Sunday, December 14, 2008

"Jijjiirama " Sadarkaa kabajaa irraa gara salphinaa

Murni jijjiiramaa Hagayya 03, 2008 Minneapolisitti ifatti of labsan. Amajji 03 2009 baatii jahaffaa isaanii lakkaawwatu. Erga uumamanii mee waan isaan duddubatanii fi waadaas galan hanga tokko haa ilaallu.

1) WBO'n 98% nu Harka Jira

Kana kan dubbate "dura-deemaa" murna kanaa kan ta'e Kamaal galchuu ti. Akkan sobduu hin jedhamneef lakkoofsi kun 98%, 95%, 90% haa ta'uu sirriitti hin yaadadhu. Garuu sagaltamoota keessa akka ta'e nan yaadadha (ani radio Garmaniirraan dhaga'e). Kanas ta'e sanas waraanni ABO (Shanee Gumii) biratti hafe hin jiru, akka jecha kanaatti. Kanaafuu, kana booda WBOn waraana Wayyaanee gobee wacabbarsiisuu baannaan (dadhabnaan) "Shaneen Gumii ABO" itti hin gaafatamu. Sababni isaa WBOn 99% harka murna jijjiiramaa jira waan ta'eef.

2) Hogganni "aangoorraa buufame" (Shaneen) Dadhabaa Dha

Kana hunda isaaniituu guyyuu labsaa as ga'e. Jabinnii fi dadabinni hojii dhaan mul'ata. Hojii yammuu jennu ammoo magaalota Oromiyaa-rra naanna'anii maallaqa funaanuu dhuwwaa utuu hin ta'iin Oromiyaa keessatti caasaa waraanaa, ijaarsa dhaabaa (cells), caasaa tikaa, fi kkf, biyya alaatti ammoo gama diploomaasiitiin biyyoota adda addaa quunnamuun QBOf fira, mararfannoo fi deggersa horuu, ummata keenya hidhamaa, dararamaa fi ajjeefamaa jiru, akkasumas beelaa fi dhukkubaan affeelamaa jiru jala bu'anii addunyaatti beeksisuu fi dalagaa farruummaa mootummaan goolessituu Wayyaanee ummata keenyarraan gahaa jirtu saaxiluu gaafata. Dandeettiin hawwii duwwaadhaan mirqaananii lallabuudhaan hin dhufu. Kanumaafuu, erga shaneen dadhbaa waan ta'eef aangoo irraa fuune jedhanii, ofii isaanii bifa hundaan jabaatanii argamuuf waadaa seenan hojiitti muli'suu tu irraa eegama.

3) "Baatii Jaha Nuuf Kennaa"

Kana namoonni hedduun dubbachuun ni mala. Ani garuu Leencoo Baatii akka dubbaten dhaga'e. "Hin bari'u seetee manatti hobbaate" jedha Oromoon yammuu makmaaku. Baatiin sadii Amajji 03, 2009 dhuma. Kanaafuu, Amajjii 3 booda qabsoon bilisummaa Oromoo "jijjiirama" ifaa, mul'ataa fi injifannoolee cululuqoo galmeessuu hanqaannaan waa lama keessa tokko tu dhugaa dha. a) Murni jijjiiramaa Shaneen "dadhabaa" dha jedhee haa lallabu malee ofiifuu dadhabaa dha. b) "WBOn nu harka jira" jechi jedhu sun kijiba. Kana jechuunis murni jijjiiramaa kun MURNA SOBDUU dha. Kana lamaan keessaa ala ta'uu hin danda'u. Kunis kaardiin murni kun ittiin xabataa turte jalaa dhumatuu fi dargaggoo hedduu QBO irratti muuxannoo, dammaqiinsaa fi beekumsa gahaa hin qabne abjuu hin jirreen macheessanii of jala hiriirsuun dhumatuu nutti muli'sa.

"Nama taa'ee laaluuf daakuun atara dimbilaala" jedhanii maakmaaku naannawa ani dhaladhetti. "Dimbilaalli" midhaan/dhangaa harkaan daakuun salphaa ta'e dha. Humna hedduu utuu hin gaafatiin masas-masas jettee daakamti. Atarrii fi baaqilaan garuu akka malee jabaata. Bakka tokko tokkotti dubartoota utuu hin taanee dargaggeessa humna qabutu daaka. Nama taa'ee laaluuf garuu daakuun ataraa sun akkuma kan dimbilaala sanaa masas-masas jettee daakamti. Jabina isaa kan agartu yammuu harka keetiin daaktu qofaa dha (duwwaa dha).

4) "Tokkummaa Oromo Deebifnee Ijaarra!"

Gidduu kana ammoo murni kun waa'ee tokkummaa Oromoo yammuu lallaban dhageenya. Kun hedduu nama kofalchiisa. Kunis oduu baacoo (joke) fakkaatu gidduu kana mediatti dubbatamaa jiruun wal fakkaata. Sunis "Mootummaan Itoophiyaa Guyyaa Mirga Dhala Nama Addunyaa (International Human Rights Day)" sirna ho'aan kabajee ooluu isaa ti. Waayyaanee tu falmituu "mirga dhala namaa" ta'uu isaa ti ilaalaa!

Murni kun erga dhaaba keessaa sirna-dhablummaan foxxoqee baa'ee asitti dalagaa tokkummaa Oromoo diiguu kan seenaan dhiifama hin gooneef dalageera.
Dhaaba keessatti dhaaba (gosa-tokko qofaarraa walitti qabame) ijaarratanii yeroo dheeraadhaaf socho'uudhaan qabsaa'ota gidduutti wal shakkii uumaniiru. Sarara Paltalk isaanii irratti Ilmaan Jootee, Ilmaan faaxee, kutaan kun Amaaraa, kutaan kun diqaalaa dha kkf jedhanii lallabuun qabsaa'ota addaan facaasuu, Kkf hedduu tarriisuun ni dandahama. Kanaafuu hamilee ittiin waa'ee tokkummaa Oromoo ittiin lallaban hin qaban.

Mee bara haaraa kana keessa itti baha murna kanaa Waaqayyo nuu haa agarsiisu. Dullumaaf hin dhabnu yoo du'aaf dhabne malee.

Nu Warri "ABOn Hindiigamtu" Jennee Dhaaba Keenyatti Cichine, Maal Gochuu Qabna?

1) Hojjechuu, hojjechuu, hojjechuu. Qaawwa arganne hundaan qabsoo finiinsuu,
2) Humna keenya, maallaqa keenya, beekumsa keenya wareeguun dhaaba keenya tinnisuu, WBO gargaaruu,
3) Yoo baay'ee barbaachisaa ta'e malee murna jijjiiramaa dhiifnee/irraanfannee, Wayyaanee duwwaa irratti xiyyeeffachuu,
4) Hoogganoota keenya kabajuu, yoo qeeqni barbaachise caasaa eeggannee utuu qilleensa hin seensisiin qeequu,
5) Dafanii abdii kutachuu ykn injifannoo xiqqoo argameen akka malee mirqaanuu dhiisanii haala tasgabbaa'een (stable) cichanii qabsootti fufuu, fi kkf.

IUOf!

Wednesday, October 22, 2008

Leenco Baati nad hassan Husseen:Nationalists or Clan politicians?

Leenco Baati and Hassan Husseen: Nationalists or Clan Politicians?

