August 18, 2017

ODF Statement on EPRDF Proclamation on Oromia special rights on Addis Ababa (Finfinne)

The Council of Ministers of the Ethiopian federal government released a statement on the long overdue legal assertion regarding the rights of the Oromia state on the capital. After careful reading and examination of the contents of the statement, we fail to see any substantial legal remedy that addresses the concern and the demand of the Oromo people. Contrarily, some of the rights that the statement tries to list are universal rights and basic freedoms that every citizen of a given country should have enjoyed in the first place and do not need a new proclamation.

Moreover, we find the language and narratives in which this so-called Oromia’s special interest on Addis Ababa is framed disconcerting. The document is divisive, full of confusion, devoid of any substance and insinuates as if the Oromo people demanded some kind of preferential treatment at the expense of other Ethiopians residing in the city.

Without addressing the long-awaited demand and legitimate grievances of the Oromo people regarding the precarious and problematic status of Addis Ababa, the document appears rather intended to sow the seeds of discord, suspicion and intercommunal mistrust by exploiting the apprehension of various stakeholders on the future of Addis Ababa.

For over two years, across the width and length of Oromia massive protests were staged against the Addis Ababa Master Plan. Thousands were killed and tens of thousands herded into various detention centers for peacefully petitioning the government to respect and abide by the very laws it promulgated. Having brought the country under a state of emergency decree, the regime is relaunching the same Master Plan rejected by the Oromo populace under the guise of expansion of transportation and health services, rapid economic development, and proper compensation. The expansion of Addis Ababa and the land grabbing campaign over the last decades has not only resulted in the eviction and dispossession of Oromo farmers in Addis Ababa and the surrounding towns and countryside but also detrimental to the Oromo way of life and the environment. The much talked about economic growth that the government brags about rather benefited and enriched the coffers of its cronies.

We in the Oromo Democratic Front want to remind all Ethiopians that this government has lost all credibility. Any pronouncement and policy emanating from this regime must be viewed with cautious apprehension. What all Ethiopians are demanding is a fundamental change of the system rather than false promises of hollow fixes. And, failure to heed this genuinely popular desire for change risks plunging the country into further chaos and economic decay.

Time and again, EPRDF has been fooling itself and other through this ancient tactic of filing the political air with confusion and empty rhetoric. Instead of addressing problems, it is still trying, at this late hour, to divide and rule aimed at prolonging its grip on power. The fact is that these tactics have run their courses and lost potency. Change in Ethiopia is inevitable. The only way to put the country on the right track and address the political, social and economic worries of the People of Ethiopia is through meaningfully participative and fundamental reform and all-inclusive democratization starting from democratizing the ruling party itself. Once again, we call on the people of Ethiopia not to fail for yet another trap laid out by the TPLF/EPRDF. Say NO to the divide and rule tactics designed to weaken your resolve. Say Never to all attempts at putting one against another. The only way forward is to stand firm and fight in unison to end this brutal dictatorship.

Freedom & Justice for All!!
Oromo Democratic Front
June 29, 2017

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Jijjiira tartiiba Qubee Afaan Oromoo illaalchisse ibsa ADO

Kufuu fi masheennuu sirna barnoota TPLF-EPRDFiif Qubeen Afaan Oromoo itti hin gaafatamu!
Jijjiira tartiiba Qubee Afaan Oromoo illaalchisse ibsa ADO

Duulli dhoksaadhaan sirnaa fi tartiiba qubee afaan Oromoo walumaagalatti sabboonummaa Oromummaa kolaasuu fi suuta suuta Qubee Afaan Oromoo haqanii Qubee Sabaan (Ge’ez) bakka buusuuf godhamu dhiyeenya kana saaxilamuun ifaadha. Shiri «Ijoolleen Oromoo Qubee Afaan Oromootiin (Latin) baratan dubbisu waan dadhabaniif qorannoon godhamee maddi rakkoo kanaa tartiiba Qubee Afaan Oromooti jedhamee ABCn gara LAGMtti jijjiiramuun isaa heddu waan nama gaddisiisuu fi nama qaanessuu jenna. Qorannoo godhame jedhamuu fi rakkoo dubbisuu dadhabuu barattoota Oromoo jidduu hariiroon bifa kamiiyyuu akka hinjirre qormaanni jeedhame kun wanni akeeku tokkolleen hin jiru.

Dadhabbiin jedhamu kun maddi isaa tartiiba Qubee Afaan Oromooti jedhanii tartiiba Qubee Afaan Oromoo jijjiiruuf yaaluun akeeka dhokataa fi shira golgame akka qabu ADOn hubatee jira. Erga Qubeen Afaan Oromoo ragga’ee maneen barmoota Oromiyaatti eegale irraa jalqabee sababii fi golgaa adda addaatiin Qubee kana balleessuuf duulli walirraa hincitne godhamaa turuun isaa dagatamuu hinqabu. Duulli amma bifa haarawaan jalqabe kun waan haarawa osoo hintayin itti-fufa duula baroota dheerraaf Aadaa, Afaan, Amantii, Duudhaa Oromoo fi walumaagalatti sabboonummaa Oromummaa dhabamsiisuuf godhamuun ta’uun isaa hubatamuu qaba.

Seenaa, adeemsaa fi dagaaginni Qubee Afaan Oromoo seenaa fi dagaagina Qubee Latin wajjiin walitti hidhataadha. Sirnaa fi tartiibni Qubee Latinii ammoo sirna idilee addunyaa guutuu ammatuu fi ittiin hijjatamu osoo ta’ee jiru, sirna kana Itoophiyaa-Oromiyaa qofaa keessatti tartiiba isaa jijjiiruuf yaaluun akeeka dhokataa qubee afaan Oromoo dhabamsiisanii Dubee warra Semetikiin bakka buusuuf godhamu ta’uu isaa qorannoo godhame jedhamu keessatti «Ijoolleen qubee Latinitiin yookin Qubee Ge’eziitiin yoo baratan daddafanii dubbisuu danda’u? gaafiin jedhu hundee qoraamata kanaa ta’uun isaa shira xaxamaa jiru caararreesa. Seenaa fi adeemsa Qubee Latinii keessatti tartiibni «LAGM» jedhamu kun tartiiba ABC wajjiin waldorgomee kufuu isaa seenaa ogummaa barnootaa afaanii(linguistics) ragaa baha.Tartiibni LAGM hundeen isaa afaan Semetika kaabaa (Northern Semetic order) biyya Syria duraanii) keessaa madduu isaa seenaan afaanota addunyaa ni mirkaneessa. Qormaata godhame jedhamu keessatti qubeen «L» barreeffama keessatti si’a heddu deddeebi’ee dhufa (frequency count) irraa caalaa qaba jedhamee dhiyaate Afaan Tigree fi Afaan Amaaraa keessatti yoo ta’ee malee afaan hundee Kushitika irraa maddan keessatti kan (freequency count) olaanaa qabu ABC akka ta’ee qorannoon waggoota kumootaaf godhamee ni mirkaneessa. Addunyaanis qorannoo kanarratti hundaayee tartiiba ABC fudhachuun ragaa gudaadha. ABCn afaan kamuu keessatti barachuu fi dubbisuuf salphaadha jedhame qorannoon ragga’ee ummanni addunyaa irra caalaan sirnaa fi tartiiba kanaan hojjataa jira.

Waan hundumaa caalaa kan nama gaddisiisu osoo oggeeyyotaa fi ummanni Oromoo irraatti mariyatee rakkina jiru hin hubatin hannaa fi dhoksaan tariibaa fi karriikulama haga ammaa jiru jijjiiruun shakkii shira dhokataatu duuba jira jedhu daranuu gadi jabeessa!

Afaan Oromoo afaan dubbii irraa gara afaan barreeffamaatti jijjiiruuf shorri ABCn gumaache hiriyaa hin qabu. Qubee Afaan Oromoo maddisiisanii Afaan Oromoo gara barreefamaatti jijjiiruuf wareegama qaqqaaliin kafalamee jira. Ijoolleen Oromoo sirnaa fi tartiibni Qubee Afaan Oromootiin barachuun sabboonummaaa Oromummaa dhabamarraa hanmbisuu qofaa osoo hintayin mallattoo cancala gabrummaa kan ta’ee qubee imaammata afaan tokkicha qofaa dirqiin barachuu cabsee jira. Afaan Oromoo sirna afaanota addunyaa keessa seenee jira. Sirnaa fi tartiibni Qubee Afaan Oromoo sirnaa fi tartiibaa Qubee Latinii keessa seenuun Oromoon ogummaa fi qaroomina baraa akka qabaatu godhee jira.

Sirnaa fi tartiibni qubee afaan Oromoo qabeenya ummata Oromootii fi dhaloota haarawaa ta’ee jira. Qabeenyaa ummata Oromootii fi dhaloota haarawaa akka qabeenya dhuunfaatti lakkaawatanii yeroo barbaadan akka barbaadanitti laaquu fi jijjiiruun yakka hiriyaa hinqabne jenne amana. Sirnaa fi tartiiba Qubee Afaan Oromoo jallisuuf yookin jijjiiruuf yaaliin godhamu hegeree fi jireenya dhaloota qubee (qubee generation ) gaafii jal galchuudha jenne amana.

Kanaafuu ADOn shira sirnaa fi tartiiba Qubee Afaan Oromoo jijjiiruuf godhamu kana ummanni Oromoo akkuma kaleessa shiroota biroo doomsuuf gurmuu tokkoon dura dhaabbate, ammallee murannoon shira kana fashalsiisuuf gurmuu tokkoon akka dhaabbatu waamicha sabummaa goona!

Mootummaa Wayyaaneetii fi Qondaalonni OPDO shira kan hatattamaan dhaabanii shaffisaan qubee fi tartiibni Afaan Oromoo bakkatti deebi’uu isaa akka ummata Oromootiif ibsan akeekkachiifna!

Sirnaa fi tartiiba Qubee Afaan Oromoo murtii ummata Oromootiin alatti jijjiiruun yakka gudaadha!

WAXABAJII 7, 2017

KOREE HUJII RAAWACHIIFTUU ADDA DEMOKRATAWAA OROMOO (ADO)

Jijjiira Tartiiba Qubee Afaan Oromo illaachisse Ibsa ADO

Ibsa KQ Jaarmolii Bilisummaa Oromo Afurii (ADO, ABO, ABO-“T”, KWO)

28 Gurraandhala/February 2017
Weerrarri Shanyii Duguuggii fi Saamicha Lafaa Oromo irratti Baname
Ibsa KQ Jaarmolii Bilisummaa Oromo Afurii (ADO, ABO, ABO-“T”, KWO)

Mootummaan Itoophiyaa Adda Bilsummaa Ummata Tigraayin (ABUT) durfamu, kan sochii bulisummaa fi abbaa biyyumaa ummanni Oromo November 2015 hammaa October 2016 kara nagayaa fi naamusa guddaan geggeesseen hundeen roora’e, Muddee bara 2016 irraa jalqabee ummata Oromo irratti weerara shanyii duguuggii fi saamicha lafa gegeessaa jira.

Weerarri sanyii duguuggii fi saamicha lafaa kun ummataa fi lafa ball’oo Oromiyaa irratti banamee deemaa jira. Weerarri kun Baha Oromiyaa irraa Qumbi, Cinaaqsan, Miidhagaa Lolaa, Gursum, Mayyuu Mulluqqee, Baabilee, Carcar/Gumbii Bordodde, Baale Daawwee Saarii, Sawweena, Madda Walaabuu fi Raayituu, Gujii Idalloo fi Liibanii fi Boorana Moyyaalee fi bakkoota biraa hedduu keessatti deemaa jira.

Akka mootummaan ABUT sobaan lallabu itti, weerrarri kun, weerara “Bulchiinsi Naannoo Somaalee” Oromo irratti bane miti. Walitti bu’iinsa gosoota Oromo fi Somaalee ollaa Oromiyaa jiraattuu illee miti.

Weerarri kun weerara humna waraanaa ABUT-n sagantaawee, qindaayee, “Liyyuu Poliis” Bulchiinsa Naannoo Samaalee” je’amuu golgaa godhatee Oromo irratti baname. Kan weerara sanyii duguuggii fi saamicha lafa ummta Oromo irratti bane mootummaa ABUT ti. Kan Oromo ajeessaa fi lafa Oromo saamaa jiru waraana mootummaa ABUT ti.

Akeekni weerara kanaa ummata Oromo gaafii bilisummaa fi mirgaa kara nagayaatin kaasee adabuu fi lafa Oromo irraa Oromo duguugee, ummata Oromo hin tahin irraa qubachiisuu dha. Kana gochuun, ummata Oromo fi ummatoota ollaa Oromiyaa jidduu itti waldhabii fi lola adda hin citne tolchuu dha. Mootummaan ABUT karaa kanaan ummata Oromo dadhabsiisee, hamile caphsee, lafa isaa irraa duguugee, aangoo mootummaa Itoophiyaa irraa turiinsa dheerafachuuf saganteeffate.

