasin said, referring to the days from July through September. “It should have been raining every other day. Now my harvest has failed.”

The green hills and full fields around here belie an alarming fact: This is the worst drought Ethiopia has experienced in more than a decade.

– READ THE FULL STORY (NYTimes.com)

(New York Times) – MIESO, Ethiopia — Every day, Yasin Mohammed Aliye stakes out a spot on his small farm to chew khat leaves, a stimulant, and guard against intruders.

The khat, he explains, helps to dull the hunger.

“We got just one day of rain each month during the rainy season,” Mr. Yasin said, referring to the days from July through September. “It should have been raining every other day. Now my harvest has failed.”

The green hills and full fields around here belie an alarming fact: This is the worst drought Ethiopia has experienced in more than a decade.

– READ THE FULL STORY (NYTimes.com)

By Yoseph Mulugeta Baba (Ph.D.)*

Part III

In one of my previous articles (Part II), I tried to demonstrate how the Oromo concept of jiruu-fi-jireenya-nama — ontological characteristic of human being — has led to the conception of Saffu, which enables one to interpret and balance the “paradox” posed by Uumaa versus Ayyaanaa. It has been clearly indicated that the concept of Saffu — human ontology — is nothing other than a proper understanding and interpretation of one’s state of “existence” as s/he radically relates to both aspects of nature — physical world and human society. Such understanding and interpretation of Reality (i.e. Uuma, Waaqa, Ayyaanaa) eventually leads to pluralistic interpretations of the universe. Consequently, the Oromo have adopted and developed a philosophic method of enquiry to identify and determine the tenable form of interpretation whenever various competing interpretations arise. This mode of investigation is called an ilaa-fi-ilaamee – philosophic-mode-of-thought. In the present article, I try to show and how this is the case. In order to do so, I would single out Gumii Gaayo as justification of the case in point.

To begin with, Gumii Gaayo — is the possible justification for an ilaa-fi-ilaamee – philosophic-mode-of-thought. It is one of the main and most critical institutions of the Gadaa System. Thus, I need to give clear and concise points on the latter first.

What is the Gadaa System?

“The Gada System is a system of gada classes (luba) or segments of genealogical generations that succeed each other every eight years in assuming political, military, judicial, legislative and ritual responsibilities.” (Asmarom, 2000/2006, p. 31; Asmarom, 1973, p. 81) It is the Oromo people’s central philosophical thought about the jiruu-fi-jireenya-nama — ontological characteristic of human being — which has “endured for at least four centuries of recorded history.” (Asmarom, 2000/2006, p. 30) Specifically, the Gadaa System is a political philosophy that necessarily characterizes individual men’s rights and responsibilities as each of them relates to all facets of human life from birth to death. (Yoseph, 2011, pp. 84-98)

First, in Oromo society, structural institutions are abstractly constructed in such a way that they in effect govern the jiruu-fi-jireenya-nama. They essentially explain how everything that exists in the universe has to be assumed, understood, and interpreted in accordance with whatever changes that take place in the lives of individuals. This makes the Gadaa System extremely complex. This is the main reason why the very term Gadaa can neither be precisely defined (Mohammed, 1994, p. 9) nor given a univocal interpretation. (Asmarom, 1973, p. 81) In light of this difficulty, however, the best way to understand the Gadaa philosophical system is to know how the jiruu-fi-jireenya-nama relates to the Oromo’s concept of time.

In Oromo philosophy, the concept of time and human “existence” are viewed as two sides of one coin. Time and human society are thus divided into grades and generational-“sets”, respectively. “The set or class is the group of people who share the same status and who perform their rites of passage together, whereas the grades are the stages of development through which the groups pass.” (Asmarom, 1973, p. 51) The full cycle of the Gadaa System has ten grades (Mohammed, 1994, p. 11): Daballe grade [0 – 8 years of age]; Folle or Game Titiqaa grade [9 – 16 years of age]; Qondalla or Game Gurgudaa grade [17 – 24 years of age]; Kuusa or Raba grade [25 – 32 years of age]; Raaba Doorii or Doorii grade [33 – 40 years of age]; Gadaa grade [41 – 48 years of age]; Yuba I grade [49 – 56 years of age]; Yuba II grade [57 – 64 years of age]; Yuba III grade [65 – 72 years of age]; and Gadamojii grade [73 – 80 years of age]. (Gadaa Melbaa, 1985, p. 20)

Gadaa grade starts from the first eight years (0-8), counting every eight years till it reaches eleven which falls between 80-88, that is the person becomes an elderly. One Oromo stays in one Gadaa grade for eight years out of the total of his ages. In the course of his/her life time, one Oromo could not be out of these eleven grades. In each of the Gadaa grades, Oromo have their own clearly defined roles and responsibilities to be fulfilled, and there is a system or a ceremony when one passes from one Gadaa grade to the next. (Dirribi, 2011, p. 213)

The full cycle of Gadaa System is divided into two periods of forty years each. (Mohammed, 1994, p. 11) Each span of forty years is called gogessa or mesensa — meaning “generation”. Thus, a “generation” lasts for forty years. Each “generation” consists of five parties. “A ‘generation’ is forty years long and there are five segments or gada classes within it.” (Asmarom, 2000/2006, p. 31) The five parties are the Gadaa of the father (Melbaa, Muudanaa, Kilollee, Biifolee, Michille) and the gadaa of the son (Harmuufaa, Roobalee, Birmaji, Mullataa, Duulo). “The basic rule of the gada system is that the newly born infant boy always enters the system of grades exactly forty years behind the father, regardless of the age of the father. Father and son are five grades apart at all times.” (Asmarom, 1973, p. 50)

At the end, the relationship between TIME and HUMAN SOCIETY can well be subsumed under Asmarom’s words:

Here we find a society that is stratified into two distinct but cross-cutting systems of peer-group structures. One is a system in which the members of each class are recruited strictly on the basis of chronological age. The other is a system in which the members are recruited equally strictly on the basis of genealogical generation. The first has nothing to do with genealogical ties. The second has little to do with the age. Both types of social groups are formed every eight years. Both sets of groups pass from one stage of development to the next every eight years. (Asmarom, 1973, pp. 50-51)

Keeping a concise summary of the Gadaa System in mind, let us now examine Gumii Gaayo — in order to see what justification there is for an ilaa-fi-ilaamee – philosophic-mode-of-thought.

