Hachalu Hundessa’s posthumous album, “Maal Mallisaa”, is a versatile album that is full of euphonious tracks for music lovers.

From a numbers and promotions standpoint, the album had truly impressive weeks on the charts, topping many Hollywood artists’ works that were released around the same time. “Eessa Jirta” and “Goota Koo” tracks from the album have become part of the musical canon for his fans and Oromo people in general. However, the third track in the album, “Kuullee Koo”, is a ubiquitous song that seems to stay relevant endlessly. Besides the musical arrangement, structure, and stunning instrumentals used, the song is novel in its story-telling format, purpose, and meaning of the lyrics. The track composition is electrifying in nature, and the lyrics condenses stories from hundreds of years ago with a superjacent message of love, making it fascinating not only for music lovers, but also for historophiles like myself. In the song, Hachalu makes references to 19th century stories of the Oromo people in the Wollo region specifically. The Wollo region, located to the eastern part of the Amhara regional state, today is one of the culturally diverse places in Ethiopia, with its capital city at Desse(Dessie). Yet, it is one of the places that is historically claimed by different ethnic groups such as the Amharas and the Oromos. The references Hachalu makes in the song, in return, trigger the history of the Wollo Oromos and the political culture of Ethiopia from hundreds of years ago. The song is generally interesting, but it would be an even more commendable one within the understanding of the Wollo region and its history, especially during the early phases of the formation of the current Ethiopian state. As such, I seek to explore the meaning behind the lyrics of “Kuullee Koo” and the history of the Wollo region prior to the formation of the present-day Ethiopia. A Sense of Belonging Music has long been used as one of the greatest mechanisms to express powerful stories about a society that struggles to preserve its identity, history, and culture in an increasingly hostile political environment. Most poets and musicians use lyrics, instruments, and melodies to get their message and grievances across. One of the early records dates back before the common era during the Babylonian conquest of Jerusalem, known as the Babylonian Captivity in 586 BCE. Prior to Babylonian Captivity, the Kingdom of Israel was living peacefully until the Assyrians conquered the northern part of the kingdom in 722 BCE, causing dispersion among the various tribes of Israel. However, the home of the tribe Judah, the southern part of the kingdom, had retained its sovereignty until 586 BCE. The first few verses of Psalm 137 in the bible are full of sorrowful moments, as it recalls the devastated lives of the Israelites in captivity. In verse 1, the psalmist states, “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.” This historical account demonstrates how the people of Israel longed for their native homeland, and their desperate cry shows that the land was an integrated part of their identity as a nation. The eastern Wollo region’s historical significance to the Oromo society and identity is as integral and deep rooted as Jerusalem was to the Israelites. In his song “Kullee Koo”, Hachalu also seems to imply that the eastern Wollo region is part of the Oromo society that is deeply rooted within their identity; as such, it is onerous to relinquish. As the Israelites remembered the lost part of their identity at the time, Hachalu also remembers Wollo as an integral part of the Oromo people and attempts to bring attention to this region especially since the region is completely dissociated from the large Oromo society culturally and in political boundry. The Oromo The Oromos have occupied and lived around the same area at first, however, they started to disperse to different areas. This happened over years; thus, it is important to understand prior events that led to this. The social and political landscape of the horn of Africa has taken different shapes throughout the history. Many historians have written that the Oromo people used to live together in the same area, sharing a common socio-political system of governance called the Gadaa system (Hassen & Hayward, 1990). Although the history of the Oromo origin is inconclusive to some people in Ethiopia, the presence of Oromo in central and even the southern tip of the highlands of Ethiopia is apparent as early as the Zagwe dynasty (Hassen, 2015). Until the late 19th century, Ethiopia, formerly known as Abysinnia, was limited to the Northern parts that included Christian and Semitic-speaking peoples in a territory comprising present-day Eritrea, Tigray, Gonder, Gojam, and parts of Shewa and Wollo (Melaku, 2019). In the 15th and 16th centuries, the Adal sultanate was another strong Islam kingdom to the east of Abyssinia that had been at a constant war for many years since the 14th century. The hostility between the two kingdoms started because of territorial expansionism, however over time, it continued as a religious conflict until the late 16th century. The hostility between Abyssinia and Adal broke out into an all-out war in 1529 CE between Imam Ahmad ibn Ibrahim al-Ghazi, known as Ahmed Gragn, of Adal and Emperor Libne Dingel of Abyssinia. As the war hostility increased in the region, among many other reasons due to population pressure, the Oromo people were influenced to spread into different directions. Many claim this was a survival strategy for Oromos, which in return, stemmed their division into different moieties and sub-moieties. The Oromos mainly quested north and westward as Adal to the east had the upper hand in the aforementioned war and was not as vulnerable to external forces. According to numerous historical records, the earliest known moieties of the Oromo are the Borana and the Barentu (Barentuma). From the sub-moieties formed, the Wollo and Yejju settled in parts of the present-day Amhara region while others like Raya-Azebo continued their migration further into the Lasta and Raya areas in Tigray (Poluha & Feleke, 2016). Over the years, the Wollo, Raya, and Azebo people adopted Islam due to the geographical proximity between their host-land and the land of Adal (parts of the present-day Afar region mainly). In addition, Yejju and Wollo became predominantly Amharic speaking regions (Poluha & Feleke, 2016). In the above context, it is important to note that many of Ethiopia’s historiography and archives deal with the central and western Wollo region mostly, and there have not been adequate documents that assure the presence of inhabitants in the eastern parts of the Wollo region prior to Oromo settlement. Wollo The name Wollo (“Walloo” in Oromo; derived from “waloo” meaning “together” or “togetherness”) is of Oromo origin. Thus, it is safe to conclude that the region was named by the Oromos after they settled. Today, the Wollo province has formed a new collective identity of sorts as a result of the intermingling and intermarriage between the Afar, Amhara, Agaw, Oromo, and Tigray people over the years. Though they have assimilated to such an extent that much of their original cultural and social cohesiveness was lost, the Oromo society has preserved some of their Oromo heritage such as names, the language, culture, etc. For example, much of the places located in the east Wollo provinces are still called by Oromo names, including the name of the seven ‘houses’ of the Wollo Oromo group such as Warra Qaalluu, Warra Heebanoo, Warra Baabboo, Warra Iluu, etc. Kuullee Koo Kuullee was originally meant to refer to “a girl who wears eyeliner”. However, over time, the term’s usage has evolved into describing or referring to any beautiful girl that a guy is attracted to. Furthermore, it evolved into a name that parents use to call their female child(s). Its use is more widespread in the Wollo province than any other regions according to oral histories. Kullee koo, simply put, means, “my kullee” — an equivalent of “my love.” Also, it has become the norm for external observers to use “Kuullee” as a general nickname of Oromo girls from the Wollo region. The core message of the track, “Kuullee Koo”, is about Oromo’s historical connection to Wollo region, contrary to the popular belief that it is solely a love song. While Hachalu talks about love on the surface, if you listen closely, the song has a more profound meaning than just falling in love with a Wollo girl. For starters, the song summarizes within itself the beauty of a Wollo girl with whom he [Hachalu] fell in love, and insight into the history of the Wollo Oromos, including historical cities, rulers, and events dating back hundreds of years. This is while wavering between love and fascinating stories on the looped beat with brittle, smoky, euphonious, and modulated vocals that are electrifying for the heart and soul, shaping an affinity between the listener and his/her “kuullee”. It is here, in the pool of words with anthemic disco beats, that one finds the story of the Wollo people and Oromo’s historical connection to the eastern Wollo region, which is often neglected in the archives and historiography of the Ethiopian state. Hachalu starts the song by confessing to the girl that he thinks of her constantly and as a result, he is having a hard time sleeping. He then goes on asking her for a solution showing his strong attachment to her emotionally. Yaadaa fi yaaddoo keetiin Halkan ciisa dhabe Waanuma kee yaadutti Maaf hirriba dhaba Kee garaan akkamii Kankoo ammas dide Kunoo natti gama Maal naaf wayya kuullee koo Egaa maalinni falli koo I lose my sleep in the night Because of thoughts about you. Why do I lose my sleep Just because of you? My heart constantly aches for you, Does yours ache for me? What’s the solution, Tell me then Kuullee What should I do my love? How can I escape from this? Madda Walaabuu, an area located in the present Bale zone, was a political and religious origin of the Oromo society where the Gadaa system was first formed and emerged as an entity (Hinew, 2012). It is where the laws, traditions, celebrations, rituals, and governing principles of the Gadaa system were laid down by the Gadaa parliament known as “Caffee”. During the height of the Gadaa system, Oromo people were said to have a prosperous life and people lived in peace, harmony, and unity in the republic (Hinew, 2012). Today, the term Walaabuu has evolved into a sacred concept of cosmology and a reminder of the greatness of the Oromo society in history. In the next parts of the lyrics, Hachalu reiterates this concept and reminds his “kuullee” that she’s of Walaabuu origin, a scared, unmixed being. Yayyaba Walaabuu maddite Yaa taliila bishaan ganamaa Lixee daakee ba’uu dadhabe Danbalii yaada keen raafama You are so pure and tranquil[in spirits] Like spring water from the mountain in the dawn. A sacred origin of Walabu. I’m drowning in my thoughts of you Because I can’t swim my way out.      One of the most common yet unpopular beliefs in Ethiopia and among Ethiopians is the beauty of Wollo girls. Many Ethiopians have testified Wollo girls to be the most naturally beautiful women in the region because of their unique and attractive features such as their hair braiding styles, facial tattoos, earrings, necklaces, and other decorative objects. Like many others, Hachalu also attests to this belief. He describes her charisma and charm, and claims that many have fallen for it. To describe the girl’s elegance and to win over her, he also calls her queen of Warra Himano and queen of Warra Qallu, “two of the Oromo monarchies in the 18th, 19th and early 20th centuries” (Jalata et. al, 1999).  Ayyaana keef safuu Simboo kankeef safuu Meeqa jilbaan oofee Oogdii jaalala kee Lixee inni tumame Utuu hin ba’in hafee Si’i giiftiin jalalaa Si’i giiftiin goottummaa Lubbuunkoos feetu Giiftii Warra Himanoo Giiftii Warra Qaalluu Maaliif kankoo hin taatu? The world fell in love with you For your charm and ethereal face. Because of your tranquil soul And purity[in spirits], many any are vying Underneath the blue sky In this love zone of yours. And because of this, I have named you a queen, A brave queen of love That my soul desires. The Queen of Warra Himano, That of Warra Qallu Why can’t you be mine? The Oromos were a more homogeneous society before 1500 CE, and the Wollos are among the several Oromo sub-moieties that broke away from this unity. Although the exact year is not known, they came into marked contact with Abyssinians in the 16th century. Since, there always has been fluctuating relations between them, especially between the Oromos and the Amharas as a result of an attempt to homogenize the Oromo by the Abyssinian rulers of the past. Writer Bahru Zewde notes, “Ethiopian history in the last four centuries is nothing but the interaction of the Oromo and the Amhara” (Zewde, 1997). After King Yekuno Amlak overthrew the Zagwe dynasty around the year 1270 CE, Abyssinia was a more central institution ruled by members of the legendary “Solomonic Dynasty”. The Ethiopian Orthodox faith was the state religion, and its doctrines were used as guiding principles and the supreme law of the land. However, this centralization of power declined in significance when local princes and rulers of Ethiopia began their struggle for greater autonomy (Yates, 2010). This period in time is known as Zemene Mesafint or the Era of Princes (1769–1855 CE) in the Ethiopian chronicle. During Zemene Mesafint, many provinces including North Shewa and Wollo became independent in the 18th century. Wollo, in particular, was dominated by the Islamic Oromo society, and as far as the relation between these independent provinces was concerned, the Yejju dynasty of Oromo was the supreme warlord of the era (Yates, 2010). Kassa Hailu, known as Emperor Tewodros II, who would later end Zemene Mesafint and start the process of unifying Ethiopia into its present-day shape, was born in 1818 CE during the Yejju Dynasty in a district called Qwara. After his father died, his half brother (Kinfu Hailu) took custody of him. Kinfu was a governor of the Qwara and Dembiya districts. Kassa lived a decent life and received traditional education in a local monastery while assisting his custodian in times of war with Egyptians at the Ethio-Sudanese borders (Poluha & Feleke, 2016; Sil, 2015). This helped him gain military experience at an early age (Gelgelo et. al, 2020; Sil, 2015). In the “Solonomic Dynasty”, power or throne was inherited through blood and usually transferred to the eldest male child. However, Kassa didn’t have a father figure who could pass the throne to him. In addition, much of the districts in the area were under the control of the Yejju dynasty of Oromo. Therefore, his hope of reigning to power through traditional blood inheritance was impossible. Upon realizing this, he became a shifta (outlaw) and started waging wars against rulers to overthrow them through the use of force. Many claim that an alternative motive of his was the fact that he’s a devoted Christian who believed that members of the “Solomonic Dynasty” should rule, as opposed to the Yejju dynasty of Oromo who were Muslim. His main objectives and ambitions were to overthrow the ruling class of the Yejju dynasty and restore the Amhara hegemony (the superiority of Amharic language and Orthodox Christianity faith). He would eventually become powerful and defeat the Yejju Dynasty of Oromo, marking the start of unifying Ethiopia to its present shape. Who’s Amade Liban and Alima? The next parts of the lyrics, which includes quite a bit of recognizable figures as someone aware of Ethiopian history, are where references to history begin. As mentioned in the beginning, the Israelites felt stripped from their identity while in captivity. Hachalu also remembers the historical and systematic dissociation of Wollo Oromos from their identity as well as from the Oromo society as a whole. He then persuades the girl into running away with him in what seems to be an underlying message to the Wollo people to reunite with the Oromo society. Fakkii Amadee Liiban Tokkicha Abbaa Waaxoo Walirraa nu dhiiban Foon tokko anaaf atoo You remind me of Amade Liban, The one and only; the fierceless Abba Wato. They tried to separate us; Though we’re one flesh. Inseparable. Amede Liban, also known by his horse name ‘’Waaxoo”(i.e., Abbaa Waaxoo), was the son of Liban Amede (i.e., Amede Liban Amede). Abba Wato is often referred to as “Abba Watew” or “Ab Watew” in Ethiopian historiography. His grandfather, Amede, was an Imam and a local chief of Warra Himano region of Wollo during Zemene Mesafint. It is important to note that Warra Himano was referenced in the previous parts of the lyrics as well. Imam Amede of Warra Himano had four children named Amede, Ali, Bashir, and Alima (later changed her name to Menen). Alima was first married to Dejazmach Alula of Yejju, the eldest son of Ras Gugssa. Ras Gugssa ruled over Gojjam, Wollo Lasta, Begemedir (Gonder), Yejju, with the capital city being Debre Tabor c. 1802 CE during Zemene Mesafint. Alima Amede Liban had a son named Ali Alula with Ras Alula (her first husband) who later became Ras and ruled over Begemedir (Gonder) alongside his mother upon his father’s death (Sil, 2015). His widowed mother, Alima Amede Liban, was remarried to Emperor Yohannis III of the Solomonic dynasty from Gonder, and later changed her name to Menen Amede Liban. Thus, she became the Empress of Ethiopia with a title of Itege claiming legitimacy through her second husband, Emperor Yohannis III. At the time, Gonder was a political center; therefore, whoever controlled the city was seen as the King of Kings and superior to other leaders. Many argue Emperor Yohannis III was symbolic only as his wife, Menen (Alima) Amede Liban, and her son Ras Ali exercised much of the power. When Kinfu, half-brother of Kassa Hailu, died in 1839 CE, the districts of Qwara and Dembiya were seized by Itege Menen (Alima) Amede Liban. This has contributed to Kassa’s rebellion against her and her ruling class of the Yejju Oromo. He mobilized forces around Gojjam, and shortly, became a major threat to her and her husband’s throne; thus, he came to the notice of Ras Ali, and his mother Itege Menen (Alima) Liban Amede (Sil, 2015). As an attempt to bind him and potentially halt his revolt, Itege Menen (Alima) Liban Amede arranged for Kassa to marry her granddaughter, Tawabech Ali Alula Gugssa (Ras Ali’s daughter). Narasingha writes, “as the imperial grandson-in-law, Kassa received the governorship of Qwara with the title of Dejazmach,” after the marriage. This agreement took place in the early 1840’s. However, Kassa’s devotion to the agreement was short-lived. Kassa went on to attack the city of Dembiya and Debre Tabor (his father-in-law’s capital) in 1848 CE by successfully defeating his grandmother-in-law’s forces (Sil, 2015). Furthermore, between 1848–1854 CE, Kassa Hailu defeated Itege Menen (Alima), Ras Ali, and their allies at various battles, finally seizing the imperial throne at the capital city, Gondar. In August 1854 CE, Kassa declared himself Emperor (Atse) Tewodros II of Ethiopia through the blessings of the Orthodox Church. He also sanctified his marriage with Tewabech Ali Alula Gugssa, and his wife became Empress of Ethiopia, Itege Tewabech Ali. This officially ended Zemene Mesafint, a period of Oromo political dominance in the Abyssinian territory (Sil, 2015). Hachalu makes another reference to the above-mentioned story in his song saying, “gowwummaan Aliimaa karaa foddaa haa baatu, otuu an siif jiruu ormaaf soddaa hin taatu”. This implies that the marriage Itege Menen (Alima) arranged between Tewodros and Tewabech was rather her foolishness or a mistake that contributed to the fall of the Yejju Oromo ruling class. This seems true as Tewabech found herself completely immersed in the plans of her husband, and forgetting her family, and her people after 1855 CE. Because of this betrayal, Hachalu makes a promise to the girl (his “kullee”) that she will not make the same mistake again so long as he’s around her. Here, it is important to note that Hachalu, for most of his career, had been fiercely advocating for the rights and against the repression of Wollo Oromos in the Amhara region. Gowwummaan Aliimaa Karaa foddaa haa baatu Otuu an siif jiruu Ormaaf soddaa hin taatu Alima was gullible, We must not repeat her mistake. Promise me you will be with me; For others are strangers, But I am close to you. One of the actions Atse Tewodros took after he seized power was to go after various princes and nobles that were battling and contending for power, especially the Wollo Oromos. This was with his view to unite Ethiopia under one single imperial authority of his. He swept into the lands occupied by the Yejju Oromos (Magdala, Hebano, and Korab) and seized their properties. In addition, he either arrested and killed the outgoing rulers. In 1855 CE, he “seized the impregnable hill fortress of Magdala (the amba Magdala rises to a height of 9000 feet above sea level in the province of Warra Himano on Wollo border, some 180 miles from Gondar) on 12th of September and made it his treasury, defensive stronghold, and prison for important political prisoners” (Sil, 2015). Further, Tewodros made Magdala his capital, suppressing any potential seed of revolts against him from the Yejju and Wollo Oromos of the area. Hebano, Magdala, and Korab are a few of the districts mainly occupied by the Oromos in the past. However, today Oromos make up a very small fraction of the population around these areas. Hachalu remembers this event in history as: Heebanoof Maqdallaan Korabiidhaan Sadii An si fudheen gala Kot’ na wajjiin badi Let’s go away! Maybe to Hebano, maybe to Magdala, Or maybe to Korab, Your forefathers’ heritage. I will take you home with me, Please come run away with me The political genius of the “Solomonic Dynasty” ruling class was assimilation. In the late 19th and early 20th centuries, Emperor Menelik II started the territorial expansion from the northern highlands to central, south, eastern and western directions, forming present-day Ethiopia. Following this expansion, the subsequent Ethiopia rulers of the “Solomonic Dynasty”, notably Emperor Haile Selassie, used different assimilation strategies to exterminate the Oromos and other ethnic groups’ identities and culture as they considered themselves and their ethnicity to be superior to others. Regarding this, historian Colin Darch writes, “the Amharas either simply exterminated local Oromo populations or sometimes, assimilated them. The assimilated Oromos adopted Amharic names, used Amharigna, embraced Orthodox Christianity, and absorbed Amhara cultural values” (Darch, 1977). In general, the system favored Amharic speakers and those of the Orthodox Christian faith over any other groups of society regarding employment in the government bureaucracy and enrollment in school. In addition, native Oromo names for cities and areas were changed to names that reflect that of the Abyssinian language, values, culture and ways of life. This is deliberately executed to ensure the domination of the Abyssinian culture and gradually exterminate the indigionous people, such as the Oromos, and their identity. As such, “Bishooftuu” was renamed to “Debre Zeit”, “Finfinnee” was renamed to “Addis Ababa”, “Baatuu” was renamed to “Ziway”, “Deessee” was renamed to “Dessie”, etc. In “Kuullee Koo”, Hachalu remembers and gives an example of this unfair and systemic injustices against the Oromos and their identity as: Deesseen Dasee taatee Magariituun Dirree Dirre itti wal ariitu Fardeenni maariyyee Keessa qaxxamurree Dalantaan darbinaa Kamiseetti buunee Sidaamee sirbina Deessee had become Dessie. O Dessie! A greener and prosperous land Where Mariye’s horses play. We’ll pass by Delanta, And arrive at Kamise, To dance/sing Sidame [eskista] Delanta and Kamise in the above context are popular cities located along the major and convenient route(interstate) that takes to Dessie and the northern part of Ethiopia ( i.e Tigray region), from the capital Finfinnee. Furthermore, they often serve as a rest area or a learning place where travelers interact with the local people to learn about Wollo culture and way of life. Perhaps the best part of “Kuullee Koo” is Hachalu’s rendition of the classic Wollo song by the late Tadesse Alemu titled, “Erikum” in the next parts of the song:  Qabii qabii qabiika Qabii qabii qabiika Qabii qabii qabiika Come, let’s dance! Let’s dance! Let’s dance! Because of the historical hostile relationship and interactions between the Wollo Oromo rulers and Emperor Tewodros II, the Tewodros II had forcibly attempted to incorporate the Wollo region under his direct rule during his reign. However, he had faced stiff resistance from the Wollo Oromos, notably under the leadership of Queen Workitu Wadajo. Many historians estimate this resistance lasted for more than 10 years, in which Tewodros went on a vengeance campaign against the Wollo Oromos by devastating, burning, and looting the eastern Wollo region. However, he too was overwhelmed by the resistance of Queen Workitu, which contributed to his demise in 1868 CE as he became an Oromo prisoner in the mountain fortress of Magdala and committed suicide. It is noteworthy that the Ethiopian state narrative and historiography doesn’t acknowledge the fact that the main reason he committed a suicide was not because his escape from Queen Workitu of Oromo was impossible, but rather it emphasizes on the assumption that he did not want to fall into British hands as a captive king. Contrary to Ethiopian archives and historiography, which often neglect Oromo’s historical glory, Hachalu acknowledges Queen Workitu’s bravery in the second verse of “Kuullee Koo”: Bareediina keessaan Gootummaa ishee argee Yammu koraaf baatu Goota sanyii goota Gadaammeessa abbaakee Yaa sanyii Warqituu Si daangaan jaalalaa Si daangaan gootummaa Lubbuun koo sifeetuu Giftii Warra Yejjuu Giftii Warra Baabboo Maaliif kankoo hin taatu? I noticed her fearlessness Through her beauty As she leaves for gatherings. A warrior like her ancestors. As gallant as Queen Workitu, She’s her father’s legacy. A fearless guardian of love, The one my soul desires. The Queen of Warra Yejju, The Queen of Warra Babbo Why can’t you be mine? Warra Yejju and Warra Babbo are another Oromo monarchies in the 18th, 19th and early 20th centuries. However, today, they are just names of a quarters/areas in Wollo zone. In conclusion, Kuullee Koo is indeed a unique song that seems to stay relevant as days pass, making it more fascinating for music and history lovers. These poetic lyrics continue to be not only loved and enjoyed by Oromo people across the world, but also signifies and sheds light upon the history of one of the neglected regions in Ethiopia. However, the most notable purpose of it is to enable the Oromos to learn part of their history, which is often brushed, neglected, and/or denied a place in Ethiopian archives and historiography. References Assafa, J.(1999) A Short History of Oromo Colonial Experience 1870’s-1990’s. Journal of Oromos Studies, 6(1/2). Sil, N. (2015) Tewodros and Tipus as Warrior Against Imperialist Britain: A Comparative Study. Asian and African Studies, 24(1). DARCH, C. (1977). The Rise of the Amhara State. The African Review: A Journal of African Politics, Development and International Affairs,7(3/4), 106–109. Tibebu, T. Ethiopia in the Nineteenth Century. Oxford Research Encyclopedia of African History. Melaku, M. ( 2019). Social and Political History of Wollo Province in Ethiopia: 1769–1916. Ph.D. University of the Western Cape. Zewde, B.(1997). Journal of Ethiopian Studies, 30(2), 89–95. Hassen, M., & Hayward, R. (1980). Linguistic Evidence in an Aspect of Oromo History: Some Innovations Involving Glides. Northeast African Studies,2(2), 53–63. Poluha, E., & Feleke, E.(2016). Thinking Outside The Box: Essays On The History And (Under) Development Of Ethiopia. HASSEN, M. (2015). Abba Bahrey’s Zenahu le Galla and its Impact on Emperor Za-Dengel’s War against the Oromo, 1603–1604. The Oromo and the Christian Kingdom of Ethiopia: 1300–1700(pp. 222–258). Woodbridge, Suffolk; Rochester, NY: Boydell & Brewer. Hinew, D. (2012). Historical Significances of Odaa with Special Reference to Walaabuu. Science,Technology and Arts Research Journal. Yates, B. (2010). Acculturation in the Däga: Local Negotiations in Amhara/Oromo Relations. International Journal of Ethiopian Studies,5(2), 91–113. Zewde, Bahru. A History of Modern Ethiopia 1855–1991 (1993). 2nd Ed. Athens: Ohio University Press. Gelgelo, S., Debu, D., Hinew, D., Worku, M. (2020). History of Ethiopia and the Horn. Ministry of Science and Higher Education.