Seenaa dhiheenyaa keessatti, weerarri fakkaataan, Oromo fi lafa Oromo irratti kan tahe, baroota dhuma 1970-moota keessa. Weerarri dhuma baroota 1970-moota keessaa, kan Mootummaan Republika Somaaliya Ziyaad Barree tiin tahe ture. Yeroo san Ziyaad Barree akeeka Somaaliyaa Guddittii ijaaruuf sagnateeffatee, ummata Oromo Afran Qalloo, Anniyaa fi Ituu, Arsii, Gujii fi Boorna guutuuf maqaa “Somaali Abboo” moggaasee weerara lafa saamichaa fi ummata Oromo Somaalessuu irratti baneet ture. Lola Ziyaad Barree san, saboontonni Oromo dura dhaabbanne. Fashaluu weerara saniif illee gumaachine.

Garaagarummaan weerara bara 1970-moota keessaa Oromo irratti tahee fi kan ammaa, weerarri ammaa kan Mootummaa Itoophiyaatin saganteeffamee, qindaayee Oromo fi Oromiyaa irratti labsamee tahu isaati. Mootummaan ABUT lola sanyii duguugii fi samicha lafaa Oromo irratti bane deemsisaa jiruun, akeeka mootummaan Ziyaada Barree yaalee duraa fashale san karaa biraan guutaa jira jechuun ni dandayama. Itti dabalee, weerarri ammaa kun itti fufa weerara fi saamicha ABUT bara 1991 kaasee Oromo irratti deemsisaa jiruu ti.

Weerrara mootummaa ABUT kanaan Oromota dhibbootaan lakkaawamuutu ajjeefame; ajjeefamaa jiraas. Lafa Oromo bal’ootu humna waraanaan dhunfa ”Liyyuu Poolis” jala oolee alaabaan “bulchiinsa Naanno Somaalee” irra dhaabbatee balal’aa jira.
Weerarri sanyii duguggii fi saamicha lafaa kun heera addunyaa fi heera biyyatti illee faallessa. Mootummaan ABUT Heeraa fi seera ofiif tolchee faallessuu adeeffatu illee, akka isaan ololan itti yoo ummata ollaa gidduu dhibdeen jiraatte, karaa nagayaa fi aadaatin furamti malee, warannii mootummaa gara tokko goree ummata ”ni bulchina” jedhan itti hin duulamu.

Weerarri kun, weerara jireenya Oromo gaaga’uu irratti aggaamame fi deemaa jiruu dha. Weerara lafa ummata Oromo kukutanii kan biraatif kennuu ti. Weerara ABUT hogooggi ”Liyyuu Poolis” jedhuun Oromo irratti labsee deemsisaa jiru kana, karaa hundaan dura dhaabachuu fi fashalsuun dirqama Oromo hundaati. Gatiin Oromon weerara kana dura dhaabachuuf baasu, gatii akka ummataa itti, biyya teenya irraa kabajaan jiraachuuf baafnu waan taheef, gatii bilisummaa fi kabajaa namoomaaf baafnu. Gatii haqaaf baafnuu. Gatii kabajamuun haqa Oromo fi tokkummaan biyya Oromo tiksuun gaafatu hunda baafnee weerara kana fashalsuun dirqama keenya; dirqama Oromo hundaati.

Waamicha Jaarmayootaa fi ummata Oromo-f

Weerara sanyii duguuggii fi saamicha lafaa Oromo/Oromiyaa irrati baname, weerara jireenya Oromo, tokkummaa Oromo fi Oromiyaa irratti deemaa jiru kana nu Jaarmoliin afran Koree Qindeessituu utubanne, waan hunda dura ansineeti, kara hundaan dura dhaabbanna. Cimsinee illee balaaleffanna.

Jaarmoliin siyaasaa, jaarmayoonni ummataa fi ummanni Oronmoo hundi tokkummaan weerara sanyii duguuggii ABUT Oromo fi Oormiyaa irratti labse kana karaa hundaan wajjiin akka dura dhaabbannu waamicha lammummaa isiniif goona. Kanumaan walqabsiifnee, marii hunda keenya ammate gochuun, tarkaanfi fi murtii Oromo humneessu hunda gamtaan fudhachuun yoon isaa illee amma jenna. Mootummaan ABUT weerara amma Oromo irratti baneen, ijibaata dhumaa gochaat jira. Weerara kana dura dhaabachuu fi fashalsuun dhumaati bittaa ABUT itti akka geessuu hubannee, tokkumaan bilisummaa ummata Oromof haa qabsoofnuu jenna.

Waamicha Oromota Mootummaa ABUT Tajaajilaa Jiraniif

Oromonni mootummaa ABUT karaa addaa addaatin ABUT tajaajilaa jirtan, hamma yoom akkanaan itti fuftu? Hamma yoom mootummaa ummata Oromo naasuu takka malee ajjeesaa, hidhaa fi dararaa jiru, mootummaa ”Liyyuu Poolis” Somaalee golgaa godhatee, weerara sanyii duguuggii fi saamicha lafa Oromo irratti banee , Oromo lafa isaa irraa buqqisuun ummta biraaf kennaa jiru tajaajiluu? Hamma yoom kabajaan namoomaa keessanu qondaalota ABUT-n guyya guyyaan dhiitamuu kan obsitu? Haala isinii fi ummanni Oromo keessa jirtan akka keessa deebitanii gamaagamtanii fi dura of bilisoomsuun falammii jireenyaa, falammi mirga abbaa biyummaaf, haqaaf, qixxummaaf fi bilisummaa fi deemookraasiif ummanni Oromo deemsisaa jiru bira karaa isiniif mijjateen akka dabalamtan waamicha obbolummaa isiniif goona. Hubadhaa: ummanni Oromo bilisoomu malee, isin illeen bilisaa miti. Ummanni Oromo aangoomu malee, isin illeen hin aangomtan. Bilisummaa, aangomuu fi kabajaa namoomaa ummata Oromof dhaabachuun yeroon isaa amma isiniin jenna.

Waamicha Hoggantootaa fi Ummata Somaaleef

Akkuma beekamu, ummatoonni Oromo fi Somaalee baroota kumaatamaaf ollummaa gaariin jiraanne. Ummatoonni lamaan ollaa qofa odoo hin tahin, ummata aadaa fi afaanin illeen hedduu walfakaannu; waa heddu wajjiin qabnu. Ummatootni Oromo fi Somaalee, ummatoota lafaa fi daangaa waliif beekuu fi waliif kabaju, ummatota rakkoo ummatoota lamaan jidduu itti dhalattee, karaa nagayaa, aadaa fi walkabajaan furachaa jiraanne akka tahe garri lachuu beekna.

Amma ammo, hogantoonni ABUT, kan bara 1991 irraa kaasanii mootummaa Itoophiyaa dhunfatan, lafa fagoo irraa dhufanii, tooftaa “qoqoodanii bituu” hujii irraa oolachuun, ummata Oromo fi Somaalee walitti buusuu hujii godhatanii jiran. Ummatoonni Oromo fi Somaalee akkuma baroota kumaatamaan ollummaan nagayaan jiraanne, fuula dura ille jiraatuuf deemna. Ummatota lamaan qubsuma, aadaa, afaanii fi seenaatu walitti nu hidha. Ummata Somaaleef ollaan ummata Oromo ti. Ummata Somaaleef, ABUT fi ummanni ABUT keessaa bahe ollaa hin turree; ollaa illee tahuuf hin jiraatu. Ummataa fi hoggantoonni Sameelee, dhugaa kana yaadachiisuu barbaanna. Dhugaa kana yaadachuun, humna fagoo dhufee, dantaa ofitiif jecha, hariiroo ollaa gaarii ummatoota keenyaa booressaa fi diigaa jiru kana dura akka dhaabbatan waamicha isiniif goona. Maayii irratti kan walitti hafu, kan walitti aanu, nu ummata Oromo fi ummata Somaalee akka taane yaadadha.

Waamicha Ummatoota Itoophiyaa Maraaf

Mootummaan abbaa irree ABUT gara jabeenyaan mirgoota namoomaa ummatoota Itoophiyaa guutuu humna waraanaa fi tikaaan dhiitaa fi saamaa akka jiruu hundaatu beeka. Aangoo mootummaa Itoohiyaa irra caalaa turuuf, tooftaa gargar baasanii bituu, cunqursuu fi saamuu itti fayyadamuun, ummatoota heddu walitti buusuuf baroota 26 keessatti ijibaanni Mootummaan abbaa irree ABUT hin yaalin hin jiru.

Muddee 2016 irraa kaasee, humna waraanaa ”Liyyuu Poolis ” Somaalee jedhamu golgaa godhatee, weerara sanyii duguuggii fi samicha lafa Oromo irratti baneet jira.

Lolli arr’a mootummaan abbaa irree ABUT Oromo irratti bane, Oromo irratti daangeffameekan hafuu miti. Humna Liyyu Poolis kana dura naannoo Amaaraatti hojii dhoksaa fi shiraa deddeebisanii hojjachiisani ummata akka adabu taasisuun mirkaniidha. Gochi akkanaa ummata biraatis gahuun hin hafu.

Hundi keenya bilisummaa fi nagaya hawwineef gonfachuuf, kabajaa namoomaa qabaannee biyya teenya keessa sodaa malee jiraachuuf, mootummaan abbaa irree ABUT baduu qaba. Lolli of irraa facisuu ummanni Oromo sirna ABUT irratti deemsisu, lola keessani. Yoo tokkumaan dhaabbanne lolle; wal-duukaa yoo qabsoofne; mootummaa ABUT aangoo irraa ariineet abbaa biyyaa teenyaa taana. Bilisummaa, kabajaa namoomaa fi nagaya arganna. Tanaaf jecha, ummanni hundi wajjiin sochoonee sirna abbaa-irree ABUT irratti warraaqsa bilisummaa akka cimsinu irra deebinee waamicha isininiif goone.

Ummata fi Dhaabbatoota Addunyaatif

Mootummoonni dhihaa bara 1991 irraa kaasee mootummaan abbaa irree Itophiyaa ABUT hogganu gargaarsa karaa hundaatin bira dhaabbachuun, gaafii qixxummaa, haqaa fi deemookraasii ummanni Oromo fi ummtoonni Itoophiyaa biraa kaasan, humna waraanaatiin akka ukkaamsu gumaachuun keessan hin waakkatamu. Mootummaan abbaa-irree ABUT, ji’a Muddee bara 2016 irraa kaasee ummata Oromo irratti weerara ball’aa sanyii duguuggii fi samicha lafaa (ethnic cleansing and land grab aggression) ummata Oromo irratti baneet jira. Ummata Oromo dhibbootaan lakkaawamuu tu weerara kanaan ajjefamaa jira. Oromon lafa isaa irraa duguugamaati jira. Rakkoo yeroo dheertuuf sabatiinsa Gaanfa Afrikaa dhoowwuu maltuutu Mootumma abbaa irree ABUT-n habaqaalamaa jira.

Mootummaan Itoophiyaa ABUT hogganu, weerara sanyii diguuggii fi saamicha lafa Oromo irratti bane kana hatattamaan akka dhaabu dhiibba akka gootan waamicha isiniif goone. Ummata Oromo weerara kana dura dhaabbachuun, qabsoo jieenyaa, kabajaa mirga namoomaa fi haqaa gochaa jiru akka bira dhaabbattan waamicha isiniif goona.

Adda Demokraatawaa Oromo (ADO)
Adda Bilisummaa Oromo (ABO)
Adda Bilsummaa Oromo “T” (ABO)
Kallacha Walabummaa Oromo (KWO)

Injfannoon Ummata Oromof! Injifannoo ummatoota Itophiyaa ABUT cunqursu hundaaf!
PDF Document

Statement by the Coordinating Committee of Four Oromo Organizations

28 February 2017
Statement by the Coordinating Committee of Four Oromo Organizations

We the undersigned four Oromo liberation organizations, strongly condemn the land-grab and ethnic-cleansing policy in Oromia region of Ethiopia in general and Hararghe, Bale and in Borana-Guji zones in particular. This is the result of the narrow ethnically-based Ethiopian government which, since 1991, is controlled and dominated by the Tigrayan People’s Liberation Front (TPLF) representing about six percent of the population of Ethiopia. The TPLF leadership hates Oromo numerical asset as they are the single largest national group in Ethiopia. For that purpose the TPLF adopted a secret policy of reducing the size of the Oromo population and grabbing their land. The policy was exposed when the regime announced the so-called Addis Ababa Master Plan, a ruinous social engineering project driven by TPLF leaders’ rancor and greed. At the heart of the plan is a scheme to forcibly uproot Oromo farmers from their ancestral land, reducing them to abject poverty, loss of culture and ruination of their way of life. Destruction of any people’s livelihood, culture and identity is ethnocide, which is a crime against humanity.

The removal of our people from their lands led to a massive peaceful mass demonstrations throughout Oromia and Ethiopia, calling for human and democratic rights and for establishment of the rule of law. The regime responded with brute force by killing more than three thousand people, maiming thousands, and detaining at least seventy thousand people and forcing into exile thousands of Oromo nationals. Incapable of any positive response to meet peoples’ legitimate demands, the regime persisted in using brute force under Emergency Measures leading to more killings, detention of thousands more. Sadly, the TPLF has recently extended violent land-grab and ethnic-cleansing in Hararghe, Bale and Borana-Guji zones of Oromia.