The Gumii Gaayo

Of all the ten grades, the most important, in the Gadaa cycle, is the sixth stage, i.e. 41 to 48 years. It is the kernel stage of the Gadaa System. This stage is seen as a major landmark in the Oromo philosophical thought. This eight year period begins and ends with a formal power transfer ceremony known as baallii or jarra. (Asmarom, 2000/2006, 217) Baallii is the event that ends the Gadaa of the previous eight years and starts the new one. (Mohammed, 1994, p. 15) “Ritual leader and time reckoning agent (Ayyaantuu) decides when and where to transfer the ‘baallii,’ and creates favorable atmosphere to effect the transfer.” (Dirribi, 2011, 243)

After this formal power transfer ceremony, there is a discourse and a long debate on the substance of the new law. This discourse is the most inclusive event in the Oromo political life (Asmarom, 1973, p. 93); and consequently, the event is known as Gumii Gaayo. “Gumi means ‘the multitude’ because it is a very large assembly made up of many councilors (hayuu) and assemblies (ya’a) drawn from different sections of the Gada institution.” (Asmarom, 2000/2006, p. 97) Thus, the phrase “Gumii Gaayo” literally means “the national assembly.” Asmarom points out that the National Assembly or Gumii is “made up of all the Gada assemblies of the Oromo, who meet, once every eight years, to review the laws, to proclaim new laws, to evaluate the men in power, and to resolve major conflicts that could not be resolved at lower levels of their judicial organization.” (Asmarom, 2000/2006, p. 100) It is “the supreme juridical and formal legislative body” (Bassi, 1996, 155) or “the ultimate high court of” (Helland, 1996, p. 141) Oromo society. As Marco Bassi cautions, however, “it would be misleading to think of it in terms of a central and permanent legislative body on the model of a modern parliament. The Gumii Gaayoo only meets periodically, once every gada period (8 years), and the laws actually proclaimed during each general assembly are really very few.” (Bassi, 1996, p. 155) “The purpose of the meeting is not to promulgate new laws but by reviewing the existing ones to reinforce aadaa [custom], and occasionally to do away with some custom that is felt (usually due to external pressure) has become outdated.” (Leus, 2006, p. 237)

Here, my main concern is not to discuss either the political or the ritual aspect of Gumii Gaayo. Such a thorough discussion has already been carried out by many scholars of the social sciences – who should get all THE CREDIT in this regard. Rather, my central issue of investigation is to analyze and disclose the philosophical mode of thought being imbedded during the long debate and discourse during the major event of Gumii Gaayo as the justification of an ilaaf-fi-ilaamee – philosophic-mode-of-thought. To begin with, this philosophical mode of thought has its origin in the Oromo philosophical distinction between seera — laws and aadaa — “custom”. Of the former one, Asmarom has pointed out:

One of the most interesting aspects of Oromo tradition is that laws are treated as a product of human deliberation not a gift of God or of heroic ancestors.

… the people view the laws as being their own, not something imposed upon them by a divine force, by venerated patriarchal lawgivers, by superior class of learned men, or by “Tradition” in the generic sense. (Asmarom, 2000/2006, pp. 208-209)

In the national assembly, for instance, the Gumii deliberately alter or reaffirm both old and new laws. The Oromo thought about laws is, hence, that they are not immutable. Unlike “customs,” the existing laws can be matter of faculty abrogated to make new laws. “In Oromo culture, laws are known as ‘sera’ customs as ‘ada’ and it is the laws that are subjected to deliberate change.” (Asmarom, 2000/2008, p. 108)

In contradistinction to laws, however, the concept of “customs” is virtually immutable. This is due to epistemological issues. In Oromo philosophical thought, “customs” are considered immutable NOT because they are reasonably justified, but rather because they are BEYOND human knowledge as Reality, with a capital R, cannot be directly observed in jiruu-fi-jireenya-nama — ontological characteristic of human being. As a consequence, accepting the notion of there being a natural law is a necessary base in the Oromo concept of “customs,” for the simple reason that the latter cannot, unlike laws, be subjected to any deliberate change or interpretation. This notion is known as Dhugaa-Ganama, — “the” Primordial-Truth — which is to say “the” Absolute Truth. Any breach of the Primordial-Truth is considered a violation of the act of creation — Uumaa. To say the least, this is to go against the concept of Saffu.

As I have argued above, the whole concept of Saffu — human ontology — is one’s effort to keep a balance between Ayyaanaa and Uumaa. Hence, in the Oromo concept of Reality, fatal flaws that exist in jiruu-fi-jireenya-nama — ontological characteristic of human being — are attributed to man’s failure to balance between “the” Primordial-Truth and the laws – rather than resulting from Waaqa’s very act of creation. “The Oromo believe that things go wrong because individuals or their parents might have gone out of the normal track (Safuu) and they advise the person who happens to be in a wrong direction to correct his mistakes and come back to the right track.” (Dirribi, 2011, p. 29) Therefore, what would deliberately be subjected to change is not the Primordial-Truth, which is absolute and eternal per se, but the laws. Yet, the latter ought to be founded on the former for its interpretation. The point is: the Primordial-Truth must be the ultimate ground of one’s interpretations of laws. “The concept Safuu embodies broader idea. Safuu is, in fact, about laws. However, not all laws are safuu. Man-made laws are temporary, they are made to address certain problems and they change over time. Saffu is not subject to change. Safuu is more of about the laws of nature.” (Dirribi, 2011, 75)

Despite this foundation, however, there are still various forms of interpretations. Eventually, this would lead to competing forms of interpretation. Hence, since Reality CANNOT be observed directly by an individual, in his/her jiruu-fi-jireenya, NONE of his/her interpretation is taken to be absolute and objective. This directly poses the epistemological problem of determining or identifying the correct or the tenable answer to the case in question. Moreover, the viable solution to the case in question might be obscured by the dominance of worn-out interpretations. At the end, this would blind the observer to an alternative solution to the case in question.

