Unity of Oromo Struggle is a priority; Tokkummaan qabsoo Oromoo hunda dursa
By Ibsaa Guutamaa | October 31, 2012
English version followed by Afaan Oromo
The Oromo want dignity, self-expression, and self-governance.
The Oromo want their voices to be heard.
The Oromo want sovereignty
They want to live together at peace with their neighbors, who themselves also live in freedom exercising their
Oromo activists, when for the first time came out organized they raised the question which Oromo people were grumbling about since occupation. If it was asked why the Oromoo people were grumbling the answer is that they want to get back independence and freedom they lost to colonizers. The above lines from Bonnie Holcomb’s OSA key note speech are taken from what she listed on what the Oromo wanted? It is now about half a century since OLF raised this question. Oromo were great nation, intelligent, adaptable to any situation, productive, fertile mind, courageous and without defects in all aspects. Their enemies are using Oromo since by historical accident they occupied Oromiyaa, as a machine for production, transport, building, communication and killings, freely or with cheap payment To maintain status quo they do not want them to develop consciousness and are doing all they can to erase traces of Oromummaa (being Oromo) left in them and pulverize their morale. They are not aiming at wiping out Oromo, their milk cow, but at blunting Oromummaa. That was impossible without committing genocide in the process. The Oromo had become aware of it and that unless they claim back their identity they cannot continue to survive as a nation and as human beings. That was how they started the struggle for independence. No one could stand against them if only they can mobilize their potential capabilities.
Initially there was relative unity in Oromo struggle. A move towards answering the question might have started but it is not yet given. Before that a hidden agenda was out that divided comrades. Constitution and laws were violated, the kaayyoo was looked over. With that, all started to shun and suspect each other. When a phrase is thrown from one corner every body starts to buzz. Nobody asks about its objectives. When they say, “throwing stones to each other, gap between the old and new generation” except relaying same from one to another no body question why such commotions were created. With time some seem to realize what was being cooked for them. Now we hear from public media that all alike are turning their faces towards each other. The lost trust seems to slowly healing.
Some say the world has changed. No one asks for whom, is it to make one a slave and the other master nor do they ask, then what is to be done? They applaud when they are told Oromo question is out of date and applaud also if some one says it is still relevant; being swayed by all that come is becoming a habit of the Oromo Diaspora. The Wayyaanee said OLF is dead when it was roaring loud; today too there are Oromo that say the nation is left with out leadership; OLF is broken into pieces, it does not exist. But still OLF is there roaring and there are other independent Oromo organizations as well as thousands that can provide leadership. It is not necessary to join Ethiopia in search of that. All said is part of the campaign to discredit organizations armed with Oromummaa. It is apparent that those that quitted OLF are those that ate their words or those that infiltrated to dismantle it but were not successful. There could also be those discharged for discipline. To regret is a right, but telling the truth be it about today or yesterday is magnanimity. Let it not be like the saying referred to a donkey, “Let not bent grass grow after my death” To bend the truth at any time takes no where.
The problems that gave rise to Oromo movements were political, economic and social; in particular the economic and political was the spear heads. Majority Oromo are farmers and herders. Alien occupied and dismantled their political and economic structure, it killed many nationals and sold several; it took away their land and made it for the state and rewarded its henchmen. It limited theirs and their domestic animals movements. They became tenants on holdings their ancestors passed for them and aliens started to use their labor and property freely. They lost authority over their homestead and family. When oppression reached unbearable level people started to grumble from corner to corner. Before much damage is done one among enemy groups came out and said land belongs to the people. With that it was told that land was snatched from hands of state and landlords. The oppressed danced with joy. They said “long live Darg”. The proclamation was amended as “land belongs to the state” while they were dancing. Hence people were left empty handed except for momentary jubilation.
Oromo activists recognized that in time and continued organizing OLF more vigorously. Darg’s change of mind in such time was taken as a warning message for all future dealings with colonial regimes. During initial chaos Darg made peasants to feel freedom. It diverted their attention from it and made them focus on landlords. When they were hurling rocks on those the Darg strengthened its mount. It levied higher taxes. It conscripted their children and sent them to war fronts as it liked. Seeming kind it started to get crueler than its predecessors. Land also belonged to the state during reign of the crown. The same continued even after that. Nothing was reinstated for the Oromo be it their culture, tradition, rights, language, or any other things. First making them dance and then kicking continued even after the Darg. As a result the empire system did not stop shaking from its roots.
For all we said the essence of Oromo struggle became more understood and more energized. Their enemies had been carrying internal power struggle as per their tradition. For this reason OLF might have taken those revolting as friends and taken its eyes away from them being deceived by pretenses. They, TPLF and EPLF of course share national characters with the Darg. They had no intention to recognize Oromo right to intendance but wanted OLF to help them overthrow the Darg. Both saw economic and strategic advantage in controlled Oromiyaa. Though their initial approach was not as rough as that of the Darg, for Oromiyaa the end result was the same, it remained occupied. Eritrea still does not support independence of Oromiyaa. But she gives shelter for factions of Oromo liberation for strategic reasons.
TPLF and EPLF did not have much problem to connect with traditional Habashaa friends. They know that their question does not challenge structure of the state. On the other hand because OLF’s aim is to dismantle the colonial structure they helped in building, to win them would not be as easy as for others. The Faranjii had helped in all Habashaa campaigns of breaking Oromo power by Teedros, Yohannis, Minilik, Tafarii and Darg. They were also the ones that helped TPLF recently. Faranjii know that their interest is safe with Habashaa elements for from experience they know they would not go back from betraying each other if they get more benefit. Because the Oromo is a big nation they doubt if they could mold them as they like. So, to form relations the Oromo have to go extra miles to meet them.