“Siif ammallee fagoodha” Sababni Wal qixxummaaf qabsaa’uun ajandaa ta’eef haalli wal qixxummaa dhabuu waan uumameef. Wal qixxummaan dhabamuun immoo qaamni (qaamonni) wahii kan biroo caalaa fayyadamaa ykn abbaa carraa ta’eera jechuudha. Haala kana keessatti wal qixxummaa fiduuf immoo qaama gadi jedhe ol qabuu ykn qaama ol jedhe gadi qabuu gaafata. Qaamni ol jedhe bakka ol jedhe irraa gadi akka jedhuuf yeroo gaafatamu ol aantummaa aadeffate irraa gadi bu’uu diduun waan baay’ee nama ajaa’ibuu miti. Garuu yeroo kan gadi jedhe sadarkaa wal qixxummaatti ol haa jedhu jennaan kan mormu yoo jiraate “fayyadamummaa addaa fi ol aantummaan kaleessa aadeffadhe itti fufuun qabaa na dhiisaa” jedhaa jiraa jechuudha. Yoo qaamni kun ijjannoo isaa jijjiiree gara wal qixxummaafi haqaatti hin dhufne hanga ati ol aantummaa isaa fudhattuufi qeebaltuufitti si hin dhiisu.”Biyya sirni haqa hin taane ture keessatti rakkoolee ummataa daawwitii wal qixxummaa qofaan furuun waan hin danda’amneef haqummaa diriirsuun dirqama” bara jedhamu keessatti “wal qixa ta’uu hin barbaadu; ol aantummaan kiyya naaf eegamu” jedhee ifaan falmuun waan nama qaanfachiisuudha. Waan kana ta’eef warra yaada kana gegggeessu keessaa haxxeen “yoo fedhii keenya kana mul’ifne nu qeeqsisa, kan nu qaanfachiisuufi nu saaxilu” waan ta’eef jedhanii fedhii isaanii kan dhugaa dhoksanii waardiyyaa haqaa, bilisummaafi wal qixxummaa fakkaatanii dhihaatu. Sirnaafi imaammata kaayyoo isaanii mirkaneessu ijaaruuf gurmaa’anii adeemsa isaanii jechootii babbareedoodhaan bareechanii fudhatama argachuuf carraaqu. Warri sadarkaa barri irra ga’e hin hubanne, ykn of tuultonni wal qixummaa fudhachuun isaan hudhu, akkuma jidduu kana argaa jirru ijjannoofi fedhii isaanii osoo hin dhoksin dirree baasanii dubbatu.Warri haqummaa dhiisii wal qixxummaan hin liqimfamneef, sirna haqa dhabeessa kaleessa tureen ol aantummaa argatan eegsisuuf fedhii cimaa qaban caasaalee mootummaafi miidiyaalee to’atanitti fayyadamanii hacuuccaa ture san “seenaa kijibaa” taappeellaa jedhu itti maxxansanii mormuun, kan mormuu dadhaban immoo ‘tokkummaafi olaantummaa biyyaatiif waan yerichi dirqama goonaan hojjatame’ jedhanii sababa dhiheessuun sirna hacuuccaa kaleessaa “sirna gaariifi hawataa” ta’uu isaa akka ati isaaniif fudhattu carraaqu. Yoo kana fudhachuu didde immoo kallattii miidiyaafi qacaramtoota isaaniitiin kijibaan si yakkanii himatanii afaan si qabachiisuuf duula sitti banu. Yoo kun isaaniif hin milkoofne shira sitti xaxu. Qaamolee kanatti rirriitamuun, jara jala deemuufi kadhaadhaan wal qixxummaas ta’ee haqummaan hin argamu. Gaaffii wal qixxummaafi haqummaa ati qabdu burjaajessanii fedhiifi kaayyoo kee xureessuudhaan dhiibbaa sirratti baay’isuu yoo danda’an itti fufu. Nageenyaafi haqaan waliin jiraachuudhaaf warra wal qixxummaafi haqummaa barbaaduu wajjin dhaabatanii warra “olaantummaa koon itti fufaa na dhiisaa” jedhu boolla keessaa ol baasanii sadarkaa addunyaan amma itti dhaqqabdeen ga’uuf bu’uura yaada isaaniitii kaasee hanga ilaalcha isaaniitti, mul’ata isaaniitii kaasee hanga ijjannoo isaanii waan jiru beekumsaafi ogummaadhaan ittiin qabsaa’uu malee filannoo hin qabdu.Namni yaadaafi fedhii isaanii boodatti hafaa kanaan qabsaa’uuf maal jennuun isa qabu, ykn qaanfatu yoo jiraate inni nama isaan akka inni hacuuccaa isaanii simatu godhanii hacuucan, ykn jarri kun hin danda’aman jedhee harka kenne, isaaniif gugguufee yoo ‘garaa naaf laafan’ jedhee abdate, ga’ee isaatiin alatti qabsoo warra birootiin bilisoomuu kan barbaadu ykn “kanarra hamaa hin fidin” jedhee osoo ga’ee isaa hin bahatin harka isaa maratee taa’ee Rabbirra furmaata eegu ta’uu danda’a…Ahmedin Jebel-አሕመዲን ጀበል