Accordingly, the Oromo have adopted a philosophical approach known as an ilaa-fi-ilaamee – philosophic-mode-of-thought to overcome such an epistemological problem. In many cases, this philosophical mode of thought has been widely manifested in the preliminary and main sessions of Gumii Gaayo. Initially, Gumii Gaayo was intended to provoke an intellectual discourse. “A remarkable aspect of the institution is that managing the assembly requires knowledge of laws, rituals, gada history, chronology and time-reckoning.” (Asmarom, 2000/2006, p. 211) The most important aspect of this intellectual discourse, however, is not the debates themselves which ensue. Rather, it is sober reflection in various discourses that is generated as a means of finding common ground for the meeting of minds.

Gumii is not a debater’s arena but a place for sober reflection. The basic guideline for the deliberations is simply this: Do not look for the worst in what others have said in order to undermine their position and win an argument; look for the best they have to offer, so as to find the common ground…There are many practical strategies that have been developed to help people approach that ideal. (Asmarom, 2000/2006, p. 213)

The main justifiable reason why the Oromo have adopted such an approach is due to their conception of Reality: Uumaa, Waaqa, and Saffu. The very term fi — ‘and’ — clearly indicates how human “existence” is essentially characterized by both ilaa — “objective” knowledge of an entity and ilaamee — one’s understanding and interpretation of that “entity”. It must be noted that both ilaa and ilaamee are technical terms that have been deeply embedded with philosophic concepts. Ilaa refers to peoples’ views of the “world” as presented and being understood or interpreted in the systematic knowledge of the community. It is their “objective” view of the “world” or an entity in question, although not absolute per se. In Oromo philosophical thought, there is no possibility of having absolute knowledge, except in the case of Waaqa. Yet, some basic ultimate principles, which universally govern the jiruu-fi-jireenya-nama, are comprehensible to human reason by means of Ayyaanaa. Such knowledge is a priori to and independent of ilaamee.

Ilaamee, on the other hand, refers to one’s understanding and interpretation of these ultimate principles in the space-time world — Uumaa. Put simply, it is a critical explanation of one’s understanding of Uumaa in accordance with the ultimate universal principles — expressed in Ayyaanaa. The main implication is that what an individual understands and interprets (i.e. ilaamee) must be essentially conjoined (i.e. —fi—) with “the” Absolute Reality” (i.e. ilaa) of the universe that ultimately rests upon Waaqa, or the Primordial-Truth, or Universal Reality, etc.

Hence, this approach has necessitated an ilaa-fi-ilaamee – philosophic-mode-of-thought on the grounds that NO interpretation can be absolute. In the Oromo philosophy, since the concept of the Primordial-Truth equally serves as the starting point (i.e. ilaa) for an individual’s interpretation (i.e. ilaamee) of the universe, NO interpretation (I repeat! NO interpretation) is complete in itself. Hence, the tenable form of an interpretation to the case in question must be identified and determined carefully. In so doing, one should adhere to an ilaa-fi-ilaamee – philosophic-mode-of-thought to properly make such an identification as well as any determination. Let me explicate and show how this is the case!

(to be continued)

Note: The responsibility for the article is entirely mine.

Galatoomaa!

——

References

Asmarom L. Gada: Three Approaches to the Study of African Society. New York: The Free Press, 1973.

___________. Oromo Democracy: An Indigenous African Political System. Philadelphia, PA, RSP, 2000/2006.

Baxter, P. T. W., Hultin, J., and Triulzi, A. eds. Being and Becoming Oromo: Historical and Anthropological Enquires. Asmara: The Red Sea Press, Inc., 1996.

Bassi, M. “Power’s Ambiguity or The Political Significance of Gada.” In Being and Becoming Oromo: Historical and Anthropological Enquires, eds. P. T. W. Baxter, John Hultin and Alessandro Triulzi. Asmara: The Red Sea Press, Inc., 1996, 150-161.

Dahl, G. “Sources of Life and Identity.” In Being and Becoming Oromo: Historical and Anthropological Enquires, eds. P. T. W. Baxter, John Hultin and Alessandro Triulzi. Asmara: The Red Sea Press, Inc., 1996, 162-177.

Dirribi D. B. Oromo Wisdom In Black Civilization. Finfinnee: Finfinne Printing and Publishing S. C., 2011.

Gadaa M. Oromiya. Addis Ababa, 1985.

Gemetchu, M. “Oromumma: Tradition, Consciousness and Identity.” eds. P. T. W. Baxter, John Hultin and Alessandro Triulzi. Asmara: The Red Sea Press, Inc., 1996, 92-102.

Helland, J. “The Political Viability of Boorana Pastoralism.” In Being and Becoming Oromo: Historical and Anthropological Enquires eds. P. T. W. Baxter, Jan Hultin and Alessandro Triulzi. Asmara: The Red Sea Press, Inc., 1996, 132-149.

Geleta K. Hirkoo: English-Afan Oromo-Amharic Dictionary. Aster Nega Publishing Enterprise, 2008.

Knutson, K. E. Authority and Change: A Study of the Kallu Institution Among the Macha Galla of Ethiopia. Gӧteborg: Etnografiska Museet, 1967.

Lambert, B. Oromo Religion: Myths and Rites of the Western Oromo of Ethiopia: An Attempt to Understand. Berlin, 1990.

Leus, Ton. Aadaa Boraanaa: A Dictionary of Borana Culture. Addis Ababa: Shama Books, 2006.

Loo, J. V. D. The Religious Practices of the Guji Oromo. Addis Ababa, 1991.