The coalition OLF formed in 1991 with TPLF ended shortly. After that in maters of economy the relation people had with their resources under and above ground became more severe than the previous times. Like all the previous regimes it transported Habashaa from the highlands and settled them in Oromiyaa without Oromo consent. Unlike them it sold Oromo land cheaply to wealthy entities from abroad and in the country. Those that bought are those who did not have concern for the dislocated population, the land polluted by chemicals and when human, animal and vegetation health was threatened. Still Oromo and their economic resources are going further apart. They are denied even being tenants and reduced to beggars on street sides unbecoming of their tradition. The government showed no compassion for them.
From day one of occupation to this day all have come committing crimes against the nation with the help of their Oromoo lackeys. Those they gave role in administration were those that were willing to immerse in Oromo blood. This has come down repeated through six regimes. The TPLF created three organizations in the name of other peoples from captives and quislings and made them members of EPRDF a party over which it is the master. It then announced that its objective is to create a government led by a dominant party. For name sake it allowed oppositions that can collect leftovers and serve as decorations. That means their dream about power was predetermined for them. Putting a non Habashaa in EPRDF in front of it like a chariot horse, TPLF is galloping with the rein and whip in its hands. How long would they be tolerated to stick out their tongues on intelligence of peoples of their colonies? It is said EPRDF’s world outlook is Abiyootaawwii Demokraasii (Revolutionary Democracy), the one dominant outlook. It is the only one that has that outlook. TPLF is said to prophesy “market economy” albeit for foreign consumption, domestically its policy is not different from the emperors.
Socially TPLF has introduced change that could serve it as a safety valve. Though it was not the major one, the question of Afaan Oromo was one amongst which the Oromo struggled for. It went beyond what the Darg aimed at for deceit and agreed with the OLF that it be used as a working language and as medium of instruction. It partly agreed on Oromiyaa territory whose map OLF has been popularizing for a long time. Dismantling “Xaqlayi Gizat” model of administration it made Amaara elite screechy. It has for the first time recognized in Habashaa constitution the existence of nations and nationalities and their having rights. Though that was result of the struggle agreeing to it make’s TPLF cleverer than the rest.
If the Oromo could see facts enumerated above together they can form unity of outlook. If all give different interpretations for what Oromo went through those that have similar views can form unity among themselves. After analyzing the conditions in Oromo society and history of the surrounding OLF concluded that the outlook of Ethiopian communists was irrelevant and drew its political program for forming Democratic Republic Oromiya. For a people to be respected and live in happiness with own identity it needs to be independent and free. Differently from this thought there are those that say it would be enough if we can democratize Ethiopia and as far as possible get the Oromo national rights respected in there. They are concerned about rights of the colonizer. This is different from traditional OLF outlook. Do Oromoo have own identity or not? How does Oromiyaa relate to the empire? One has to ask oneself.
These days, complaints, “they are throwing rocks to each other leaving the enemy alone etc.” is being fanned but it is not true at this time. Most have learned, wasting time condemning each other for difference of opinion has no benefit. That is why it seems many are showing reservation even when provoked by false statements and pathological lies. In struggle sideline conflicts of different forms have to be expected. Throwing verbal barrages at each other is one of them. Those are mostly caused by desperados and enemy agents not genuine activists. There is nothing to be gained by complaining but by standing against all forms firmly. At the end the line that has the truth will come out victorious. To avoid the worst what ever vision one has for future of Oromiyaa; it should not be one that degrades national honor by showing submissiveness, fear and shivering in the face of alien goggle. To accept less than equal status as a nation and as individual with any other nation or individual is a disgrace. Those who know nothing about honor from birth should not claim being Oromo. They will not be spared from being considered as enemy gadgets. But it would be sinful to throw rocks on one for ones choice, as long as that choice does not place the national interest on harm’s way. There must be a line that remains safuu and not to be crossed between nationals however bitter they may be against each other even verbally. “Safuu and ilaa fi ilaamee” are pillars of Oromummaa. Remember the war song “Citaa mana keetii hin ijjeerin kabi; hamaa nama keetii hin ajjeesin qabi”. Patience and perseverance may lead all to honorable victorious end that the nation deserves.
Oromo struggle came so far guided by force of habit not by dominant ideology that emerged from within. Oromummaa was only rolling on the tongue not ripe enough to be swallowed. Their rear that colonization had destroyed denied them the basis for coherent political ideology. For this reason when saboteurs from inside and outside attacked them all pulled into tiny precincts and started to affront each rather than defending their original kaayyoo together. To pullout oneself from this, it is essential to sift those with similar outlooks and reassemble them for defense of the kaayyoo. With difference of opinion as a pretext if one intends to violate human rights insulting and muffling other’s opinion that becomes lack of discipline and symptom of arrogance. Such one will not be useful for the future of own nation or other human beings. To pay attention to their senile gibberish will be a waste of the nation’s precious time. Reactionaries will dig out a knife for their own slaughter not knowing the consiqunce of their actions and utterances. All they do easily expose their pettiness.
For all purposes better ignore them as non existent and more than unity of activists, urgency of making efforts to achieve unity of struggle towards one goal must be considered. It is possible that Oromo activists may need some time to clear some details in order to merge their organizations with others. The part that personal ego could play should not be over looked in this matter. Questions of rallying ones constituency for the new venture, trusting political beliefs one had been entertaining over a long time to a new formation and the healing of old wounds may need to be taken into account. “Melting” cacophony of recent past in which all those that said they melted withered away, is also not encouraging. Until those are settled beyond doubt they can coordinate their struggle towards one direction. When those ready merge allowing others to take their time is necessary. It is not a must to harry for the sake of the panicky situation. Unity to be achieved must be such that past mistakes are never again repeated. If need be they can draw provisional minimum program of action. Until all decide to merge for good that can be an alternative.