Badhaaso Tola and Mohammad Adam

With a great pain we are writing this piece because the fabric of Oromo society is attacked by clan politicians, confused Oromos, and the agents of Tigres. Believing that Leenco Baati and Hassan Hussen were Oromo nationalists who could build bridges between the OLF and the Oromo Diaspora, we expected a lot of contributions from them in promoting Oromo nationalism.
We also thought that they would not compromise Oromo nationalism and confuse it with clan or other politics. So we personally did not oppose when they easily climbed the OLF leadership without experience and without demonstrating their commitment to the Oromo national struggle. We wrongly believed that this would diversify the OLF leadership. Since we are ordinary persons, nobody would hold us accountable for our wrong judgment. The same cannot be true for those who have been leading the OLF, particularly its top dog.
The chairman of the OLF, Dawud Ibssa and his inner circle should have known better. He should have studied these individuals and their collaborators such as the Wayane general, Kamal Galchu, before appointing them in the highest positions in the OLF. The OLF has been built with the blood and bones of Oromo heroes and heroines and should not be entrusted with individuals who did not yet demonstrate their commitment to defend the OLF and the Oromo cause.
For these individuals, the OLF is an opposition political organization that must be used for self-promotion through any means including clan politics. Such selfish individuals did not want to share accountability when the OLF leadership faced political crisis and challenge. Whenever there were successes such individuals were ready to take credit, and whenever there were failures they ran to resign from their positions rather than being accountable for their lack of performance.
Furthermore, they accused the OLF for marginalizing them because of their clan identity. It is amazing to hear that Leenco and Hassan have complained that the Arssi Oromos are marginalized, when both of them have voluntarily stepped down from their highest positions in the OLF leadership. It is also amazing that these two individuals cannot demonstrate what they have produced for the OLF except organizing a clan organization within the OLF.
This clan organization claims to fire the OLF leadership from Minneapolis and to successfully takeover the leadership of this organization. Learning from Amhara and Tigres, they have a few Abba Dulas, Butukan Midheksasis to hide their clan politics. Those few elements who have problems with the OLF leadership express their willingness to side with this group and hurt the Oromo national struggle. There are several agents of Tigres in this conspiratorial group, the Meles government has spent several millions of dollars through its embassies.
When Leenco and Hassen were members of the top leadership of the OLF, they were Oromos and when they left their positions they were victimized Arssis. They have used clan politics to hide their incompetence in fulfilling their leadership obligations and they have been hiding under Oromo nationalism to avoid facing responsibility. As they declared in the Ethiopian Review, these two individuals organized their clan organization to join Ethiopian politics by using the brand name, OLF. They have misused and victimized Arssi Oromos who have suffered under Amhara-Tigre colonialism like other Oromos.
They have mobilized innocent individuals who cannot see beyond clan because of the lack of understanding, former Derg cadres and OPDO agents in communities and cyber-spaces such as paltalk to attack the OLF leadership and Oromos from other areas and to spread the poison of clan politics to turn Oromos against one another. It is disgusting that they have done all these things under the name of Oromo nationalism.
This summer in front of our eyes Leenco Baati and Hassan Hussen declared in Minnesota, MN that they fired the legitimate OLF leadership through a mob action and would lead the Oromo national movement by remote control. They declared that they appointed former Meles general, Kamal Galchu, who fought against the OLF for almost two decades and promoted to this position by killing Oromo nationalists. Kamal was appreciated to run away from the Ethiopian government and to join the OLF. But he did not yet shoot one bullet to promote the Oromo struggle. Before trying to lead the Oromo national movement, he should fight for the Oromo people and prove that he can be an Oromo general.
Promoting Kamal Galchu and attacking those who have given all their lives for the Oromo cause can only be done under clan politics. Clan politics has brought together members of OPDOs and other organizations in attacking the non-Arssi OLF leadership. The mob group in Minnesota claimed that they contributed more than 200,000 dollars this summer. Whey did not this group contribute this much money when they were part of the OLF? Wasn’t the OLF their organization then? Was it because their clan men controlled the OLF leadership now, as they claimed, they had to contribute a lot of money? Or Did the TPLF agents’ contribute some money to attack the OLF within the organization.
We wonder what would Oromo heroes such as Magarsa Bari, Goota Bobas, Gutama Hawas, Adam Jillo, and Nadhi Gamada say if they were alive. Leenco Baati and Hassan Hussen should have carried on the torch of these heroes rather than using clan politics to fulfill their delusionary dreams. Opportunists, former Derg cadres and OPDOs who did not yet prove themselves through bitter struggle that they are Oromo nationalists cannot be leaders of the Oromo national movement.
However, Dawud is responsible for appointing Kamal in the Oromo Liberation Army; this is morally devastating for OLF commanders such as Furgas Qajeela, Abdata Basire, and Legesee Wagi. How can a person in his right mind put Kamal in such position? How could under the leadership Dawud Ibssa, Leenco and Hassan organize a clan organization within the OLF? Or did not he know the difference between clan politics and Oromo nationalism? Did Dawud make such decisions individually or did he consult experienced Oromo politicians and intellectuals on such matters? Does he lead the OLF individually? If the answers to all these questions are yes, he has created favorable conditions for opportunist infiltrators, enemy agents, and clan politicians.
The OLF is the heart and brain of the Oromo national struggle and it cannot be left to an individual or individuals who cannot understand the complexity of the Oromo national movement. The OLF can be only victories by overcoming leadership arrogance and by embracing humility and an Oromo democratic ethos and by positively managing clan relationships, regional and religious diversity. Lennco Baati, Hassan Hussen and other Oromo leaders should be exposed and criticized for engaging in clan or regional politics at the cost of Oromo nationalism.
A dangerous political trend has emerged in the OLF, and we need to take actions to divert them. One of these trends is that almost all Arssi Oromos, whether they are OLF members or not, have joined and supported the clannish political trend by attacking the non-Arssi OLF leadership. All of them have criticized the non-Arssi OLF leadership while exonerating the OLF leadership of Arssi origin, namely Leenco, Hassan and those who live in exile. For almost two decades, Leenco Baaati and Hassan Hussen were the shakers and movers in the OLF leadership. They should be evaluated for their achievements and failures like other Oromo leaders from other areas. It is morally, ethically and politically wrong that they hide under clan politics because of the number of the Arssi Oromo Diaspora who are in and out of the OLF and who support their wrong actions of these individuals.
We appreciate the involvement of the large numbers of Arssi Oromos in the OLF when the majority of other Oromos are passive or hiding in churches/mosques. In order to play a leading positive role in the Diaspora, the Arssi Oromos should not attack other Oromo leaders while defending Leenco, Hassan and others who wish to emerge as new leaders without being evaluated for their tragic leadership failures and for inciting clan politics that might destroy the future of Oromo society if it is not stopped immediately.
All Oromos from all regions must learn from this Diaspora political debacle. If all Oromos from all Oromo clans, branches and regions do not participate in the Oromo national struggle to balance power of forces, opportunist and reactionary Oromos in the movement can hijack the Oromo national struggle for opportunistic reasons. We support the idea of evaluating the progress of the Oromo movement and the contributions of all Oromos to the movement to critically identify the strengths and weaknesses of the leadership and Oromo society. There is an urgency now to clearly know the differences between Oromo nationalism on one hand and clan/regional/religious politics on the other in the Oromo national struggle. If we want to destroy our future as a society we mix all of fracture identities with Oromo nationalism.
Victory to the Oromo People!
Oromia Shall be Free!
Down with Ethiopia and its supporters!

Tuesday, October 14, 2008

Resolution of the OLF NC



Resolution of the OLF National Council Extraordinary Meeting
ADDA BILISUMMAA OROMOO OROMO LIBERATION FRONT
The Oromo Liberation Front National Council has successfully completed its extraordinary meeting that was held from October 2-5, 2008. The extraordinary meeting was called to address heightened repression against the Oromo people perpetrated by the TPLF/EPRDF (Woyane) minority regime, issues regarding a minority splinter group that recently separated itself from the organization and other timely issues. The Council concluded by reaching unanimous decision on all the agenda items and giving policy guidelines for the executive committee. After the thorough discussion the council confirmed that the Woyane regime heightened its repression against the Oromo people by aggressively depriving them of their natural human, political and economic rights using every possible means, including famine. On the other hand, the council noted that, the challenges facing the regime in Oromia, Ogadenia, other parts of Ethiopia and Somalia is deepening and that the regime is more fragile than ever. Therefore, the Council instructed the Executive Committee to prepare appropriate plans to act on this situation. The Council is also deeply saddened by the acts of a minority splinter group who, at this critical time, failed to resolve all issues through constitutional means by upholding the OLF constitution. The Council concluded that the action of the splinter group was an attempt to usurp the leadership of the OLF by unconstitutional means. The Council also noted that the action of this group did not constitutionally or by any means affect the legitimacy of the National Council or its Executive Committee. The National Council is cognizant that maintaining organizational unity as well as strengthening the unity of the Oromo nation is vital for the success of the strug¬gle for national liberation. Hence any move that could undermine the organizational capacity and create favorable condition only for the TPLF-led Ethiopian government, an archenemy of the Oromo people's struggle for national liberation, must be condemned. The Council realized that the TPLF regime is tirelessly exploiting any condition created by human or nature. It is working hard to divide the Oromo people along regional, religious and other possible lines. The National Council warns our members, supporters, and Oromo people at large not to be misled by destructive propaganda from any corner that distracts our focus on the struggle against tyrannical regime of TPLF. Therefore, the Council calls upon the OLF members, Supporters and the Oromo people to stand in unison and enhance the struggle against the EPRDF regime than ever before. The OLF National Council is mindful that Oromia and the right of Oromo people is a common good to all independent Oromo political organizations. The Council calls upon all independent Oromo political organizations to stand up against all actions that undermine the Oromo national interest and aspiration for national liberation. We also call upon independent Oromo national liberation organizations to leave aside our minor differences and jointly safeguard the unity of Oromo people and the cause of national liberation. The national council would like to assure the Oromo people, friends of the Oromo Liberation struggle and our partners in the struggle against the TPLF tyrannical regime that the OLF and the Oromo people will not be weakened by enemy machinations. It also affirms that legitimate leadership is intact and united more than any time and we are working on accelerating our march towards achieving our goal in the shortest time.
OLF- National Council October 5, 2008
Opinions published on News and Views section of this site are those of the authors and not necessarily that of OLF.
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http://ca.youtube.com/watch?v=duBAW2EAPhc&NR=1

Call For an All-Oromo Constituent Assembly

Call For an All-Oromo Constituent Assembly
15 Oct 2008
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Following the recent developments among the Oromo leadership, the context of the Oromo National Struggle for Independence got more confused and more disorientated. At the same time, it became far clearer.
I will start my approach with the latter; clearer? How?
This situation made clear that the Oromos simply cannot afford to continue multi-divided like that. This is the only way to guarantee that Oromia will never be free, and as consequence, the existence of the real Oromo Nation will be endangered by the false, forged concept of the - absolutely inexistent - ‘Ethiopian’ pseudo-nation.
At the same time, many critical problems that are able to definitely prevent the Oromos from achieving their objectives came to surface. The nature of these problems is such that they contribute to multi-division, communication interruption, and mutual incomprehension - all constituting the principal hindrances in the path to Free and Independent Oromia.
These critical problems can be easily noted in the arguments of the two opposite parts (in the latest scission); those panegyrizing for the ‘takeover’ accused the ‘Old Guard’ for inactivity, lethargy, apathy. Those sticking to legitimacy reproached to the aforementioned group their unconstitutional acts. The dialogue of the deaf can continue for years. And Oromia will be an even weaker, an even farther dream. A distant illusion.