Raayyaa Horoo, Waaqeffannaa. Finfinnee, 2008.

Sumner, Claude, Oromo Wisdom Literature. Vol.1 Addis Ababa: Gudina Tumsa Foundation, 1995.

Yoseph Mulugeta, “The Role of Negritude in Restoring an Indigenous Gada Oromo Political Philosophy for ‘Good Governance’ in Ethiopia.” M. A. Thesis. The Catholic University of Eastern Africa, 2011.

——

* 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.

A Statement of Qeerroo Bilisummaa Opposing the Addis Ababa Master Plan Approved by Caffee Oromiyaa

Finfinnee (Addis Ababa)

The so-called “Parliament of the Oromia Regional State” aka Caffee Oromiyaa has currently rectified the so-called Addis Ababa Integrated Developmental Master Plan, which is prepared by the TPLF-led federal government to evict Oromo farmers from their ancestral land, and control several Oromo towns and eventually dismantle the State of Oromia. The National Youth Movement for Freedom and Democracy (NYMFD) aka Qeerroo Bilisummaa Oromoo strongly condemns this plan, and hereby releases the following seven-point statement declaring to mobilize Oromo youth for an intensified resistance and protest to stop its implementation.

This so-called Master Plan is declared as an organized campaign by the minority Tigrean-led federal government of Ethiopia to exterminate and assimilate the Oromo as an indigenous people, and destroy and dismantle our homeland Oromia and control our natural resources. The so-called proclamation is exclusively prepared by the TPLF elite circles and presented to the so-called Caffee (Oromia’s Parliament), which is composed of members of the so-called Oromo People’s Democratic Organization (OPDO), an organization which is nominally considered as part of the ruling EPRDF party, but in essence under the complete control of the Tigrean People’s Liberation Front (TPLF). As expected, the Caffee (Oromian Parliament), on its conference of October 1–3, 2015, has approved a more extended plan not only to expand the capital Addis Ababa to include several neighboring Oromo towns, but also to put several Oromian towns beyond the reach of the capital under the TPLF/EPRDF federal administration. Nothing more is expected from this parliament as its members are cherry-picked from some Oromo speaking dummies by TPLF elites through the so-called 2015 sham election in which the EPRDF declared 100% victory. Qeerroo Bilisummaa Oromoo condemns this evil plan in the strongest possible terms, and will wage a bitter and Oromia wide struggle to stop its implementation.

This declaration of “Master Plan” can be seen as a declaration of war on the Oromo people. It is intended not only to take away Oromo land and resources, but also to destroy the Oromo culture, language, and identity and dismantle our ancestral land Oromia and eradicate the Oromo people from the face of the earth. The organization of Qeerroo Bilisummaa Oromoo, Oromo youth, Oromo students and the Oromo people in general, once again strongly denounce this plan and will do everything possible to stop its implementation.

The Ethiopian Federal government had attempted to pass this so-called Addis Ababa Master Plan in 2014 to control and to incorporate several big towns, such as Ambo, Jimma, Mattu, Nekemte, Ghmbi, Waliso, Adama, Shashemene, Haromaya and others. At that time, Qeerroo Bilisummaa and Oromo students submitted a nine-point appeal to all concerned government bodies. Since our appeal fell on deaf ears, we opposed the plan by igniting an Ormia-wide protest in which at least 280 Oromo students had been killed, and hundreds more wounded and tens of thousands jailed and tortured. The current declaration approved by Caffee Oromiyaa is done on the graves of the lives hundreds of Oromo school children killed in 2014 in opposition of the same plan. It is a declaration intended to be implemented through the barrel of the gun and by way of terrorizing the Oromo public. It is a historical crime against humanity, and Caffee Oromiyaa and the TPLF government will be responsible for its consequences.

It is imperative that the entire Oromo people throughout the world not only strongly condemn, but also stand in unison and resist and prevent it from being implemented. Qeerroo Bilisummaa, therefore, is determined to stand on the way of this evil plan and fight for the right of our people, and hereby declare the following seven-point resolutions.

1. We members of Oromo youth and Qeerroo hereby declare to wage and intensify an Oromia-wide protest of the Oromo people opposing the so-called Master Plan of the TPLF led Ethiopian regime currently approved by the so-called Caffee Oromiyaa which claims to represent the Oromo people. We will strongly support the voices of the Oromo youth recently manifested at Lake Arsadi (Bishoftu) Irreecha festival and at Malkaa Ateetee Irreecha event in Burayyuu through various traditional songs and slogans denouncing the Master Plan and uphold the resolutions informally passed by Oromo youth on those events.

2. We call upon the Oromian Regional Administration and Caffee (Oromian Parliament) to immediately nullify and stop the Master Plan and extended plan to give away and sell Oromian towns as approved on October 1 – 3, 2015. We hereby declare that the so-called Caffee (Oromian Parliament) does not in any way represent the Oromo people and does not speak for the Oromo people. Therefore, any resolution passed, including the current master plan, is null and void. If Caffee (Oromian Parliament) doesn’t cancel this plan, the Oromo people should stand up and request for this body to be legally responsible for the historical crimes it committed on the Oromo generation.

3. We reiterate that Caffee (Oromian Parliament) will be solely responsible for the crimes of killing, abduction, arrest, torture that have been committed by the TPLF/EPRDF government on the Oromo people and other oppressed people of the Ethiopian Empire and that are yet to be committed as a consequence of the resistance of the Oromo public.

4. We call upon the Oromo youth, Oromo civil servants, Oromo farmers, Oromo students, Oromo health professionals, members of Oromian police, Oromos who serve in the military of the regime to hold members of Caffee (Oromian Parliament) represented in your area responsible for their actions of crimes in the name of being their “representatives.”

5. We cannot keep silent while our homeland Oromia is dismantled; our land is sold to transnational investors; our people are incarcerated, tortured and killed in mass on a daily basis; our students are dismissed from school, our farmers are evicted from their ancestral land; and the lives of millions of Oromos are taken away by man-made famine and disease. Therefore, we call upon the entire Oromo people to stand in unison and struggle for our rights and stop this evil so-called Master Plan.