To relate all we saw and heard to Oromo struggle we do not have the luxury. Phrase like generation gap, obsolete outlook etc. are being uttered many times. To be a revolutionary is not limited by age. One decides on ones world outlook. If an old person and a young one have similar outlook they are comrades. Their hope and wishes are the same. Physical weakness, liking for new styles, lack of appreciation for esthetics, adapting to new technology fast, that could come with age can be evaluated together and overcome with coordination. Generation gap could be a problem among those with different outlooks and those whose minds are not liberated. Only one with liberated mind can comprehend processes in natural development and that is a revolutionary. If he/she feels he/she has more to err than contribute, he will inform and retire; except for empowering ones people he has no greed for power.
Activist that have common goal had drawn together a program that takes them there. They have also made a constitution and laws they will be governed by. It was hoped that they will be guided by that as long as they remain together. That means they have voluntarily put themselves under one disciplinary system. They vowed to sacrifice their today’s comfort for tomorrow’s life of jubilation and happiness for all. If constitution and laws they have today show problem in the future they have put in place the procedure for amendment. They had also a system of coming into and going out of the organization. Decision was to be given by consensus or majority vote. How many of the activists that are giving eye to each other abode by those laws? How many considered themselves as the law? Let all question themselves. How can Independent Republic of Oromiyaa believe one that does not abide by rule of law now, to abide by it then?
It is said, “An alpha bull can be identified in calves’ pen”. When they say we build new thing questions arse, who, with what, what did they do to the earlier one? With that they can judge its future and conclude if it could grow to hopefull bull. Not to complete what one started, to straighten what is bent, and to nourish what is stunted cannot buy one, credibility. One, who took an oath to accomplish the objectives of struggle one believed in, cannot be moved by any provocation unless one is a naked opportunist. Our people could hardly have five percent of the population from literate to higher education. It has governed itself by instinctual knowledge and traditional education up to the time of Abbaa Gadaa. The learned are panacea for modern society. But one who is intelligent by instinct can coordinate and deploy them according to their capability and skill. The way to support each other cannot be a problem if there is a will. For this reason to say knowledgeable refuse to come to us is a complaint of the lazy or one with low self esteem. To say unless knowledgeable lead is the same as saying wait until the tail wags the dog. But it is when the dog wags the tail that it protects itself from tsetse fly and also attracts friends. To be wagged by the tail is portent. The learned have also to go and help in their struggle instead of waiting people coming to them; it is also their country. The required is commitment, Waaqaa given wisdom and courage. Over and above this mature political consciousness could hasten victory. We raised the issue of education for its own sake; otherwise leaders of Oromo organizations, without adding their experience in struggle, are mostly over educated by national standards.
In general what ever side one takes what has benefit is uniting Oromo struggle. However by leaving arrogance, chauvinism and selfishness behind and standing against the enemy with a common front, one can bring out ones character freely in independent Oromiyaa than in a democratized Ethiopian empire. Scattered thoughts deny the struggle direction. If those who stand for independence of Oromiyaa and freedom of the Oromo, group on one side and those that stand for democratizing empire Ethiopia on the other, it would be easier be it for people’s choice or to speed up the struggle. It could also clear the existing confusion and commotions. There were good opportunities that passed without being used. Opportunism becomes ugly when practiced by individual that crisscross for selfish ends. But when on the level of organizations the good is recognized, grabbed and tamed before it passes, shows wisdom. It is one that knows own inner self. It is said “Only the owner knows content of ones letter”. But if one does not pay attention to what others say, one remains echoing one self. People do not view you as you see yourself but can put you in different smeared boxes and point at you for others to take note.
To build strong formidable resistance all activists must grasp Oromummaa and its principles, which are democracy, liberty, equality, justice, rule of law and genuine love for humanity. That could be expressed through Unity of the struggle by forming an air tight organization. Strong organization enables to line up manpower, material, capabilities, and skill. If so people who have determination and commitment for their cause will not be entangled by those undecided and anti organized Oromo struggle. It is only lunatics that go against another without benefits for ones objectives. But if one is riding with dangerous baggage sheltered behind him one cannot complain. It will be unproductive to try to impose highly develop concepts On Oromiyaa without taking into account the level of development of its people. It is said “Alms (Sadaqaa) are according to ability”. No one can demand from us more than what we can offer, no one is also born with higher wisdom and courage than us. All use communication gadgets and health education etc so also we do. But whether political and economic concepts fit our purpose we have first to chew and taste. No one should force them down our throats. No one denies that each generation has its own idiosyncrasy. Generation gap becomes a problem only among those that do not have common outlook for own people’s kaayyoo and those whose minds are not liberated, not between all comrades that have difference of age. Those have one program, one constitution and a code of discipline. Whether they like each other or not nationals have to draw a line over which to trespass is safuu. United struggle helps to think together and find solution for all according to own standing. To empower the nation that is the only alternative. Agonized voice is calling saying come to the rescue fast, before the nation is totally uprooted and the whole Oromiya is sold out. To answer that, Oromo struggle based on Oromummaa has to be united, not tomorrow, after tomorrow, but today!!! All factions need to be cleansed from past pollution to form strong clean organization.
Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living and nagaa and araaraa for the Ayyaanaa of our fore parents!
Ibsaa Guutama is a member of the generation that drew the first Political program of the OLF.
Tokkummaan qabsoo Oromoo hunda dursa
Oromoon surraa, of ifsachuu, ofbulchuu barbaadu.
Oromoon sagaleen saanii akka dhagahamu barbaadu.
Oromoon moo’ummaa barbaadu.