Dhukkuba sukkaraa fii madaa faanta jalaa

DHUKKUBA SUKKAARAA FI MADAA LUKAA – (Diabetic Foot Ulcer) by Kedir Abdulatif Balaa tasa nama mudatutti aansee fayyaa qaamaafii lubbuu baraaruuf jecha sababa miilli dhukkubsate nama irraa muramuuuf keessaa inni jalqabaa madaa koomee-lukaa nama Dhukkuba Sukkaaraa qabu irratti mudatuudha. Dhukkubsattoota Sukkaaraa keessaa %15 kan ta’an madaan kun isaan mudachuu danda’a. Akkuma woliigalaatti xaxaawwan Dhukkubni Sukkaaraa namatti fidu garagaraa irraa ka’uun madaan nama Dhukkuba Sukkaaraa (DM) qabuu dafee fayyuu dhabuu, babaldhataa deemuu, Infeekshinii godhachuu, malaa guuruu, gara foonif lafeetti gad taruu fi haala salphaan foon gubbaa irratti du’uu (gangrene) godhachuuf daran saaxilamaadha. —Sababni uumaamuu madaa kanaa xaxaawwan dhukkubni sukkaaraa namatti fidu irraa kan dhufaniidha. isaanis:


Maraammartoo abbaa irrummaa sirnoota ItoophiyaaXiinxala gabaabaa

Yahayaa Bashiiriin Akka itti sirnoonni Dargii fi EPRDF lafa qabatanii abbaa irrummaa diriirsan namni beeku kamuu waan amma deemaa jiru hubachuuf hin rakkatu.DARG:Murna waraanaa jaarame ture. Fincila barattootaa kan Baaroo Tumsaa faa bara 1965 irraa qabanii ”Lafti Qotataaf (Land to the tillers)” mata duree jedhuun sirna Nugusichaa irratti eegalan butachuun aangoo qabate. Sochiin barattootaa jalqaba 1970ootaa keessa deemaa ture akka paartii siyaasaatti kan jaarame (organizational movement) hin turre. Kanaafuu murni Dargii gidduu barattootaa fi Nugusichaa dhaabataa ture waan tokko hubate. Barattoonni waraqaa malee humna homaatuu akka hin qabnee fi sirni Nugusichaa ammoo tortoree kufuuf dhihaachuun ifee itti mul’ate. Haala kana akka carraa warqeetti fayyadamee aangoo qabate. Itti aansuun ideology communism kan yeroo sanatti fashion ture alarraa ergifachuun hayyota qaqqaroo biyya alaa fi keessaf waamicha godhee akka gaariitti of leenjise. Kana keessatti qoodni hayyota akka Haile Fida, faa guddaa dha. Yeroo kun tahutti paartiileen seeraan galmaahan 5 sochii eegaln. MEISON, MALERID, WEZ-LEAUGE, ABIYOTAWI SEDED (Darguu mataa isaa) fi ECHAT turan.Kan nama raaju, MALERID irraa kan hafe hoggantoonni paartiilee afranii dhiigaan yoo laalle Oromoo dha. SEDED-Mangistuu, ECHAT- Baaroo Tumsaa, WEZ-LEAGUE- Senay Like fi MEISON- Haile Fida dhaan hogganamu turan. Akka dhiigaatti yoo laalle yeroon kun seenaa polotikaa Itoophiyaa keessatti yeroo itti Oromoon hoggansa biyyattii dhuunfatee dha jechuutu danda’ama. Oromoon garuu waan irraa argate hin qabu. Jara kana keessaa warri dantaa Oromoof falmaa ture tarree duraa irratti Baaroo Tumsaa ti. Haile Fidas gama isaatiin jaaramayaa sabummaa yeroo sanatti balfullee akka itti gaaffiin Oromoo Itoophiyaa keessatti deebii argatutti tarsiimoo dhaaba isaatiin gumaachuuf hojjechaa ture. Mangistuu irraa kan hafe hogganoonni hafan hunduu warra barnootaan sadarkaa guddaarra turani dha. Garuu dhumarratti Mangistuudhuma tuffatamaa santu isaan hundumaa dabaree dabareedhaan nyaatee waggaa 17f biyyattii dhiitee bite. Hayyonni siyaasaa Oromoo har’a jiranillee waan kanarraa barnoota guddaa fudhachuutu irraa eegama. Wayta EPRPn lola magaalaa (urban gorilla) eegalee Mangistu Hailamariyam ajjeesuufillee yaaletti warri hafe hundi waliin dhaabatanii EPRP lolan. Mangistuun eega EPRP dhabamsiisee booda akka itti jara itti fayyadame sanas dhabamsiisee aangoo jabeeffatu (power consolidation strategy) baafate. Haile Fida nama mootummaa sooshaalistii dhaabuudhaan gaaffii sabootaa deebisuutu danda’ama jedhee amanuun ”xebbaab, zerenyaa” ittiin jedhee qabee hidhaa keessatti ajjeese. WEZLIG fi MALERID keessaa gariin Dargiitti baqani, warri didee mataa raasuu yaale ni dhabamsiifaman. Akkasitti sirni Dargii osoma daddaaqamuu waggaa 17 jiraate.EPRDF-EHADEG:TPLF fi bixxilleewwan isaa akka OPDO booji’amtoota loltoota Dargii irraa jaaraman ture. EPRDF Caamsaa 28, 1991 yeroo FF seenu diinummaa sirna duraanii waliin qabu ifatti himataa masaraa seene. Dhaabota sabaa hidhatoo kan akka ABO waliin hariiroo gaarii akka qabuu fafakkeessaa ture. Caasaa sirna of-tuutltotaarra hanga aanutti hammeenya ABO fi sabboonummaa Oromoof qabu hin mul’ifne. Sabboonummaa Oromoo daboo baafatee caasaa sirna duraanii bara dheeraaf diriiree ture ciruu irratti hojjete. Eega hambaaleen sirna Dargii awwaalamuu mirkaneeffatee booda akka masaanuu isaatti kan laalu ABO irratti fuula deeffate. Akkuma yaadatamu maayyii irratti ABO irratti shiraa fi olola sobaa qindeessuun dhiibee dirree siyaasaan ala baasuuf jecha ammammoo caasaa warra Amaaraa sirna isaatti amanan daboo baafate. Humnoota akka masaanuutti laalu lachuu isa tokko kaaniin dhahuun lachuu cabsee aangoo jabeeffate. Waggaa 27 jiraate.PP:Garaacha EPRDF keessatti rimaayee, dhalatee harmuma EPRDF hodhee guddatee dardare. Qabsoo Qeerroon Oromoo karaa nagaan geggeessee lafee dugdaa EPRDF cabse fayyadamee humna jijjiiramaa fakkaatee as bahe. Carraa TPLF waliin dhahamuu jalaa ooluuf jecha ‘hiriirri koo gama sabaa ti’ jedhe. Oromoon qabsoo godhe malee jaarmayummaa jabaa (organizational institution) aangoo siyaasaa qabatee biyya bulchu akka hin qopheeffatin yoo hubatu ‘anatu isn ceesisa’ jedhee kakate. Kana booda gooftaan keenya Oromoo dha jedhe. Oromoon irra hedduun dhugaa itti fakkaatee tole, oofi numa si laallaa jedheen. Akkuma Dargiin injifannoo barattoota bara 1970ootaa butatee aangoo ittiin qabate inni kunis qabsoo Qeerroo saamee masaraa ittiin deebisee dhuunfate. Akkuma Darguun fincila barattootaa 1970ootaa sanatti dhukaasuurraa of qabee haala jiru gamaaggamaa turee boodarra ‘’anis qaama warraaqsa kanaati’’ ofiin jedhe, inni kunis ‘’nutis keessaan qabsoo cimaarra turre, Qeerroorra harka qabaa turre’’ jedhee lallabate. Dhugaas fakkaate. Eega bakka gooftolii isaa of buusee masaraa dhuunfatee booda tapha shiraa sirnoota duraaniirraa dhaale Oromoorratti taphachuu eegale. Jalqaba sabboonaa Oromoo of fakkeessee eega sagalee qabsoo Oromoo toyatee booda firooma humnoota sirna durii deebisuu barbaadanii waliin firooma tarsiimoo qabaachuu isaa ifatti garsiifate. Sabboonummaa Oromummaa ifatti abaare, dhabamsiisuufis irratti duule. Oromoo kutaan walirratti duulchisuuf goolii seenaan dhiifama hin goneef haala walirraa hin cinneen raaw’ate, raaw’achaas jira. Mormii Oromoo fi warra Tigraayirraa itti dhalate cabsuuf miidiyaa fi muuxannoo siyaasaa sirna duraanii leellisutti gahummaan fayyadame. Daangaa darbeeyyuu humna Eertiraa gargaarsifate. Oromiyaa fi Tigraay irratti duula walirraa hin cinne gochuun sirna federaalummaa sabummaa fi mirga hiree murteeffannaa dhabamsiisuuf akka qophii qabu dhoksaa tokko malee lallabe. Dubbiin garuu akka yaade tahuu didde. Humni olaantummaa saba tokkoo golgaa Itoophiyaa jalatti deebisuu barbaadu didee gatiittii itti baasee aangoo isaatiifuu sodaachisuurra gahe. Amma haala kana keessattis tarsiimoo humnoota wal faallessoo dhalatanii jiran (availabe polarized forces) fayyadamuun akkamitti isa tokko kaaniin dhahaa aangoo isaa raafamaa jiru akka jabeeffatu xiinxalaa jira. Adeemsa kana keessatti yeroo fedhetti ka’ee ammas sabboonaa of fakkeessee Oromoo dogoggorsuun qaama aangoo isaaf isa yaaddessu irratti duulsifachuu yaada. Gaafa Amaara yookiin Tigraay irratti duulu akka Oromoo mirqaansifatee of faana hiriirsu amana. Gaafa Tigraayirratti duulu akka deeggarsa Oromoo fi Amaaraa hammaarrachuu danda’u abdata. Gaafa Oromoo irratti duulu Amaara gammachiifatee bobbaaseera, bobbaasaas jira. Toftaa kanaan akkuma Dargii fi abbaa isaa EPRDF sirna abbaa irrummaa gad dhaabee baroota dheeraa wayiif dhiitee bulchuu abjoota. Wanti sirni kun hubachuu dadhabe garuu: 1. Barri keessa jiruu fi baroonni sirnoota lamaan dabranii tokko miti. Dargiin Lola Qabbanaawaa (Cold War) fayyadamee akkuma abbootii irree biyyoota hiyyeeyyii birootti tumsa warra Soviet irraa argatuun of jabeesse. Har’a addunyaan maalis tahu humna jabaa tokkicha jala (unipolar) jirti. Fedhii humna kanaarraa fagaattee milkaahuun ulfaataa dha. Biyya keessattis wayta sabboonummaan sabootaa sadarkaa laafaarra ture keessatti maqaa Itoophiyummaatiiin Dargiin milkaaheera. Sun har’a hin hojjetu. EPRDF maqaa ‘mirgoota sabummaa eegaan jira’ jedhuu fi imaammata misoomaa hordofaa tureen warra Lixaa akka dansaatti amansiifate. Gaanfa kana keessatti dantaa isaanii eeguuf humna amansisaa akka tahe agarsiisuun warra Lixaa utubaa godhatee mormitoota isaa doomsaa of jiraachise. Akkasuu tahee garuu maayyii irratti Qeerroo Oromoo jalaa bahuu hin dandeenye. 2. Teknooloojiin wal qunnamtiis akka ammaa kanatti sirnoota dabran keessa salphaa hin turre. Mormitoonni bara sanaa fagoorraa odeessa wal jijjiiruuf yoo xiqqaate torbaan tokkoo hanga lamaa itti fudhata. Har’a sakoondii keessatti wal dubbifama. Kun qabsoo farra mootummaa milkeessuuf aanjaa guddaa uumeera. 3. Qabsoon hidhannoo Oromoo haala seenaa keessatti mul’atee hin beekneen amma sadarkaa duubatti deebisuun hin danda’amnerra gahee jira. Sabboonummaan Oromoos yeroo kamuu caalaa guddatee yoo fincilaan tahuu baates callisaan diddaa isaa yeroo itti agarsiisurra jira. Fincilatti jijjiiramuufis yeroo dheeraa hin gaafatu. Dubbiin akka gaafa Dargii fi EHADEG sanaa miti. Duulli WB hiikkachiisuuf marsaa marsaa yaalame kanaaf milkaahuu dide. Ummanni dirreetti gad bahee hin fincilin malee ilmaan isaa mirga isaaf falmitu galaana tahee akka qurxummiitti of keessa bobbaafatee wal horsiifachuun gara galii isaatti deemaa jira. Yeroo akkanaatti Oromoo waliin haaloo wal qabatanii milkaahuun hin danda’amu. 4. Wal diddaan humnoota siyaasaa gurguddaa sadan: Oromoo, Amaaraa fi Tigraay gudduutti jabaatee jiru tokko kaaniin walitti buusanii impaayerattii suphuun umrii bittaa irratti dheereffachuuf kan dandeessisu miti. Amma hunduu hiree mataa ofiif dursa kennee jira. Firaa fi diina isaa tolchee hubateera waan taheef warra gidduu kaatee bu’aa buufachuu barbaaduuf carraan hin jiru. Yeroon kun jaalatamee jibbamee saba keessaa dhalatanitti harka kennachuun alatti ummata nagaarratti goolii uumuudhaan yeroo itti umrii dheereffachuu dandeessisu miti. 5. Alarraa gargaarsi amansiisaan gogeera. Sabani isaas yoo demokraatawaa hin taanellee abbaa irree jabaa godinaa kana tasgabeessu tahuu akka hin dandeenyee fi sunimmoo dantaa warra Lixaaf yaaddoo dha. Abbaa irree jabaa tahuuf gara jabinaan ummata fixuun qofti ragaa hin tahu. Inumaa ajjeechaan jumlaa Oromiyaa fi Tigraay keessatti godhamaa jiru balaa biraa as harkisaa jira malee isa umrii dheerressu hin taane. Gooliidhaan ummata tokko kaaniin dhahanii abbaa irrummaa jabeeffachuuf carraaqqiin waggoota 4n dabran godhaman bu’aan isaa warra Lixaa biratti caalaa jibbamuu qofa tahe. Kanaafuu falli jiru saba dhiifama gaafatanii harka itti kennachuu qofa. Fakkeenya sirnoota dabraniitiin sirna bittaa haaraa jiraachisuun hin taane, hin danda’amu. XUMURAAmma karaan fagoo nama deemsisu kallattii kamiinuu cufamaa (deadlock) tahuu hubachuun furmaata nagaa qofatti harka kennachuu male falli hafe hin jiru. Nagaatti harka kennachuuf ammoo yakkoota hanga ammaatti ummata nagaa irratti raaw’atan amananii fudhachuun murtii ummataaf of dhiheessuu gaafata. Loloota ummanni of ittisuuf godhaa jiran lola eebbifamoo fi haqaa tahuu amananii akka mooyachuu hin dandeenyee fi akkamitti biyyi lola keessaa baatee hunduu gaaffii isaa nagaan dhiheeffata jedhanii dhiphachuutu furmaata. Kanaan alatti shira tokkorratti shira biraa xaxaa, goolii tokkorratti goolii biraa raaw’achaan itti fufa jechuun umrii bittaa kan gabaabsu qofa osoo hin taane yakka irratti yakka seenaan dhiifama hin goone dabalachuu qofa taha. Injifannoo Ummata Oromoof!