6. We call upon all Oromo political and civic organizations, Oromo intellectuals and Oromo business-men and -women to join the Oromo people and the Oromo youth and avert this evil plan approved by Caffee Oromiyaa. We reiterate that it is your responsibility to liberate your homeland and your people from subjugation and save your country Oromia from being dismantled and dismembered into several pieces.

7. We call upon members of the Oromian Police and Oromian militiamen and Oromos serving the regime in the military to join your people and oppose the master plan approved by Caffee Oromiyaa for the intention of controlling the Oromo people and our homeland Oromia.

Victory to the Oromo people!

Qeerroo Bilisummaa Oromoo,
October 15, 2015

Historical Background to the Video:
Most of today’s Walqayt Tsegedeh used to be part of the old Abyssinian province of Semien. During the mid-1800’s Ras Wube Haile-Mariam (uncle of Etege Tayitu Betul Haile-Mariam) used to rule Semien and Tigray combined after inheriting this title from his father Dejazmatch Haile-Mariam of Walqayt/Semien; this was one of the few periods that a non-Tigrean ruled over Tigray. During those years, the Tigrean aristocracy of the time resented the outside rule and constantly fought against Ras Wube Haile-Mariam; it was this resentment that finally helped the Tigrean warlord Kassa to rise and claim the throne as Atse Yohannes.

Even though Tigrean elites accepted the Wallelign-Mekonnen-inspired Constitution (which has ensured the rights of nations and nationalities in Ethiopia to self-rule) in principle in the early 1990’s (since Tigray itself went through some 120 years of national oppression under Shewan Amhara rulers after the fall of Atse Yohannes), they continue to ignore it at will and sustain the national-imperialistic oppression in Ethiopia, as indicated in the video below by Amhara nationalists in the Walqayt Tsegedeh zones of today’s Tigray.

Source: Social Media

Mallattoo Ormaa dhaadhessaa
Kan ofii hadheessaa
Yookaan sodaadhaan dhodhoksaa
Hanga yoomiitti faarsina
Faajjii alagaa hafarsina?
Magariisa, diimaa, keelloo
Qabannee hin sirbinu gelloo
Kun mallattookoo ittiin jettee
Hin dalaginkaa ateetee!
Imimmaan ofirra roobsaa
Alaabaa habashaa faarsaa
Maafan kan kiyyammoo dhoksaa?
Gootakoof yeroon weeddisu
Ayyanas yeroon waa baasu
Faajjii jaraa ol hin kaasu!
Jiraa bar kan abbaa gadaa
Inni walakkaansaa odaa
Gubbaasaarraan kan gurraacha
Diimaa, adii kan Oromtichaa
Oromtittii lammii Oromoo
Isaol kaasna yaa qomoo!
Moggaa lamaan diimaa biluu
Dhiiga warra bosona jiruu
Walakkaarraan magariisa
Sabboonummaa agarsiisa
Handhuurasaarratti aduu
Abdii waan bor nu fayyaduu
Walakkaarrattimmoo Odaa
Gaaddisa Oromoof qoodaa
Utuu qabnuu maa faarsina
Alaabaa habashaaf boonya
Keenyaafuu baay’eetu kufee
Salphaan mitii dhiigaan dhufee
Nu hin ibsu kan habashootaa
Dhaga’aa yaa qotee bulaa
Dhaga’aa yaa barattootaa!
Hubadhu atis atileetii
Kan baattu sun kan kee mitii
Hunduu hubadhaa ilaalaa
Warri biyya keessaaf alaa
Alaabaan Odaan faayyamee
Dirree qabsootti fandhifamee
Hundumtuu hawwiidhaan eegu
Kan WABO hundi yaa beeku
Haa kabajnu isa kan keenyaa
Muldhisnee tokkummaa keenya
Haa lagannu kan dhidhiittaa
Mallattoo cunqursaaf bittaa!
Kan Abbaa Gadaa fandhisi
Faajjii sirna Diimokiraasii!
Alaabaa biyya Oromoo
Keessoo onnee dhiigaaf qomoo!

– Qeerroo.org

Namoo Daandii | VOA

WASHINGTON DC — Labsii Lakkoobsa 65/1995 ka magaalota Mootummaa Naannoo Oromiyaa Hundeessuuf bara 2003 bahee ture irra-deebiin fooyyessuuf jechuudhaan, Caffeen Oromiyaa, dhiheenya kana labsii haaraa baasee irratti ka mari’ate – walga’iin tokko, Dilbata dabre, gaafa Onkoloolessa 18, bara 2015, paartii momituu, Koongiresa Federaalawa Oromootiin (KFO/OFC) geggeessamee jira.

Miseensonni mana-maree Oromiyaa haarawa filataman otuu walga’anii sirriitti wal hin bariinii fi hin mari’atiin labsii kana akka baasan taasisamuun, dhimma shakkii uume isa jalqabaa ti – ka jedhan, barreessaan Koongiresa Federaalawa Oromoo (KFO/OFC), Obbo Baqqalaa Nagaa, “Maastar Pilaaniin magaalaa Finfinnee, ka dantaa Oromoo irratti dhiibbaa guddaa qabu sun ennaa Oromoo biratti fudhatatama diddaa guddaa kaasetti, harka dudduubaatiin kaayyoo Maastar Pilaanichaa hojii irra oolfachuuf kan raaw’atame – Labsiin kun” jedhu. Kun, akka Mootummaan Oromiyaa magaalaalee Oromiyaa, magaalaalee Oromiyaa irra-jireessi isaa uummata Oromoo hin taneen guutaman irratti aangoo hin qabaanne illee ka godhuu fi eenyummaa fi dantaa uummata Oromoo irratti ka miihdaa guddaa gidu akka tahe dubbatu – Obbo Baqqalaan.