Olloota isaanii mo’ummaa ofii shakalachaa
bilisummaan jiraatan waliin nagaan jiraachuu barbaadu (furan kiyya)
Qabsaawoti Oromoo yeroo jalqabaaf ijaaramanii gadi bahan kan kaasan gaaffii ummati Oromoo erga qabamee kaasee guungumaa ture. Ummati Oromoo maal barbaadee gungume yoo jedhame ofiin bulummaa yk walabummaa fi birmadummaa sarbame deebisee gonfachuu dha deebii jedhu argata. Sararan ol haanan haasaa Bonnie Holcomb WQO irratt gotee keessatt gaaffii Oromoon maal barbaada jedhu kaastee tuqaalee tarreessite keessaa fudhatame. ABOn Oromoon maal akka barbaadu himutt erga ka’e walakaa jaarraa ta’uuf deema. Oromoon saba guddaa, qaroo, hala kamittuu madaquun isa hin dhibne, homishaa, sammuun taadhii ta’e, jagna maaliinu hafaa hin qabne ture. Diinoti saa danuu seenaan erga qabatanii, akka makiinaa hoomiishaa, geejjibaa, ijaarsaa, quunnamtii fi ajjeechaatt tola yk gatii bushaan dhimma itt bahaa jiru. Haala jiru tursuuf akka inni deeebi’ee of hin barre qaccee Oromummaa keessatt hafte haquuu fi hamilee saa burkuteessuuf waan danda’an hunda tolchaa jiru. Kan isaan xiyyeeffatan hameessa saanii Oromoo balleessuu utu hin ta’in Oromummaa doomsuu irratt. Sana, yaa’a keessa utuu fixasanyii hin raawwatin tolchuun hin danda’amne. Oromoon hunda hubataniiru; eenyummaa saanii golgame deebisanii hanga gonfatanitt sabummaan itt fufanii jiraachuu akka hin dandeenye barataniiru. Kanaaf qabsoo walabummaa eegalan. Dandeettii saanii riphaa sochoosuu dandeenyaan kan jala dhaabbatu hin jiru.
Qabsoon Oromoo yeros firoomsatt tokkummaa qaba ture. Gaaffii ka’e deebisuuf itt sissiqameera ta’a malee kan gaafatame harrallee deebii hin arganne. Isa dura bu’uurri dhokatee ture gadi bahee jaallewwan tamsaasee. Heeraa fi seeratu cabee, kaayyootu dagatame. Sanaan hundi wal ciiga’uu fi wal mamuutt ka’e. Golee tokko yeroo xexxebi tokko darbatamu hunduu wal duukaa huursutt ka’a. Akeeki saa maal jedhee hin gaafatu. “Dhagaa walitt darbachuu, walhankaaka dhaloota dullachaa fi haaraa gidduu” yoo jedhani wal harkaa fuudhanii afarsan malee maaliif akka wacamaa jiru hin gaafatani. Turee, hangi tokko waan it akeekame baruu hin oolle. Amma qubqabsiisii ambaa irraa akka dhageenyutt kan walfakkaatan walitt fuula deeffataa jiru. Wal amanteen badde suuta dhiinaa kan jirtu fakkaati.
Kaan addunyaan jijjirame jedhu. Addunyaan eenyuuf jijjiirame, tokko garboomsee kaan gooftomsuuf moo itt bahi saa maalii hin jedhani. “Gaaffiin Oromoo dulloomee jijjiiraa” yoo jedhan harka rukutu; ammallee saafila yoo jedhames harka rukutuu fi kan dhufe hunda duukaa qeeqa malee girrisuun Oromo ala Badiif barsiifata ta’aa jira. Qeeqaan yaada kan laalutu dhibe. Akkuma Wayyaaneen ABO dhangaa dhahaa jiru qaanii malee hin jiru jedhaa bahe hardha Oromon tokko tokko, Oromoon hooggansa malee hafe, ABOn burkataaweera jedha jiru. ABOn hardhas baroodaa jiraa, dhaaboti Oromoo walabi biras jiru, hoggansa kennuu kan danda’anis kumootatu jiru. Sana barbaaduuf galtuu Itiyoophiyaa ta’uu hin barbaachisu. Kun hundu qaama duula dhaabota Oromummaa hidhatanii bobba’an busheesuuti. Kan ABO gad dhiisan kanneen gaabbiin kan tufan arraaban yk diiguuf luuxanii galanii milkii dhaban ta’uutu mullata. Kan naamusaan gaggeeffamanis jiru ta’aa. Gaabbuun mirgaa, garuu waan hardhaa haatahu kaleessa dhugaa baasuun nam guddummaa dha. “Ani duunan sardoon hin margin” jette harrettiin isa jedhamu akka hin taane. Yoomu dhuuga dabsuun iriguun nama hin ga’u.
Kaasan rakkinoota Oromoo, malbulchaa, diinagdee fi hawaasomaa, keessattuu rakkina diingdee fi malbulchaa irraa maddaa. Oromoon garri caaluu qotee fi tikfatee bulaa dha. Halagaan qabate caasaa malbulcha saa diigee, nama saa hedduu ajjeesee hedduu gurgurate; lafa saa irra fudhachuun mootummaa fi ashkaroota ofii badhaase. Sochii saa fi kan beellada saa daanga’ee. Qabiyyee akaakileen saa tursaniif irratt gabbaarii ta’ee humna fi qabeenya saa halagaan tola dhimma itt bahuu eegale. Qeyee fi maatii isaa irratt abbummaa dhabe. Roorroon irratt raawwatamu hammaa baanaan daarii hanga daariitt guungumu eegale. Sun utuu hamaa caalaa hin fidin murni halagaa tokko fala lafti kan ummataati jedhu fudhate gadi bahe. Sanaan finnaa haa tahu abbaan lafaa akka lafti harkaa bahe himamee. Labsa lafaa fi lallaba hojiitt furaa sabbonoti Oromoo harka keessaa qabu turani. Cunqurfamaan gammachuun dhiichise. Jiraadhu “Darguu” jedhe. Utu inni dhiichisa jiru labsi foyyeffamee “lafti kan finnaati” jedhame. Ummatichii gammachuu dhiichisa tibba tokkoof malee harka duwwaa hafe.