The continuation of this criminal program is made even more sinister than on previous occasion, as it is pursued with more extreme violence by deploying the extralegal armed bands dubbed Special Police. The lawless Special Police is under the so-called ‘federal’ secret service command, although it is deceptively strutted as being under the office of head of Somali regional state. Claiming connection with officials of the Somali regional administration quite simply aims branding a brash criminal enterprise the TPLF itself concocted as a conflict between Oromo and Somali peoples, which is simply untrue.

There is no animosity or unsolvable difference between Somali and Oromo peoples who lived together for countless generations, and share strong linguistic bond and rich cultural heritage. The two peoples are entitled to and absolutely capable to sort out any differences peaceably. And, even by the TPLF written but often flouted laws, differences between neighboring federal states need to be resolved peacefully and there is clearly no ground for violence.

The Special Police is not part of Somali region’s police force or even have any legality under federal or regional laws. Its initial purpose was apparently to protect foreign workers searching for gas in Ogaden against the wishes of the local inhabitants, and in the operation areas of Ogaden national resistance. It has clearly failed in its original objective, as overt searches in Ogaden have been stalled. This outfit has since been used as an auxiliary to the notorious army unit called Agazi, under direct TPLF warlords’ command and deployed to intimidate, harass, execute or disappear, and force into exile political opponents in the Somali region and elsewhere. This outfit has also been used in the Amhara region for carrying out covert operations some of them against Tigrayan residents that were later blamed on the local Amhara population.

In Oromia, the Special Police is routinely used to incite fake conflict by carrying out raids from Somali areas into adjacent Oromo settlements, uprooting numerous Oromo villagers in the process. The TPLF organized and guided raids are then presented as inter-ethnic conflict, so the TPLF would step in as arbiters, something the TPLF can have absolutely no moral or political ground to claim.

The Special Police actions are indeed part of desperate political maneuvers to justify the lawless TPLF regime hanging on to power. The overriding objective of this criminal exercise is diverting attention away from peaceful protests in Oromia in the past few years, calling for respect for basic human and democratic rights and rule of law, thus speaking for and inspiring people in all corners of Ethiopia. Short on positive reply to meet peoples’ legitimate grievances, deployment of the Special Police unravels TPLF leaders’ unrequited brutality and political obduracy, a toxic blend that can steadily take the whole country down along with the regime.

We are certain that TPLF machinations will not set the Oromo and Somali peoples against one another but will in fact be used as a wake-up call to foil its criminal designs. So, we call on brotherly peoples of Oromia and Ogaden as well as all other population groups in Ethiopia to resolve any real or contrived differences peacefully using time-honored traditional institutions and thereby frustrate TPLF divisive aims.

We use this opportunity to call for intervention of members of the international community to press the TPLF regime to abandon its dangerous schemes of inciting troubles, lift the notorious emergency measures, free political prisoners, open up dialogue with opposition parties, and arrange for free and fair elections to set the country on the road to peace and democracy.

We especially call on members of the UN Security Council the UN Secretary General to take note of the TPLF reign of terror and to press the regime to seek peaceful resolution of problems stifling the country, free political prisoners and open talks with them to organize fair and free elections with the UN material support and expertise.

We also call on the African Union as well as individual leaders not to ignore the deteriorating situation in Ethiopia and to use their influences to encourage the regime to stop making the dire situation get even worse, press them to free political prisoners, to open talks with all opposition parties with a view to organize fair and free elections as a prelude to a peaceful and democratic future.

We trust that the combined struggles and sacrifices being paid in the peaceful resistance by Oromo and other peoples in all corners of Ethiopia will in the end prevail over the TPLF tyranny. We shall continue to stand with the masses of our people bearing the brunt of TPLF brutality and shall do all we can to hasten the dawn of victory and peace.

Finally, we wish to renew our call on the TPLF leaders if they abandon brute force in favor of peaceful way out of political and economic morass their selfish and shortsighted policies plunged the country to, we shall remain open for peaceful dialogue to establish the rule of law, freedom, democracy and peace.

Oromo Democratic Front (ODF)
Oromo Liberation Front (OLF)
Oromo Liberation Front – United (OLF-U)
Front for Independence of Oromia (FIO)

The struggle for peace, democracy, freedom, human dignity and the rule of law shall prevail!
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የዶ/ር መረራ ጉዲናን በግፍ መታሠር አስመልክቶ ከኢትዮጵያ አገራዊ ንቅናቄ የተሰጠ መግለጫ

በአገራችን የመንግሥትን ሥልጣን በሕዝቦች ፍላጎትና ምርጫ ሣይሆን በጠመንጃ አፈሙዝ የተቆጣጠረዉ የህወሐት አገዛዝ ለዓመታት ለዘለቀዉ የኢትዮጵያ ሕዝቦች የዲሞክራሲ፣ የእኩልነትና የነፃነት ጥያቄዎች ተገቢዉን መልስ ከመስጠት ይልቅ ጥያቄዎቹን በማንሣት የሚታወቁትንና ሕዝብ የሚቀበላቸዉንና የሚከተላቸዉን የፖለቲካ ድርጅቶች መሪዎች፣ የሕዝብን ድምፅ በሰላማዊ መንገድ በማንፀባረቅ የሚታወቁ ጋዜጠኞችን፣ ወጣት ተማሪዎችን፣ በአጠቃላይ ፍፁም ሰላማዊ በሆነ መንገድ የመብት ጥያቄ የሚያነሱ ንፁሃን ዜጎችን በጅምላ ማሠር፣ ከአገር እንዲሰደዱ ማድረግና በወገንተኛ ወታደሮቹ አማካይነት መፍጀት የዘወትር ተግባሩ ማድረጉ ከኢትዮጵያ ሕዝቦች የተሰወረ አይደለም፡፡ ራሱን የኢትዮጵያ መንግሥት ብሎ የሚጠራዉ ይህ ሕወሐት-መራሽ የዘራፊዎች ቡድን ሰሞኑን ደግሞ ላለፉት ሃያ-አምስት ዓመታት በታየዉ የሥርዓቱ የግፍና የስቃይ እርምጃዎች ባለመደናገጥና ተስፋም ባለመቁረጥ የአገዛዙ መሪዎች ከዛሬ ነገ ወደልቡናቸዉ ተመልሰዉ እንደሰዉ በማሰብ ሕዝቦቻችን ለሚጠይቋቸዉ ፍትሃዊ ጥያቄዎች ከሞላ-ጎደልም ቢሆን መልስ ይሰጡ ይሆናል በሚል አርቆ አስተዋይነት የተመላበት እምነት በሰላማዊ ትግሉ ዉስጥ በትዕግሥት፣ በድፍረትና በቆራጥነት ፀንተዉ የቆዩትን የኦሮሞ ፌዴራላዊ ኮንግረስ መሪና የመድረክ ምክትል ሊቀመንበር ፕሮፌሰር መረራ ጉዲናን ለእስር የመዳረጉን አስደንጋጭ ዜና ሰምተናል፡፡

ዶ/ር መረራ ጉዲና በብዙዎች ዘንድ እንደሰላማዊ ትግል ተምሳሌት ተደርገዉ ከሚታዩ የኢትዮጵያ መንግሥት ተቃዋሚ የፖለቲካ እንቅስቃሴ መሪዎች አንዱና ዋነኛዉ መሆናቸዉ አጠያያቂ አይደለም፡፡ የእኚህ መሪ በአዉሮፓ በተደረገና በኢትዮጵያ ጉደይ ላይ በተነጋገረ ይፋዊ ስብሰባ ላይ ተሣትፈዉ ወደሚወዱት አገራቸዉና ወደሚያከብሩትና ወደሚታገሉለት የአገራቸዉ ሕዝብ ሲመለሱ ገና አገር ዉስጥ ከመግባታቸዉ ታፍነዉ መታሠር የሚያሣየዉ ተደጋግሞ የተገለፀዉን የአገዛዙን መሪዎች ፍፁም አረመኔነትና ለሕዝብ ስሜት ደንታ-ቢስነት ብቻ ሣይሆን በኦሮሚያ፣ በአማራና በሌሎችም የኢትዮጵያ ክልሎች እየተካሄደ ያለዉ የሕዝቦች የነፃነት ትግል ተስፋ ያስቆረጣቸዉና የሚይዙትንና የሚጨብጡትን ያሣጣቸዉ የመሆኑን እዉነታ ነዉ፡፡ ተደጋግሞ እንደተገለፀዉ የሕወሐት መሪዎች ፍላጎት ላለፉት ሃያ-አምስት የግፍና የስቃይ ዓመታት ሲያደርጉ እንደቆዩትና አሁንም እያደረጉ እንዳሉት የኢትዮጵያን ሕዝብ በጠመንጃ ኃይል አስገድዶ በባርነት መግዛትና አገሪቱን እንደግል ንብረታቸዉ በፈለጉት መንገድ መቆጣጠር ይህ ፍላጎታቸዉ በታጋይ ኢትዮጵያዉያን የሞት ሽረት ትግል ምክንያት የሚሣካላቸዉ መስሎ ካልታያቸዉ ደግሞ አገሪቱን እንዳልነበረች አድርጎ በማጥፋት የዘረፉትን ቁጥር ስፍር የሌለዉ የአገር ሃብት ይዘዉ ለእነሱና ለቅርብ ቤተሶቦቻቸዉ ይስማማናል በሚሉት የዓለም ክፍል ቀሪ ዕድሜያቸዉን ማሣለፍ ነዉ፡፡ አሁን በዶ/ር መረራ ላይ የተወሰደዉ የጭካኔና የተስፋ መቁረጥ እርምጃም የሚያሣየዉም ይህንኑ የገዢዉን ቡድን ወደጥፋት የመሄድ አዝማሚያ ነዉ ብለን እናምናለን፡፡ የኢትዮጵያ ሕዝቦች ግን የተጠየቀዉን መስዋዕትነት ሁሉ በመክፈል አገራቸዉን ከወያኔዎች የግፍ አገዛዝ ነፃ አድርገዉ ትክክለኛ ዲሞክራሲያዊ ሥርዓት ከመመሥረት ዉጭ ሌላ አማራጭ የላቸዉም፡፡ ይህ ሲሆን ብቻ ነዉ በዶ/ር መረራና በሌሎችም ታጋይ ኢትዮጵያዉያን ላይ የተወሰደዉና እየተወሰደም ያለዉ የጨቋኝ ገዢዎች የጭካኔ እርምጃ ለአንዴና ለመጨረሻ ጊዜ ሊወገድ የሚችለዉ፡፡

የኢትዮጵያ አገራዊ ንቅናቄ ዋነኛ ተልዕኮም ይህን የሕዝቦቻችንን የነፃነትና የዲሞክራሲ ጥያቄዎች በአጥጋቢ ሁኔታ ለመመለስ ይቻል ዘንድ ወደ ዲሞክራሲያዊ ሥርዓት ለመሸጋገር የሚረዱ ቅድመ-ሁኔታዎችን ከወዲሁ ለማመቻቸትና እስከአሁን በተበታተነ መልክ እየተካሄዱ ያሉትን የነፃነትና የዲሞክራሲ እቅስቃሴዎች አስተባብሮ ወደ አንድ ጥላ ሥር በማምጣት ትግሉን ለሚፈለገዉ ዉጤት ማብቃት ነዉ፡፡ ስለሆነም የዶ/ር መረራንም ሆነ የሌሎች ታጋይ ኢትዮጵያዉያን የፖለቲካ መሪዎችንና ታዋቂ ጋዜጠኞችን ማለትም የእነ በቀለ ገርባን፣ አንዳርጋቸዉ ፅጌን፣ ኦልባና ሌሊሣን፣ አንዱዓለም አራጌን፣ እስክንድር ነጋን፣ ተመስገን ደሣለኝን፣ ኮ/ል ደመቀ ዘዉዱንና ሌሎችንም ስማቸዉን ዘርዝረን የማንዘልቀዉን በሺዎች የሚቆጠሩ የፍትህ፣ የነፃነት፣ የዲሞክራሲና የእኩልነት ጥያቄዎች ግንባር ቀደም አራማጅ ኢትዮጵያዉያን ወንድሞቻችንንና እህቶቻችንን ህልም ዕዉን ለማድረግ እጅ ለእጅ ተያይዘን መሥራት ለነገ የሚባል ጉዳይ አይደለም፡፡ አሁን አገራችንና ሕዝቦቻችን የደረሱበት የችግርና የስቃይ ደረጃ ደግሞ ዝም ብለን መግለጫ በማዉጣት ብቻ የምናልፋቸዉ እንዳልሆኑ በተደጋጋሚ ያየነዉ ነዉ፡፡ ስለዚህ:-

1. ይህ የጥቂቶች የአገዛዝ ሥርዓት በሕዝቦቻችን የተባበረ ክንድ ተወግዶ ፍትህ፣ ዲሞክራሲ፣ ነፃነትና እኩልነት በአገራችን እንዲሰፍን የምትፈልጉ ወገኖች ሁሉ በኢትዮጵያ አገራዊ ንቅናቄ የተጀመረዉን ትግል በመቀላቀል የነፃነት ትግሉን ተጠናክሮ እንዲቀጥል የየበኩላችሁን እንድታደርጉ ወገናዊ ጥሪያችንን እናቀርባለን፡፡