– VOA

October 22, 2015:

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Taammanaa Bitimaa irraa*

Qabsoon itti-fufa
Cimsee itti-fufa
Alaa-manaa itti-fufa
Gaaraa-dakaa itti-fufa
Gabroomfataan burkutaayee kufa
Bilisummaan dhiiga keenyaan dhufa!

Sululawwanii fi laggeen mara labee
Bosonotaa fi gaarran cufa dhaqqabee
Uummata hunda olkaasee
Dachee sochoosee, raasee
Roorrisaa akkaan dhamaasee
Qabsoon jabaatee-woo itti-fufa
Koloneeffataan isa dhumaa kufa!

Uummanni walitti tokkoomee
Inni biyya ofiitti gabroome
Karaa maraan of-ijaaree
Hidhannoon of-jifaaree
Walqabatee olka’a
Harqoota gabrummaa
Caccabsee achi ha’a!

Dhiiraa-dubartiin marti
Xiqqaa-guddaan cufti
Hunduu wal-utubuun waltahee tarkaanfata
Impaayerittii diigee OROMIYAA jaarrata!

Abadan dhiigni ijoollee teenyaa
Dhangalayee hin hafuu
Hardhaa kaasee Oromoon adabateen rafu
Ni tokkooma akka goondaa
Ni hidda akka kanniisaa
Yeeyyii dhiiga xuuxxuu yoom dhisaa?

Itti-fufa qabsoon
Biyya abbaa Gadaa mara labee
Qeyee haadha Siiqqee hunda dhaqqabee
Gabroota olkakaasee
Sansalatoota irraa-baasee
Oromummaan olkakaasee
Obbolummaan wal-ammachiisa
Birmaduu taasisuun dhaabachiisa!

Dhiigni keenya faca’ee
Lafeen keenyas harca’ee
Qabsoon keenya itti-fufa
Tokkummaa fi seexaa keenyaan
Sammuu fi irree keenyaan
Bilisummaan nuuf dhufa!

Kakuu-dha; laguu-dha
Oromiyaa qarriffoo-saanii keessatti hin dhiifnu
Otoon walaabomin lakkii, hoomaa hin ciifnu
Geerraraa qabsoofna
Qabsaawaas geerrarra
Qawwees ni qabanna
Qalamas ni baanna
Ee, dirra gabrummaa
Karaa hundaan dhaanna!

Egaa qabsoon itti-fufa
Jabaatee itti-fufa
Walabummaan Oromiyaa
Bilisummaan harmeeyaa
Dhiiga keenyaan dhufa!

—

Barliin, 20. 11. 14

# Walaloon tun dhalawwan Oromoo isaan akka haqnii fi mirgi uummata isaanii kabajamuuf, Biyya Gadaa mara keessaa harka duwwaa hiriira bayanii hablee fi rasaasa warra abbaa gorraatuu-tiin gorra’amaniif yaadannoo haa taaatu!

—

* Taammanaa Bitimaa: gurree@web.de

(SBO) – Afaan, seenaa fi aadaan Oromoo walumaagalatti eenyummaan Oromummaa duula gabroomfattootni dhabamsiisuuf irratti banan irra aanee sadarkaa har’a irra gahee jiru kana irra gahuu isaatiif galanni kan gootowwan Oromoo ti. Keessumattuu Afaan Oromoo kaleessa dubbatamuudhumtuu akka cubbamaatti nama lakkoofsisuu fi Raadiyoo cabsa faa jedhamee Habashootaan irratti duulamaa ture qabsoo sabboontonni Oromoo roga hedduun gaggeessaniin ummanni Oromoo qaanii fi dhoowwaa tokko malee dubbataa, barnoonni ittiin kennamaa fi afaan hojii tahee jira.

Afaan Oromoo wareegama qabsaawota Oromootiin sadarkaa har’a irra gahe kana irraan gahamuun injifannoo galmaahe haa tahu iyyuu malee, Oromiyaa keessatti afaanicha afaan barnootaa fi afaan hojii taasisuu irratti har’ayyuu dhiibbaan diinaa kan irraa hin hafne tahuun sirriitti hubatamaa jira. Bakkoota hedduutti Afaan Oromoo afaan Amaaraatiin bakka buufamee wayta hojiin hojjetamuu fi dhimmoonni adda addaa raawwataman agarra. Gartuun mootummaa wayyaaneetiin bixxillame, ergamaan sirnichaa OPDOn, maqaaf Oromoofin dhaabbadhe haa jedhu malee har’aan tana fedhii diinnan Oromoo tiksuudhaaf hojjechuu irraa guddina Afaan Oromootiif wayta danqaa tahu mul’ata. Afaan Oromoo har’aan tana Oromiyaa keessatti sadarkaa maalii irra jira? Wanneenii fi warreen afaan saba guddaa kanaaf gufuu tahan hoo maal faa dha? dhimmoota jedhan irratti, walumaa galatti ammoo dhiibbaa Afaan Oromoo irratti godhamaa jiruu fi Afaan Amaaraan bakka buusuuf shira xaxamaa jiru ilaalchisee Oromiyaa irraa dargaggoo Ibsaa Dhugaa gaaffii fi deebii SBO waliin godhe keessatti yaada bal’aa kennee jira.