Qabsaawoti Oromo sana yeroon hubachuun ABO ijaaruu duraan eegalan itt fufanii jabeessanii. Yeroo gabaabdu keessatt yaada geeddarachuun Dargii fulduraafis akeekkachiisa ta’ee. Dargiin girrigirrii duraa keessa qotee bulaan akka bilisummaan itt dhagahamu tolchee ture. Isa dhiisanii abbaa lafaa irratt akka xiyyeeffatan kakaase. Sana irratt utuu dhagaa guurani inni yaabbii tolfate. Gibira caalaa irra buusee. Ijoollee saa akka fedhett duulatt guuruutt ka’e. Tolaa fakkaatee hamaa mootota isaan dura turan caalaa irraan gahe. Dura dhichisiisaa boda dhiituun Dargii duubas ittuma fufee. Oromoof aadaan saas, dudhaan saas, mirgi saas, afaan saas homti saayyuu hin deebineef. Sirni empayera garuu raafamee ture.
Kanaaf barbaachisummaan qabsoo Oromoo caalaatt hubatamaa fi ho’aa dhufe. Diinoti saas akkuma dudhaa saanii qabsoo aangoo keessaa walirratt oofaa turani. Kanaaf jara mootummaa saaniitt fincilan sana ABOn fakkeessaa saaniin dagamee akka firaatt ilaaluun ija irraa fudhachuu hin oolle. TPLF fi EPLF Dargii waliin miira sabummaa hirmatan qabu. Mirga Oromoon walabummaaf qabu beekuuf yaada hin qabani garuu akka OLF Dargii finqilchuu gargaaru ni fedhu. Oromiyaa too’achuun akka anjaa diinaggee fi tarsiimo qabu lachanittuu ni muldhata. Qabi saanii eegalaa akka Dargii hamaa tahuu baatuyyuu hobbaatii inni Oromiyaaf qabu tokkummaa, kolonummaa jalaaa hin baane. Eertraan ammayyuu walabummaa Oromiyaa hin deggertu. Tarsimoof garuu murnoota sochii bilisummaaf gaaddisa kenniti.
Kana irratt TPLF fi EPLF firoota Habashaa dudhaan walitt fufamuuf rakoon hin mudannee. Gaaffiin saanii caasaa finnicha kan tuqu akka hin taane beeku. Akeeki ABO kolonii qabamuu saa firooti sun gargaaran walabomsuu waan ta’eef, amansifachuun akka jara kaanii hin salphatu. Farajooti Teedros, Yohannis, Minilik, Tafarii fi Dargiin duula humna Oromoo cabsuuf tolfame hunda irratt gargaaraniiru. Boodanas ABOtt dudda galfatanii TPLF kan gargaaran isaani. Muuxannoo irra, bu’aa argannaan wal ganuu irraa akka hin deebine waan beekaniif fedhi saanii isaan biratt akka eegamu mamiin saanii yartuu dha. Oromoon saba guddaa waan ta’eef akka fedhan dhommoqsuu danda’uu ofii ciicachu hin oolani. Kanaaf hariiroo uumuuf Oromoon jara kaan caalaa karaa fagoo itt deemuutu irraa eegama.
Bara 1991TPLF ABO waliin hidhati uummate hin turin cite. Isaa as waan diinagdee ilaalutt hariiroon ummati lafaa fi qabeenya lafaa gadii fi ol jiru irratt qabu isa durii caalaa hammaataa dhufe. Akkuma mootota isa duraa Habashaa gaaraa gadi guuree fedhaa Oromoo malee Oromiyaa keessa qubachiisutt ka’e. Lafa magaala fi biyyaa, dureeyyii garba gamaa fi kanneen empayerittii keessaa horii qabanitt gatii cabsee gurguruu eegale. Kan bitan ummati buqqa’uu, lafti haddhaan faalamu, fayyaan nama, beelladaa fi biqiltu dorsifamuuf kanneen dantaa hin qabnee. Mootummichis uumaa fi qabeenya manca’uuf garaan hin raafamu. Ammas Oromoo fi maddi binagdee saa gargar fagaataa deeman. “Ciisanyummaa” illee dhabee dudhaa ofii malee kadhattuu karaa irra ta’aa jira.
Gara malbulchaan erga qabamanii hamma hardhaatt Oromoo galtuu qabatanii roorroo biyyarraan gahaa bahani. Bulcha keessatt kan isaan qooda fudhachiisan kanneen bakka saanii bu’anii dhiiga saba saanii boorrachuuf fedhaa qabani. Hardhas maqaa sirnichaa haa jijjiran malee sana irra adda hin taane, qabeen saa sanuma. TPLF, EPRDF jechuun gola inni gooftaa itt ta’e dhaabee, boojuu fi galtuu maqaa ummatootaa itt baasuun goloota sadii ofii alatt uumeen ijaare. Sanaan bifa empayerummaa bulcha saa dimimiseesuu yaalaa jira. Akka farda gaarii Habashaamitii of dura buusee akka farda, luugamaa fi qaccee qabatee gulufaa jira. Qarooma kolonootaatt arraba baasuun kun hanga yoomitt irra ilaalama? Egaa TPLF imaammata diinagdeen kan isa dura turaniin hagas adda miti.
TPLF, akeeki saa mootummaa olhantummaa gola tokkoon kan masakamu ta’uu himate. Maqaaf garuu mormitooti yoo harcaatuu argamte funaanattaa akka jifaaraatt tajaajilu hayyame. Akka waa’ee angoo hin abjoonne dursee murteeffameef jechuu dha. Ilaalchi addunyaa EPRDF Abiyootaawii Demokrasii kan ilaalchi tokko olhaanaa itt ta’e jedhame. Ilaalcha sana kan qabu isa qofaa. Imaammata diinagee kolonotaa fi malbulchaan qabu irratt kanneen isa duraa irraa inni addummaa bu’uuraa hin qabu.