The simplest answer to all these factions is this:
- If the problems of the other part are precisely as you describe them, why don’t you meet the other guys and deliberate about all these pending issues?
Of course, all these formations are not political parties properly speaking. They are liberation fronts and movements. There is a big difference in the source of legitimacy for either.
Issues of Legitimacy
What is legitimacy for a political party? Public vote expressed and registered at all levels, internal and external. The latter level involves free elections for the parliament and the municipal and regional administrations. The former level concerns internal party elections that should not be limited to the elected parliamentary deputies only but engage all party members. 20th century parties were usually launched by a political leader risen under critical circumstances and evolved consequently around him. Then, criticism helped societies understand that an undemocratic party, used by a leader for undeclared policies (f. i. peremptorily decided entrance into alliances, like the NATO, and adhesion to international bodies, like the UN, OECD or EU, namely decisions which critically affects the nation’s destiny), can hardly promote the democratic organization of the society. Democracy in a country hinges on democracy within a party.
One has to admit that the undeservedly evangelized as democratic Western countries are an embodiment of fraud, corruption, embezzlement of the people’s property, and political bias; the foreign policy - in particular - has been conducted in a most undemocratic, unapproved and disapproved manner. There cannot be proper democracy, when the public opinion on a specific subject is misguided, biased, cheated and disregarded. Democracy does not mean mere election of an uncontrolled government. How many English would have agreed with their country’s participation in the 2003 War against Iraq’s Saddam Hussein?
Liberation Fronts and Legitimacy
On the other hand, liberation fronts and movements are not the property of some small groups that can uncontrolled pursue their own policies; this concept would rather be closer to that of a Mafia gang or a terrorist group - for which there are no legitimacy issues as their existence is absolutely illegitimate (not because a tyrannical or democratic regime decided so, but because they are morally unacceptable as threat for the Humanity).
Legitimacy issues exist for liberation fronts and movements; they are compelling indeed. Failure to understand this reality leads leaderships to extinction for lack of (or disregard for) legitimacy drives the liberation fronts and movements to national margin and insignificance.
A liberation front dissolved or marginalized is a liberation front that first lost its legitimacy; the real legitimacy of a liberation front or movement hinges precisely on the political and moral consensus of an oppressed, subjugated nation. The objectives set by a liberation front or movement, which are relevant to the struggle for national independence, freedom, national affirmation, self-determination, and nation-building process, are the measure of its own legitimacy.
When a liberation front or movement fails to carry out the promised struggle, it automatically loses its legitimacy; it represents a name, a title, a past, a stamp, a memory, having no real face value anymore.
Public support certainly attributes legitimacy to a liberation front or movement; but this cannot be demonstrated or corroborated easily as there are no elections or other confirmed ways to prove it. Public support is what I mentioned earlier as ‘political and moral consensus of an oppressed, subjugated nation’.
But for a disoriented liberation front or movement, public support matters truly little; sooner or later, the distance from the originally set objectives will be felt and the legitimacy will be removed from the disoriented liberation front or movement - and this will be shown to all.
What happens if disoriented liberation front or movement continues influencing the largest part of (or the entire) subjugated nation? This situation reaches the level of national tragedy and extinction. Extinction of nations is a common phenomenon in the History of the Mankind.
At the present stage of the Oromo Nation’s struggle for National Independence, the legitimacy issue - which is key to the final success - hinges firstly on dialogue.
Unbiased Dialogue among All Oromos
Dialogue will give to a specific liberation front or movement the much needed legitimacy because it will highlight among the oppressed Oromos its potentiality to represent their passionate desire for liberation, self-affirmation, independence, and self-determination successfully.
How can a liberation front or movement possibly suggest that it can represent an entire nation - which is subjugated and tyrannized - when it fails to be in speaking terms with any other opponent of the oppressive regime?
When a liberation struggle is carried out, the effort is by definition unanimous and all-inclusive. There cannot be exclusions, distinctions, segregations, efforts to bar and ban other voices which may reflect a different viewpoint; there cannot be any personal interests, prevarication, animosity.
Eliminating the Berlin Wall among the various OLF factions would consist in a first great step for Oromo Unity and Struggle for Independence.
There have recently been published many illuminating articles about the possible way Oromos should act while engaging themselves in a liberation movement; there can be no doubt that the traditions and the principles derived from the Gadaa system can help tremendously the Oromo liberation fronts and movements function successfully. Above all the rest, there is one clear point: all-inclusiveness is a prerequisite for an open dialogue, wide analysis, innovative approaches, discussion of plans of action, and subsequent conclusion and decision-making.
The past concerns only the past; what happened - happened. As I said in the beginning, there will always be those ready to say “this is not the correct method” and the others who will refuse the statement by saying “and you did nothing for the objectives set by all of us”.
Were the former guys essentially un-Oromo in their rush?
Were the latter guys nonchalant sleepers instead of being vigorous fighters?
There can be no other way to offer all the Oromos the chance to judge who is right and who is wrong than an All-Oromo Constituent Assembly.
A Meeting to setup the All-Oromo Constituent Assembly
A venue must be found, the correct time must be selected, and the first to extend the invitation to all the rest will have the advantage.
The organization of a meeting to setup the All-Oromo Constituent Assembly is the only urgent, imperative and substantive need of the Oromo Nation in August 2008.
No one can know what the exit will be; perhaps they will all unite, and re-launch the liberation struggle. It is also possible that they were depart divided and in dispute. But this is their right; every leadership has the right to demonstrate in public their inaptness and unsuitability. The Oromo Nation will sort it out.
But the Oromo Nation deserves to know who their leaders are, what they think about one another, and what they believe about the Oromos’ chances to ever be liberated and honored as one of the most ancient and most noble nations of the world.
Rejection to organize a meeting to setup the All-Oromo Constituent Assembly would mean total disregard for the Oromo Nation, proven inability to lead the tyrannized nation, and seclusion due to bribery by any element alien to the Oromo Nation.
Rejection to invite all, properly speaking all, all the prominent Oromo statesmen and politicians, liberation front leaders, eminent academia and intellectuals, leading activists and visionaries will simply reconfirm the factionist attitude of the organizers.
Little matters whether some will not come. A meeting with historical significance must be attended by all; by overtly dodging it, one would only demonstrate untrustworthiness, bias and guilt.
And those who can lead the Oromo Nation will go ahead; the Oromoness, the openness and the frankness they will exhibit will qualify them to go ahead. They will then have to address the problems that came to surface during the recent developments; the worst among them is a sort of tribalism that jeopardizes the Oromo Nation’s future. About this we will focus in a forthcoming article.
For the time being, I want to underscore the gravity of the current situation; those in a position to convene this meeting must act immediately. The time wasted since the recent developments has been very critical for the Oromo Nation.
To some, it has been just a period of 25 days. This is so because they are blind.
To others, it has been a span of 25 centuries; this is so because they are farsighted.
Prof. Dr. Muhammad Shamsaddin Megalommatis

Saturday, October 4, 2008

Walgayii (Dhimma qabsoo Bilisummaa Oromoo irratti)

Waamicha Walgahii Ummataa

Ilmaan Oromoo Minisootaatti argamtan hundaaf:

Addi Bilisummaa Oromoo shira keessaa fi alaan isatti xaxamaa turee fi jiru irra aanee Qabsoo Bilisummaa Oromoo dura bui`insaan gegeessa jira. Bu`aabahii kana keessatti hawaasin Oromoo Minisootaa dhaaba keessan ABO bira dhabachuun qooda guddaa fudhachaa jirtu. Haala yeroo amma moraa qabsoo bilisummaa keessatti uumamee ilaalchisee ibsa hogganootaa fi maree gochuuf Konyaaleen ABO Minisootaa walgahii ummataa qopheesaa jiru.

Guyyaa: Sanbata (Saturday), Onkololeessa (October), 11, 2008
Sa`aa: 2:00 w.b (P.M)
Bakki: South High School
3131 19th Ave South
Minneapolis, MN 55407

Hogganotii sagantaa kana irratti argamanii ibsa isiniif kennan

1. J/ Dawuud Ibsaa, HD ABO (Teleconference)
2. J/Dr. Bayaan Asoobaa, Miseensa GS-ABO
3. J/ Yaa`ii Malkaa, Miseensa gameessa ABO kan Diree Qabsoo irraa dhufu

Guyyaan kun guyyaa itti dhugaa fi oloollii oofamuu addaan ba`uu waan ta`eef ummatnii Oromoo Minisootaatti argamtan hundii guyyaa fi bakka kanatti argamuun haala yeroo dhageefachuun eegaree qabsoo keessan irratti maree akka gotan kabajaan isin afeerra.


Konyaa Minisootaa ABO
Konyaa Oromiyaa Minnesota ABO
Konyaa WBO Minnesota ABO

Gadaan Gadaa Bilisummaa ti.

Friday, October 3, 2008

The Abyssinian colonial regional Dibisions in oromia ,and

THE ABYSSINIAN COLONIAL REGIONAL DIVISIONS IN OROMIA,AND ITS PERPETUAL IMPACTS ON THE OROMO POLITICAL ASPIRATION.