2. ሕወሐት መራሹ የኢትዮዽያ መንግሥት አገርን ከጥፋት ለመታደግ ዶ/ር መረራንም ሆነ ሌሎች የፖለቲካ እስረኞችን ሁሉ በአስቸኩዋይ ፈትቶ የፖለቲካ ሜዳዉን የኢትዮዽያ ጉዳይ ለሚመለከታቸዉ ኃይሎች ሁሉ ክፍት በማድረግ ሁሉም ወገኖች የሚሣተፉበትና ዉስብስብ ለሆኑት የአገራችን ችግሮች የጋራ መፍትሔ መፈለግ የሚያስችል አገር አቀፍ ጉባዔ እንዲካሄድ ሁኔታዎችን እንዲያመቻች አበክረን እናሳስባለን።

3. ሕወሐት መራሹን የጥቂቶች አገዛዝ ሥርዓት በተለያዩ መንገዶች አቅፋችሁና ደግፋችሁ በኢትዮጵያ ሕዝቦች ጫንቃ ላይ ተደላድሎ እንዲቀመጥ አስተዋፅኦ በማድረግ የምትታወቁ የዓለም አቀፍ ማህበረሰብ አባላትና በዕድገትና በሥልጣኔ የዳበራችሁ መንግሥታትም በዚህ ታሪካዊ ወቅት ኢትዮዽያንና የአፍሪካ ቀንድ አካባቢን ከአደገኛ ጥፋትና ትርምስ ለማዳን ይቻል ዘንድ እስከዛሬ ስታደርጉት እንደነበረዉ ከጨቋኙ የሕወሐት ሥርዓት ጋር ሣይሆን ከነፃነት ናፋቂዎቹ የኢትዮጵያ ሕዝቦች ጎን እንድትቆሙና በሕወሐት በሚመራዉ የኢትዮዽያ መንግሥት ላይ ጫና እንድታደርጉ ልናሳስባችሁ እንወዳለን፡፡

ፍትህና ነፃነት ለሁሉም ሕዝቦች!!
የኢትዮጵያ አገራዊ ንቅናቄ

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Hidhamuu Dr. Mararaa Guddinaa Ilaalchisee Sochii Biyyaa Itiyoophiyaa Irraa Ibsa Kenname

Aangoo mootummaa biyya keenyaa fedha ummataatiin ala humna qawweetiin kan dhuunfate Wayyaaneen, gaafii bilisummaa, wal-qixxuumaa fi diimookraasii sabnni bal’aan yeroo dheeraaf dhiheeffachaa tureef deebii keennuu lagatee warra gaaffilee kana dhiheessuun beekaman hayyoota, hooggantoota siyaasaa fi jarmiyaalee adda addaa, gaazeexessitoota, barattoota fi lammiiwwan mirga saba isaanii karaa nagaa mormmachuuf ol ka’an hunda hidhuun, biyyaa baasuun, akkasumas waraana isaa uummattoota Itiyoophiyaatiif otoo hinta’iin sirnichuma tiksuudhaaf ijaarame itti bobbaasuun ajjeesuu fi lafarraa duguuguu hojii guddaa taasifachuun isaa ifa bahee jira.

“Mootummaa Itiiyoophiyaa” jedhee kan if saadu murni saamtuu Wayyaaneen durfame kun torbban darbe kana keessa gocha hamaa tokkoon as bahee jira. Gocha suukanneessaa fi badii Wayyaaneen sabaa qulqulluu irraan gahaa jirtuu hunda utuu argee hubatuu, gaaf tokko deebii argachuun hin ooluu jechuun sodaa tokko malee harka-qullaa dura dhaabachuun nama mormaa ture, hayyuu, jaynnaa fi muraataa kan ta’e mata duree Kongresii Federaalistii Oromoo fi itti anna dura taa’aa MADRAK, Proofeesar Mararaa Guddinaa hidhamuun hedduu nu rifachiiseera. Dr Mararaan qabsoo karaa nagaatiin Wayyaanee mormuun namoota beekaman keessaa angafa ta’uun isaanii wal nama hin gaafachiisu. Dr. Mararaa Guddinaa walgahii Mootummooti Gamtaa Awuroppaa haala biyyaa Itiiyoophiyaa keessa jiru irratti mari’atan irratti hirmaatee utuu biyyatti deebi’aa jiruu badii tokko malee nama qabamee hidhameedha.

Kunis haddaggummaa, hammeenya, gara jabinaa fi dantaa dhabuu Wayyaanee caalaatti mirkaneessuu irra taree qabsoo fi diddaan saba Oromoo, saba Amaaraa fi saboottan biraan geggeessaa jiran itti hammaatee maraamarttoo keessa seenuu fi abdii kutannaan kan ka’e waan qabanii dhiisan wal’aaluu isaanii addeessaa.

Fedhiin hooggantoota Wayyaanee akkuma kanaan dura barataniitti uummata Itiyoophiyaa qawwee itti qabanii humnaan dhiitanii akka fedhaniitti hidhanii, ajjeesanii, saamanii gabroomsanii bulchuudha. Yoo kun hin mijatiniif ammo biyyattii barbadeessanii qabeenya saammatan guurratanii gara biyya isaanii fi maatii isaaniitiif tolutti dahatanii sadoon jiraachuudha. Gochi yeroo ammaan tana Dr Mararaa irra gahes gaalchi isaa kanuma nutti fakkaata. Aarsaa barbaachise baasee Wayyaanee hiddaan buqqisuun biyya bilisaa fi walaba taate dhaloota dhufu dhaalchiisuu malee sabni keenya filmaata biraa hin qabu; sabni keenyas kana akka gaariitti hubachuu isaa hin shakkinu.

Kaayyoon Sochii Biyyaa Itiyoophiyaa inni guddaan gaaffii uummanni keenya bilisummaa fi diimookraasii gonffachuuf dhiheessaa jiru kalattiin deebii argamiisuu, qabsoo saba keenyaa waalteessuun sirna diimookiraasii dhugaa mirkaneessuudha.

Dr Mararaa akkasumas qabsaawotaa, gaazeexessitootaa fi hooggantootaa kan akka Obbo Baqqalaa Garbaa, Andargaachaw Tsigee, Olbaanaa Leellisaa, Andualem Arraagee, Iskindir Naggaa, Tamasgeen Dassaaleny, Koloneel Dammaqee Zawuduu fi kan hafan kan lakkoofnee fixuu hin dandeenye hunda kaayyoo isaanii bakkaan gahuuf harka wal-qabannee tokkuummaan qabsootti bobba’uun dirqama lammummaati. Rakkoo fi miidhaa saba keenya irra gahaa jiru ibsa baasuu qofaan bira taruun bu’aa tokkoollee akka hin qabne hubannee jirra. Kanaaf jecha:

1. Sirna yartuu kan akka Wayyaanee jalatti ukkaamamanii, dhiitamanii, mirga uumamaa mulqamanii buluun barbadaawee, seera, heeraa, diimookraasii, wal-qixxuumaa fi bilisummaan buluun dhugoomee akka dagaagu kan fedhii fi hawwii qabdan hundi qabsoo Sochii Biyyaa Itiyoophiaatiin calqabame itti dabalamtanii/makamtanii qabsoo akka waliin gaggeessinu waamiicha isniif dhiheessina.

2. Wayyaaneen Dr. Mararaa fi hidhamtoota siyaasaa hunda hatattamatti mana hidhaatii hiikuun qabsaawota fi lammiilee dhimmi biyyatti illaalu hundaaf waltajjii siyaasaa diriirsuun haala namni hundi waliitti dhufee waayee biyya isaanii irraatti mari’achuu danda’an tokko akka diriirsu fi akka mijeessu dhaamsa dabarsinaaf.

3. Mootummaan Wayyaanee mataa uummata Itiyoophiyaa irraatti bargaagee, cunqursee, mirga sabaa mulqee akka bulchu warri kunuunistanii fi utubddan dhaabbileen idil addunyaa tokko tokkoo fi mootummooti qaroo fi dagaagoon addunyaa irratti beekamtan gocha keessan xinxaltanii qarqaarsi/deeggarsi isin mootummaaa Itiyoophiyaa kan garee bilisa baaftuu Tigraayiin durfamuuf amma ammaatti gochaa turtan badii uummattoota Itiyoophiyaa irrattis fide hubachuun mootummaa cunqursaa kana irraa harka keessan fuudhuun saba bal’aa hidhamaa, dhiitamaa, daraaramaa fi badii tokko malee ajjeeffamaa jiru cinaa dhaabbattanii furmaata akka barbaaddan gartuu akka mootummaa irrattis dhiibbaa cimaa akka gootan waamicha seenaa ennaa isniif dhiheessinu tarkaanfii cimaa mootummaa Itiyoophiyaa irratti fudhachuu yoo baattan garuu mormiin uummataa waggaa tokko dura calqabamee ammas babaldhachaa jiru kuni nagaa fi tasgabbii Itiyoophiyaas qofa otoo hintaane kan Gaafa Afrikaa illee akka jeequuf deemu akka hubattna isin yaadachiifna.

Haqaa fi bilisummaan saba hundaaf!!
Sochii Biyyaa Itiyoophiyaa
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ODF PROPOSAL: SEEKING THE NEXT BREAKTHROUGH IN DEMOCRACY AND MULTINATIONAL FEDERATION IN ETHIOPIA

Issued October 21, 2016

A PROPOSAL OF OROMO DEMOCRATIC FRONT
Our Common Future: A Proposal

INTRODUCTION

Ethiopia stands at a crossroads, once again. But this time the prospects facing it are much more starkly contrasting than during past instances of change. If it is put on one course of change, achieving a final breakthrough to a common democratic future looks distinctly promising. If such a course is blocked or not pursued by the stakeholders, on the other hand, the breakdown of order appears threateningly possible. The time to put the country on the right course is now. Unless a country-wide consensus is forged for doing so today, the country will continue its steady slide towards the abyss.

As things stand now, the worrying scenario mentioned above appears more plausible than the former. Are we exaggerating and being alarmist when we draw this pessimistic conclusion? If we are alarmist, we are justified to be so because the time to take corrective measures is now before the country has gone over the cliff and reached a point of no return. There are important reasons why all concerned should worry about Ethiopia’s future.

The ongoing debate of the deaf in Ethiopia is just one of these reasons. Parties are talking past each other instead of conversing with each other. No one is genuinely paying attention to the pain and grievances or perspective of the other. As during many past periods in the country’s history, the choices currently confronting it are, once again, posed in a binary either/or manner. Even though the Oromo is at the forefront of the struggle to bring fundamental change in Ethiopia, some continue to sidestep core Oromo demands and talk as if the choices are either defending the present order or restoring the unitary state of yesteryears. Unless prominence is given to the more forward looking alternatives espoused by the Oromo, Ethiopia’s continued existence as a polity is questionable and we may all be condemned to live under a condition of sustained instability.

The present rulers of Ethiopia are absolutely convinced that there is no alternative to their style of administration. Even when admitting the need for some reform, however cosmetic, they can only think of reforming themselves. While endangering the country with its intransigence and refusal to make a shift in course, they shed crocodile tears for the country’s possible implosion if they are toppled. Consequently, they are determined to permanently preserve the status quo. However, societal rejection of their administration has been steadily growing and has now reached fever pitch.

The opposite stand, espoused by a very vocal sector, recognizes nothing valuable in how the present rulers structured Ethiopia and have ruled it for a quarter of a century. In this perspective, the present rulers put Ethiopia on a completely disastrous course from the outset by structuring Ethiopia into a federation curved along ethno-linguistic bases. Proponents of this stand see no alternative to dumping the present administrative system lock, stock and barrel.

The rancorous debate between these two opposing sides, hence, offers nothing new about the future. The present rulers are determined to preserve the status quo that has been rejected by most Ethiopians. Their vocal opponents look back to the time when the country was conceived as a unitary state with ethnic homogenization through assimilation as a strategy to forge a unitary nation and wish to restore it. But that conception of Ethiopia was militarily challenged by an increasing number of armed groups culminating in its replacement by the present structure. Hence, Ethiopian society is being offered the choice of either enduring the present failed approach to governance or the one preceding it, which has also disastrously failed. It is the stalemate between these two proposals, lacking any forward looking element, which worries us about the future of Ethiopia.

We wish to state one of our convictions up front. Structuring Ethiopia as a multinational state is a move in the right direction. And this move is due to neither the diabolical nor noble intensions of the present rulers. It was a historical necessity that was insurmountable at the time the military regime collapsed and the current rulers were catapulted to power. Consequently, the present rulers deserve neither commendation nor condemnation for embracing the principle of multinational federalism in Ethiopia. Structuring Ethiopia as a multinational state was as an unavoidable as was the Dergue’s Land Reform Proclamation of 4 March 1975. Both of these constructive developments in Ethiopia’s recent history were however ultimately abused to serve negative purposes not because they were wrong but because those ruling the country are/were averse to democracy in both instances.

The fundamental aim of this Proposal is articulating an alternative to the two proposals discussed above. Its core intention is recognizing and preserving what is positive in the status quo as well as the one preceding it. This stems from our conviction that some progress has been registered during each of the previous two incidents of change. When posed in this manner, the intention of this Proposal is undeniably reformist. Even at this eleventh hour of a popular revolution precipitated by the regime’s refusal to implement the minimum of reforms in its core policies and basic modus operandi, we believe reform and reformism offers the best route out of the country’s malaise. It aspires to build on positive developments during these instances of change instead of aspiring to totally scrap them.
All stakeholders must admit one fact. The only thing unchangeable in human history is the inevitability of change. Hence, it is better to anticipate the inevitably coming change and plan for it than to be overwhelmed by its unexpected consequences after it has occurred.