Oolmaa mana murtii ijibaata federaalaa Koloneel Gammachuu Ayyaanaa Ammas Boritti Beellamame

Qondaalli ABO Kolonel Gammachuu Ayyaanaa kan mana murtiitti deddeebi’uun isaa xumura dhabe har’as beellamaan mana hidhaatti deebi’e.Har’a Caamsaa 23,2022 mana murtii ijibbaata Federaalaatti kan dhihaate qondaalli olaanaan ABO Jaal Koloneel Gammachuu Ayyaanaa har’as dhimmi isaa xumura osoo hin argatin beellam biroo Caamsaa 24,2022 jechuun guyyaa borii, ganama sa’aa 3:00tti beellamamee gara mana hidhaatti deebisamee jira. Caamsaa 19,2022 Koloneel Gammachuu Ayyaanaa wayta mana murtiitti dhihaatee turetti, poolisiin Oromiyaa har’atti qaamaan dhihaatee dhimma Koloneel Gammachuun walqabatee waan dhihaate irratti deebisaa akka laatu ajaju iyyuu, poolisiin Oromiyaa dhaddacha har’aa irratti waan hin argamin beellamni Koloneel Gammachuu boritti qabamuu oduun arganne ifa godha. Gama biraan himatamaa 3ffaan Amanu’el Ijjiguu Margaa lubbuun jiraachuu fi jiraachuu dhabuu isaa mirkaneessuun abbaan alaanga manni murtiif akka dhiheessu, manni murtii irra deebin Abbaa Alangaa Federaalaa ajajee jira.


Eeyba masjiida magaalaa Dadar

Hawaasni koo kan Magaalaa Dadar Baga Rabbiin Mana isaa isin badhaase! Madda imaanaa fi Ilmiin irraa hin citne isiniif haa godhu! Warroottan hojii bonsaa kana Hojjattan Jannattul firdowsiin Rabbiin isin haa badhaasu! Baga walumaanuu gammadne!


Sheekh Hajjii Ibraahim Tufaa Pirezidaantii Mana Marii Dhimmoota Islaamummaa Itoophiyaa tahuun filataman

Manni maree dhimmoota islaamummaa Itiyoophiyaa sanada dambii Ittiin bulmaata. Mana marichaa erga mirkaneessee booda har’a miidiyaaleef ibsa kenneera. Kanumaanis koree hoji raawwachiistuu 15 filachuu yeroofi Ulamoota Fatwaa filateera. Guyyaa har’aa Caamsaa 26, 2022 walgayii hatattamaa Finfinnee, Sharaatanitti taa’een Sheekh Hajjii Ibraahim Pirezidaantii Majlisa Federaalawaa Itoophiyaa tahuun filatanii jiran. Koreen Hoji Raawwachiistuu kunneenis 1. Sh/Hajjii Ibraahiim(Oromiyaa) Pirezdaant 2. Sh/Abdulkariim Badraddiin (Kibba) I/A Pirezdaantii 3. Sh/Almardii. Abdullaahii (Banii Shangul) 4. Dr.Jeylaan Galataa (Oromiyaa) 5. Sh/Sa’iid Ahmed Musxafaa (Finfinnee) 6. Sh/Abdulaziiz (Soomaalee) 7. Sh/Nuuraddiin Daliil (Hayyuu) Barreessaa 8. Sh/Muhammad Ahmad Yaasin (Affaar) 9. Sh/Muhammad Siraaj (Finfinnee) 10. Sh/Muhammad Awwaloo (Amaaraa) 11. Sh/Ahmad Muhammad Alii(soomaalee) 12. Dr.Jamaal Muhammad (Hayyuu) 13. Sh/Amiin Ibroo (Dirre Dhawaa) 14. Sh/MuhammadAmiin Sayyid Ayyaash (Hararii) 15. Inj. Anuwaar Musxafaa (Hayyuu) Koree hojiraawwachiiftuu irraa ka’anii fatwaa irra kan kaa’aman. ************************* 1. Muftii Haji Umar 2. Dr. Jeylaan Kadir 3. Sh/Muhammad Haamiddiin 4. Sh/Mannaa’ul Kariim


Duulli naannoo Amaara keessatti gaggeefamaa jiru hangam nageenya biyyaaf yaaddessa?

Wiixata darbe aanga’onni naannoo Amaaraa ibsa kennaniin duula olaantummaa seeraa kabachiisuu gaggeefamaa jiruun namootni 4500 ol ta’an hidhamuu beeksisaniiru. Duulli kun torban darbe keessa kan eegale yeroo ta’u, meeshaalee waraanaa harka namoota dhuunfaa jiran galmeessuu falmisiisaa ta’uus gaggeefamaa jira. Naannoon Amaaraa naannoo duulli olaantummaa seeraa kabachiisuu itti gaggeefamu isa takkittii miti. Ji’a darbe naannoo Oromiyaa keessatti duulli hidhattoota WBO irratti ji’a tokkoof gaggeefamaa akka ture aanga’oonni naannichaa ibsaniiru. Duulli kun humnoota Federaalaa hirmaachisee, Dirooniifi haleellaa qilleensaan kan deeggarame ture. Duulli mootummaa federaalaa kun gara walitti bu’iinsaatti yoo adeeme, akka UN jedhutti lammiilee biyyattii miiliyoona 20 deeggarsa fedhan irratti gaaga’ama namoomaa kan biraa uuma. Ofii duulli ‘olaantummaa seeraa kabachiisuu’ kun garamitti deemuu danda’a? Guutuu isaa BBC Afaan Oromoo


Hogganoonni paartilee siyaasaa Toophiyaa 5 fi bakka bu’aan Ameerikaa maryachuun dhagayame.

Mariin kun marii biyyaalessaa fi haala Itoophiyaan amma irratti argamtu irratti kan xiyyeeffate jedhame. Mariin hooggansi paartilee siyaasaa Itoophiyaa 5 fi bakka bu’aan Ameerikaa irratti hirmaatan kun Embaasii Ameerikaa Finfinnee jirutti adeemsifame jedhameeti jira. Marii kana irratti dura taa’aan KFO piroofeesar Mararaa Guddinaa, IZEMA irraa immoo obboo Andu’alam Arraagee, bakka bu’oonni paartilee ABIN fi kan Somalee akkasumas mana marii gamtaa paartilee siyaasaa irraa bakka bu’aan argamuun ibsameeti jira. Walgahii kana irratti bakka bu’a ABINiin ala hooggantoonni marti biyyattiitti mariin biyyaalessaa haqa qabeessii fi walaba ta’e akka adeemsifamuu qabu ijjannoo isaanii dhageessisuu maddeen keenya eeraniiti jiru. Marii biyyaalessaa ilaalchisee ijjannoo ifaa qabatee kan ture KFOn ala obboo Andu’alam Arraagees Birhaanuu Naggaa irraa haala adda ta’een yaadicha cimsanii deeggaruu himaniiti jiru. Bifuma walfakkaatuun bakka bu’oonni Somaalee fi kana mana marii gamtaa paartilee siyaasaa yaadicha deeggaraniiti jiru. Bakka bu’aan Ameerikaa fedhii paartiilee siyaasaa Itoophiyaa kan gaafatan yammuu ta’u, bakka bu’oonni paartilee siyaasaas mariin biyyaalessaa hunda hirmaachisee fi walaba ta’e akka adeemsifamu Ameerikaan dhiibbaa mootummaa Itoophiyaa irratti akka taasiftu gaafataniiti jiru. Piroofesar Mararaa Guddinaa walgahicha irratti rakkoowwan ijoo mootummaan Itoophiyaa qabu himaniiti jiru. Mootummaan Abiy Ahmad biyya uummata miiliyoona 100 fi miiliyoona 20 qabdu bulchuuf gahumsa kan hin qabne ta’uu, mootummaan araaraa fi marii biyyaalessaa sirrii ta’e adeemsisuuf kutannoo siyaasaa akka hin qabne akkasumas fedhii aangoo garmalee hammaataa ta’e akka qabu piroofeesar Mararaa Guddinaa ibsaniiti jiru. Maddi OMN


Mootummaan Tigraay mootummaa Federaalaa wajjiin dhoksaan marii taasisaa akka jiru gabaafame.