Historical evidences demonstrate that the Abyssinian invading forces have occupied Oromia and forcefully imposed their will on the Oromo people for about one hundred twenty/thirty years and they are stilling maintaining that position. The occupiers have dismantled the Oromo cultural foundation based on gadaa egalitarian principles and confederations of lineages and sub branches of the Oromo community and imposed their hierarchical system of administration. In doing that, in early 20th century, the invaders have partitioned the Oromo land, Oromia into various administrative estates/regions and intentionally created cultural and psychological barriers among Oromo people residing in differently formed provincial administrations. The settler governors of every province that were established in Oromia have been inculcating the colonial cultures, identities and behavioral on Oromo people, on the other hand they purposefully despised and undermined the Oromo historical cultural heritage and basic identities and other established norms of Oromo people in order to re-enforce the Ethiopian nationalism. And in doing that they persistently inculcated Ethiopianism on Oromo people individually and collectively.As any other classical colonizing force, the Abyssinian culture, language, religion, nationalism and norms were forced on Oromo society. The Oromoness /Oromummaa/and other related historical heritages, cultural and traditions of Oromo people have been deliberately targeted and were subverted and sabotaged. During these long periods of domination, the aggressors have partitioned and separated the Oromo people on regional (provincial) administrations and created certain minor differences among Oromo people based on different administrative localities and regions. This perpetual political legacy of the Ethiopian tyrannizing scheme and their hideous acts on Oromo people has had very vivid long lasting impacts. These characters and behavior have been manifested in various ways and especially by manipulating the Oromo societies politically, economically and socially. These attributes have some basic impair and perpetual impinges on Oromo people individually and collectively. The Ethiopian nationalism and identity was encouraged and advanced; and on the other hand they intentionally planned to eradicate the Oromo culture and identities and related historical heritage. The main Oromo cultural heritage such as gadaa principles has been purposefully and viciously relegated and debilitated. These hideous activities helped the invaders to divide and rule the Oromo people. The policy of socioeconomic, cultural and political manipulation and divide and rule over the Oromo people have partly succeeded and still lingering in Oromo societies today. However, all kinds of manipulations were employed to destroy the Oromo culture, identity and related historical heritages, because of the consistence and gallant resistance of Oromo people and Oromo nationalists, the Abyssinian repugnant acts could not succeed in erasing the Oromo identity and nationalism.However, the pan-Oromo identities were challenged, impaired and systematically planned to obliterate and replace by the intruders’ culture, identities and traditions and tried to create rifts in establishing artificial local identities and particularity among Oromo people in various localities and regions. Yet, they could not totally succeed in their conspiracies against the Oromo people. Their atrocious and daunt acts have been repeatedly foiled and thwarted through consistent bitter struggle of Oromo people. The Oromo people’s national identity, historical heritage, people hood and especially Oromo unity and national consciousness have been increasingly re-enforced and invigorated. In relations to the above statements I would like to make clear and shed some lights on some basic factors that maintained the Oromo unity in the presence of variations in local and regional structures and other schemes that were created by Abyssinian colonial system in Oromia. Do Oromo clans and sub-clan families exclusively limited to a particular defined provincial and regional locality? What basic positive factors do the clan arrangements and their networks have on Oromo society? What positive impacts do they have on the Oromo liberation struggle and unity?These questions and related propositions would be attempted to be explained in the course of this essay. Historically the Oromo people are a single largest ethnic in the entire region known as the Horn of Africa. Oromo occupy large areas of land, and spreads across the regions from Somalia in the east, Kenya in the south, Sudan in the west and Abyssinian estates in the north. Mainly, Oromo people are found in today’s Ethiopian empire and currently, they have their ‘’own’’ administrative region, Oromia. I would like to place the word ownership in parenthesis for it is still controlled and administered by TPLF regime of Meles Zenawi which controls and exploits the Oromo resources in Oromia through its surrogate organization, the OPDO.As I have stated above, the Oromo land, Oromia was consciously and deliberately partitioned and divided into separate administrative or provincial regions by Abyssinian occupiers. In all administrative and provincial regions created by alien power, there are all clans and clan families across Oromia. Oromo clans have being intermingled or blended and can be found in all regions and localities. Generally and mostly, the Oromo clans are historically divided in two branches for administrative purposes into various moieties. All moieties/equal branches are found throughout most localities, regions and provinces and horizontally interconnecting all clans and sub-clans across all Oromo communities. The recent findings indicate that the moieties among the Oromo societies were purposefully established in Oromo traditional administrative principles which are fundamentally embedded in gadaa egalitarian administrative system. This is very unique and primarily foundonly in Oromo society. In this regards, the Oromo people are very fortunate for if not impossible, it is very difficult to divide the Oromo people based on clans, localities, and settlement arrangements when it is compared to other Cushitic peoples, like in Somali community in which clan divisions are visible in localities. They are horizontally and vertically arranged separating one clan from another in most Somali communities. In this regards, it is very futile to attempt to divide the Oromo people according to provincial, regional platform and localities created by Abyssinian colonial power.Regarding the presence of all clans (gosa/balbala) across Oromia in all localities and regions, it is possible to register some facts that confirm the realities of these characters. For examples, one can sight in major moieties in Orormo society that is in Boorana andBareentuma which are considered as clan braches. As I have stated above, these two branches of Oromo communities are not clan or tribal division as it was claimed and recorded by the Abyssinian monk known as Abbaa Bahiry and subsequently written and interpreted by various anti-Oromo counterfeited individuals, the Abyssinian pseudo historians and anthropologists and their apologists and vindicators who supported their fraudulent and bogus thesis, mainly the European travelers, storytellers and recorders. But they are traditionally created by certain wise Oromo leaders in order to make easy the management of their societies.In this short essay, I am not attempting to make a research and record the Oromo branches, sub-branches and their settlements. But I am mainly concerned and I would like to explain the reality that all clans and related branches of Oromo people are present and exist in all localities, administrative regions and they extend throughout Oromia from north to south, from east to west across all localities, regions and provincial administrative and all sectors that were created by the Ethiopian regime.According to various records and oral traditions, the Oromo genealogy is basically formed from these two assumed moieties of Boorana and Bareentuma. Are these two branches of Oromo community separate entity and do they have specific limited exclusive localities? How is their sub- branches arranged in some various moieties and are they limited to a particular province and locality and settled exclusively from others? Traditionally and historically the Oromo society was mostly arranged in two equal branches or moieties in various localities and regions. Yet, in certain conditions there are more branches and arrangements than the others. However, there are no convincing evidences for establishing such different moieties excepting that we get some vital information from elders that traditionally and according to the gadaa principles, Oromo society have been arranged in various moieties basically for administrative purposes. It is very wise to create such systems for simple management of Oromo community, especially when the society was expanded in covering larger areas of land. The moieties were considered as if they were brothers, one being elder and the other was treated as younger. Yet, according to the recent arguments and findings there is no convincing evidence in which one of the branches is younger or older brother from the branches we usually observe in Oromosociety. But, this point is not my main concern to discuss here in this paper. My basic interest is to find out whether Oromo people are divided by clans, sub-clans and exclusively settled from other Oromo branches found in various localities and administrative regions created by the invading Abyssinian regime or not. To examine these characters of Oromo genealogy and settlement pattern, I would like to register major and known Oromo ‘clans’ or branches in different localities and provincial regions in Oromia, and try to scrutinize and investigate to verify the settlements pattern and genealogical interrelations of every group in various provinces .If we demonstrate the case of Macca and Tuulama the two Oromo moieties/branches which are extensively cover a huge portion of Oromia in relations to other branches, and we can see and suppose that both are exclusively settled in separate regions. Both of them are branches and descendants of Raayyaa or Saphera. Tuulama and Macca are treated as moieties which are claimed to have descended from one of the two presumed main Oromo moieties or branches, that is, Boorana and Bareentuma. We will take the Tulama and briefly examine its relations according to settlement pattern and genealogical interconnections.Tuulama OromoTuulamaa is more divided into various branches like; a. Daccii b. Bacho and, c Jiillee, and then the descendants of these are mostly found with the same names in all regions and localities in Oromia. In this case, it is possible to sight certain facts regarding the prevalence’s of many Oromo clans or gosa/ balbala in various administrative regions in Oromia.One can list and enumerate so many same or similar sub-clan names as Galaan, Abbichuu, Jidda, Noonnoo, Liiban, Garjeeda, Oborraa, Daalle, Dooyyo, Waayyuu, Kuyyuu, Yaayyaa., Jaarssoo, Karrayyuu, Iluu, Amuumaa, Hammayya, Utaa, Baabboo, Alaa/Ilaa, Jiillee, Koonnoo, Abbyyii/Abbiyyuu, Jaawwii, Ammayya, Raayyaa, Meettaa etc.The above listed names are found in Tuulama as well as in other localities and regions in Oromia. Macca is moiety to Tuulama as I have stated above and two of them are descended from Raayyaa, but their branches are intermingled with various Oromo clan groups and there is no demarcation between these clans and sub-clans regardless of their localities of residences. The presence of clan and sub clans and also regarding their settlement localities and related clans of the two branches strengthen the uniqueness of Oromo society and in addition these realities re-enforce the unity of Oromo people in particular. We have to understand that the same clans or gosa groups which are in Tuulama also consistently found and runs throughout and across the Macca localities. The same case applies to other Oromo gosa/clans found in distant regions in various localities too.Again I would like to sight some concrete examples from other regions like in southern parts of Oromia within Boorana and Gujii Oromo clans. Here one finds different moieties under the extended branches of various gosa and balbala which are also consistently found in Tuulama and Macca clans / gosa or balabala that we have listed above.Macca OromoIt is well evidenced that, the Oromo people are originally rooted in one basic source. However, in the advancements of historical periods augmented and increased its numerous branches evolved and are found as a nation today. Macca is one of the branches, and it is supposed to be genealogically linked to Raayyaa as a founding father. It is evidenced that Raayaa or Saphera had 4 sons and Macca was one of them. The Macca Oromo branches extensively cover very huge areas of western Oromia. The region is largest of all that other clan branches cover. However it is assumed that the Macca Oromo is basically found in western parts of Oromia, yet as other Oromo clans and sub-clans, all sub-clans that are present in Macca and are intermingled with others are found throughout the regions in Oromia. In this regard, I would like to register some evidences how the so called tribal branches of Oromo people are interconnected regardless of their genealogy and settlement patterns. To register and show some known clan names in Macca that are extensively prevalent and widespread, for example, Liiban, Jidda, Ammaya, Waayyu, Jaawwi, Galaan, Iluu, Garjeeda, Kura, Aannoo, Raayyaa, Yaayyaa, Limmu, Kutaaye, Gurra, Ganjii, Amuuma, Dullacha, Noolee, Noonnoo, Oborraa, Ilaa, Laaloo, Sabbo, Buunnoo, Jaarssoo, Igguu, Bacho, Adamii, Biloo, Sibuu, Ruuda, Marrowa /Marawa in other places/, etc. In this branch of Macca Oromo one can register so many examples of sub-clans of Oromo names which are constantly present in other parts of Oromia regions. In this case, if one is born in one the clan names in a specific place, for example in Waayyuu, Daallee, Jaarssoo, Jiddaa, in Wallaga province or in Hararge, Arsii or Baalee regions all the above example clans are present in all regions so one can claim and join his clan name in that defined province. Suppose one is born in Jidda branch of Oromo at Warra Waasoo in Kenya can claim his/her clan Jiddaa and join in northern Shawa region or elsewhere in the west like, Jimmaa, Gojjam, Walloo or eastern Hararge region wherever Jiddaa or Karrayyu clan is found. Therefore, it is so fake and unacceptable to try to divide Oromo people on clan or settlement patterns. And one can’t succeed excepting a wishful thinking and a day dream to attain or accomplish this unworkable design. Borana.OromoHere, there are two branches or moieties that divide the community in Borana Oromo communities. And they are also consistently prevalent in other Oromo regions and localities. The main two moieties that are found in Borana are Sabbo and Goona. These two branches bisect the Boorana society and both moieties are found in all localities of the administrative region. These groups are further divided or extended into smaller groups and sub clans.For example one finds three branches under Sabbo and two under Goona.a. Sabbo, extends further by three sub-clans; 1.Diigaluu, 2. Maxxarrii, and Karrayyu.b. Goona, extended by two sub-clans and they are, 1. Fullaallee and 2. Harooreessa.There are many sub-clans that extended more into so many branches and surprisingly have the same clans and sub-clans who are found in other branches of Oromo gosa and balbala in other regional administrative established by the Ethiopian government. For examples, Jiddaa, Liiban, Karrayyuu, yaayyaa, Raayyaa, Macca / Maccituu, Bacho or Bachituu, Waayyuu, Koonnoo, Noonnoo/Noonituu, Abbiyyuu, Kuyyuu, Yaayyaa, Utaa, Jaarsoo, Limmuu, Jiillee, and one can name so many of the same origin or gosa in all branches of Oromoo societies of different localities. These networks confirm that the Oromo people are originated from the same family background and extended in various localities and regions and can not be divided based on clans/gosa and tribal basis. Let us take another gosa from a distant region and relate the basic interrelations with other Oromo clans residing in various localities in Oromia.Orma.OromoThe Orma Oromo are located in eastern region of Kenya to the north of Bobbaasaa (Mombaasa) port. They speak standard Oromo dialect and they have the same gosa that are found and run throughout other Oromoo clans/branches. The sub-clans of Oroma Oromo in Kenya are, Komboo,Jiillee, Waayyuu, Aagaa, Boruu, Sorraa, Aannaa, and Gujii.All the names that are mentioned in Oroma clan are consistently found in other localities of Oromo clans from north to south and east to the west of Oromia state. If we take another Oromo clan and register some sub-clans we can find out similar categories too. For example, we may register and explain Gujii Oromo clan as following; Gujii OromoThe Gujii Oromo is categorized or clan-moiety structured as in most other Oromo societies in various regions. They are two branches of Gujii balbalaa or mana (clans) that are found in Gujii Oromo people. They are called Kontoma and Daarimu. We find numerous branches of similar names under these two and also we find most of clan names and related among the Gujii Oromo which are the same within other Oromo communities in different provinces in Oromia.Gujii. The Gujii Oromoo has three major sub-clans. They are known as;1. Uraagaa 2.Maatii and 3. Hokkuu. These three are major branches of extended Gujii Oromo who have also further extended to another sub-clans or balbala. If we take Uraagaa sub-clan, we find Waajituu and under Waajituu we find Baddaa who was also extended by four known clans that are so prevalent in all Oromo clans and found too all over Oromia regions. They are Jaarsoo, Yaayynuu (Yaayyaa), Kuyyuu and Boorannoo. Again Hoomaa, Daallee, Jaawwii, Iluu, Obborraa, Ituu, Hagaloo, Daawwee, Dooyyoo, Arroojjii, Raayyaa, Waayyee (Waayyu in other place), and these clan names are persistently present in almost all regions of Oromia and these facts confirm that the unity of the Oromoo people is as hard as a rock. Basically most of the clan names that are