What constitutes the litmus test for evaluating the preferred direction of the coming change? We believe the answer lies in Martin Luther King’s now well-known observation that “the arc of the moral universe is long, but it bends toward justice.” Thus, the next process of change in Ethiopia should position the country “on the arc of the moral universe … bending toward justice.” Morality demands the search for justice for all.

Seeking justice for all is the fundamental aim of this Proposal. Because what is considered as just by one set of actors is often denounced as unjust by another group of actors, even the term “justice” could be controversial in the Ethiopian context just like so many other concepts.

What principle can help close the gulf separating these kinds of contrasting stands concerning justice? We propose that if the exercise of any right does not unjustly infringe on another’s ability to freely exercise their rights, then justice for all would be realized.

This Proposal is deliberately written in a concise form for a reason. The more is stated, the more detractors would find reasons to argue against it. We are not afraid of debate but wish to avoid the hair-splitting type of exchanges that so bedevil political discourse in Ethiopia. We are also not directly addressing the issues that are subjects of ongoing controversies in the country. Instead we are dealing with the premises, traditions and mentalities—worldviews—lurking behind the positions currently confronting each other. Unless these underlying assumptions are seriously interrogated and their hindrance to charting a better future is unearthed, we are condemned to relive our past and dismal present. To prevent Ethiopia from sliding into further chaos, many, including some from the international community, are calling for dialogue between Ethiopia’s contending stakeholders to resolve the impasse. Dialogue is the only alternative. However, no dialogue can tackle the impasse without meaningfully addressing the mindsets that underlie the ongoing conflict. This Proposal is prepared with this in mind.

1. THE MEANS DETERMINES THE END
Political movements in Ethiopia disagree on almost all issues except one. And that exception is democracy. Not a single Ethiopian movement is opposed to democracy. All movements agree that the installation of a democratic order should be the aim of the ongoing struggle. This common aspiration, hence, constitutes the factor potentially uniting the country’s gravely divided movements. Hence, this is an asset that is worth cherishing, preserving and promoting. A potential area of contention is perhaps the undue focus on outcomes rather than the process of democracy and the quality—their impartiality, professionalism, and openness—of the institutions that serve as the pillars of genuinely democratic society.

The controversial question is how the struggle for democracy should be conducted. Specifically, what means of struggle is likely to lead to democracy and what is not? The answer can be found by revisiting the recent history of Ethiopia. On several occasions during the last half century, Ethiopian movements have employed armed/violent struggle as the means to achieve democracy. They have fallen far short of their intended aspiration in each instance. The experiences of numerous other countries corroborate this tragic end result of armed struggle.

At this stage, asking the following provocative question appears pertinent: What is insanity? The equally provocative answer is “doing the same thing over and over again and expecting a different result.” Consequently, if democracy is truly our common aspiration, we should reconsider our attitude regarding armed struggle. Armed struggle has not culminated in democracy in the past and is not likely to do so in the future.

The reason for this tragic consequence of armed struggle is quite simple if we are willing to stop and think. Any group employing armed means can prevail over the incumbent dictatorship only under one condition. And that is excelling the incumbent in precisely those behaviors that are inimical to democracy: secretiveness, unquestioning obedience top-down diktats, and intolerance of differing opinion. Because of the need to excel in these undemocratic behaviors in order to defeat the incumbent dictatorship, democracy becomes the first casualty of armed struggle within the movement conducting it. And a movement that itself is undemocratic cannot be expected to become a democratizing agency. No one can practice democracy in the external arena while internally suppressing it. And no internally democratic movement has ever succeeded in successfully conducting the protracted armed struggle that overcoming tyranny entail. Even established democracies are forced to significantly curtail civil freedoms during times of war and serious security threats.

Armed struggle, hence, is ineffective in ushering in democracy and effective only in replacing one form of dictatorship with an even more repressive alternative. Breaking out of this vicious cycle is possible only by dispensing with the common practice of blaming the incumbent for forcing armed means on those seeking democracy. A dictatorship obviously fears and hates democracy more than anything else. As the result, it prefers to maneuver its opponents into engaging it on the undemocratic plane, where it has the upper hand. Those genuinely seeking democracy should consciously avoid struggling in the manner preferred by the incumbent dictatorship.

As the country gradually inches day by day into armed struggle as a default and unavoidable option, it is hard to argue against an oppressed people’s right to defend itself against violent repression by the ruling party. The temptation to avenge our killers and defend against the onslaught of our oppressors is a natural human reaction. Self-defense, by all means in one’s disposal, is an inviolable right. However, we still need to stop and think seriously about where this slippery slope lands us: into the arms of another tyranny.

Even if armed struggle is proven to be unavoidable due to the sheer brutality of the ongoing repression on the civilian population, its negative consequences and how to limit its negative repercussions need to be looked at closely and dispassionately—even if doing so at a time when sections of the country are being turned into bloodbath is seen as ivory-tower intellectual conceit.

The reason why armed struggle replaces one form of dictatorship with an even more repressive alternative has been stated. The dictatorship that captures power by armed means has another complicating nature. It becomes imbued with a high degree of self-righteousness even as the struggle is underway. This is due to the fact that the leadership overseeing the struggle invokes democracy to motivate its followers to pay the highest sacrifice. Such a leadership ultimately assumes that it alone epitomizes democracy. Any criticism of such a leadership runs the risk of being portrayed as opposing democracy and mercilessly suppressed.

After coming to power, such a dictatorship also loves to invoke the memory of the martyrs who died in the struggle as the current regime does ad nauseam. It harangues the public non-stop that it owes a debt to the martyrs and does not state when this debt is paid up. Hence, the dead ends up indefinitely dominating the living. And all sorts of crimes are likely to be committed in the name of those who no more are in a position to express their opinion.

Moreover, the ownership of armed struggle steadily narrows during the struggle ultimately being monopolized by the secretive conspiratorial top leaders or even the top leading personality opening the way for the cult of personality. This appears to be innate to armed struggle and has repeatedly recurred in world history.

The ownership of non-violent struggle, on the contrary, has to continuously expand to embrace all participants. In fact, the only way non-violent struggles can succeed is through widespread public ownership and their active and creative participation in it. The aim and strategies of non-violent struggle are openly declared in order to attract a widespread participation. Once owned by the public in this manner, the path to narrowing the ownership of the struggle is blocked forever. Over all, the ultimate aim of non-violent struggle is openly declared and pursued—imbuing it with a high degree of internal democracy; and can thus culminate in the installation of a democratic order.

Sacrificing one’s life is sadly inevitable in the conduct of both non-violent and armed struggles. But the leaders of armed struggle often end up considering human life as just one of the many resources expended during its conduct. They ultimately draw a balance sheet of the deaths they inflict on the enemy and their own casualties. This cavalier attitude towards human life ultimately devalues it. Combatants are discouraged from openly expressing their grief about the death of their own comrades, to say nothing about that of the opposing force.

Both non-violent and armed struggle require a high degree of selflessness, including the willingness to lay down one’s precious life. However, participants in armed struggle are more nonchalant about taking the life of the opponent—precisely because they are selfless enough to put their own life on the line. On the contrary, non-violent struggle is premised on making the loss of any life unnecessary. And regrettable, when it happens. Those engaged in non-violent struggle do not aim to t life but to give their own if necessary. Participants in non-violent struggle value their own life as much as they value that of their persecutors. And when any life is lost during the non-violent struggle, the public turns out to mourn and celebrate the life of the martyr.

Armed and non-violent struggle have contrasting impacts on the internal solidarity of the incumbent dictatorship. Armed struggle tends to approach the incumbent as a monolithic entity and aspires to demolish it by force. This external threat plays into the hand of the top leadership of the dictatorship who portrays any threat against it as a threat to anyone sharing anything with it. The rhetoric of the armed opponent may give more prominence to denouncing the top leadership of the dictatorship. But in practice this denunciation runs the risk of steadily expanding to include the society that spawned the top leadership of the dictatorship. This top leadership would also do everything to fuel this fear of the society that spawned it.

On the contrary, non-violent struggle has the potential of driving a wedge among factions and interest groups within the camp of the dictatorship. Non-violent struggle does not approach the dictatorship as a monolithic entity but a collection of human beings. It does not dismiss outright the existence of individuals with conscience even within the camp of the dictatorship. Non-violent struggle deploys moral arguments in order to impact the conscience of all involved. Some, even in the camp of the dictatorship, are liable to be impacted by this form of persuasion. Hence, non-violent struggle has the potential of drawing a wedge between moderates and the extremist core of the dictatorship.

2. THE DIVISIVE ROLE OF ETHIOPIAN HISTORY
The preceding section cited Ethiopia’s history of the last half century in order to evaluate the efficacy of armed struggle in charting a common democratic future. Hence, imagining and working for the realization of a common democratic future inevitably involves looking back at the past. But this does not appear promising in the Ethiopian context. Reading and interpreting history tend to be very divisive. The heroes of one set of actors happen to be the villains of another. And one group’s history is considered as fiction by another. What is seen as the Golden Age of one group is portrayed as the dawn of the Dark Age for another. Even the depth of Ethiopian history is just as controversial. Does the history of contemporary Ethiopia uninterruptedly stretch back for several millennia or is it only a little over a century long?

Why is the history of other African countries rarely as controversial? Perhaps this could be due to the fact that the powers that created the other African countries packed up and left after independence. In Ethiopia, however the state was created by indigenous actors and the society from which the creators of the contemporary state were home-grown and have had nowhere else to go. And, as in any other processes of state formation, armed conquest was involved in bringing present-day Ethiopia into existence. But unlike other democratic countries, where the initial act of coercion by force was ultimately replaced by voluntary consent, force still remains the factor holding Ethiopia’s disparate cultural/linguistic societies together. As the result, when and how Ethiopia was put together still remains the subject of an emotive debate. The politicization of the reading and interpretation and re-interpretation of Ethiopian history thus still rubs raw nerves. This has the implication of rendering the historicization of politics in Ethiopia inevitable. Consequently, political stands tend to be backed with a specific interpretation of past history. When politics should rather be about solving problems facing today’s and tomorrow’s generations! Unless a way is found around this mutual politicization of history and the historicization of politics, imagining and realizing a common democratic future will thus remain unattainable.

Finding a way around this burden of Ethiopian history that stands in the way of imagining and articulating a common democratic future is way beyond the scope of this very brief writing. Instead, what will be attempted is proposing a few approaches on how to stem the obstacle posed by differing readings and interpretations of Ethiopia’s history. Even this modest attempt has a lot of dangerous, risky and controversial implications.

First, is it perhaps possible to agree that there is no such thing as the clinical and absolutely objective writing of history? Hence, the work of even the most refined professional historians is inevitably influenced by their biased preferences of some data, reading or perspective over others. Even research in such supposedly clinical subjects as physics, chemistry and other physical sciences is affected by preferential tapping of data and paradigms. This results from the fact that understanding any objective reality involves some degree of abstraction. A society’s means of understanding its past does not stand still: it continues to evolve, on account of the advent of new technology, and changes in philosophical perspectives and social tastes and sensitivities, necessitating a rereading and re-interpretation of the past. In addition, the archival material normally cited by historians is itself produced by contemporary chroniclers with their own biases—some selected in and many others left out. Hence, treating any history as Gospel truth should be approached with the utmost care.

Second, can we agree that the notion of “people without history” is not only wrong and unjust but also serves as the rationale for the commission of injustice? Every society has a past although maybe its ancestors did not have a literate culture to document it in writing. Hence, the history of the world should ideally be the sum total of the histories of all humans. Likewise, the history of a particular country should be the sum total of the histories of all sectors of its population.

Third, the literature which serves as the source for writing history is often assembled by individuals belonging to the dominant sector. This, hence, stamps history with a bias favoring the victor when documenting a particular process of state formation. History speaks in the commanding voice of the victor and mutes out the faint voices of the vanquished. The situation and suffering of the victim is rarely even mentioned. This has an inevitable implication. History written based on such a biased documentation ends up humiliating the descendants of those victims. Such was the history of Ethiopia that motivated some groups to develop a thirst for a kind of history differing from the one officially taught in schools. The end result was the politicization of Ethiopian history mentioned above. If we really want to end this, the state and state organs ought to favor the history of Ethiopia that reflects the role of all communities, which history should be taught in schools. This requires accepting that all communities have played a role in shaping contemporary Ethiopia.

Fourth, can we agree that there is no such thing as a completely blameless society? Every society has committed aggression against one or another of its neighbors at some times while finding itself at the receiving end of aggression by one or another of its neighbors at another time.
Finally, none of us chose the family/society into which we were born nor the particular locality or country where we were born. As individuals, we have the choice of moving to another country and of changing our citizenship. The society into which we were born, however, cannot exercise this option. Its only option is finding a way to peacefully live with its dignity upheld with the other societies thrown together to shape the population of the country. The focus of the effort of Ethiopia’s political movements should be working out the terms that allow such a dignified and peaceful coexistence among all the cultural/linguistic communities composing the Ethiopian population.