Akka Sudan Post gabaasetti mootummaa Federaalaa fi Adda Bilisummaa Ummata Tigraay kan Tigraay bulchu jidduutti xalayaa nagaa wal jijjiiruun dhoksaan taasifamee jira. Qondaala olaanaa mootummaa Tigraay tokkotu natti hime kan jedhe gabaasni Sudan Post kun, xalayaan fedhii marii nageenyaa ibsu karaa bakka bu’aa dhimma alaa Tigraayiin mootummaa Federaalaatiif ergamee jira. Mariin nagaa gareewwan lamaan jiddutti ifaan jalqabamuu baatuus karaa al-kallattiitiin marii taasisaa jiraachuu isaanii gabaasaaleen mul’isan bahaa kan jiran yammuu ta’u, mootummaan Federaalaa haal-dureewwan mootummaan Tigraay dhiyeesse kufaa taasisuu isaa gabaasa kana keessatti eerame jira. Qondaalli mootummaa Tigraay eenyummaan isaanii hin ibsamin kun haal-dureewwan mootummaa naannoo Tigraayiin dhiyaatan mootummaa federaalaa biratti fudhatamuu dhabuun marii nageenyaa jedhameef gufuu ta’uu akka danda’u ibsaniiti jiru. Jalqaba bara 2022 pirezidaantiin mootummaa Tigraay Doktar Dabrastiyoon Gabramikaa’el turtii BBC waliin taasisaniin mootummaa Federaalaa wajjiin karaa naannawaatiin mari’ataa jirra jechuun dubbataniiti turan.


QBO Keessatti Waan Hir’ate Haa Guuttannuu

Akeeka QBO Dura dubbii, akeekni Qabsoo Bilisummaa Oromoo (QBO) ifaa dha. Akeeka QBO irratti harki gudddan ummata Oromoo waliif gala je’eetan amana. Gabaabaa itti, akeeknio QBO, birmadummaa, bilisummaa fi mirga abbaa biyyummaa dhuma Jaarraa 19ffaa keessa weerara Minilikin saba Oromoo irraa humna qawweetin fudhatame deefachuu dha. Jecha biraatiin, akeekni QBO ummanni Oromoo mirga hiree ofii murteeffachuu heera mirgoota namoomaa addunyaatin beekkame dhgoomfachuun gulantaa siyaasaa isaa murteeffachuun akeeka diinaggee, hawaasummaa fi aadaa bilisummaan tofachuu fi hordofuu fi qabeenya uumamaa Oromiyaa irratti abbooma qabaachuu dha. Migi hiree ofii murteeffachuu, ummanni Oromoo hariiroo ummatooat biraa wajjjiin qabaachuu barbaadu illee bilisummaan murteeffachuu dabalata. Galiin QBO fi mirga hiree murteeffannaa ummata Orommoo, mootummaa Oromoo kan bilisummaa, nagayaa (security) fi tokkummaa Oriomiyaa tiksu, kan ummata Oromoon filamee, kan ummata Oromoo duratti itti gaafatama qabu dhaabbachuu dha. Kun jechuun, ummanni Oromoo hoggantoota bilisummaan filatee fi itti gaafatama ykn aangoo biyya bulchuu yeroo murtaayeef heeraan itti kenneen buluu dha. Yeroo akeekkonni QBO asii olitti gabaabaa itti tuqaman kaneen guutaman qofa, ummanni Oromoo guddaan kun addunyaa keessatti gulantaa siyaasaa isaan malu qabaachuu dha. Bifa Qabsoo Akeekkonni QBO qabsoo ummata Oromoo qofaan dhugoomu. Akeeka QBO kanneen dhugoomsuuf, ummanni Oromoo bifootaa fi maloota heera uumamaa fi aadunyaatin beekkaman hundaan qabsaayuuf mirga qaba. Gabaabaa itti, karaa waraanii fi nagayaa illeen qabsaayuun mirga ummata Oromoo ti. Ammoo, gaafiin hubatamuu qabu, mala qabsoo ummanni Oormoo hordofu kan dirqu ejjannoo mootummaan Impaayara Itoophiyaa QBO irratti qabu tahuu isaati. Impaayarattiin humna qawweetiin ummata Oromoo fi ummatoota Kibbaa gabroomsitee, bilsummaa, walabummaa fi biyyaa nu irraa fudhatte, hamma ammaa itti, qabsoo karaa nagayaa hin beektuu; hin kabajju. Qeerroo fi Qarree Oromoo karaa nagayaatin gaafiilee mirga namoomaaf qabsaayaniinf, deebuisaan mootummaan Itoophiyaa kennee fi ammallee kennaa jiruu humna waraanaatiin ilmaan Oromoo fixuu ture. Oromoota nagayaan qabsaayuu filatan ajjeessuu fi mana hidhaa itti galachuu dha. Bulchitoonni Itoophiyaa dhufaa dabraan, kan ammaa illee dabalatee, gaafiilee haqaa ummata Oromoof deebisaa haqaa kennuu hin barbaadan. Kun tahu illee, Oromoonni karaa nagaa bilisummaa Oromoof qabsaawuu filatan, kana gochuuf mirga qabu. As irratti, waan jedhamuu qabuutu jira. Bifoonni qabsoo jaaramayoonni Oromoo hordofan, qabsoo hidhanoo ykn karaa nagayaa, jaaramayoota Oromoo waliif diina hin godhu; gochuus hin qabu. Haala kana keessatti, jaarmayoota Oromoo bilisummaa Oromoof qabsaayan, ammo bifa qabsoo adda addaa hordofan irraa kan eeggamuu ykn kan dirqama isaanii tahe, wal-hubannoon, wal-kabajaan, wal-qubaqabaachuun mirgoota saba Oromoof qabsaawuu dha. Daangaan ykn uggurri mootummaan Itoophiyaa jaaramayoota karaa nagayaa qabsaayan irra kaayuu ykn kaayuu malu, WBO hidhatee mirgoota ummata Oromof qabsaayuu wajjiin wal-hubannoon, wal-kabajaa fi wal-qabaqabaachuun qabsaayuu dhoorguu hin qabu. Mala wal-hubannoon, wal-kabajaan fi wal-qabaqabaachuun qabsaayuu tolfachuun dirqama jaarmayoota qabsoo Oromooti. Hoggana QBO Gabroomuu (koloneeffamuu) uumata Oromoo irraa kaasee yeroo dheeraaf gabroomfataan ummanni Oromoo akka hoggana walaba hin qabaanne godheet ummata Oromo saamaa fi cunqursaa ture. Ammallee kanuma itti jira. Qabsoo fi finciloonni ummanni Oromoo deemsisaa ture illeen yeroo dheeraaf bibittinnaawaa turan. Bara 1970-moota keessaa dhaabbachuu ABO tin QBO hooggana waaltayee argate. San booda ammo, keessattu bara 1991 booda, jaarmayoonni bilisummaa Oromoof qabsaawuu labsan heddummaachaa dhufan. Waa’ee jaaramooyoota “Oromoo” alagaan Oromoo ittin caphasuu fi saamuuf ijaarratee odoo hin tahin, jaarmayoota Oromoon Oromoof ijaarateen dubbachaa jira. Baroota kurnan keeessa dabarree ammo, jaarmayoota siyaasaa itti dabalee, Oromoota namtokkee mirga Oromoof qabsaayan, kan dhageettii fi kabajaa ummata Oromoo biratti hortan illee Oromoon hedduu qabna. Ammoo, yeroo ummanni Oromoo qabsoo bilisummaa deemsisaa jiru kana itti, jaaramayoota bilisummaa Oromoof dhaabbatan hedduu qabaachuun bu’aa caalaa kasaaraa tahuu isaa muuxannoon QBO argisiisee jira. Qabxiin kun mata duree barreeffama gabaabaa kiyyaa, yeroo ammaa maaltu QBO irraa hir’ate je’u itti na geessa. Yeroo Ammaa Maaltu Nu Irraa Hir’ate? Mata dureen barreeffama kanaaf kenne, QBO keessatti wanni hir’ate akka jiru akeeka. Eyyee, QBO keessatti hamma ammaa itti waan guutachuu hanqanne, waan hir’ateetu jira. Dhaabbata (institution) QBO jabeessuu fi injifannoo gonfachuuf hedduu barbaachisaa tahee fi ammo hamma ammaa ummanni Oromoo hin qabneetu jira. Dhaabbanni (institution) hammaa ammaa itti QBO hin qabne kun gola (Council) bakka bu’oonni jaarmayoota siyaasaa Oromoo akeeka QBO gubbatti tuqamaniif qabsaayan, bakka bu’oonni jaaramayooyaa ummataa (civic organizations), hoggantoonni amantiilee Oromoon hordofuu hundi, qeeroo fi qarree, hayyootaa, rogeeyyii Oromoo, Oromoota beekkamoo (notable persons) wkf. keessatti hirmaatanii dha. Golli ykn dhaabbanni kun kan hunda ammate, kan Oromoon bilisimmaaf qabssaayuu hundi bakka bu’aa keessatti qabu taha; kan Oromoo hunda hammate taha jechuu dha. Gabaabaa itti Golli (Council) kun hamma ummanni Oromoo bilisummaa isaa argatee, Oromiyaa dhunfatee, bilisumaa fi haqaan bakka bu’oota isaa ifatti filate Paarlaamaa (Parliament) dhaabbatu itti dhaabbata (institution) akka paarlaaamaa Oromoo (quasi parliament) itti hojjatu taha jecjhuu dha. Gola akkanaa dhaabbachuuf Oromoon hamma ammaa ijibbaatota heddu, biyya keessaa fi biyyoota alaa keessatti, godhaa akka ture beekkamaa dha. Sababoota hedduuf, diddaa keessaa fi dhiibbaa alaatin/diinaatin, ijibbaatonni dhaabbata akkanaa gabaachuuf qabsaawonni Oromootin godhaman hundi ni fashalan; hin milkooyne. Gola akkanaa qabaachuun, iddoo dhimma saba keenya, dhimma QBO itti mari’atamu Oromoo qabaachisa. Iddoo Oromoon itti mari’atee, itti wal falmee, murtiilee QBO jabeessan, dantaa saba Oromoo tarkaanfachiisan fi tiksan itti gahu taati. Haala kanaan murti Oromoon hundi kabajuutu dabra. Dhaabbata akkanaa qabachuun, Oromoon ufittis tahe alagattii, diina tahee firattis sagalee takkaan akka dubbatu dandeessisa. Dhaabbata akkanaa qabachuun, Oromoo humneessa; Oromoo itti kabajaa hora. Yeroo ammaa, dhaabbata akkanaa waan hin qabneef, Oromoon gulantaa fi sirna waloon itti mar’atu, irratti wal-falmu, murtii hundi kabaju itti dabaersu hin qabnu. Hunduu karaa karaa dhubbata; walmorma; haasaya; wal hin dhaggeeffatu. Haala amma keessa jirruun, walitti wacuu malee, murtii dabarsuu hin dandayamu. Haasayni, mormiin, falamiin, qeeqni murtuu hunduu kabaju itti hin geessine bilaash itti yeroo gubuu dha. QBO hin jabeessitu. Oromoo itti kabajaa hin hortu. Haala amma keessa jirruun, Oromoon sagalee takkaan dubbachuu hin daandeenye. Murtii ilmaa fi inlta Oromoo QBOf dhaabbatte hunda irratti diqama taatuu dabarsuu hin dandeenyamu. Haala kanaan humna hin taanu. Akka ummataa itti, kabajaa ummata Oromoo guddaa kanaan malu illee argachuun hin jirraatu. Oromoon biyya keessaa fi diid jireessi dhaabbata (Council) hunda hammate akka hinqabaanne kan dura dhaabbatu diina QBO fi umata Oromoo qofa je’eetan yaada. Diinnan QBO fi ummata Oromoo irratti qabsoofna. Tanaaf jecha, jaarmayoonni Oromoo bilisummaa Oromoof qabsaayaa jiran, Oromoon biyya keessaa fi Oromoon diid jireessi (Diaspora) QBO fi kabajaa namoomaa Oromoof qabsaayan, hatattamaan, walif galtee fi wal-hubannoon dhaabbata (institution) nu irraa hir’ate kana dhaabachuuf haa carraaqnu. Dhaabbanni kun yeroo hunda caalaa amma nu, Oromoo, barbaachisa. Kana hubannee hundi keenya, Waraanni Bilisummaa Oromoo, jaarmayoonni bilisummaa Oromoo, hayyoonni Oromoo, qabsaayonni Oromoo, rogeeyyiin Oromoo . . . irratti haa hojjanuu. Ni dandeenya. Ni milkoofna. Ni moona!