found in a certain particular clan are also present in various Oromo gosa / clans where ever they are located. Based on these facts, any attempt to separate and divide Oromo people by administrative regions andother localities of settlements are futile. Karrayyuu Oromo.Karrayyuu Oromo gosa/balbala is persistently found in most Oromo clans throughout Oromia. Karrayyuu is also arranged in moieties like most Oromo clans and the two main sub-clans are known as; Baasoo, and Dullacha. Under these two moieties there are very many sub-clan names which constantly found in other places. For example, Kutaaye, Galaan, Hawwas and Waayyuu (Hawaas & Waayyuu are also big branches in Arsii Oromoo too). Dayyu, Digaluu, Gurraa,(Gurraa is found in southern parts of Baalee region and elsewhere in Oromia) Yaayyaa, Dullacha, Itayya and one can name so similar names almost throughout Oromia regions. But, my intention is not to register and explain all clan-moiety structures of Karrayyuu Oromo, but I intended to show that Oromo clans and sub-clans are interconnected in all localities and balbala /gosa (clans) and one can’t separate one clan of Oromo societies from one another on regional and gosa/ clans/ basis and as well as settlementpatterns, because the Oromo societies are intermingled regardless of their varieties of regional settlement localities throughout Oromia regions.Arsii Oromoo.As it is historically registered, the Arsii Oromo gosaa are one of the descendants of Bareentuma branches of Oromo, and from sub-clan of Marawwaa and then from the Dhumuuga clan family. Similar to other Oromo clans in other regions and localities in Oromia, the Arsii Oromo also has two main branches (moieties). These two clan-moiety structures are, Sikkoo and Mando. The two balbala or gosa are extended in many sub-clan-moiety structures.The Sikkoo sub-clans are extended and registered with four branches. They are Bullaala, Waacaale, Jaawwii, Waajii and Illaannii. These clan names and most of their descendants’ names are also found in other Oromo regions confirming the interconnection of Oromo clans and structures in almost all administrative regions of Oromia. We can sight some factual names that are also present in other provinces in Oromia. For example, Doyyaa, Karrayyuu,Walaabu, Itayyoo (Itaayya), Jidda, Daayee, Karrayyuu, Dooyyoo, Baabboo, Walee, Ada’aa, Abbiyyuu, Yaayyaa, Raayya, Utaa,Waayyuu, Oborraa, Daayyuu, Daawwee, Shawaa.The above listed names are found under Sikkoo branch and sub-clans. All the names are mostly present in all provinces in Oromia and these facts make certain that the Oromo are firmly structurally interconnected and interrelated in many factors. And these facts demonstrate that the attempt to divide the Oromo people in clan and sub-clans arrangements and administrative regions created by the Abyssinian occupiers will not be succeed.The Mandoo branch of Arsii Oromo is extended by 7 sub-clans. And like other Oromo societies in other localities we find moieties in clans too. In this case, Karrayyuu and Liiban are moieties that are found under Hawaxuu branch. And many similar names of clans that are found in Arsii Oromo as well as in other Oromo clans and sub-clans in various regions of Oromia can be found too. To name some, Waajii, Jiddoo (Jidda), Heebaan, Boorana, Doyyoo and many similar are persistently found under this clan.As I have stated above, the main theme of this essay is fundamentally to explain that the Oromo people are not separable be it base on clan structures or in localities, regions, and other related factors are made here authenticated. The colonizers and other related enemies of Oromo people have tried for centuries to degrade Oromo pride by dividing them locally, provincially, and on religious lines. They adopted and created certain agents and surrogates in Oromo political organizations and in various communities who worked simply for their bellies to sellout the Oromo causes and Oromo people with their resources to their basic enemies. But, such quislings have never being successful with their poisons and hidden motives and conspiracies against Oromo interests, and they will never succeed in the future too. I will stop here the Arsii Oromo clan structures and I would like to assess from the Eastern Oromia Oromo gosa/balbala or clan & it clans-moieties structures to find out the basic interconnections they have with Oromo branches residing in various provinces. Marawa /Ituu/, Humbana and Aran-Qalloo OromoIt is very vital to assess all Oromo clans and sub-clans throughout Oromia and found out the interrelations among Oromo communities in all administrative regions. Therefore, we would attempt to register and cross-check the eastern Oromo clans with other Oromo communities. Then I would like to analyze the Ituu, Humbannaa and Afaran Qalloo Oromo’s clans and clan structures and try to find out the interrelations of clans’ names and related structures with Other Oromo societies residing in various regions in Oromia. I have stated in the above passages that, the most of the Oromo societies have two branches (moieties) that are believed as Boorana and Bareentuma. Then, as it has been recorded the Bareentuma branch was extended by five sub-clans. And they are;1. Karrayyuu 2. Dhummuuga 3 Marawwa 4. Humbannaa and 5. QaallooThere are three known branches of eastern Bareentuma and they are known as,i. Marawwaa (Ituu), ii. Humbannaa (Anniyyaa), iii. Qaallo (Afaran Qalloo). The clans and sub-clans are structured in various characters as we have observed in other regions and provinces in Oromia. Here we can sight some examples of the sub-clans like, Humbannaa which had extended by Anniyyaa and Marawwaa. They have been extended by two moieties as it is a usual case in some other communities elsewhere, and they are, Galaan and Kura. Kura had got Ituu and Ituu had four branches and they are, (Afaran mana Ituu) 1. Addaayyoo, 2. Arroojjii, 3. Waayyee and 4. Baayee. Galaan had 5 (Shanan mana Baabboo), 1. Baabboo, 2. Alga, 3. Waarree. 4. Galaan, and 5. Gaammoo. As it was stated above, the objective is not to narrate and to find out Oromo gosa and all balbala or structured clans and sub-clans. But I am very keen to show the basic relations and interconnections that are consistently present in all Oromoo communities regardless of the localities and clanmoiety-structures that are found all over Oromia regions. In this case, we can read some relevant names and clan names under Humbannaa and Marawwaa sub-clans like, Macca, Baabbo, Anna, Aanniyyaa, Galaan, Iluu, Liiban, Meettaa, Waajjuu and Wacaalee ( Alsoo in Arsii, central Oromia, Walloo ) , Arroojjii, Jiillee, Jedda, Sabbuu, Abunnuu, Yaayyaa, Jaarssoo, Dooranii, Akkichuu, Dooyyoo, Maayyaa, Noolee, Bonnayyaa, Walaabu, Oromoo, Dawwee, kuuyyuu, Itayyaa, Abbayyii, Gutayee (Kutayee in elsewhere in Oromia), Tuulama, Sayyoo, Fullaallee, Dullacha, Maruu as it is found in central west of Oromia region. Almost all the names listed above are more or less related and have structural bonds to one another with other Oromo living in distant regions. In many factors, we find the same, identical names and clans that we have found and stated in the previous passages. And these facts strongly confirm and ratify the uniqueness of Oromo clans and sub-clans structures. The interconnection of the Oromo societies is strongly attested regardless of their regional settlement patterns, regional, localities of residences and clan arrangements in all regions throughout Oromia and proves the authenticities of the unity of Oromo people.So far we have assessed most of the regions and localities in Oromia relating to Oromo clans and sub-clans structures in various societies, and next, we will evaluate the Walloo Oromo clans and sub-clan structures and compare them with other Oromo societies we have registered and explained in the preceding paragraphs. Walloo Oromo.Historical evidences and traditional information validate that the Walloo Oromo clans are categorized under one of the main Oromo branches, the Bareentuma group. Recorded factual support that Karrayyuu is one of the 6 sub-branches of the Bareentuma who had also expanded with five sub-branches in which Walloo is one of these categories. If we write down some of the Walloo Oromo clans and sub-clans structures we can find out that, it can be substantiated by concrete evidences that the majority clan names that are found in most other Oromo clans elsewhere in Oromia regions are also overlapping and consistently present in Walloo. These tangible verifications support that the Oromo societies are structurally interconnected regardless of the settlements of all gosa and balbala including the main branches which are intermingled too. And it is not easy to sort out and separate one another. Suppose we list some clans here from the Walloo Oromo, we observe thesame names we have listed elsewhere in the above passages. For example, Marawwaa, Ituu, Liiban, Jiillee Obo, Iluu or Warra Iluu, Baabboo, Karrayyuu, Boqojjii, Buukkoo, Waayyuu, Yaayyii, and many can be sighted as evidence of authenticities for unity of the Oromo people regardless of the regional and localities of residences. Clans and lineages, decent, families and the houses are complicated intermixed and are interconnected every where almost in all Oromia regions. Raayyaa Oromo.Raayyaa Oromo are found in northern parts of Walloo region. But one can find Raayyaa sub-clans almost everywhere in Oromia regions. If we list names of some clan families in Raayyaa Oromo we find like, Doobbaa, Marawwaa, Baaso, Karrayyuu, Waajjaa (Waajji or Waajituu elsewhere in Oromia), Liiban, Noolee Al’ii, Noolee, Kura, Meettaa, Kuyyuu, Dooyyoo, Hawwaa, Ala’a, Biloo, Gaadullaa, Waayyuu, etc are found among the Raayyaa Oromo societies, And all the above lists of names strongly confirm and support the interrelations of all Oromo clans regardless of their area of residences and balbala or family structures in Oromia. Akkichuu Oromo.The Akkichuu Oromo are descendants of eastern Bareentuma branch of Oromo people and they were directly descended from Oborraa sub clan. Their residence localities are in parts of to days Ogaden region and Northern Somali or Somali Lana. Many of them have been assimilated to Somali gosaa and in various clans and sub-clans structures, especially in Northern Somali state. However, they are mostly observed into the Somali societies due to religion and have been pressurized and adopted Somali language, the clan names are still in existence in various localities which support their background and their basic relations with other Oromo families elsewhere in Oromia. Almost all the clans and sub-clans we have stated in the eastern Oromo societies are also present within the Akkichuu Oromo. As tangible evidence, the Akkichuu clans are also found in central Oromia and elsewhere in other regions too.Concluding remarksIn this short essay, I have attempted to record and explain some facts relating to the various Oromo clans and sub-clans in almost all Oromo localities of all regions. The basic settlement patterns and areas have also stated. But, my basic concern is to put some lights on how the Abyssinian colonialism have divided Oromia in various regions and have influenced the Oromoness/Oromummaa and affected the Oromo history, identity and basic cultural heritage. Above all how the occupation of Oromia and eventual partitions of Oromia into various regions and provinces have had certain negative impacts on Oromo societies and especially on Oromo national struggle for liberation have been affected was treated. However it was not successful, the effects of colonialism have made some barriers and restricted relations among Oromo settled in different regions created by Abyssinians. As any colonial master, the Abyssinian policy in Oromia has hindered the advancement of common cultural heritage among Oromo people in different regions. There are numerous accounts, enough historical records, structural description which have evidenced that the Ethiopian empire has been a colonial power on various neighboring independent nations in pre-19th century. These characters have confirmed and portrayed the reality of the current Ethiopian empire. Up to now, this colonial character have been maintained and supported by external powers. One of the victims of the Ethiopian colonialism is the Oromia, the Oromo land and the Oromo people. These alien forces have attempted to eradicate and dismantle the Oromo cultural heritages to replace by the Ethiopian identities and nationalism by forcefully and systematical assimilating the Oromo people into the Abyssinian identities. However, the colonizers have attempted to create unnatural and fake barriers among Oromo of various regions; the Oromo people have consistently resisted their conspiracies and maintained their unity, identity and cultural heritage.As it stated above, I have tried to introduce how the Ethiopian settler colonial forces have divided the Oromo territories in various provincial administrative regions and by contriving and orchestrating forced variations and competing psycho-identities among Oromo people. And the main purpose of their scheme was to divide and rule the Oromo by establishing such various separate regions in Oromia. Their conspiracies, deceitful actions and schemes were not fully succeeded. The persistent struggle of Oromo people and the gallant Oromo nationalists’ struggle have foiled these Abyssinian hideous schemes to annihilate the Oromo historical and cultural heritage. The Oromo people have resisted their plans of divide and rule policy for more than a century. The successive duplicitous and Machiavellian Ethiopian rulers had permanent deceitful plans to weaken and divide rule policy in order to prolong exploiting the Oromo resources. The main agenda of the currentminority ethnic based ruling clique in Ethiopian empire is the continuation of its preceding authorities’ scheme to divide and rule Oromia as it has been applied by the successive regimes in the empire. To understand and challenge these Abyssinian machination and conspiracy, it is so vital that one has to understand the genealogy and current settlement patterns of Oromo people. According to the recent findings, the historical studies and records so far made on the Oromo people have several erroneous. One of these oversights and. fault was dividing Oromo genealogy into assumed major branches (moieties) of Borana and Bareentuma. Accordingly, the current studies confirm that the two stated main branches of Oromo are neither tribal, nor genealogical names as it has been previously claimed and recorded evidenced. It has been substantiated with factual that these two major names were provided according to their geographical settlements and localities of residences. More over, they are not tribal or clans, but Oromo confederacies that were arranged for administrative purposes. It is further corroborated and substantiated with evidences that the establishments of various confederations was focused and intended at restructuring the gadaa system with main intention or purpose to military mission targeted at restoring the lost Oromo homeland to the enemies. These evidences confirm that the Oromo people are not basically divided genealogically as it was recorded and the unity of Oromo people is hard as a rock and the attempt to divide the people on such basis is worthless and can’t be successful. The other vital concept is the Oromo people settlement patterns. Basically, these settlements of the Oromo people are evidenced as a result of pressures of various branches of Cushites peoples and other enemies from the north and east as well as of the two major religions, that is, Muslim and Christianity which eventually have played a crucial role in weakening the Oromo identity based on gadaa traditions. However, there were different population movements at different times, some of the Oromo clans and sub-clans were not moved from their birth places. The Oromo those moved from their original places have settled according to their birth seniorities, confederation’s arrangements and legal decisions made that is enshrined in gadaa principles. And the above evidences confirm that the Oromo people firmly united and there is no different separate clan from one another and there are no absolute exclusive settlements for specific tribal or clan group or groups within Oromo people. Various accounts and recorded evidences have authentically validated that the Oromo people are not divided by settlement arrangements and on clan basis as some bogus and fraudulent history writer tried to record and present the distorted and misrepresenting Oromo people’s history and cultural heritages. As it has been recorded and explained in the above passages, the Oromo clans and sub-clans are not separated based on the settlement regions, and localities. It is evidenced that the clan names that are found in particular region is also present in another parts of Oromia regions. These basic facts have been registered and accentuated in above statements that all clan groups found in all Oromia regions are interrelated and inseparable on clans, sub-clans basis and regional residences. The Oromo enemies have attempted and still trying to weaken the Oromo people by disuniting on regional administrative and religions, yet they could not succeed. The division of Oromia has some minor effects on perceptions of certain Oromo individuals who didn’t correctly comprehend the history of Oromo people and the machination and intrigue of Abyssinian colonizer. Such persons are gullible and usually conceive hypothetically these artificially created partitions of Oromia into various provinces and authentically recognize as if these malicious actions have created different entities among Oromo people. It is very imperative that they must understand that the local and provincial arrangements made by colonizer are plainly divisions of areas or territories which can’t separate the Oromo people on ‘clan’ lines. Therefore, whoever has such speculation, project and infamous conspiracy to divide the Oromo people on clan lines, regional and creed grounds should understand that this design is unproductive which will not come into being and it is the futile scheme that can not be attained!! The unity of the Oromo people will prevail!!By Abbuu WaayyuuFinfinnee University, Finfinnee.