TPLF karaa hawaasomaa jijjiirama muddama afuura baafachiisuuf tolchee jira. Gaaffiin afaanii isa muummicha hin ta’in malee kan Oromoon qabsaawuuf keessaa tokko ture. Kan Dargiin gowwoomsaaf aggaamee irra darbe inni akka ittiin hojjetamuu fi baratamu ABOn irratt walii gale. Daangaa Oromiyaa ABOn bara hedduuf yaayyoo saa beeksisaa ture hunda hin tahin malee hanga tokko fudhatee jira. Sanaan mallattoo empayeraa saanii keessaa tokko, fakmishoon “Xaqilyaayi Gizatii” haqamuun Amaara wacabbarsiisee. Heera Habashaa keessatt yeroo duraaf sabootii fi sabummooti jiraachuu fi mirga qabaachuu saanii galcheera. Sun injifannoo qabsoon galmeeffame ta’uyyuu waliigalteen saa argamuun kanneen isa duraa irra caalaa abshaala ta’uu saa agarsiisa. Garuu empayerummaa Itiophiyaa jijjiiruuf fedhaa dhabuun saa tokkummaa angafoota saa waliin qabu mirkaneessaa.
Mirkanii olitt ka’an akki Oromoon itt ilaalan tokkummaa ilaalchaa uumuufi danda’a. Waan Oromoon jala darbeef hundi furaa wal hin fakkaanne kennu yoo ta’e tokkoomuun kan ilaalchaan tokko ta’anitt hafa. ABOn haala hawaasa Oromoo keessa jiruuf seenaa naannaa erga xiinxalee duuba barbaachisummaa Republika Oromiyaa demokratoftu dhaabuuf qabsaawuu malee ilaalchi komunistoota Itiyoophiyaa akka hin baafne amanee sagantaa malbulchaa baafate. Biyyi tokko eenyummaa saatiin ulfaatee gammadee jiraachuuf walaba tahuu qaba. Yaada kanaa alatt kan empayera Itiyoophiyaa demokratessinee hanga danda’amett mirga sabummaa Oromoo achi keessaan kabachiisna kan jedhan jiru. Fedhaa Oromoo qofa osoo hin ta’in kan koloneeffataafis yaaduu qabna jedhuu. Kun hariiroo dudhaan ABOn qabaataa tureen adda. Oromoon eenyummaa ofii qaba moo hin qabu? Oromiyaan empayera waliin firommi see maali? Abbaatu of gaafachuu qaba. Kamuu haa filatu safuu fi taajjaba haa baratu.
Si’ana komee “diina dhiisanii dhagaa walitt darbatu kkf” afarsamaa jira; garu dhugaa miti. Adda addummaa yaadaa fi wal balaaleffachuutt yeroo dabarsuun tolaa hin qabu. Yoo ifsoota sobaan tuttuqamaniyyuu, kan hedduun si’ana of qabaa jiran sanaaf fakkaata. Qabsoo keessatt jeeqammi cinaan dhufu waan eegamu. Dhagaa furuursa arrabaa walitt daddarbuun isaan keessaa tokko. Kan sana tolchan qabsaawota dhugaa osoo hin ta’in, kashalabbootaa fi keettoo diinaa kan ta’ani. Walitt qabani hunda jala dhaabbachuun malee komen wanti sirraawu hin jiru. Dhuma irratt sararaan dhugaa qabu injifatee bahuun waan hin olle. Badaa caaluu irra maquuf, daaya akkamiiyyuu egeree Oromiyaaf qabaatan, halagaa fuulduratt ildiima saaf sarma, sodaa fi rom’ma, ulfina sabicha gad cabsu agarsiisuun fafaa. Akka sabaa fi abba tokkeett, saba haa ta’uu abba tokkee kam irraayyuu sadarkaa walqixummaa gadii fudhachuun salphina. Kan dhalootan ulfina hin beekne maqaa Oromo dhahachuu hin qabu. Meeshaan diina akka itt ilaalamutt ilaalamuu irra hin hafu. Garuu nammi tokko hanga fedhaa sabicha irra hamaa hin buufnett, filannoo saaf dhagaa itt guuruun cubbuu dha. Hangam walitt aaran, sararaan arrabaanillee yoo irra darbame safuu ta’u jiraachuu qabaa. “Safuu fi ilaa fi ilaameen” utubaa golee ijarsa Oromummaati. Faaruu lolaa “Citaa mana keetii hin ijjeerin kabi; hamaa nama keetii hin ajjeesin qabi” jedhu keessa deebi’anii ilaaluu dha. Obsaa fi kan qabanitt cichuun, dhuma injifannoon guute sabichaa ta’utt baasuu danda’aa.
Qabsoon Oromoo humna barsiifataan dhiibamaa as gahe malee ilaalchi addunyaa olhantummaan keessaa bahee moo’uun masaku hin ture. Oromummaanis bargootu arrabarra gangalataa bahe malee bilchaatee hin liqimfamne. Duubbee kolonummaan jalaa caccabsetu hundee dhorgate. Kanaaf yeroo diigduun keessaa fi alaan ittisa malee itt timte hundi qoroo xixiqqoo ofii tolchee siroo waliin jechuutt ka’ee. Kana keessaa of baasuuf ilaalcha wal fakkaatan walitt gumeessuun barbaachisaa dha. Sana sababfatanii mirga ilmoo nama ukkamsuu yaaluu fi arraba darbuun naamusa dhabuu fi faara ofirrummaa kan agarsiiftu taati. Kan akkasii egeree saba saafis, ilmoo namaafis hin tolu. Cabaaluqa otontora saanii dhaggeeffachuun yero minya sabichaa gubuudha. Duubessitooti gochii fi xeebi saani waan irraan ga’uu utuu hin beekin lafa namaaf qotan keessaa billaa ittiin qalaman baasu. Hojiin saanii hundi xiqqummaa saanii agarsiisa.