Proposal: Hence, can we agree to live with differing readings and interpretations of Ethiopia’s history on one condition? That it should not permanently demonize and criminalize a particular sector of the Ethiopian population, exclude any other from being part of the state, or deny that injustice was ever committed. Otherwise, our divergent reading and interpretation of Ethiopian history would permanently stand in the way of realizing a common democratic future.

3. THE RIGHT TO SELF-DETERMINATION
One of the most controversial and unavoidable issues in jointly seeking and charting a common democratic future concerns the invocation of the right of self-determination by marginalized groups, including the Oromo, who otherwise make up close to half of the country’s population. Returning to the debate surrounding this issue is not promising because contrasting stands have congealed. Instead, we should focus on the right to self-identification, without which self-determination or any other political project is impossible. Hence we start by addressing the controversial nature of self-identification because it is another matter standing in the way of forging a common democratic future in Ethiopia. This is yet another factor that sets apart Ethiopian politics from that of other countries, at least in Africa. This kind of controversy is almost non-existent elsewhere in Africa where individuals freely identify themselves either as members of their ethnic community or citizens of their country depending on the context. In Ethiopia, however, controversy rages over whether individuals first and foremost refer to themselves as Oromo, Amhara, Sidama, Afar, Guraghe, Somali, Tigrean, Anyuak, etc. or strictly as Ethiopians.

Delving into this topic runs the risk of just contributing to the presently raging controversy instead of defusing it. A volume can be written on the topic and yet fail to suggest a way around it. The aim of this brief writing is to suggest a number of simple principles that could point to a way to how to defuse this raging controversy.

First, can we agree that the right to self-identification is a fundamental human right that belongs to the self-concerned and to no one else? Stripping individuals of this right amounts to violating their humanity. It is like treating them as objects instead of conscious subjects. Whoever says to individuals “you are allowed to call yourself only A and not B” is exercising supremacy. Such a designator is also asserting ownership of the designated. Those exercising this type of supremacy by appropriating the others’ right to self-identification are in the position to also change their mind and say “from now on you can only identify yourself as X and not Y.” As the result, those whose right to self-identification has been appropriated in this manner are forced to lead a precarious life always questioning how they will be designated next.

Second, can we agree that the right to self-identification is a fundamental democratic right in the absence of which it is impossible to organize for any common purpose: political, social, cultural, religious, etc.? Individuals have to identify themselves as workers, women, members of cultural/linguistic community, etc. in order to organize to pursue a common objective. Restricting this right in any manner would ultimately lead to curtailing the right to assembly and organization. After all, the human being is fundamentally a social creature.

Third, can we agree that self-identification can be invoked in a multiple and contextual manner? Individuals can identify themselves as workers in one context. And as women at other times. And as women workers in yet another context, in which self-identification both as worker and woman is invoked. Likewise, why is it not possible for individuals to identify themselves as Oromo in one situation and as Oromo Ethiopians under another?

The answer is quite simple. Until recently being an Oromo was officially portrayed as antithetical to being an Ethiopian. This mentality is still reflected in the discourse of a vocal sector of Ethiopia’s elite. It is this mentality that drove some Oromo activists to articulate being an Oromo as antithetical to being an Ethiopian. Rejecting those who reject you is a natural human reaction. If at some time the dominant system denied Oromo identity as part of Ethiopian identity or tried to eliminate its traditions or discourage the use of its language through various means, one should not be surprised if those at the other end thought the same, and tried to assert the right denied. The only way to resolve this problem is by accepting that being an Oromo and an Ethiopian is not mutually exclusive and is indeed possible.
Fourth, can we agree that the right to self-identification can be invoked to serve constructive or destructive purposes? When this right is invoked to attack and belittle others, it definitely serves a destructive purpose. When it is invoked to seek justice for oneself as human beings, however, it plays a constructive role. Struggling for justice for the self should not amount to denying justice to others. And when it does, a red line has been crossed and should be corrected. Only when such a red line is crossed is the right to self-identification serving a negative purpose.

4. HOW TO INSTITUTE INCLUSIVE CHANGE
Ethiopia has undergone several incidents of tumultuous change during the past half century. There is one thing common to all these incidents of change. A particular group or even an individual ultimately monopolized the political space subsequent to the change that unfolded. Some of these changes started with widespread societal participation. This was the case especially with the process that brought the imperial era to an end. But soon after the imperial regime was unseated, various rival groups fought each other with the aim of monopolizing Ethiopia’s political space. This rivalry pitted against each other several nascent parties that claimed Marxism-Leninism as their ideology, and pioneered the practice of the “Red Terror” in order to self-righteously liquidate members of their opponents. The military clique simply appropriated this practice and employed it to demolish the rival civilian parties. Meanwhile, several processes of liquidation occurred within the junta at the end of which one officer managed to monopolize the political space.

When the military regime was overthrown in May 1991, the incoming EPRDF signaled its willingness to share political space with other movements by inviting them to join the Transitional Government. Within a few months, however, more and more of these non-EPRDF organizations were either systematically eased out or left the Transitional Government out of frustration. The course was set thereafter ultimately culminating in the monopolization of the political space in Ethiopia by the EPRDF. In the course of the following decade, the same process unfolded within the EPRDF, and one person eventually monopolized the political space, until his natural death.

We cannot change how these previous processes of change unfolded. But we can, and have to, identify and deal with the mentality that made the monopolization of political space inevitable in both instances. Otherwise, we will remain stuck in the vicious cycle of witnessing groups and individuals replacing each other as the monopoly holders of the political space. In undemocratic systems, monopolizing political space enables monopolizing the economic and other spheres as well.

First, these recurrent monopolizations of political space resulted from the mentality of “winners take all.” Not only that, the winning party is determined to indefinitely keep its gains. This means that losers lose everything and permanently. As the result, the losers have no stake whatsoever in the incumbent order. This drives the opposition not to acknowledge anything worthwhile in the policies and practices of the incumbent ruler. Neither does the incumbent acknowledge anything positive in the policy proposals of the opposition. In fact those in power view opposition to the regime as criminal. Change stemming from these mutually confrontational stands can have no other outcome but zero-sum.
Second, the feeling of self-righteousness slips in to further complicate this already complicated political contest. Each party portrays an absolute conviction that its stand, and only its stand, can serve the interest of the country or the people which it purports to represent. This often extends to the effort of trying to make the rule of the incumbent coterminous with that of not only the administration but also the Ethiopian state. As the result, successive rulers have done everything possible to wrap the state around themselves in order to signal that any threat directed against them is also a threat to the survival of the Ethiopian state itself. The country is currently on the verge of a frightening possibility due to this mentality.

Third, differentiating the state and government, which has never happened in Ethiopia to date, becomes well-nigh impossible so long as this mentality prevails. The bureaucracy, the military, police, the judicial system, etc. are believed to belong to the incumbent and to promote strictly its interests under this dispensation. Even the Constitution is believed to be an instrument tailored to reflect and enforce the vision and interests of strictly the incumbent ruler. Consequently, all these pillars of state institutions have undergone significant overhauls after each incident of change to date.

Demolishing these institutions and starting all over again after each incident of change is a very expensive undertaking in a country as impoverished as Ethiopia. It is also wrong because all forms of administration have positive and negative aspects. And positive aspects can be preserved and refined while removing the obviously negative ones. This requires both the incumbent and opposition agreeing on a couple of matters. The incumbent rulers should acknowledge that their policies and practices are not perfect by admitting that they are fallible human beings. The opposition should likewise acknowledge that not all the policies and practices of the incumbent stem from its diabolical intentions but also from burning question at the time it rose to power. And any policies and structures instituted by the incumbent to accommodate historically-rooted demands need to be preserved. So long as this kind of mentality replaces the one prevailing until now, both the defenders of the status quo and agents of change will have something in common.

Our proposal, hence, is a simple one: Those wanting to preserve the status quo can and should acknowledge that accepting some changes may serve such a purpose. And those seeking change should similarly acknowledge that preserving the positive aspects of the status quo could ease such a process.

5. SYSTEMIC CHALLENGES
We, members of the opposition, love to hold the ruling party responsible for all of Ethiopia’s predicaments. Doing so may be politic but we should not mislead ourselves by our own rhetoric. This does not mean to exonerate the ruling party from its responsibility for the current crisis and debacle in which its security forces are turning the country into a bloodbath and one huge prison. There are undoubtedly problems introduced by the present rulers. There are others that they inherited and exacerbated instead of defusing. And there are still others that are beyond the control of the present rulers regardless of their claim to be fully in control.

For example, climate change is truly becoming a problem defying even the most powerful countries. And in the Ethiopian context, this challenge is further compounded by the simultaneous depletion and pollution of natural resources and galloping population growth. This makes the prioritization of poverty alleviation higher than any other pursuit. The present rulers should be commended for putting development at the top of their priorities although whether they are genuinely and fairly implementing it could be debated. And any incoming regime must be prepared to refine and build on their efforts.

6. TECHNICAL MATTERS
This Proposal has not addressed such technical issues of caretaker government and other transitional arrangements. These issues will be addressed in a separate proposal, to be shared with different stakeholders and developed collaboratively. This decision stems from our conviction that such matters are less controversial than the attitudinal and traditional mind-sets that stand in the way of imagining and realizing a common democratic future.

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Statement by the allied Oromo liberation forces on the official declaration of a State of Emergency by the TPLF shifta regime in Finfinne/Addis Ababa

The declaration of a State of Emergency by the lawless TPLF regime in Ethiopia is a blatantly egregious act making a bad situation a lot worse.

Statement by the allied Oromo liberation forces on the official declaration of a State of Emergency by the TPLF shifta regime in Finfinne/Addis Ababa

While Oromia is in mourning, burying the dead and still counting victims of the October 2 Irreecha Massacre, the lawless regime that perpetrated that Irreecha tragedy has declared a state of emergency in the country. “State of emergency” primarily aims lawful protection of life and property. But this is TPLF rule, whose distinctive marks are wanton destruction of life and embezzlement and looting of public and private property, ever since the regime came to power. The regime always has been a single-party tyranny, in spite of the constitutional facade of multi-party system, and there has been no respect for civil and political rights of anyone other than members of the regime and their armed surrogates. Oromia in particular has been under military rule since the on-going peaceful protest began on November 12, 2015. The declaration of a state emergency now, therefore, is nothing more than formalizing the existing state terror. It is more of the same poisonous pill that cannot moderate the TPLF’s lawless brutality. There is obviously no respite for their victims in Oromia or elsewhere.

We have in the past pointed out the TPLF’s myopic political prism and their obvious incapacity to understand, much less resolve, the perennial issues at stake on their own. The fundamental issues are persistent and deeply rooted, including a call for recognizing and ensuring basic democratic liberties, freedom and self-determination, a process which will require sober and inclusive deliberations by all interested parties. These are issues that cannot be resolved single handedly by authoritarianism and violence of TPLF. Only a civilized peaceful political process with the participation of the principal interested parties can lead the way out of the current logjam.

The protest in Oromia is non-violent and its aims are respect for basic democratic rights, freedom and democracy; in short, it aims for the achievement of universally-recognized rights. These aspirations are gaining support from all population groups in the country, without exception. The proper reply for the sacrifices of the people of Oromia who persist in their peaceful protest should have been opening up of dialogue with the genuine representatives of the people to address those issues of democracy, freedom and peace. The declaration of the state of emergency and applying the same worn out tactics and strategies of more violence and repression reveals that the TPLF is desperately out of depth, out of message and totally bereft of constructive ideas. Once again we remind them that the road to solution and out of the problem lies in dialogue, not more violence and repression. They should act now to save themselves and the region from looming catastrophe that their obstinacy is leading us toward.

To the gallant people of Oromia: the declaration of a state of emergency is yet another phase of TPLF terror with which you are already familiar and, albeit with serious sacrifices, an approach that so far you have successfully withstood. You have everything to gain to persevere in the struggle. At the same time, we need to be watchful against a TPLF divide-and-rule policy of turning one against the other in order to continue oppressing all. Your protection of non-Oromo in Oromia, including ethnic Tigrean residents, is exemplary. It has won you world-wide admiration and sympathy and support of all your neighbors.

We take this opportunity to say again, in order to deny TPLF any pretext, and to give peace a chance, that combatants of different liberation forces are requested to continue observing voluntary cessation of hostilities, except in cases of strict self-defense.

To the African Union and leadership of individual member states: Your deafening silence and inaction in the face of TPLF brutal regime’s atrocities in and around your headquarters in Oromia is an indelible stain on the continental body’s good name and ideals. It indeed does no honor to the continental body and its pledge to promote the interests of Africans if you remain quiet while the uprooting and wanton destruction of inhabitants’ farmsteads in Oromia in localities that can be seen from the windows of your headquarters is going on! Does the massacre of Oromo pilgrims in Irreecha really mean nothing to the AU? We hope and trust that you will uphold “respect for the dignity of the human person in Africa” as an ideal for launching a continental unity that founding fathers like Abubakar Tafewa Balewa spoke of.

We implore the US, UK, EU and others who are supporting the TPLF regime: Use their influence to impress on the TPLF the need to work for a peaceful transition in cooperation with representatives of the people, instead of pushing the country towards a dangerous precipice, which the current barbarous exercise of drawing on more irresponsible and arbitrary emergency powers is bound to speed up.