Thursday, October 2, 2008

Walgayii Oromoota harka kenachiisuuf sosobbaa

Waamicha Walgahii miseensotaa Fi Ummata Oormoof,

Jijjiiramnni dhaaba keenya ABO keessatti ta’e Oromootaa fi miseensota ABO kutaa Kanadaa biarratti simannaa guddaa fi fudhatama gahaa argachuun isaa hujiidhaan mirkanaa’e.

Haaluma kanaan fedhii fi gaafii Ummataa fi miseensota keenyaa irratti hundaa’uudhaan ibsa haala Jijjiirama ABO haaromsuu fi humneesudhaan humnna qawween kabajamuu mirga abbaa biyyummaa Uummata Oromoo mirkaneesudhaaf dhaaba keessatti ta’e ilaalchisee kutaa Kanadaa keessatti eegalame itti fuufuudhaan sagantaaleen Jila adda addaa ( Hooganota ol’aanoo irraa haga qondaalota dhaabaa ) uf keessaa qabu baha ji’a Ramadaanaa irraa kaasee wal duraa duubaan konyaalee ( magaalaalee) jaarmayaan keenya keessa jiru hundatti geeggesuuf qophiin isaa xumurameeti jira.

Haaluma Kanaan,
· Onkoloolesa 12/08 magaalaa gudittii kanaadaa Toronto keessatti walgahii jila hoogana ol’aanaa ABO ( miseensota koree Yeroo) J/Leencoo Baatii Mataa Birkii Diplomasii fi Dubbaataa ABO fi J/Ibraahim Mummee Mataa Birkii Beeksisaa fi Aadaa ( Ubaamaa Oromoo) tiin durfamu milkeesuf qophiin isaa xumuramee jira. Walgahii kana gubbaatti Dura Deemaa koree kutaa Kanaadaa J/Magarssaa Boonaa, Itti aanaa Birkii Beeksisaa fi aadaa J/Amin Jundii, Hayyuu Oromoo fi qondaala kutaa keenyaa J/Dr. Ahmad Gelchuu qooda fudhatu.Walgahiin kana gubbaatti hawaasaa fi miseensonni ABO magaalaa Otawa heduminaan hirmaachuuf deemu. Galgaluma kana hawaasnni fi miseensonni ABO magaalaa Toronto fi naannoo isii, akkasumas miseensotaa fi hawaasnni magaala Otawa halkan guutuu aadaa fi sirnna haaraawaan waliti dhufanii maree bal'aa geegesuuf saganteefamee jira. Bakki sagantaa kanaa walgahii gubbatti Uummataaf ibsama.

· Onkoloolesa 11/08 walgahiin walfakkaataan biyya kanadaa, Kutaa Albertaa, Magaalaa Brooks keessatti bakka qondaalonni ABO J/Aanaa Oromoo, J/Zakir Abbamacaa fi J/Baatii Biyyaa argamanitti geegfamuuf deema.
· Torbee itti aanu Onkoloolessa 18/08 walgahiin Jijjiirama hundee kan dhaaba keenya ABO keessatti ta’e ilaalchisee mareen bal’aan Ummata Oromoo magaalaalee Vancouver ( B/C) fi Winnipeg ( Manitobaa) keessatti ta’a.

Walgahii konyaa B/C Vancouver keessatti godhamu kan geeggessan Dura Deemaa koree kutaa Kanaadaa J/Magarsaa Boonaa, Itti aanaa Birkii Beeksisaa fi aadaa J/Amin Jundii, haayyuu Oromoo fi qondaala dhaabaa J/Dr. Ahmad Galchuu dha.