Maaliifuu jara akkasii hamma hin jirrett fudhatani, tokkummaa qabsaawotaa caalaa tokkummaa qabsoo Oromoo akeeki saa gar tokkott luuca’e argamsiisuuf tattaafachuun sardaa dha. Qabsaawoti Oromoo jaarmota saanii utuu walitt hin makin feccoo tokko tokko qulqulleeffachuuf yeroo barbaadu ta’a. Qoodi ofiffummaa abbaan qabu dubbii kana keessatt dagatamuu hin qabu. Gaaffiin waliinjiro ofii tima haaraa kanaaf hiriirsuu; ijaarsa haaraatt ilaalcha malbulchaa waggaa hedduuf hordofaa bahan amanuu fi madaa bulte dhinsuu herrega keessa galchuun barbaachisaa tahuu danda’a. Waci “baqaa” dhiheenya ture kan jarri walitt baqne jedhan liphsuu ijaa keessatt coollibanii harca’an nama hin jajjabeessuu. Hanga sun hundi mamii malee qulqullaawutt qabsoo saanii qindeeffatanii kallattii tokkott luuccesuu danda’u. Kan qophawan walitt yoo makaman kan hin qophofneef obsuu dha. Ababbara si’ana jiruuf ariifachiisuun hin barbaachisu. Hobbaatiin tokkummichaa kan dogoggorri kanaan duraa akka lammattaa hin deebine tolchu ta’uu qaba. Barbaachisaa yoo ta’e yeroof sagantaa carraaqsaa gadjalla baafachuu danda’u.
Waan dhageenyee fi argine hunda qabsoo Oromoott akeekuuf qananiin saa hin jiru. Jechooti “wal hankaaka dhaloota gidduu, ilaalcha yeroon itt darbe fi kkf” hedduu darbatamu. Warraaqaa ta’uun ganna dhalootaan hin danga’amu. Ilaalcha addunyaa ofii abbaatu murteessa. Jaarsaa fi ijoolleen kaayyoo tokkott amanu taanan jarri jaallewwani. Abdiin saanis hawwi saanis tokko. Dadhabbiin qaamaa, leelloon baasa haaraa, hanqinni nafii midhagsina, teknolojii haara shaffisaan qayyabachuu dadhabuun bara dhalootaan dhufu jiru walii hubatamee qindeeffachuun irra haanuu dandahu. Wal hankaaki dhalootaa hamaan kan muldhachuu danda’u kanneen ilaalcha tokko hin qabne fi sammuu hin bilisomne gidduutti. Kun dullacha otontore hin dabalatu. Orommoon gadamoojjii kan malbulcha ala tolchu sanaafi. ABOnis sana keessa deebi’ee ilaaluu qaba.Yaa’a guddina dhalootaa kan qayyabachuu danda’u kan sammuun bilisoome qofaa. Warraaqaan tokko ummata saa angessuuf malee ofiif bolola angoo hin qabu.
Qabsaawoti maniin saanii tokko ture sagantaa achiin isaan gahu waliin baafatanii turani. Heeraa fi seera, dambilee ittiin bulanis waliin tumataniiru. Hamma waliin jiranitt sanaan gaggeeffamu jedhamee abdatame. Jaalala ofiin sirna naamusaa tokko jala seenan jechuu dha. Qananii saanii jireenya bashaa fi gammachu hundaaf tolu boriif wareeguu irbu seenani. Heeraaf seerri hardha baafatan bor yoo rakkina qabaate akka itt fooyyeffatanis waliin tumani. Sirna dhaabatti seenuu haa tahu keessaa of baasuus qabu. Murtiin walii galteen yk wayyabaan kennama. Ija seeraan miseensis hooggansis wal hin caaluu. Qabsaawoti hardha wal gaarreffata jiran hagamtu seera sanaan bulee? Hagamtu of akka seeraatt ilaale? Hundi of haa gaafatu. Kan amma olhantummaa seeraan hin bulle Oromiyaan walabomte akkamitt amantiin? Ammaaf abbaan of gaafatee ofiif deebi haa kennu. Isa borii, borii fi seenaatu beeka.
“Korma mo’u gorinnoott beeku” jedhama. waan haaraa ijaarra yoo jedhani, eenyu faan, maaliin maaliif, kan duroo mal godhan? gaafii jedhutu dhihata. Sanaan egree saa hedanii kormaa abdachiisuu ta’uuf hin tanee baruu dandahu. Waan jalqaban bilcheessuu, kan dabe qajeelchuu, kan quucare taadhomsuu dhabuun amantee namaaf hin horu. Akeeka itt amanu bakkaan gahuuf kan kakatee ayyaan laallataa soqalate yk oftuultuu yoo hin taane qabsoo itt bobba’e tuttuqaan kamuu irraa hin deebisu. Ummati keenya nama qubbeekoo kaasee hanga barumsa olhaanaatt barate dhibba keesaa shan yoo qabaate. Bara Abbaa Gadaa ka’ee beekumsa dhalootee fi barumsa dudhaan of gaggeessaa dhufee. Beekoti Hawaasaaf qoricha. Dalootaan qaroo kan ta’e isaan qindeessee akka dandeettii fi oguma saaniitt dalagaaf bobbaasuu danda’a. Fedha qabaannaan akki itt wal utuban hin dhibu. Kanaaf beekoti nutt dhufuu didan jechuun sababa talisaa yk of tuffataati. Beekoti hogganan malee jechuun eegeen saree hanga wuxxisutt haa eegnu jechuu dha. Sareen yoo eegee wixxisu qarcaasaa fi tisiisa irra dhowwaa, firas harkisaafi. Eegeen wuxxifamuun garuu waan hoodaa ta’a. Beekotis hanga ummati itt dhufuutt utuu hin eegin itt dhaqanii qabsoo saaf gumaachuudha; biyyattiin isaaniifis biyyaa. Kan barbaachisu kan qabanitt dhimma bahuu danda’u, of kennuu, gamnoomaa dhalootaa fi onnee dha. Kana irratt of bari malbulchaa bilchaataan injfannoo shaffisiisa. Waa’ee beekotaa ofumaa jenne malee, hogganooti dhaabota Oromo amma jiran sadarkaa sabaatt, muuxannoo qabsoo yoo dhiisnellee, kan barbaachisu caalaa baratoo dha.