We express our gratitude to all democratic forces who expressed their solidarity and empathy with the people of Oromia at this trying time including, Amhara, Konso, Ogadenia, Harari, and many others. We also acknowledge the principled solidarity expressed by Tigrean democratic individuals and organisations. We wish to reiterate that, with the support of you all, the peaceful struggle being waged and sacrifices being paid by the people of Oromia for human dignity, freedom, democracy and self-determination, will prevail over evil forces of tyranny and usher in a new era of freedom, brotherhood of peoples, tolerance and democracy.

The struggle for freedom and democracy shall prevail.
Coordinating committee of allied Oromo Liberation Forces
(ODF, OLF, OLF-“U”, and FIO)

October 12, 2016

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ODF/PG7 – የእሬቻ ክብረ በዓል ተሣታፊዎችን ፍጅት በተመለከት ከኦሮሞ ዲሞክራሲያዊ ግንባር(ኦዲግ) እና ከአርበኞች ግንቦት 7 ለአንድነትና ዲሞክራሲ ንቅናቄ የተሰጠ መግለጫ

የሃያ-አምስት ዓመታት የሕወሐት አገዛዝ ቁም ስቅላችሁን ያሣያችሁና ከመሞት በላይ ከመኖር በታች የሆነ የሰቀቀን ኑሮ የምትገፉ ዉድ የኢትዮጵያ ሕዝቦች ሆይ፡-

የኦሮሞ ዲሞክራሲያዊ ግንባር (ኦዲግ) እና የአርበኞች ግንቦት 7 ለአንድነትና ዲሞክራሲ ንቅናቄ ከቡሾፍቱ የተሠራጨዉን የወገኖቻችንን እልቂት የሚገልፅ እጅግ በጣም ዘግናኝ የሆነ ዜና የተከታተልነዉ በቃላት ለመግለፅ በሚያስቸግር የሃዘንና የጭንቀት ስሜት ነዉ፡፡ የፋሺስቱ ወያኔ አጋዚ ሠራዊት በኦሮሚያ ክልል ቡሾፍቱ በሚገኘዉ ሆረ አርሰዲ የእሬቻን በዓል ለማክበር በተሰበሰቡ በሚሊዮኖች የሚቆጠሩ ዜጎች ላይ የወሰደዉ ጭካኔ የተመላበት እርምጃ ህዝብን አስተዳድራለሁ ብሎ በመንግሥትነት ሥልጣን ላይ በተቀመጠ አካል ዕዉቅናና ትዕዛዝ የተፈፀመ መሆኑ የዚህን ዘረኛ ሥርዓት መሪዎች እንደሰዉ ማሰብ መቻል እንድንጠራጠር አድርጎናል፡፡ የእሬቻ በዓል የኦሮሞ ሕዝብ ለዘመናት ታግሎና ተንከባክቦ በመጠበቅ ካቆያቸዉ የማንነቱ መገለጫ ከሆኑት እሴቶቹ አንዱ መሆኑ ይታወቃል፡፡ በተለያዩ የመገናኛ ብዙሃን እንደተገለፀዉ በአገራችን ታሪክ እስከዛሬ ታይቶና ተሰምቶም በማይታወቅ ሁኔታ ባህላዊ እምነታቸዉን በሚያከብሩበት ሥፍራ በጣም ብዙ ዜጎቻችን በአጋዚ ነፍሰ ገዳዮች ወደ ገደል ተነድተዉና በጥይትም ተጨፍጭፈዉ አልቀዋል፡፡ በብዙ መቶዎች የሚቆጠሩ የበዓሉ ተሣታፊዎች ደግሞ ይህ መግለጫ እስከሚዘጋጅበት ጊዜ ድረስ የደረሱበት አለመታወቁን ከሥፍራዉ ከተላለፉልን መረጃዎች ለማወቅ ችለናል፡፡ ይህን የሕወሐት ድርጊት የበለጠ አሣዛኝና እጅግ በጣም ዘግናኝ የሚያደርገዉ ደግሞ የእነዚህ ዜጎች ወንጀል በሕወሐት አረመኔያዊ አገዛዝ ሥር ታፍነን መማቀቅ በቃን ብለዉ ፍፁም ሰላማዊ በሆነ መንገድ ተቃዉሟቸዉን ለመግለፅ መሞከራቸዉ ብቻ የመሆኑ እዉነታ ነዉ፡፡

ይህ የጭካኔ እርምጃ የሕወሐት/ኢህአዴግ አገዛዝ ለኢትዮጵያ ሕዝቦች ባለዉ ንቀትና ጥላቻ መሠረት በማን አለብኝነት ፍትሃዊ ጥየቄ ባነሱ የአገራችን ሕዝቦች ሁሉ ላይ ያወጀዉን ጦርነት ወደመተግበር መሸጋገሩን የሚያሣይ ነዉ፡፡ ስለሆነም ይህን በሰላማዊዉ የኦሮሞ ሕዝብ ላይ የተደረገ ለማመን የሚያስቸግር ግድያ በመግለጫ ብቻ ማዉገዝ በቂ እንዳልሆነ ይሰማናል፡፡ ለደረሰዉ የሰዉ ህይወት ጥፋት ብቸኛ ተጠያቂዉ የሕወሐት/ኢህአዴግ መንግሥት በመሆኑ መሪዎቹ ከተጠያቂነት እንደማያመልጡ ልናሰምርበት እንወዳለን፡፡ ይህን ዓይነት ዘግናኝ እልቂት ለማስቀረት የሚቻለዉ የሕወሐት/ኢህአዴግን አገዛዝ በማስወገድ መሆኑ አያጠያይቅም፡፡ ይህን አገዛዝ ለማስወገድ ደግሞ በተቃዉሞዉ ጎራ ያለን ኃይሎች አንድ ላይ ሆነን ለነፃነት የሚደረገዉን ትግል የበለጠ ማፋፋም ብሎም ጠንካራ አማራጭ ኃይል ሆነን በመገኘት በህዝባችን እየተካሄደ ያለዉን ትግል ከግብ ማድረስ ይኖርብናል፡፡ በዚህ ረገድ ኦዲግ እና አርበኞች ግንቦት 7 ለአንድነትና ዲሞክራሲ ንቅናቄ በጋራ ተግባራዊ እንቅስቃሴዎችን ማድረግ ጀምረናል፡፡ ይህ አሁን የደረሰዉ ዕልቂት ደግሞ የጀመርነዉን የጋራ ትግል የበለጠ አጠናክረን እንድንቀጥል የሚያደርገን መሆኑን እናረጋግጣለን፡፡

የተከበራችሁ ወገኖቻችን ሆይ፡-
የአሁኑ መስዋዕትነታችሁ በሕወሐት የሚመራዉን ሥርዓት በተቀናጀ መልኩ ታግለን ለመጣል የጀመርነዉን የጋራ ትግል በአስቸኳይ ወደ ሰፊ የአንድነት፣ የነፃነት፣ የዲሞክራሲና የፍትህ ታገዮች ህብረት በማሸጋገር ይህን የወንበዴዎች ቡድን በማስወገድ ነፃነት፣ ዲሞክራሲና ፍትህ የሰፈነበትን ሥርዓት በአገራችን ዕዉን ለማድረግ የበለጠ ተግተን እንድንሠራ ያስገድደናል፡፡ ስለሆነም እስከዛሬ በሕይወትና በአካል የከፈላችሁትና እየከፈላችሁ ያላችሁት መስዋዕትነት ፍሬያማ እንዲሆን ለማድረግ ቆርጠን ተነስተናል፡፡ በዚህም ላይ ተመሥርተን የወያኔ የግፍ ድርጊቶች ገፈት ቀማሽ ለሆናችሁት ሕዝቦቻችንና በአገር ዉስጥም ሆነ ከአገር ዉጭ ላሉ የኢትዮጵያ የነፃነት፣ የዲሞክራሲና የፍትህ ታጋዮች የሚከተለዉን ጥሪ ስናቀርብ ሁላችሁም የአሁኑ የሕወሐት አረመኔያዊ ድርጊት ከምን ጊዜዉም የተለየ መሆኑንና በሥርዓቱ ቁንጮዎች የታወጀብንን ግልፅ ጦርነት በቀላሉ የማንመለከተዉ መሆኑን ተረድታችሁ የየበኩላችሁን እንደምታደርጉ በመተማመን ነዉ፡፡

1. ለኢትዮጵያ ሕዝቦች በሙሉ፡-
የሕወሐት/ኢህአዴግ መሪዎች ላለፉት ሃያ-አምስት ዓመታት አንተን ከሰዉነት ዉጭ አድርገዉ ለአስከፊ ችግር፣ ለሰቆቃ፣ ለስደትና ለመፈናቀል ዳርገዉህ እነርሱ ግን ያንተኑ አንጡራ ሃብት በተለያየ መንገድ በመዝረፍ ቅንጦት የተመላበት ኑሮ መኖር አልበቃ ብሏቸዉ ዛሬ ደግሞ ያወጁብህን ጦርነት በግልፅ መተግበር ጀምረዋል፡፡ ባለፉት 11 ወራት ብቻ በሺዎች የሚቆጠሩ ሰዎች በኦሮሚያ፣ በአማራ፣ በኮንሶ እና በሌሎችም የኢትዮጵያ ክልሎች ያለምንም ጥፋት በግፍ መገደላቸዉ ይታወሳል፡፡ በ10 ሺዎች የሚቆጠሩ ዉድ ልጆችህን በተለያዩ የአገሪቱ ክልሎች ዉስጥ እንደፋብሪካ አስፋፍተዉ በከፈቷቸዉ የማሰቃያ ማዕከላት ዉስጥ አጉረዉ በታሪክ ከምናዉቀዉ በናዚ ማጎሪያ ቤቶች ይደረግ ከነበረዉ የማሰቃያ መንገድ በከፋ ሁኔታ ከማሰቃየትም አልፈዉ እሥር ቤቶችን በእሳት በማጋየት ሰዉን ያህል ክቡር ፍጡር አቃጥለዉ ሲገድሉ ታዝበናል፡፡ እነርሱ በሕዝብ ላይ ጦርነት ማወጃቸዉ እንዳለ ሆኖ አንተ ያነሣህባቸዉን የአልገዛም ባይነት ሰላማዊ የተቃዉሞ ጥያቄ በትግራይ ሕዝብ ላይ ያነጣጠርከዉ በማስመሰል የሕዝብ-ለሕዝብ ፍጅት ለማስነሣት የዉሸት ፕሮፓጋንዳ በሰፊዉ ነዝተዋል፡፡ መስከረም 22 ቀን 2009 ቡሾፍቱ በሚገኘዉ ሆረ አርሰዲ ዓመታዊዉን የእሬቻ በዓል ለማክበር በተሰበሰበዉ የኦሮሞ ሕዝብ ላይ የፈፀሙት የግፍ ጭፍጨፋ ያወጁብህን ጦርነት ወደከፍተኛ ደረጃ እያሸጋገሩት መሆናቸዉን በገሃድ የሚያሣይ ነዉ፡፡ የሕወሐት/ኢህአዴግ መሪዎች ይህን እርምጃ የወሰዱት የአንተ በልበ-ሙሉነት የአልገዘም ባይነት ትግልህን አጠናክረህ መቀጠል ተስፋ አሰቆርጧቸዉ እንደሆነ አያጠራጥርም፡፡ ይህ የቡሾፍቱ ጭፍጨፋ በቀላሉ ከታለፈ እነዚህ ተስፋ የቆረጡ የወያኔ መሪዎች ተመሣሣይ ጭፍጨፋዎችን በሌላዉም ሕዝብ ላይ የማይደግሙበትና አንተን ፀጥ ለጥ አድርጎ ለመግዛት የሚያስችላቸዉን እርምጃ አጠናክረዉ የማይቀጥሉበት ምክንያት አይኖርም፡፡ ስለሆነም የእኔ ነዉ ብለህ የምትቀበለዉን በነፃነት፣ በዲሞክራሲ፣ በፍትህ እና በእኩልነት ላይ የተመሠረተ መንግሥት እስክታቋቁም ድረስ የጀመርከዉን ሰላማዊ የተቃዉሞ ትግል ለአፍታ እንኳን ሳታቋርጥ እርስ በእርስህ ተባብረህና ተረዳድተህ የበለጠ አጠናክረህ ቀጥል እያልን ጥሪ ስናቀርብልህ ምንጊዜም ከጎንህ መሆናችንን እያረጋገጥን ነዉ፡፡