Majlisa keennaaf nama bakka nu bu’u filanne, seeraafi heera eegsisuun, sagalee ummataa kabachisiisuun qaama ilaallatu bira jira!

ila Duula marumatu duula,daboo marumatu itti bobba’a, kan hinjifannoon galu garuu muraasaa beeki! Namtichi biyyaa teennaafi Amantii jeeqe,nama walitti naqe,islaama bakka lamatti addaan baasaa jira warri jedhee nu wajji shubbisaa bahee qabsoo jijjiiramaa kana godhe hedduudhaa hubadhaa! Haa tahu malee Gaafa Filannoo prezidantii majlisaa haaraa bakka buusutti ceenu waan tahuuf deemu hubannaan o’ooo jedhanii hedduun isaanii harka isaanii sassaabatanii xisxinbaa osoo hinjedhiin harka maratanii laalaa jiru! Dubbiifi barruunis lafa lixan, “si ganee abbatti hin himanii jalumaa goran jedha “ Oromoon! Jaaloo Hojjattu Rabbiif hojjadhu, dhiistu itti dhiisi ayyaana laallattee hin dhufin jennaan! Eee Warroonni amantii biraa duulli isaan dhimma majlisaa irratti geggeessaa jiran,eenyu eessa akka dhaabbate agarsiisaa jira,eenyuun wajji akka hojjataa turanis ifa godhan! Eekaa Nuti immoo akka isaan jedhan san baala gizeellee miti baala taraas miti” jechi kuni nuhinmadaalu nuti abbaa biyyaati,abbaa haqaati,baala gizeen nidhufa nikufa, nuti hindhufnes wanni kufnuufis hinjiru,qaamni kamuu kan nukuffisuu dandahus,mirgaafi humna nutti qabus hinjiru tika Rabbii jala jirra,haqa qabna,haqaan bulla, haqaaf deemna,haqa lafarratti argamsiisna! Jaalakoo Abbaan biyyummaa immoo dachee Rabbi uumerra sochoo’uu qofa osoo hintaane,waan dachiifi samiin ani keessa jiru qabdu hundattuu qixa sirriitiin yoo itti fayyadamne qofa! Kanaaf Ka cinaa galtee,sanyummaafi gosummaan kee diinii kee ol sitti tahe,kan gaafa keenna kuffisnu harka rukuttee gaafa kee rukutamu immoo koola cufatte, qilee quxaleetti tari malee namni ufirra garagalee si dhaggeeffatu hin jiru jennaan!!!! Eee Jabaa kee jabeeffadhu!Silaa nuti hinjennee,Erga dubbii ufitti kakkaasuu fedhan immoo prezidantiin Majlisa federaalaa kan tahuu qabu seeraanis tahee heeraanis hawaasa baldhaa kanarraa tahuu qaba wanni jennuuf haqa waan taheefi! Ustaaz: Sufyaan Usmaan


Manni maree paartilee mormituu (caucus) hundeeffame.

Oduu Ubuntu Amajji 28 bara 2014 Paartileen siyaasaa mormituu 10 ta’an adeemsa fooramii marii biyyaalessaa irratti komii bu’uuraa qabna jedhan. “Marii biyyoolessaa sirna dimokiraasii dhugaa ta’e dhiyeessu gochuuf Caucus hundeessineerra” jechuun ibsa har’a miidiyaaleef kennaniin beeksisaniiru. Marii biyyoolessaa akkamitti gaggeessuun danda’amu irratti falmiin gaggeeffamaa kan ture yoo ta’u, mootummaan seera diraaftii adeemsa to’atu qopheessee gaaffilee fi yaadota paartilee siyaasaa mirkaneessuu isaa ibsi paartilee kanaa beeksisee jira. e yaadonni paartilee siyaasaas “danda’ameera” the Filannoo komishinarootaa. Ibsa paarlaamaan paartilee hidhatanii gara mariitti affeeruuf dhagaan bu’uuraa kaa’ame hin jiru jedhee kan dhorke, Caucus haaraa Kulm keessatti. Mootummaafis yaada hedduu dhiyeesseera. Yaadota irratti immoo :- Dhukaasni hatattamaa dhaabbilee idil-addunyaatiin to’atame kutaalee Itoophiyaa hunda keessatti ka’uu qaba. -Komishinii gorsaa irra deebiin hundeessuu fi komishinaroota haala naamusa qabuun filachuuf. – Ajandaan marii karaa hunda hirmaachiseen galmaa’uu qaba. Mariiwwan kan gaggeeffamuu qabu bakka ilaaltonni idil-addunyaa argamanitti. Inni quuqama qaba. Paartileen mana maree hundeessanis 1- Waltajjii 2- Tokkummaa Itoophiyaa 3- Paartii ummata affaar 4- Paartii haqaa fi dimokiraasii Affaar 5-Adda Bilisummaa Oromoo (ABO) 6- Koongirasii Federaalawaa Oromoo 7- Adda bilisummaa biyyoolessaa Ogaadeen 8-Sochii biyyoolessaa Walaaytaa 9- Arena Tigray 10-Doongaa dhaabbata dimokiraatawaa ummataa ta’uu isaanii ibsameera. Obbo Musa Adem hogganaa paartii ummata affaar fi dura taa’aa filatamaa paarlaamaa ta’uun miidiyaa keenyaaf ibsanii jiru. “Paartileen dhimmoota adda addaa irratti ilaalcha garagaraa qabaatanillee mariin biyyoolessaa karaa dhugaa ta’een akka gaggeeffamu ejjannoo wal fakkaata qabu. Kanaafi kan isaan maree alternative ta’e dhaabuuf murteessan” Jedhaniiru. Ubuntu madda ishee ji’oota dura kaastee “pilaatfoormiin marii paartii siyaasaa” hundeeffamuu akka danda’u gabaaftee turte. #UbuntuNews


Gorsa Hanbaa hin qabne

Dhiirti haqaa akkatti dirree baaftee dhugaa jiru lafa keessi.Karaa Oromoon irra deemuun barbaachisu ummatatti garsiifti.Dargaan gola keessatti dahattee odoo waan dubbatame sirrtitti dhaggeeyfattee hin hubatin, mancaa fi bordoo gurrattee dhukkee kaafti. Kun Oromoo gar tokkoon hin gayu!!


Jawaar Mohamed: “Oromoo nama na qeequuf jettanii wal hin fixina”

“Warra miidiyaa hawaasaarratti na arrabsu dura hin dhaabbatinaa. Ana ittisuu dhiisaa. Ani yaada koo dhiyeessa. Warri naan mormuus, na qeequus yaada isaanii ibsachuun mirga isaaniiti. Sirna dargii, Mallasaa fi H/Sillaasees kan mormaa turreef waan afaan nu qabanii ofii nutti haasawaniifi. Nuti sirna akkasii kana of irraa kaasuuf falmanne malee sirna afaan nama biroo qabee ofii qofa dubbatu deebisnee ijaaruufi miti.” Namni yaada isaa ibsachuu mirga guutuu qaba. isin namni yaada kiyya mormeef walirratti hin duulina! dargaa jawwee gurra isin calawu! Jawar Mohammed hunda keenyaaf obboleessa, Oromoon Jawariif addatti obboleessaa hin jiru, Oromoon Jawariif Diinaatiis hin jiru, Sababni walqeeqnuuf Kaayoo takka waan qabnuu fi hundi keenya Bilisummaa Oromoo waan jaallanuufi, Jawar ammoo qabsoo Oromoo keessatti qooda guddaa waan qabuuf dubbanna. Dhiheenya kana Sababa Jawar Qabsoo Qabbaneesee yaada araaraa dubbachuu eegaleen walqabatee qeeqa Jaallummaa fi obbolummaa hundi keenya kaasaa jirra. Deeggartoonni Deeggaruu malee Dogongorarraa nama deebisuu hin beekne akka waan Obbolummaa addaa Jawar wajjiin qabaniitti, namoota Jawar maaliif Qabsoo laafgisee araaratti deebi’a jedhu arrabsoon jala dhaabbatan. namoonni Jawar qeequuf Duula namarratti banan kun dura osoo gaafii Afran tana qofa Jawar gaafatanii hin wayyuu ? 1ffaa, Sirni kun Artistii Jaalatamaa Oromoo Haacaaluu Hundeessaa ajjeese, hanga ammaa Haqni Haacaaluu Hundeesaa hin baane, ajjeechaa Haacaaluu, ajjeechaa Abdujabbaar Husseenii fi hayyoota Oromoo kanneen biroo akkamitti bira dabarree araaratti deebina ? Oromoon ar’a ajjeefamaa jiru hoo ? Gaafii jattu gaaffachuu. 2ffaa, Jawar Mohammed yakka tokko malee Waggaa lama hidhame, Jawar Sirna badii malee Waggaa lama si hidhee wajjiin amantii maaliin araaramatti deebite ? 3ffaa, Sina kanaa wajjiin araaramuun Oromoon Bilisummaa ni arkata jattee yaaddaa ? Jedhanii gaafachuu. 4ffaa, osoo Ummata Oromoo qulqqulluu ajjeesaa jiranii araara dubbachu moo Qabsoo barbaachisa jedhanii gaafachuun gaafii deeggartootaa fi hirmmaatotaa ture, Rakkoo Ummata keenyaa takka waan dubbatan hin arkinu. Jawar gaafachuun badii osoo hin Daandii kaleessaa eessatti dhiifte jachuudha malee Jawar jibbuumiti, garuu warri qalbiin gad-qabee gaafilee ijoo tana hin hubanne Jawar qeeqamuu qofaatu isaan aarsa, gareen tun hoggaan laalu yoo Jawar Bilisummaa jaalate qofa Bilisummaa jaalatti jachuudha, yoo Jawar Bilisummaa jibbees Bilisummaa ni jibbiti. Deeggartoonni Hubannoo malee Abbuma deeggaru saniifuu balaadha, sababni isaatiis yoo ati hallayyaa buutees sii wajjiin seenuu malee harka qabanii si hin deebisan, tun jaalala malee Siyaasaamiti, garuu dogongorarraa wal-eeguu jaalala tanatti dabaluun barbaachisaadha. Jamaal Ahmadiin


Haasawa Dr. Ittaanaa Habtee har’a iccitii Obboo Johaar Muhammed jedhee dubbate haasawa mizana kaasu miti.

Gara jibba dhunfaatti harkaa gadi bu’e fakkaata. Kunis taye sana yeroo yaadni akkasii ka’u namni harka namaa dhayu hindhabamu waan tayeef haasofni isaa namoota hagoo gammachiisun hinhafu. Bara kana osoo seyxaannis as bayee waa dubbate nama like fi share godhu wan dhibu miti. Waa mee waan hundaafuu wantoota inni kaase haa ilaallu. 1. Johar PLC 23 qabaa jedhe 2. Obbo Jawaari fi Dr. Abiy yeroo tokko wal arganii waliin haasawan jedhe. 3. Johar erga kana godhe qabsoo Oromoo keessa jiraachuu hinqabu. 1.Johar PLC 23 qabaachun osomaa qabaatellee itti xiqqaatan jedha. Nama qabeenna qabutu waan hundatti tola waan tayeef Oromoon biyya ufii keessatti qabeenna horachuun rakkoo wayiituu hinqabu. Asirratti fakkeenya tokko kaasuu barbaada. Bara 2018 qabsaayonni Oromoo hogganoota dhaaba shaniittu biyyatti gale. Hogganoonni qabsoo Oromoo kana keessa namni tokko bakka halkan tokko bulu hinqabu ture. OPDOn hogganoota kana hunda kaan Hotela Giyon, kaan hotela ililly fi kaanis hotela hiltanitti galchitee nutti kolfaa turte. Ani warrota san keessaa nam tokko ture. Yeroma kana hogganoonni qabsoo saba biraa hundi bakka qubatanii fi waan ittiin jiraatan waan qabaniif qaanyiin akka hogganoota keenya xiqqaa ha guddatti mudate isaan irra hin geenye. Fakkeenya warri Ginbot 7 hotelota Dr. Berhanu keessa taa’aa turan. Osoo qabsaayan Oromoo tokko qabeenyaa wayii qabaate qaanyin akkasii sun hoggansa Oromoo irra hingayu ture. Tuffiin warri biyya bulchu hoggansa Oromootis agarsiise achirraa eegala jechuun ni dandayama. Wanttonni biroo akkuma juranitti tayee. Kanaaf, dubbiin Dr. Ittanaan youtube irratti firfirse hinaaffaa isatti bulte calaqisuun ala mizaana takka hinkaaftu. Oromoon Johar PLC 23 qaba jedhee Joharin deegaruu dhiisu hin jiru. 2. Johar fi Dr. Abiy wal dubbisuunis rakkoo takka hinqabu. Maal irratti akka wal dubbisan? Maal irratti akka walif galan? Maal irratti akka waliif galuu dadhaban? Atuu waan hinbeeynef nutti hinhimne. Wal dubbisuun qofti yakka jettee nutti himuu feeta. Kunis mizana killo tokko hinkaasu. Nama qabsoo karaa nagayaa geegesu dhiisi namni qawween wal dhahuuyyu wal dubbisa. Waliif galuu fi dhiisun ka warra wal dubbiseeti. Ati namni waa barate haga tana yaaduu dhabuun keetuu heddu nama gaddisiisa. Haga biyya sana keessa jiranitti Dr. Abiy yoo barbaade J. Dawud Ibsaa fi Dr. Maraaraa Gudinas dubbisuu dandaya. Wanti guddaan maal irratti dubbise? Maal ireatti waliif galan? Maal irratti wal galuu dhiisanidha? Kanaan alatti wal dubbisuun qoftu yakka ta’uu hindandayu. Hoggansi paartii siyaasaa kamuu karra cufatee lalkki ani eenynuu hindubbisu jedhee yoo taa’e hogganummaan isaa maali ree? 3. Johar erga akkana taye qabsoo Oromoo keessaa maal godha ka jetteef eyyama saba ufiitii karaa itti amananiin qabsaayuu namni namaa kennu yokin dhoorgatu hinjiru. Yoo tayes ummata ati qabsooftuf qofa. Johar Muhammed ammoo nama deeggarsa ummata Oromoo sadarkkaa guddatti qabu waan tayeef namni eeyyama( lisence) qabsoo kennuuf yokin dhoorgatu hin jiru. Kunis mizaana wayiituu hinkaasu. Kanaaf, adeeroo obboleessa kee sakaaltee kuffisuuf hirriba hindhabinii akkuma Oromoon ” fardis kunoo laftis kunoo” jedhetti karaa itti amantuun saba keef qabsaayi. Hujiidhan beekkami. Atis yoo danddeette PLC 100 qabaadhu. Namni Oromoo ka siif gammadu malee ka sitti gaddu hinjiru. Kanuma!