Walgahii Winnipeg/ Manitobaa irratti argamuudhaan haala jijjiirama dhaaba ABO keessatti ta’ee hawaasa Oromoo naannoo sanaaf ibsa kan kannan qondaalota dhaabaa J/Abdii Rushii fi J/Baatii Biyyaa ti.

Ummanni Oromoo naannolee kana hunda keessa qubattan ABOn dhaaba murnna kamiituu osoo hin ta’in dhaaba Ummata Oormoo akka ta’e mirkaneesuudhaaf walgahiilee naannoo keessanitti qophaa’an kanatti hirmaadhaa, qaama dhimmi ilaalu irraa dhugaa fi dhara gargar baafadhaa. Qabsoo bilisummaa Oromoo ol’aantummaa murnnaa jalaa baasuf qooda keessan gumaachaa. Abbaan qabsoo kanaa isin Ummata oromoo malee eenyu iyyuu ta’uu hin danda’u. Ammaan booda haala qabsoo bilisummaa Oromoo ilaalchisee filmaanni jiru lama qofa ta’a. “ kan ololu gara ololaa kan lolu gara lolaa “

Gadaan Gadaa Jijjiiramaa fi injifannooti !!!
Injifannoo Uummata Oromoof !!!

Tooftaa Dulloomaan

Harqoota Gabrummaa fi Toftaa DulloomaaOromoon xumura jaarraa 19ffaa eegalee harqoota gabrummaa Itiyopiyaa (colonial system of Ethiopia) jalati kufuun qeyee isaaf biyya isaa irrati ummata jireenya gadantummaa fi qaanii gabrummaa jaarraa 21ffaa jirachaa jiru dha. Otoo warri Itiyopiyaa biyya Oromiyaa gabrummaan hin qabatiin dura, Oromoon sirna abbaa gadaan sirna dimokiratawaa (gadaa democrat system) ummata jirachaa ture.Ormoon biyya issanii biyya abba gadaa gabrummaa (colony) abashaa jalaa olchachuuf wareegama qaalii baasaniiru, lakkofsi Oromoos walkaan issaa dhumeera, miliyoona 10 irraa gara miliyoona 5ti hir’achuu seenaan ragaa baha. Oromoon Wareegama olanaa kana yaa baasan malee biyya issanii olchachuuf hin dandeenye. Gargaarsi biyya dhiyaa(western country) Abashaafi taasisan meshaa baraan akka Oromooni lolamaniif akka injifatamaan qooda guddaa kenneera.Gabrummaas booda Oromoon harka maratee gabrofataaf hin bitamne, bakka irra bakkti fincili adda addaa tahaa turuu issaa seenaan Oromoo ni mirkannessa. Fincilooni taasisaman guutummaa Oromiyaati walqabataa fi waldhagahaa waan hin turreef dhagetii adunyaas horachuu hin dandeenye.ABO finciloota dida gabrummaa Oromoon taasise keessa dhaaba dhalateef biyya Oromoo Oromiyaa bilisomsuun daangaa fi qabeenya Oromiyaati egitii gochuuf baroota kurnaan sadii ol qabsoo bilisummaa off irrati hirkannoo taasisaa kan tureef ammas taasisaa kan jiru dha.ABO humna murtaahaan, wareegama qaqqalii kafaluun qabsoo bilisummaa Oromoo bara mootummaa cehumsaa 1991 Oromoo mara biraan gahe. Oromoon kaayyoo ABO qabsoo irrati taasisu hubannaan dhaggeeffate, xumura irrati issaan kana ijjolleen keenya jedhe ABO ni simate. Alaaba ABO isii goonni Oromoo qaqqaliin dachee Oromiyaa irrati gad issee dhaabuuf wareegame wayita argeti kana albaan Oromoo jechuun ni fudhate, irratis wareegama kaffale, kaffalaas jira.
Seenaa Oromoo keessaatis bara Motummaa cehumsaa Oromoon waraaqsa(revolution) guddaa taasise. Oromoon guutummaa Oromiyaa keessaa walarguun walitiis dhaamachuu dandahe, gallani ABOf yaa tahu. Handhuura biyya issaa finfinnee keessati waliti dhufuun seenaa fi aadaa isaa firratis diinatis argisisuun Oromoo fi Oromiyaa gammachisee halagaas afaan qabsiise. Warri Oromoo biyya abba issaa irrati karaa darbaa dhorkuun qaaniin jirachisuun gammachuu argatanis yelloon lafa illaalan.Oromoon, wayyannee fi OPDO gutummaa Oromiyaa keessati fudhatama dhorkuun, walgahii taasifamu hundaa keessati OPDOn ergamtoota wayyanee tahuu issaniif akka Oromoo bakka bu’uu hin dandeenye kallatiin itti hime.Waayyaneen, OPDOn meeshaa akka taatuuf bixxilatte, kaayyoo ABO dura dhabachuu dadhabuu isee hubbachuun, dabballoota ABO karaa nagaan sagantaa ABO saba Oromoo barsisan, Oromoon jaalalaa fi kabajaan kan simatu,bakka irraa bakkati lola irratti banuun farra nagaa taate.Wayyaneen akka siyaasni isee kisaraa keessa gales bareechiite hubate, ABO waliinis bakka gahan hundaati siyaasaan dorgumuu hin dandeenye. Oromoon dabbaloota ABO gidduu issaa buufatee deema, OPDO fi wayyaneen muka gogaa fi balbala nama irra akka midhaan caamsaan dhahee siyaasaan cooliguun taa’uu irra waan darbe milkaahuu hin dandeenye. Walumaa galati OPDOn ergaa Waayyanee baatanii deeman harkati bishofnaan, naasuu (nerves) tahuu irra darbitee Oromoo afaan faajjesuu hin dandeenye.Wayyaneenis OPDO off dura qabdee siyaasa akkakilee isee issa dullomaa gaggesuun Oromoo harqoota gabrummaa jala tursisuun akka hin dandahamne barechiite hubatte. Kanaafu, Oromoo qofaaf otto hin taane gaanfa Afrikaafu farra nagaa taataee akka saree maraattee biyyoota gaanfa Afrikaa hundaa cicininuun dhiiga dibachaa jirti.Oromoon bara 1991-1992 (bara mootummaa ceehumsaa) akkuma ABO waliin dhaabachuun biyya abbaa issaa Oromiyaa falamacuuf waada gale, WBO waliin goolee Oromiyaa hundaa keessati wareegama kaffallee, kaffalaas jira. Alaaba issaa bareduus dabarsee harka diinaati hin laanne, qabatee falmachaa jira. Ajjechaa, hiidhaa fi reebichi ABO fi Oromoo adda baasuu hin dandeenye, kanaaf ragaan wayyanee mataa iseeti.
Wayyaneen karaa ergamtuu isee OPDO, ABO fi hoggannoota QBO maqaa dhahuun waan iseen hin jenneefi hin kijjibnes hin turre, waan dandahan hundaa yaalaniiru itti milkaahuu hin dandeenye, ammas hin milkaahan.Oromoon diina nyaate nurra galuu dide, bifaan(race) kan walfakkannu, gochaan kan Aprtheid south Africa irra adda bahee ilaalamu hin dandeenye gurraacha gabroofataan gidiraa gabrummaan waxalamaa jira. Mootummaan abashaa Oromoo akka garbaati qeyee issaa irrati mirga uumamaan waaqayyo kenneefi irraa mulquun bitee jiraachuun akka waaqayyo keneefiti fudhata; dhugaan jiru garuu waaqayo nama hundaa walqixa uumee; Oromiyaan kan Oromooti; biyyi abashaa kan warra Topiyaati. Kan issanii issaaniifi taya kan keenya nuuf taya.Qubee keenyas issaan kan shexxanaa yoo jedhanis nuuf tayeera, abbaaf taanaan Ormi itti rakkachuu hin qabu.Feedhii issaanii boodeeti hafaa fi abaaramaa kana irraa kan ka’e qabsoo sabaa akka qoreeti ilaalu, waldorgomii siyasaa fi rakkoo karaa nagaa hiikuu aadaa issaa hin qaban ni sodaatu. Bara dargii, dargiin maqaa ABO jedhu kana maqaa dhahuu ni sodaata, Kolonneeris akkuma sodateeti akkuma lagateeti ittinu biyyaa bahe.Warri wayyanees ABO yoo maqaa dhahuu illee akka dargii hin laganne, bade, hin jiru jechuu yaalaniiru. Jirachuu ABO haaluun salpina itti taanaan, kana ABOti dhoose, diige, uummata nagaa ajjeese jedhanii sobaan yakkus yaalan. Kun hunduu waan hojjechuu dideef, QBO yoo dandahan diiguuf yoo dadhaban qancarsuuf toftaaa adda addati dhimma bahuun akka nurrati hojjetaa jiran Oromoon hubannee, qabsoo saba keenyaa irrati diigga diinni hojjetaa jirtu harkati dhahuun dirqama Oromumaati.Akkuma seenaan Oromoo hubachisuuti Minilik Oromiyaa cabsee qabachuuf kan issa milkeese, kan akkakileen isaa itti hin milkoofne, Oromoo keessaa gantuu argachuu issati. Hiddi dhaloota abashaa humnaan Oromiyaa har’a qabatee jiru kunis tooftaa dulloomaa wal-fakkatun Oromoo irrati hojjetaa jira.Murni yeroo amma mooraa qabsoo keessaa bahe wayyanee dhiisee ABO fi hogganoota irrati xiyyeffachuun olola diinaa offaa jiru kun farra qabsoo bilisummaa Oromoo tahuu issaa raggasiise.
Gootowan Oromoo, heeraa fi seera ABO jalati ijjaramanii, ittinis bulanii, bilisummaa saba issaaniif wareegama qabsoon gaafatu kaffalaa qabsoo Oromoo itti fufan. sirna dhabileen yeroo ammaa hawwaasa Oromoo keessati afaan faajjii uumuuf xaawwaraa jirtu kun qabsooti waadaa galtee otto lama hin buliin tuf jette bahuun waanuma wayyaneen jechaa jirtu issanis maqaa Oromummaan nuti himaa qabsoo sabaa Oromoo ABOn dursamu yoo dandahan diiguuf yoo dadhaban qancarsuuf toftaa diinaa dullooma baatanii wixxifataa jiru.Shaneen kana balleese, ebeluun kana taasise, bilisummaan fagaate, . . . jijjirama!!! Jijjirama!!! Jijjirama!!! . . . . jechuun akkuma Barack Obama lapee Amerikaa maqaa jijjiramaan hate, kunis OPDO mataa irra keewattee lappee Oromoo hatuu kajeelti.Garuu dhugaan jiru Barack Obama Poolisii Amerikaa keessati waan jijjiramuu qaba jedhe amanu lafa kahuun ummata Amerikaa, na filaa kana jijjira jedhe malee heeraa fi seera party issaa ykn biyya issaa cabsuun jijjirama hin jenne.Namni Heeraa fi seera dhaaba isaa ykn biyya isaa cabsee bahu tokko ofiifu sirna hin qabu seera cabsee deema jira, Oromoo qabsoo bilisummaa irra jiru miti biyya bilisummaa qabduufu jijjirama akkamiti fiduu dandahaa? deebii issaa warra dubbiftaniif dhiisa.Murni kun jecha jijjiramaa jedhu qofa nu himuun sadoo mataa iseef micirama hudhaa gaburummaa waayyannee nutti jabesuuf mataa raasaa jirti malee; bilisummaa miti otto dhimmi Oromummaa lappee keessa jiraate waan qabsoo saba isee, tokkummaa saba issee xuqxu tokko irraa off qusachuun taatiif turte.Sirna dhabileen (jalloon) Oromoo tokkummaa fi humna dhorkuuf waan hin mocoreefi hin sarares hin qabdu. otoo itti milkofteeti tahe qabsoo Oromoo hoggana malee hambistee wayyaneeti kaayyoo gottawwaan irrati waregaman dabarsitee kenuun Oromoo qaaniif taasiftee ture.Toftaa dulloomaa mootummaan Mallasaa sab-bicuu Tigiray keesaa dhalate, yeroo irraa yerooti qabsoo Oromoo irrati bobbasuun, umurii bittaa isee dheerefachuuf carraqaa jirtu Oromoon! dammaqinaan hubatee amantiin, gandaan oto wal hin qoodiin, garaagarummaa xixiqqaa jireenya ilmaan namaa keessati calaqisaniif illaalcha hin kenniin, tokkummaan dhaabbannee qabsoo saba Oromoo ABOn dursamuf deegarsa qabsoon gaafatu yaa taasifnu.
Injifatnoon Ummata Oromoof !