Waliigalatt gara fedheen bobba’an qabsoo Oromoo tokkomsuutu bu’aa qaba. Ofirrummaa, of tuulummaa fi ofittummaa duubatti dhiisanii fuula tokkoon diinatt bobba’uun kan hawwamu. Yaadi faffaca’aan qabsicha kallatii dhabsiisa. Kan walabummaa Oromiyaaf dhabbatan gar tokkott, kan Itiyoophiyaa demokratessuu fedhan gar kaanitt utuu gumaawuu danda’an filmaata ummataaf haa ta’uu shaffisa qabsoof ni tola. Afanfajjii fi burjaajii jirus ni taliilessaa. Ayyaanni gaggaarii utu dhimma itt hin bahamin darbanii jiru; ammas kan dhufe akka hin dabare arreeduu dha. Ayyaan laallatummaan abba tokkoota tuuta keessaa bahanii bu’aa ofiif cece’an irraa fokkisa malee sadarkaa dhaabaatt tolaa dhufe hubatanii akka hin dabarre qulatanii naalchuun gamnummaa dha. Kessa ofii abbaatu beeka, “Dabdaabbee saa abbaa beeka” jedhama. Garuu maal naan jedhuu yoo hin hedne nammi akka ati of ilaaltutt osoo hin ta’in akka buphaa ajeessaatt si ilaala. Golee adda addaa keessa kaa’uun si madaalchisa.
Ittisa cimaa hin sossoone uumuuf qabsaawoti hundi Oromummaa fi akeeka saa qayyabachuu qabu; isaanis demokrasii, birmadummaa, walqixxummaa, qajeeltuu, seeraan bulmaata, fi jaalala dhugaa ilmoo namaatii. Sun ifsamuu kan danda’u, jaarmaa qilleensi itt hin seenne ijaaranii tokkummaa qabsoo Oromo ittiin mirkaneesssuuni. Isaan, humna namaa, waatattaa, dandeettii fi ogummaa walfaana hiriirsuun ni danda’ama. Namooti kaasaa ummata saaniif kutannoo fi dudhama qabanis kanneen hin murteeffannee fi farra ijaarama qabsoo Oromoo ta’aniin hin takaalamani. Waanf bu’aa hin qabaatin kan nama biraatt dhagaa darbatu maraatuf keettoo diinaa qofaa. Hamaa uddeellatee kan deemu waan dhaqabu hundaaf of malee eenyuunuu komachuu hin danda’u. Sadarkaa guddinaa ummati see irra jiru utuu hin hubatin rimsama hedduu guddaa tahe Oromiyaa irratt fe’uu yaaluun kan dhimma baasu hin ta’u. “Sadaqaan hamma humnaati” jedhama, waan qabnuu ol kan nu gaafatu hin jiru, gamnoomaa fi onnees kan nuu ol ittiin dhalate hin jiru. Meeshaa quunnamtii, barumsaa, fayyaa fi kkf hundu dhimma itt ba’a. Nutis akkasuma. Rimsammi malbulchaa fi diingadee garuu nuuf ni taha moo hin ta’u jedhamee dura alanfatamuu barbaachisa. Eenyuu giddiin qoonqoott gad nama hudumuu hin qabu. Wal hankaaka dhaloota giddu kan hammaatu kan kaayyoo saba ofiirratt ilaalcha tokko hin qabne fi sammuu hin bilisomne qaban gidduutt malee jaallewwan bara dhalootan adda tahan gidduu miti. Dhaaba keessatt yaadi akkasii utuu jiraate miseensi namuusaan gamaggame kan bade sirreeffata. Miseensoti saganta tokko, heera tokkoo fi maqii naamusaa tokko qabu. Wal jaallatanis jibbanis sabaawoti timjii yoo irra darbame safuu ta’u waliin taraaruu qabu. Hundaafuu qabsoon tokkoome, waliin yaadanii akka guddina ofiitt hundatt furmaata gochuuf gargaara. Sabicha aangessuuf filmaati jiru sanuma. Sagalee yeelalaan iyya dabarsaa jira, sabichi utuu hundee dimshaashatt hin buqqa’in, Oromiyaan gutummaatt gurguramtee utuu hin dhumin, dafaa na dhaqabaa jedha. Birmachuuf qabsoon Oromo Oromummaa irratt hundaawe bor, iftaan utuu hin jedhin hardha tokkomuu qaba. Murni hundi xurii darbe irra faloo bahanii dhaaba jabaa qulqulluun as bahuu qabu.
Ulfinaa fi surraan gootota kufaniif; walabummaa, walqixxummaa fi bilisummaan kan hafaniif; nagaa fi araarri Ayyaana abboolii fi ayyoliif haa tahu!
Ibsaa Guutama miseensa dhaloota saganta ABO isa jalqabaa baasan keessaa tokkoo.