Daawud Ibsaa KFOn faajjii ABO akka itti hin gargaaramne akeekkachiise

Gareen maqaa ABOn “qaca fii shaneetti adda baate kun asiin duraas dhimma maqaa kana laalchisee ABOn dhugaa ana ana jechuun dhimma kana mana murtii biyya Ameerikaatti wal kasasaa turuun sii seenaa yeroo gabaabduuti. Dhumarratti gareen kun bakka heddutti fofottoqee alaabuma kanaan achi bahee qilleensarratti wacaa as gahe, garee kana keessa tokko ka umrii isaa guutuu alaabaa tanaaf gatii guddaa kafalee ture dhumti isaa BAANDIRAA habashaatiin maramee awwaalame. Ta haftees PP waliin aruuza seente jirti. Amma yeroo tokkichi Oromoon abdii irraa qabdu diyaaspoora keessa ka’ee biyyiti jala girgiru kaate gareen yeroo dheeraaf hirribarra ture alaabaan tun tiyyaa tana qabattanii babbareeddanii isa hinsimatinaa jechuu egalan. Daldalli yeroo dheeraa itti daldalaa turan ka gaheef hin fakkaatu……jajjabduu dhufaa jirti…hawaasni Oromoo alaabaa kana kaayyachuuf mirga hin qabdan jechaa jira jaarsi. Kayyachuu yoo barbaaddan waa kafaluu qabdu jechuu barbaadeetii dhiiroo?


Yaada “Suphaa Impaayeraa” Akka Eeboo Darbatame

Keessattuu sagaleen “adeemsi kuni suphaa Impaayeraati” “Jawaar Mucucaate”, “Jawaar fi KFOn Kaampii Itoophiyaanistii galan” jedhamee sagale guddiftuun himamaa jira. Dhugaan lafa jiru kanaan adda. Jalqaba irraa Impaayerri suphamtu hin jirtu. Bara 1974 warraqsa ummataa (harki caalaan isaa qaroowwan Oromoo miseensa itti ta’aniin) erga cabdee walakkaa jaarraatti dhiyaannee jirra.Kan dadhabbame garuu bakka isaatti biyya nufakkaatu, nu hammatu,mootummaa ummataa, mootummaa keenna jennuun ijaarachuu dha. Kaayyoon kuni marsaa sadih dhalootaan itti dabarree ammas yaalaa jirru kan hanga ammaa haala quubsaan galmaan hingayatinii dha.Kanaas kan nu hanqise humna jaarmaya cimaa mootummaa jiru diiguu bira dabree mootummaa ummataa, dimokraatawaa taé kan nufakkaatu ijaaruu danda’u qabaachuu dhabuu keenna. Carraalee jijjiramaa seenaa qabsoo saba Oromoo keessatti umaman kan bara 1974, 1991 fi 2018 yoo gadi fageenyaan hubanne dhugaan tokko ifa nuuf ta’a. Qabsoon keenya mootummaa jiru daaysee kuffisuu akaa danda’u irra deddeebiin mirkaneeffane jirra. Garuu mootummaa nufakkaatu, kan nuuf ta’u ijaarachuu irrati irra deddeebiin hanqina akka muldhisneedha. KFOn akka jaarmayatti rakkoo qabsoo saba keennaa irra deddeebin mudachaa jiru kana sirritti xiinxalee, wan ummata keennaaf bu’aa waaraa fida, kaayyoo isaas galmaan gaha jedhee itti manu qabatee kallattii qabsoo ofii bocatee socho’aa jira. Galma gahiinsa kaayyoo isaafis ciminni keessoo dursa argachuu akaa qabu hubatee akka haaraatti alaa manaan ijaaramaa furmaata waan jedhu qabatee as bahaa jira. Kaayyoon keenna Impaayera bu’uura irraa cacabdee jette suphuu miti. Inni awwaalamee dabree jira. Boollaa awwaalaa keessaa ka’uuf tattaffii hingodhu jechuus miti. Dhimmi ijoo fi kan nuti barbaannu garuu biyya Itoopiyaa akka nuuf taatutti ijaaruufi. Amma duras jibbaa kan irraa qabnu; kan dura dhaabbannee falmaanii jirru sirna mootummaa abbaa irree malee biyya keenya irraayii miti.Ummata Oromoof sabaaf sablammoota biyya tanaa hundaaf sirni federaalizimii sabdaneessaa walqixxummaan keessatti mirkanaaye qofatu nagaa waaraa fiduu danda’a jennee bu’uura irraa amanna.Tarsiimoon qabsoo keenyaas kanuma. Kanaan ala nan barbaada yoo jedhe suni filannoo ummataa irratti kan hundaayu ta’a. Ijjannoon obbo Jawaar calaqqise ijjannoo amma dura qabu irraa kan adda ta’eefi haaraa miti. Bara mooraa qabsoo Oromootti ifaan makame irraa kaasee sirni Federaalizimii sabdaneessa haqaan ijaarame biyya tanaaf ummata keennaaf furmaata akka ta’e amana. Akka tarsiimotis kan filate qabsoo karaa nagaati. Kales har’as ijjannoma kana irra jira. Ijjannoo amma qabatame kanaan garee mooraa “itopiyaanistiitti” nama galchuuf yaalunis dogongora ta’uu bira dabree daba maqa balleessii of keessaa qaba. Namni siyaasa Itoopiyaa fuula takka dubbise bifaafi amala warra “Itoopiyaanist” jedhamanii adda baasee beeka. Warri kuni warra Federaalizimii Sabdaneessaa “Yezer Polotikaa” jedhee arrabsu, warra Itoophiyaa durii sirna Atsee jalatti qeenxeen akka deebitee bultu barbaadu, warra afaan tokko qofa beekkamtii qabaachuu qaba jedhee amanuudha. Jawaaris ta’e KFOn faallaa ijjannoo warra “Itoopiyaanist” jedhamu kanaa dhaabbatu. Dhugaan ifa galaa kana. Gama biraatiin galma qabsoo fi tarsiimoo qabsoo humnoonni siyaasaa fi beektonni Oromoo ijjannoo garagaraa irratti qabu. Galma qabsoo irratti garaagarummaan yaadaa barii qabsoo irraa hanga amaaa jira.Waanbhar’a dhalatee miti. Itoopiyaa Dimokraatessinee bifa nuuf taatuun ijaaruu, mootummaa ummataa ijaarachuu dandaúu mirga abbaa biyyumaa fi hiree murteeffannaa Itoopiyaa keessatti sirna federaaliziii sabdaneessattiin mirkaneeffachuu kan jedhu kallattii gareen tokko qabate.Kan lammataa Itoopiyaa irraa fottoqnee biyya ofdandeette ijarachuu kan jedhu nijira. Galma bu’uuraa lamaan kana jiduu hanga har’aatti seeraan ummataaf dhiyaatee murtiin irratti kenname tokkolleen hin jiru.Humnoonni siyaasaa akka ofii hubatanitti kan ummata keennaf nita’a jedhan filatanii jala hiriiranii jiru. Akka tarsiimoo qabsoottis qabsoo karaa nagaas taé kan waraana yaada hará dhalate otuu hin taín barii jalqaba qabsoo Oromoo irraa eegalee hanga haráa gaheedha.Bu’a qabeessumaaan tarsiimoo lamaanii marsaa adda addaatti yaalamee jira, kana ummanis quba qaba. Humni siyaasa Oromoo irraa hafes yaada kanneen irratti haa falmu. Akka sabaatti waan nubaasa jedhu qabatee haa as baasu. Hunda dura garuu dirreen qabsootis ta’e hooggansi qabsoo, ummanni qabsaayamuufis, kan irratti qabsayamus asuma Oromiyaa keessa jiru kan jedhu yada bu’uuraa kana irrtti walii galuu barbchisa. Sanaan ala akka ani yaadutti yaaddu malee, kallattii ani qabadhe qabattu malee “ati maandhee diinaati”, “Mucucaatte” jedhanii walirratti duuluun takkaa bilchinni siyaasaa warra ummata dura dhaabbatuu hanquu ta’uu muldhisa; takkaa immoo aadaa siyasa yaada walii kabajanii sirnaan walfalmuu guddifachuu dhabuu keenna muldhisa. Lachanuu sabaaf miidhaa malee bu’aa hin qaban. Dhugaan lafa jiru kana. Kana bira dabree “suphaa Impaayeraa” akka eeboo waraanatti namatti darbachuun qabatama lafa jiru haaluun ummata burjaajessuu bira kan darbuu miti. Horaa Bulaa. Sultan Kassim Genna


Obbo Jaawaar Mohaammad, alaabaa ABO seeraan ala itti dhimma bahuu hin qabu

Dhaabichi ibsa xalayaa kana keessatti eereen “Obbo Jawaar Mohaammad, alaabaa ABO seeraan boordii filannootti galmaa’ee jiruu fi faajjii ABO irra deddeebiidhaan waltajjiiwwan adda addaa irratti seeraan ala dhimma itti bahaa jiru” jedhe. Dhaabichi qondaalli KFO kuni alaabaa fi faajjii kana fayyadamuu ni dhiisu jennee eegnus isaan itti fufanii waan jiraniif xalayaa kana barreessuuf dirqameera jechuun eere. Guyyaa xalayichi barraa’e irraa kaasuunis dura taa’aan dhaaba KFO piroofeesar Maraaraa Guddinaa, Obbo Jawaar Mohaammad alaabaa fi faajjii ABO kana fayyadamuu akka dhaaban nuuf hubachiisaa jedhe dhaabni ABO. Dhimma xalayaa dhaaabichi KFO’f barreesse kanarratti kan dubbisne ittigaafatamaan sabqunnamtii ABO obbo Lammii Gammachuu dhaabichi gaaffii miseensotasaarraa irra deddeebiin ka’aa tureef deebii kennuuf xalaya kana barreesse jedhan. “Alaabaan kuni kan ABO fi uummata Oromoo bal’aati. Garuu dhiibbaa fi gaaffii miseensonni Adda Bilisummaa Oromoo dhimma ittifayyadama alaabaa kanarratti gaafatan, namootni hoggansa dhaaba siyaasaa biraa ta’an maaliif alaabaa fi Faajjii ABO fayyadamu isa jedhuuf deebii kennuuf xalayaan kuni barraa’e” jedhan. Alaabaan ABO kuni namoota hedduu biratti alaabaa dhaaba siyaasaa caalaatti akka faajjii bilisummaa Oromoottis ilaalama jedhan. Erga xalayaan kuni barreeffamee fi miidiyaa hawaasummaa irra naanna’uu eegalee ammoo namoota hedduutti gaaffii kan kaase alaabaa kana fayyadamuu dhorkuun sirriidhaa? Kan jedhudha. Obbo Lammiin dhimma kana yoo deebisan “Dhugaadha alaabaa kuni kan uummata Oromoo hundaati. Oromoon hundi dhimma itti bahuuf mirga qaba. Garuu Obbo Jawaar Mohaammad hoggana dhaaba siyaasaati. Dhaabni isaanii alaabaa fi faajjii mataasaa qaba. Obbo Jawaar alaabaa kana yoo fayyadaman jaarmaya siyaasaa bakka bu’aniiti. Nutis kanaaf akka dhaaban gaafanne,” jedhan. Xalayaan kuni kan barraa’e obbolummaa dhaabota lamaan gidduu jiru miidhuuf osoo hin taane seeraa fi ittiin bulmaatni alaabaa fi faajjii dhaabichaa akka kabajamuuf qofa kan kaayyeffate jedhan. Dhaabni KFO dhimma xalayaa kanarratti eerame karaa sirriidhaan hubatee furmaata akkaa itti kennu abadannas jedhan Obbo Lammiin. Xalayaa Addi Bilisummaa Oromoo barreesse kana fuudhuu kan himan Barreessaa Olaanaan KFO obbo Xurunaa Gamtaa, “dhimma kanarratti deebii kennuurraa ofqusadheera. Ammatti deebii kenninu hin qabnu,” jedhan. Xalayichi kallattiidhaan kan barraa’ef dura taa’aan KFO Piroofeesar Mararaa Guddinaa gamasaaniitiin, “dhimma kana irrattis hin dubbanne, ganaa ilaalla. Waan guddaa hammas jedhamu miti. Irratti dubbannee yaada kennuus dhiisuus dandeenya,” jedhan. Hogganaa itti aanaan KFO Obbo Jawaar Mohaammad sagantaa ‘Galatoomaa’ jedhuun kutaalee Awurooppaa fi Ameerikaarra naanna’uun hawaasa diyaaspooraa waliin mari’achuurratti argamu. Source BBC Afaan Oromoo