2. በአገር ዉስጥም ሆነ ከአገር ዉጭ በመንቀሳቀስ ላይ ለሆናችሁ የወያኔ ተቃዋሚ ኃይሎች በሙሉ፡-
ከመቼዉም ጊዜ በላይ ዛሬ የኢትዮጵያ ሕዝቦች የእኛን የተባበረ ኃይልና ያለምንም ቅድመ-ሁኔታ አብረን መቆም ከሚፈልጉበት ወሳኝ ወቅት ላይ ደርሰናል፡፡ ስለሆነም የኢትዮጵያን ሕዝቦች የነፃነት፣ የዲሞክራሲ፣ የእኩልነትና የፍትህ ጥማት ከሁሉም የፖለቲካ አመለካከት ልዩነቶቻችን አስበልጠን ማየት ይኖርብናል፡፡ አገራችን አሁን ያለችበት ሁኔታና በሕዝባችን ላይ እየተፈፀሙ ያሉት የግፍ ድርጊቶች እልባት ካላገኘንላቸዉ እንታገልለታለን የምንለዉ ሕዝብ ህልዉናም ሆነ ከወያኔ ነፃ እናደርጋታለን የምንላት የጋራ አገራችን እንደ አገር መቀጠል ጥያቄ ዉስጥ ሊገቡ እንደሚችሉ ማወቅ ይኖርብናል፡፡ ይህ እንዳይሆን ጥቃቅን ልዩነቶቻችንን ወደጎን በመተዉ ለትልቁ የአገርና የህዝብ ጉዳይ ቅድሚያ ሰጥተን የየበኩላችንን ድርሻ መወጣት ጊዜ የማይሰጠዉ ጉዳይ መሆኑን ልናሰምርበት እንወዳለን፡፡ ስለዚህ እንደ የፖለቲካ ኃይሎች ተደራጅተን የምንንቀሳቀስ ወገኖች ሁሉ ሕወሐት የከለለልንን “በአገር ዉስጥ በሰላማዊ መንገድ የሚንቀሳቀሱ” እና “ከአገር ዉጭ ያሉ” ወይም “ህጋዊ የሆኑ እና ያልሆኑ” የሚለዉን የሕወሐት ከፋፋይ ሴራ ወደጎን ትተን ተቀራርበን በመሥራት ይህን ፈታኝ ወቅት ማለፍ የማንችል ከሆነ በታሪክ ፊት ተጠያቂ ከመሆን የማንድን መሆኑን ለአፍታ እንኳን መዘንጋት የለብንም፡፡ ስለሆነም በአንድነት መንፈስ እየተዋደቀ ያለዉ ሕዝባችን ከምንም በላይ የሚፈልገዉንና በተለያዩ መንገዶች እየጠየቀ ያለዉን የተማከለ የፖለቲካ አመራር መስጠት የሚያስችለንን ሰፊ መሠረት ያለዉ ትብብር ለመመሥረት የጀመርነዉን ጉዞ እንድናፋጥንና ወደ የጋራ ተግባራዊ እንቅስቃሴ በአስቸኳይ እንድንገባ ልባዊ ጥሪያችንን በድጋሚ እናቀርብላችኋለን፡፡

ፍትህና ነፃነት ለሁሉም ሕዝቦች!!
የኦሮሞ ዲሞክራሲያዊ ግንባር (ኦዲግ) እና የአርበኞች ግንቦት 7 ለአንድነትና ዲሞክራሲ ንቅናቄ
መስከረም 2009 ዓ. ም.
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ODF/PG7 – Ayyaana Irreecha Oromoo irratti dhumiinsaa fi ajjeechaa gahe ilaalchisee ibsa Adda Diimookraatawaa Oromoo (ADO) fi Arbanyooch Ginbot 7 irraa kenname

Ayyaana Irreecha Oromoo irratti dhumiinsaa fi ajjeechaa gahe ilaalchisee ibsa Adda Diimookraatawaa Oromoo (ADO) fi Arbanyooch Ginbot 7 irraa kenname

Waggoota diddamii-shaniif bittaa Wayyaanee jalatti, du’aa olii fi jiraa gadiitti lakkaawamtanii kan dhiitamaa fi hiraarfamaa jirttan lammiiwwan Itiyoophiyaa!

Dhumiinsaa fi ajjeechaa ummata keenya irra gahe ilaalchisee oduu gaddisiisaa Bushooftuu dhaa tamsa’eerifaatuu guddaadhaan hordofaa turre. Humna waraana faashistii Wayyaanee kan Agaazii jedhamee waamamuun dhumiinsaa fi ajjeechaan ummata Oromoo maliyoonaa hedduun lakkaawamu kan nagaadhaan ayyaana Irreechaa kabajauuf Hora Arsaadeetti yaa’ee irra gaye, beekumsaa fi ajaja mootummaa biyyan bulcha jedhee if dhaaduun gaggeeffamuun isaa matootii fi hooggantooti mootummaa kanaa sammuu akka namaatti yaadu dhabuu isaanii mirkaneessa.

Ummanni Oromoo qabsoo bara heedduutiin asxaalee aadaa fi eenymmaa isaa agarsiisan baay’ee keessaa kan hambifate tokko Irreecha ta’uun isaa hin mamsiisu. Ayyaana amantii isaatii irreeffachuuf saba nagaan waliitti yaa’e tokko gara jabinaan ajjeesuu fi qileetti oofanii akka dhuman taasisuun waan kanaan duraa gurraafillee dhagahamee hin beekamneedha. Oduu suukaneessaan akkasii seenaa saba fedhee keessattillee mul’atee hin beeku. Akka sab-quunnamtii adda addaa irraa dhageenyutti, hamma ammaatti namooti hedduun humna waraana Agaaziitiin rasaasaan galaafatamaniiru; loltoota Agaaziitiin dirqisiifamanii qileetti naqamaniiru; dhibbaatamaan kan lakkaawaman ammo bakki isaan bu’an hin beekamin jira. Gochaa Agaazii fi Wayyaanee kana kan caalaatti suukaneessaa taasisu ammoo yakki ummata gara jabinaan galaafatamee fi itti roorrifame kanaa diddaa garbummaa, mirga-dhalootaa fi namummaa karaa nagaa (harka qullaa) gaafachuudhaaf yaalii taasisuu isaa duwwaa ta’uu isaati.

Gara jabinni kun tuffii fi jibbiinsa Wayyaaneen saba Itiyoophiyaa hundaaf qabdu mirkaneessuu irra darbee gaafilee mirga namummaaf dhihaatan hunda humna waraanaatiin cabsee ol-aantummaan dhiitee bituuf labsii waraanaa uummattoota mormii kaasan hunda irratti dhiheenya kana labse hojjaa irra oolchuu jalqabuu isaa agarsiisa. Haa ta’u malee dhumiinsa suukaneessaa saba Oromoo irra gahe fi gahaa jiru kana ibsa baasuun balaaleffachuu qofti gahaa akka hin taane ni hubanna. Badii gahe kanaaf guutumaaan guutuutti kan itti gaafatamu hooggantoota Wayyaanee akka ta’an hubachiisuun barbaachisaaadha. Badiinsaa fi roorroo akkasii hanbisuuf Wayyaanee hiddaan buqqisuun dirqiidha. Wayyaanee hiddaan buqqisuuf ammoo tokkoomanii humna ta’uun qabsaawuun waan wal nama gaafachiisu miti. Waliiftumsanii gurmuu tokkoon qabsaawuudhaan sirna Wayyaanee dhabamsiisuun dirqama filannaa biraa hinqabne ta’ee jira. Kana bakkaan gahuuf nuti dhaabbileen ADO fi Arbanyooch Ginbot 7 sochiiwwan gara garaa qindoominaan gaggeessuu jalqabneerra. Dhumiinsii fi roorroon amma dhalate kun amoo aalaatti akka nu humneessuu fi yoomuu caala waliin taanee akka qabsoo itti jirru haalaan finiisinu akka nu taasisu hin shakkinu.

Kabajamoota lammiiwwan keenya:
Wareegamni keessan akka nuti wal-tumsinee, gurmuu tokkoon kaanee, humna keenya jabeeffannee, roorroo garee waanbadee lakkoofsaan xinnoo taateen saba guddaa fi ummata bala’aa kanarra gahaa jiru faccisuun walabummaa, haqaa fi dimookrasii saba keenya gonffachiisuuf jabaatanii ol ka’uun dirqaqma irraa hin maqnne nutti ta’ee jira.

Kanaafis murannee kaaneerra. Kanaaf jecha lammiileen roorroo fi cunqursaa Wayyaanee jalatti hiraarfamaa jirttan, humnooti haqaa fi dimookraasiif biyya keessaa fi biyya ambaa irraa qabsoofttan hundi waamicha isiniif goonu kana qalbifachuun duula faashistii Wayyaaneen nurraatti baname kana haalaan hubattanii deebii quubsaa akka nuuf kennitan abdachaa waamicha armaan gadii kana isniif dhiheessina.

1. Saba Itiyoophiyaa maraaf:
Hooggantooti Wayyaanee / Ihadeg waggaa diddamii-shaniif sitti roorrisuun, ajjeechaa, hidhaa, dhabama, badiinsaa fi saaminsa sirraan gahuun akka ati maatii fi waatii kee dhiiftee, biyyaa baatee kooluu-galtuu taatu si taasisuun ofii isaaniitii ammoo abbootii aangoo fi qabeenyaa ta’uun jiruu bal’inaa fi sadoo gaggeeffachaa jiru. Kunis isaan gahuu didee amma kunoo waraana sirratti labsuun gara-jabinaan lafarraa si duguugaa jiru. Baatiilee 11 dabran keessatti namooti kumaatamaan shalagaman naannolee Oromiyaa, Amaaraa, Konsoo fi kutaawwan biyyittii adda addaa keessatti gara-jabinaan humna Wayyaaneetiin ajjeefamaniiru. Kuma-kurnaaleen kan hereggaman ammo mana hidhaa addaa keessatti marfamanii, gidiraa fi hiraarfamni kana hin jedhamne kan gocha Naazii isa senaadhaan beeknu caalu irra gahaa jira. Kana irra darbees mana hidhaa keessatti ibiddaan akka gubatanii ajjeefaman godhanii jiru.

Gocha suukaneessaa raawwachaa jiranii fi duula sirraatti banan dhoksanii, gaafilee ati haqaa fi mirga namoomaaf karaa nagayaa dhiheeffattee dharaan micciiranii akka waan ati lammiilee Tigraai lafarraa duguuguuf kaatee fakkeessuun dhiheessaa jiru. Dhumiinsii fi ajjeechaan Onkolooleessa 2, 2016 ayyaana Irreechaa Hora Arsadee irratti gaggeeffames Wayyaaneen duula ifatti labsuu isaa mirkaneessa. Dulli kun kan sirraatti labsameef ammoo gara-murannoon gamtooftee roorroo mormmachuuf lafaa ol ka’uu kee hubachuudhaan abdii kuttannaa keessa galuu Wayyaanee addeessa. Ajjeechaa fi dhumiinsi Hora Arsadeetti ta’e kun yoo cal jedhamee bira darbame haalli wal fakkaatuu ummata mormiif ka’u hunda irraa akka gahuu danda’au tilmaamuun barbaachisaadha. Ukkaamsanii, sodaachisanii, abdii kutachiisanii bulchuuf wanti isaan dhorku hin jiru jechuu dha. Kanaaf jecha, sirni fi mootummaan haqaa fi diimookraatawaan, kan ati kiyya jettee fudhattee itti bulttuu fi bulchitu hanga mirkanaawutti qabsoo eegalte gurmuu fi murannoon akka itti fuftu waamicha siif gochaa, nutis gama keenyaan karaa hundaan akka si bira dhaabbannu waadaa siif seenna.

2. Biyya keessaa fi biyya ambaa keessa sosso’aa kan jirttan humnoota mormitoota Wayyaanee hundaaf:
Nuti qabsaawotii fi mormitooti Wayyaanee hundi yeroo kamiyyuu caalaa walii-gallee, gurmoofnee, humna tokko ta’uun wal-tumsinee akka qabsoofnu sabni Itiyoophiyaa yeroo kamiyyuu caalchisee amma nu gaafachaa fi nu waammachaa jira. Nutis dheebuu bilisummaa fi walabummaa saba keenyaa kana guutuuf garaa-garummaa ilaalcha siyaasaa dhunfaan qabnu caalchifnee ilaaluun dirqama guddaa nutti ta’uu qaba. Yeroo ammaa kanatti miidhaa fi roorroo saba keenyarra gahaa jiru kanaaf furmaata argamsiisuu hin dandeenyu yoo ta’e uummatni nuti Wayyaanee jalaa bilisoomsina jennu fi biyyi qabna jennu sun akka biyyaatti jiraachuun ishee mamsiisaa ta’a. Kun akka hin taaneef wal-dhabdee fi garaa-garummaa xixiqqoo nu jidduu jiru lakkifnee, wal jala gamtaan hiriirree qabsaawuun barbaachissaa ta’a. Daangaa Wayyaaneen “warra biyya keessaa” fi “warra biyya ambaa”, “warra seeraan galmaawee” fi “warra seeraa alaa” jedhee nuuf kaa’e lagannee, walii galtee fi mareen waliitti dhufnee, wal-tumsinee, humna tokkoo taanee mootummaa jibbamaa kana buqqisuuf qabsawuun dirqama seenaati. Kanaaf jecha, saba keenya afuura tokkummaatiin wal-jala hiriiree, wal-tumsee, mirga isaa mormachaa jiru kana fedhaa fi waamicha isaa dhageenyee, sirna siyaasaa wiirtawe tokko utubnee, amna eegalle kana kallattiin itti gala isaatiin akka geenyu fi gamtaan akka qabsoofnu waamicha lammummaa irra deebinee isiniif dhiheessina.

Haqaa fi bilisummaan saba hundaaf!!

Adda Diimookraatawaa Oromoo (ADO) fi Arbanyooch Ginbot 7
Onkolooleessa 2016

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