Impaayera Itoophiyaa keessatti mootummaan wayyaanee maqaadhaaf naannoleen hundumtuu afaan isaaniitiin barnootaa fi hojii gaggeeffatu jechuudhaan haa labsuyyuu malee kun Oromiyaa keessatti hojii irra oolaa hin jiru. Haala qabatamaadhaan Oromiyaa keessaa mul’atuun walgahii fi waltajjiilee dhimmoota adda addaatiif jedhamanii ergamtuu sirnichaa OPDOdhaan magaalota Oromiyaa garaagaraa keessatti adeemsifaman irratti Afaan Oromoo afaan Amaaraatiin bakka buufamee dhimma bahamaa jira. Akka fakkeenyaatti kaasuudhaaf mariin ykn walgahiin magaalota Oromiyaa kan akka Ciroo, Shaashamannee, Adaamaa, Sululta, Sabbata, Laga xaafoo laga daadhii, Buraayyuu, Galaan, Bishooftuu, Kamisee, Darraa, Fiichee fi magaalota kanneen biroo keessattis adeemsifaman afaan Amaaraatiin tahuu dubbata dargaggoo Ibsaan. Kanatti dabalee waajjiraalee keessattis tahu dhimmoota adda addaatiif Afaan Oromoo gabaasaadhuma hojii galchuudhaaf sadarkaa barreeffamaatti dhimma bahuuf yoo taheen ala namoonni Oromiyaa keessatti hojiif guutummaa guutuutti Afaan Oromoo yoo fayyadaman hin mul’atani jedha.

Biyyattiin biyya sabootaa fi sab-lammootaa ti jedhamtee wayyaaneedhaan lallabamaa jirtu tana keessatti mirgi ummatoonni naannoo isaanii irratti afaan isaaniitiin dhimma bahuu ni tikfama jedhamee kan ololamu Oromiyaa keessatti hojii irra oolaa hin jiru. Oromiyaa keessatti Afaan Oromoo ukkaamamaa afaan saba biraa keessumaa afaan Amaaraa iddoo hojii fi barnootaatti dhimma bahamaa kan jiru yoo tahu, Afaan Oromoo garuu naannolee biyyattii biroo keessatti dhimma bahamuun hafee TV fi Raadiyoo irraa Afaan Oromoo akka hin dhaggeeffatamne iyyuu dhiibbaan taasifamaa fi akka yakkaatti ilaalamaa jira.

Oromiyaa OPDOn bulchaan jira jettu keessatti akkuma sirnoota darbanii har’a iyyuu afaan, aadaa fi seenaan Oromoo ukkaamamee akka afaan saba biraa keessumaa afaan amaaraa akka ol’aantummaa qabaatuuf hojjetama. Kun immoo kan tahaa jiruuf namoonni waajjiraalee Oromiyaa adda addaa keessa dalagaa jiran Oromoota odoo hin taane namoota Afaan Oromoo dubbachuu dandahan garuu ammoo dagaagina afaanii fi eenyummaa Oromoo hin feeneen kan guutame waan tahaniifi.

Danqaan Afaan Oromoo mudataa jiru kun mormii Maastar Pilaaniin durayyuu kan ture akka tahe kan SBOtti hime dargaggoon Oromiyaa kun, manneen barnootaa Oromiyaa keessattuu Afaan Oromoo bifa adda addaatiin afaan amaaraatiin bakka buufamaa jiraachuus saaxileera.

OPDOn wanta afaan, aadaa fi eenyummaa Oromoo calaqqisuu fi dagaagsu gadi qabuu fi ukkaamsuudhaan dantaa siyaasaa gooftolii isaa Wayyaanotaa tiksuuf hojjeta malee eenyummaa Oromoof dhimmaa hin jiru kan jedhu dargaggoo Ibsaa Dhugaa, kana ammoo gaaf eebba kitaabota Afaan Oromoo, ayyaana Irreechaa fi sagantaalee adda addaa irratti wayta Afaan Oromootiin sirboonni aadaa Oromoo sirbaman OPDOn kan TV fi Raadiyootti dhiyeessu yoo gulaalamanii kan dantaa wayyaanee tuqu keessaa hambifame ykn kan siyaasaa OPDO lallabu yoo tahe qofaa dha. Yookaan ammoo namoonni sirba sana sirban warreen Afaan Oromoo hin dandeenye kan afaanicha baran yoo tahanii fi wallisichi yoo miseensa OPDO tahee akka isaan barbaadanitti sirbeef qofaa dha kan isaan sirba sana miidiyaatti dabarsuudhaaf eyyaman jedha.

Itti dabaluunis galma aadaa Oromoo jedhamee kan Finfinneetti ijaarame keessattis namoonni sabboontota Oromoo tahan akka isaan aadaa fi seenaa waliigalatti eenyummaa Oromummaa achi keessatti calaqqisanii fi guddisuudhaaf hojjetaniif hin eyyamamuuf. Kunis sirnichi irra keessa fakkeessuudhaaf malee dhuguma aadaa fi Afaan Oromoo guddisuuf akka galmicha hin ijaarre agarsiisa.

Fakkeenyaaf Sagantaan walliisaa Oromoo Sayyoo Dandanaatiif galii walitti sassaabuuf dhiyoo kana gaggeeffame akka galma aadaa Oromoo keessatti tahuuf gaaffiin dhiyaatee OPDOn diduudhaan akka waltajjii aadaa Finfinnee kan afaan amaaraatiin “Ye Addis Ababaa Mahil Addaaraash” jedhamu keessatti akka tahu taasifame. Dhuguma galmichi yoo aadaa fi Afaan Oromootiif ijaarame tahe maaliif wayta ilmaan Oromoo dhimma aartii fi artiistota Oromoo ilaallatu gaggeessuuf yaalan dhoowwaman kan jedhu eenyummaa dhaaba jalee kanaa kan ibsuu dha.

Karaa kaaniin ammoo magaalota Oromiyaa Kaabaa-Kibba, Bahaa-Dhiha jiran keessatti ilmaan Oromoo wayyaa fi faaya aadaa Oromoo uffatan akka dhiphootti ilaalamu. Dabballoonni OPDO kan maqaaf aadaa Oromoo guddisna jedhan wayta ummatichi uffannaa fi mallattoolee aadaa fi eenyummaa isaa calaqqisan uffatee fi kaasseeta Afaan Oromoo dhaggeeffate akka yakkamaatti lakkaawu.