Nama Foon hin beeknee Foloda (xancha) muruuf

Nama foon hin bekneef xancha (foloda) muruuf
Abbaa xiiqii Gulummaa

Waggootii dheeraa dura sabaaf haa toluu fi sabatti haa hammaatuu seenaa isa badaan seenaa badaa jennee yaadanna. Isa gaariin immoo seenaa gaarii jennaan.
Bara Habashaan biyya Oromoo qabachuuf yaaltu Gurmuun Oromoo bulchiisa sirna gadaan ijiramee jibaa waan tureef diina itti dhufe adabee of irraa itisee jiraate

Bara Oromoon dhimma isanii dhiisanii waan halagaa irraa argatan dhara’uu eegalan ,gantonni sabaa Oromoo addaan baasanii Oromoo gartuu diinaa fi gartuu biyyaa falmatu ta’ee walitti galagalee wal-cabsee kufaatii yeroo ammaan irraa dandamachuu dadhabameen ga’ee jira. Amma illee kaayyoon alagaa nu biraa hafuu dadhabee Oromoo wal-naychisaa jira garuu kaayyoon alagaa amma yoonatti Oromoo irratti hojata? Kaayyoon diinaa dhaloota haaraan (qubee generation) irraa anamuun kaayyoon diinaa saba Oromoo keessaa haqamee qulqula’uu qaba.
Huumaan namaa hundaa wal-qixa. garuu carraan,dandeetiin,dalagaa jabinaan qabu fi beekusa horteen wal-caalchisa kun kan eenyuu towachuun hin dandeenye yeroo ta’u kaan kan hin qabane xaari (tattaafannaa) tokko malee,beekumsa isaaf hin malee argachuuf kan raawatu dandiin ittiin hojii irraa oolchatu shiraa fi cubbuun karoorsee hojata.

Shirraa fi cubbuun jaalala irraa jibbaa itti mulisa
Gammachuu dhala namaa irraa gadda dhala namaa karoorsa
Jireenya irraa dhabamsiisuu karoorfta
Kabajaa irraa salphisuuf jarjara
Jaalallii fi firri isaa dantaa isaa waliin kan deemu yeroo ta’u guyyaa dantaa nama irraa argu irraa dhume ni gana ,ni arbsa,ni balafam,ni tuffatama
Dantaan jecha ganuun isaaf dandeetii fi muuxannoo jabina isaa ti.

Seenaa multaa keessaa Goobana Daaccee Oromoo irratti Abashoota waliin duulee Oromoon harka alagatti yeroo galchu alagonni summiin dhabamsiisan. Kayyoon Goobanaa Oromoo cabsee minlik waliin Oromotti gooftaa ta’uu haa hawwu malee itti hin molkoofne Tulamaa keessaa Abbichuun guddifame kan jedhamu abbaan Goobanaa mana Abbichuu waan qabuuf Abichuun Oromoo keesatti baalafmaa ta’ee Goobanaa Abichuun Saba isaa Oromoo waliin gochaa kaayyoo diinaa waan hin falimineef waggaa dhibbaa tokkoo booda Oromoo dhifama gaafatanii Oromoo irraa dhiifama argatan.

Seenaan of haarmsa akkuma jedhan yeroo ammaa halli mooraa qabsoo Oromoo keesatti ta’ee fi tokkummaa sabaa gagamaa jiru qabsoo Oromoo alagaaf dabarsuun kaayyoo hundee yeroo ta’e .tooftaan kaayyoo diinaa tarkfachiisu hundee gosummaa irratti kan hunda’e waan ta’eef Oromoota nannoo adda addaa irraa dhimma qabsoo bilisummaa Oromoo qulqulinaan hojatan shira kaayyoo diinaa dhugoomsuuf tokko tokkoon itti duulama jira.

Hoganonni qabsoo bilisummaa ummurii isanii itti fixan akka carraa ta’ee du’a irraa hafan; maaliif jirratanii? Waan qabsoon maaf nu rakisu jechaa jiru. kanaaf dhabamuu akka qaban itti murta’ee jira. Badiina isanii hambaa diinaaf jecha harka kenatanii diina waliin Oromoo salphisuuf waan didaniif. Waan kana godhaniif multa ( Vision) hin qaban jedhaniin.

Bakka sana multa (Vision) isaan Oromoof qaban tapha’a siyaasaa hojachuu dha. Akkuma Ahamad karzaay Ameerikaa keesaa gara biyyaa Afganstanitti ajaja fi eegumsa American hummata Afganstan irratti hojatu toftaa godhatanii ilmaan Afgan lafarraa dhabamsiisaa jiru Oromoof illee yaadamee fiigmaa jira. Karzaay qabeenya drag plantation illee qabachuun waan kaayyoo fallaa biyyaa qabuuf isaaf seera ykn mirga. Oromoo gosaan diina keesaa fi qaba’saa waliin gosummaan seera qabachuun mirga isanii ta’uu nuuf himamaa jira.

Fiigichi kun karaa Obbo Juneeddii Saaddoo iyannaan fi jarsummaan Malasaaf kan dhiyaate ABO boojinee bara ummurrii kee guutuu gooftaa taatee akka nuuf jirattuu wardiyyaa siif taana jechuun karorri jalqabe Oromoo iratti eegale jabinaa fi kutannoo ilmaan Oromoo karoora diinaa fashalsiisuu irratti kutannoo beekumsaa fi humana walitti qideefannee irraa anamuun qabu irra ga’amee jira

Namoota qabsoo bilisummaa Oromoo galii isaa hin beekneef “tapha siyaasaa adunyaa waliinii”jedhamuu fi kan foon hin beekneef foloda muruun tokko. Nama qabsoo fi hojii diinaa hin beekneef sagalee isanii ol kaasinii haa himaniif.

Qabsoon Kaayoo diinaa fashalisisuu fi dhugomuu irratti qabsoon bilisummaa Oromoo fuuduratti akka furgaafatu tattafachuun gaaftam seenaa jelaa ba’uun yeroon isaa amma.

Hojii boru gaaftama seenaa jelaa ba’uu irratti daandii falmaa bifa adda addaa irratti walitti dhufna.

Fulbaana 2008

Injifannoon Ummata Oromoof!
Gadaan Gadaa Bilisummaa ti!

change

Dear all,
This is the latest evil that is manufactured in the kitchen of SHANE and released from SHANE GUMMI's Pandora box. SHANE is frightened by the current move of the Oromo mass for change. The only way they can diffuse the move for change is by frustrating Oromo mass, using their old divide and rule strategy. Now the SHANE strategists have come up with a deadly strategy to divide ARSI people from some leaders. IN Kenya Carriers of OKKOTE CUBBU made a conference in Nairobi and promised to divide ARSI people and the leaders of change. Be aware of OLF(SG) dabbales, agents of SHANEE.THE MAIL SENT TO THIS NETWORK FROM A PERSON NAMED BISHU HELLU IS NOT FROM A SINGLE INDIVIDUAL. IT IS FROM SHANE GUMMI'S divide and rule ARCHITECTS. SO say no to this new way of divisive strategy. SHANE can not stop us, shane can never stop this change. Say no to their divisive political strategy.What all of us should understand is that leaders in SHANE GUMI ARE VERY VERY GOOD in designing divide and rule tactics. This recent mail is part of it. IS THERE ANY BLOODY REGIONLIST THAN THE SHANE LEADERS????? WHO PLANTED THE SEED OF HATRED, REGIONALISM AND.......etc AMONG US MORE THAN 3 DECADES AGO? AND THEY WATERED THE TREE OF HATRED AND TOOK US TO OUR CURRENT SITUATION. Now Shane leaders are trying to paint ARSI as regionalist. By the way, if need comes, ARSI is a big country both in population and geographical landscape to declare its own regional government just the same way Wallaga Oromos declared THE GALLA CONFEDERATION , WELL JUST TO REMIND YOU THE HIGHER EVIL. DONT TRY TO PUSH ARSI PEOPLE TO THE EDGE OF TRIBALISM, LIKE YOU PUSHED JARRA ABBA GADA

What? NO