OPDOn akkuma sirnoonni kaleessaa gochaa turan Oromoon akka eenyummaa isaatti qaana’uu fi eenyummaa alagaatiin dhaalamuuf hojjechaa jiru. Kun diinummaa hundaan olii ti. Ummata Oromoo ololaan afanfajeessanii sirna isaanii cinaa hiriirsudhaafi malee OPDOn seenaa, aadaa fi Afaan Oromoo dagaagsuudhaaf dhimmee hojjetee hin beeku kan jedhu dargaggoo Ibsaan, dhalataan Oromoo keessumaa dhaloonni Qubee (Qubee Generation) tokkoon isaayyuu diinaaf gowwoomaa hin jiru. Dammaqiinsi dargaggoota Oromoo akka biyyattiitti mitii akkuma Baha Afrikaattuu eenyuyyuu caalaa guddaa ta’uu ibse.

Wanti Impaayera Itoophiyaa keessatti hojjetamu akka dantaa gabroomfattootaa tiksu taasisuuf malee Oromoof dhimmuuf tahee hin beeku. Fakkeenyaaf artiistonni Oromoo wayta qophii tokko irratti sagantaa qopheeffatan yoo dantaa isaanii lallabaniif, isaan faarsan malee hin eyyamaniif, ni danqu. Artiistonni Oromoo ammoo irra hedduun jechuutu dandahama kanneen saba isaaniif dhimman waan tahaniif wayyaanee fi OPDOf hin hojjetan. Rakkatanis, danqamanis harka hin kennatan. Kan harka kennanii OPDOf waa hojjetanis yoo tahe, akkuma gargalchi waaqaa miilli mataa hooqa jedhan san tahee warreenuma kanaan dura guddina aadaa fi Afaan Oromootiif hojjetaa bahan keessaa isaan muraasa.

Artiistoonni Oromoo biyya jiran keessumaa dhaloonni ammaa garuu hojii farra Oromoo tahe keessaa hin qaban, kutannoodhaan aartii, aadaa fi Afaan Oromoo dagaagsuuf hojjechaa jiru malee, ergama diinaa fi lukkeelee fudhatanii jala fiiguu fi kan isaanii lallabuutti ni qaana’u, tole hin jedhan jechuun sabboonummaa artistoota Oromoo ragaa baheera dargaggoon Oromoo dhimmicha irratti SBOf yaada laate.

Fakkeenyaaf Irreecha Malkaa Ateetee irratti artiistota Oromoo qophii dhiyeessuuf eyyama argatanii sagantaa xumurataniin OPDOnni nu jala galaatii nuuf sirbaa qarshii 5000 mata mataatti isinii laanna jechuudhaan wayta kadhatanitti artiistonni Oromoo qophii keenya irratti isin hin faarsinu hafu maallaqni keessan hafa malee jechuudhaan diddaa mul’isan; OPDOnnis kanatti aaruun eeyyama dhoowwatan. Egaa kun kan agarsiisu biyyattii sana keessatti afaan, aadaa fi seenaa Oromoo guddisuu fi mul’isuudhaaf hojjechuun fedhii fi tattaaffii sabboontota Oromoo tahus kuni akka hin taane ammoo warreen diinaaf ergaman maqaaf Oromoof dhaabbanne jedhaniin danqaan guddaan uumamaa jiraachuu isaa ti. OPDOn ummataa fi artistota Oromoo birattis jibba waan qabaniif yeroo isaan akka aadaa, seenaa fi Afaan Oromoo irratti hacuuccaa geessisan ifatti argama.

Ummanni Oromoo yeroon itti gabroomfattootaaf tole jedhee jilbeenfate hin jiru. Ummanni Oromoo shira bittootaan gosaan, lagaan, amantii fi wantoota adda addaatiin akka gargar qoqqoodamuuf hojjetamus jabinaan dura dhaabbatee tokkummaa isaa akkuma eeggatetti jira. Dhaloonni haaraan biyya keessa jirus falmaa fi fincila wayyaanee irratti gaggeessaa jiru tokkummaa Oromummaatiin adeemsisaa jira. Hawaasni Oromo biyyoota alaa adda addaa keessa jiraatu Tokkummaa Oromummaa ummanni Oromoo biyya keessaa hacuuccaa diinaa jala jiru jabeeffatee irree tokkoon falmaa gaggeesaa jiru kana fakkeenya taasifatuu qabu.

Waan taheef, ummanni keenya ala jiraatu hiriira nagaa fi bifa adda addaatiin hawaasa addunyaatti iyyachuudhaan, wayta diinni lammii Oromoo hidhu maatii isaanii biyya keessatti gargaaruu, abukaatoo bitee falamsiisuun, hamilee fi deeggarsa bifa adda addaatiin qabsicha cinaa dhaabbachuun falmaa mirga abbaa biyyummaa Ummatni Oromoo gaggeessaa jiru cinaa akka dhaabbatan dargaggoo Ibsaa Dhugaa gadi jabeessee gaafateera.

Yakki amma Maastar Pilaanii Finfinneetiin walqabatee Oromoo irratti raawwatamaa jiru harka muraa fi harma muraa Aanoleetiin adda baafamee hin ilaalamu. Dhaloonni haaraan ammoo yakka kana wareegama barbaachisu hunda baasee dhaabsisuu fi mirga Oromoo tiksuuf qophaawaa dha; falmaattis jira. Waan taheef ummanni Oromoo biyya keessaa fi ala jiru tokkummaadhaan harka walqabatee sa’aatii diinaaf dhumatte tana keessatti falmaa caalaatti finiinsuudhaan bilisummaa fi walabummaa isaa mirkaneeffachuuf akka duulu dhaammateera dargaggoo Ibsaa Dhugaa gaaffii fi deebii Sagalee Bilisummaa Oromo (SBO) waliin taasise keessatti.

Gaaffii fi deebii Dargaggoo Ibsaa Dhugaa waliin taasisame sagantaa SBO Dilbata dhufu Onkoloolessa 25,2015 tamsa’u keessatti akka caqastan kabajaa waliin isin beeksisna.

Sagalee Bilisummaa Oromoo

Onkoloolessa 23, 2015