Walitti aaruufi walitti wacuu marsaalee hawaasaa irratti deddemu kanarratti akkan waa jedhu qaamaafi fagonis dhaamsa hedduun argadhe. Erga jettanii kunoo yaada kiyya akka armaan gadiitti dheeressee barreesseetin jira. Obsaan dubbisaa. ====================== Jeequmsi sababa Facebook Live haasawuu kun faashina yeroon fidde waan ta’eef ni dabra. Qabsoon tun amma duras faashina akkasiitin raafamtee bira dabarte. Yoo yaadattan gaafa qabsoon teenya dura interneet fayyadamuu eegalte marsaalee imeelii (e-mail distribution netwrok or listserve) fayyadamuun mariin gaggaariin godhamaa ture. Oromoonni addaan faca’anii turanis toora ittiin yaada wal jijjiiran argatan. Dhawaatan garuu namoonni atakaaroo keessa galuun, maqaa wal balleessuun faashina ta’aa dhufe. Qabsoo keessattis jeequmsa uumaa dhufee balaa guddaa geessise. Garuu dhawaataan namuu waan kana hubatee nuffee barreessuufi dubbisuu dhaabuun harka keessaa luqqifachuu eegale. Marsaaleen sun gariin ni cufaman kan hafanis namuma lamaa sadiitu keessaa waa babarreessaa jira. Akkasumas gaafa dura Oromoon ‘Paltalk’ dhaan wal baratees dhimmoota qabsoo jajjaboo irratti haasayuun, namoota rakkatan gargaaruun, akkasumas barnoota waliif kennuun danda’amee ture. Garuu adeemsa keessa kunis bakka walitti wacaniifi maqaa walballeessan ta’aa deeme. Jeequmsa mooraa qabsootiis daran hammeessuu keessatti shoora taphatee ture. ‘Paltalk’ hardhas namoonni hedduun kan fayyadaman ta’us namni waan achirratti haasayamu onneetti fudhatu xiqqaatee jira. “Dubbii Paltalk’ jechuun namuu laaffisee ilaala. Kan Facebook LIVE kunis dhawaataan akkasuma gatii dhabaa waan deemuuf hedduu dhiphachuun hin barbaachisu. Hammasitti garuu balaa geessisuu danda’u hirdhisuuf hubannoo armaan gadii qabaachuun gaarii natti fakkaata. 1) Faaydaa babal’achuu sab-himaalee keessaa tokko namoota dhuunfaa aangessuu ( empower) dha. Kana jechuun namoonni baasii xiqqaan bakkuma jiranii ilaalcha isaanii akka ummataan gahan aanjessee jira. Babal’achuun marsaalee hawaasaa midiyaa to’annaa dureeyyota, jaarmiyootaafi mootummoota harkaa baasee harka namoota dhuunfaa galchuun walabummaan yaada waljijjirachuu akka babal’atuufi lammiileen akka humnooman godhee jira. Haa ta’uu ammoo xiqqaa guddaan, maraataafi fayyaan to’annaa ( mediation/ regulation) tokko malee yaada mataa isaanii ummatatti akka facaasan godhuunis miidhaa ni qaba. Kanaafuu yeroo namni tokko Facebook gubbaatti ol bahee garee siyaasaa ykn hawaasa tokko arrabsu namni sun eenyu, sababni aarii ykn naamusa dhabuu nama sanii maali jennee qorachuu feesisa. Namuma dubbate hundaa dhugaatti fudhannee kan aarruu fi deebii kenninu yoo ta’e abidda belbelaa jirutti gaaza raphuu taati. Ibidda jallaan keenya qabsiise kan nagayaa aaree gaaza itti raphuun diinni ammoo qilleensaan daran hafarsuu akka dandeessuuf hiree banuudha. Haala kana ammas argaa jirra. 2) Namootaafi jaarmayoota nuun morkan jedhan irratti duuluun siyaasaa Itoophiyaafi Oromoo keessatti akka tooftaa qabsootti fudhatamuun humnifi yeroon guddaan akka irratti bahu beekamaadha. Tooftaan kun murna irratti duulamu san miidhuu mala. Garuu murna duulu san illee hin guddisu, daranuu qancarsa male. Maalif? Humni, beekkumsiifi yeroon murna nuun dorgomu laaffisuuf goonu sun kan silaa hojii jaarmayaatiif ooluu malu irraa kan hirdhifamee waan ta’eef. Dabalataanis xiyyeeffannaan keenya murna nu cinaa jiru irratti waan ta’uuf diina laaffisuuf fuuldura deemuun ni irraanfatama. Kanaaf ragaan guddaan EPRPdha. Jaarmayaa gaafa gadaa isaa amma sana biyya sochoosuu danda’e, kan qancarsee boda ajjeese sababni guddaan tokko duula namootaafi murnoota isaan waldorgoman irratti godhaa tureedha. Murnoonni isaan dhabamsiisuuf yaalan irraan tarkaanfatanii bira dabranii jiran. Mooraa qabsoo Oromoo keessattis osoo morkiin murnaa faayidaa qabaatee qaata bilisoomne. Kanaafuu hogganoonniifi miseensonni jaarmayoota Oromoo murnoota isiniin dorgoman seetan laafisuuf yaalurra, dalagaa qabatamaa qabsoo Oromoo gara fuulduraa forguggeessu irratti yoo fuulleeffattan jaarmaya keessaniifi qabsoo sabaatiifis bu’aa qabatamaa buusuu dandeessan. Yoo murni/ gareen ykn namni tokko jaarmaya keessanitti duules deebii haalo- bahiinsaa kennaa ooluurra jalaa caldhisuun hojii qabatamaatti fuulleffachuutu wayya. Maalif jennaan ummanni abbaa odeessuufi kan dalagu laalee waan arguuf jalqabarra kan odeessuuf gurra laatus oolee bulee gargaarsa qabatamaan abbuma dalagu waliin hiriira. 3) Murna siyaasaa tokko abaaruun hin ajjeesu, faarsuunis hin guddisu. Jaarmayni siyaasaa kan guddatuufi qancaru dalagaadhaani. Jaarmayni siyaasaa akkuma jaarmayaa daldalaati. Yoo hojii isaa tarsiimoofi tooftaadhaan maskame jabaatee hojjate ni guddata. Hojii dhiisee warra isaan dorgomu ( rivals/ competitors) abaaruu irratti yoo fuulleffate ni qancara. Kanaaf obboleeyyan keenya jaarmayaa siyaasaa abaaruus ta’ee faarsuu irratti bobbaatan yeroo keessan hin qisaasiinaa. Jaarmaya jaalattan afaanin osoo hin taane qabatamaan gargaaraa. Kana jechuun jaarmaya saniif miseensa horuu irratti, akkasumas maallaqaafi meeshaa maddisiisuu irratti fuulleffadhaa. Fakkeenyaaf sa’aa lama Paltalk ykn Facebook gubbaatti namootaan atakaaroo seenuurra sa’aatilee lamaan san dabalata (overtime) hojjadhaatii galii san jaarmaya deeggartan saniif galchaa. Hojiin qabatamaan akkasii jaaramaya san ni cimsa. Jaarmayni sun cime jechuun qeeqa irratti geggeeffamu hojiidhaan irra aanee jechuudha. Akkasumas warri jaarmayoota qeeqaa ooltan, hamma feetan isin jaarmaya abaartaniif hogganaafi imammata jaarmaya sanii sirreessuu akka hin dandeenye beekuu qabdan. Kanaafuu jaarmaya jibbitan sanitti dhiphachuu dhiiftanii yeroo keessan san jaarmaya isinitti fakkaatu filattanii qabatamaan tumsuudhaan yoo ammoo jaarmayni isiniif ta’u dhabame dhuunfaadhaan qabsoofi qabsaa’ota gargaaruu irratti osoo fuulleffattanii wayya. 4) Namoonni gariin waldiddaa dhuunfaatis tahee siyaasaa gariin saffisaan gara aantummaafi jibba gandaa/ naannootti harkisuun amaleeffatamee jira. Namoonni abukaatoo ganda tokkoo tahanii Oromoota naannawa biroo irratti olola jibbaa oofan kun hedduun isaanii osoo duubbee isaanii qorattanii fakkeessitoota araddaa itti dhalataniifu naatoo dhugaa hin qabneefi tarkaanfii qabatamaan homaa hin gargaarreedha. Mee qalbeefadhaa laalaa. Namoonni olola gandummaa oofan kun baroota sadeen Oromiyaa keessatti sabni keenya araddaa hunda keessatti kumatamaan ajjeefamaa, madaayaafi hidhamaa ture san Oromiyaa guutuuf dhiisaati aanaa irraa dhalataniif isaanii gargaarsa qabatamaa godhu agartanii beektuu? Kanaafuu haasawa fokkataa namoota ganda isaanitifu naatoo dhugaa hin qabne kanaa dhagahuufi aarun deebii nama hedduu muufachiisuu malu kennuun sirrii miti. Hubadhaa cunqursaan Wayyaanee godinaafi ganda, amantiifi amalaan Oromoo adda filee deemaa hin jiru. Dhugaa kana ta’ee osoo jiruu atakaaroo naannummaa keessa seenuun doofummaa qofa osoo hin tane diinummaadha. 5) Akkuma tibbana agarru yeroo heddu waldhabbii namoota dhuunfaatu gara atakaaroo siyaasaa guddachuun achummaan olola murnootaa taha. Kunis sababa qaba. Ilmi namaa uumaadhaan kophaa loluu hin barbaadu. Guuza/ jigii baafachuu fedha. Kanaaf aarii/ hinaaffaa/ xiiqii/ jibba dhuunfaan nama tokkorraa qabu akka dhimma gareeti olkaasuun ( framing the dispute) gartuun isaatis dallanee akka cinaa hiriiru godha. Gara biraatiin ammoo waldhibdeen siyaasa irratti eegalte gara jibbaafi lola gartuufi dhuunfaa yeroo gadi buutu agarra. Kun waanuma siyaasaa hunda keessa jiruudha. Sababni isaas haasawa ( Communication) siyaasaa keessatti wantoonni afur walitti hidhamoodha. Isaanis dhaamsa ( message), abbicha dhaamsa dabarsu ( messenger), karaa/ bakka dhaamsi irraa dabru ( medium) fi hawaasa dhaamsi sun itti fuulleeffate ( audience) dha. Atakaaroo siyaasaa keessatti tooftaan barame tokko dhaamsa tokko dhaamsaan moo’achuun yoo dadhabame nama dhaamsa san dabarse ( messenger) ykn bakki dhaamsi sun irraa dabre ( medium) san haleeluudha (discredit). Tooftaan kun dhimma marii sanirraa qalbii facaasuun ( distract) mudaa abbicha yaada kaasee irratti akka fuulleeffamuu taasisa. Maarree waldhibdeen dhuunfaa gara falmaa murnootaa akkasumas garaagarummaan siyaasaa gara lola dhuunfaa deemuu tana mooraa qabsoo keessatti akkamiin irra haa aannu laata? a) Kan duraa,yoo danda’ame mariifi falmii siyaasaa keessa muftoo, jaalalaafi jibba dhuunfaa galchuu dhaabuudha. Kana gochuun laaftuu akka hin taane naaf gala. Garuu yaaluun hin badu. Fakkeenyaaf namni tokko dhimma dhuunfaa keetii kaasee yoo si tuqe, atis deebii walfakkaataa dhiheessuu mannaa, dhimmuma marii irratti fuulleefachuun tooftaa nama sanii irra aanuuf ni dandessisa. b) Gorsii hayyoonni siyaasaa namaaf laatan tokko “Qeeqa irra aanuuf gogaa naachaa baafadhu” kan jedhuudha. Kana jechuun gogaa jabaa laaftutti hin madoofneefi hin quncaane baafadhuudha. Siyaasaa keessatti yeroo balleessite dhiisii gaafuma tolchiteehuu qeeqamuun waan hin oolle. Qeeqa dhiyaatu hunda dhaggeeffachuun barbaachisaadha, deebii itti kennuun garuu dirqama miti; faaydaas hin qabu. c) Dubbataa salphisuun jalaa caldhisuudha. Atakaaroo siyaasaa keessatti yeroo hedduu namonni hamtuu dubbatanii hamtuu afaanii nama baasu. Kanaaf warra dubbii barbaadu deebii dhoowwachuun afaan qabsiisuun ni danda’ama. d) Atakaaroon siyaasaa yeroo tokko tokko hoo’itee gara walitti bu’iinsa dhuunfaa ni deemti. Balaa haalli kun uumuu malu karaa lamaan irra aanuu feesisa. Kan duraa yeroo dubbiin oowwite walitti deddeebisuurra bulfachuun aadaa Oromooti, tooftaa gaarille. Dubbiin bulte itittuu taati, mirri ni qabbanaaya, wanti se’aan walfalmisiisus ifa taha. Kan lammataa hamma feetan yoo aartan nama tokko dhuunfaan ummata duratti arrabsuu/ xiqqeessuu irraa of qusadhaa. Nama tokko dhuunfaan ( in private) fi ummata duratti/ miidiyaa irratti ( public) yoo itti dubbattan hiikkaa guddaa qabaaf. Kan dhuunfaa sun hammaatu arrabsoodha, kan ummata duratti garuu salphisuudha ( Private insult vs public humuliation). Namni arraba ni irraanfata, ni araaramas. Ummata duratti salphachuu ( humiliation) garuu lafe waan seentuuf deebi’anii walitti fayyuuf rakkisaadha. Ilmaan Oromoo hamma feene yoo waliif galuu dhabne addaan cinnee hafuu hin dandeenyu. Oromummaafi qabsoon walumatti nu fiddi. Kanaafu atakaaroo siyaasaa keessatti ummata duratti walsalphisuun boru walitti deebinee hojjachuuf danqaa waan ta’uuf irraa of qusachuun barbaachisaadha. 6) Atakaaroo marsaalee hawaasa kana keessatti maqaan kiyya deddeebi’ee akka ka’u nan hubadha. Kanaafu qabxiilee lamaan tokko ifa godhuun fedha. a) Ani nama barruunis ta’ee dubbachuun qeeqa narratti ka’uuf yeroo barbaachisaa ta’etti deebii kennuu danda’uudha. Kanaafuu namni dubbataa kiyya godhee ani ramade hin jiru. Namoonni waan na deeggaran fakkeessanii garee siyaasaas ykn hawasaasummas ta’ee nama dhuunfaa irratti duulan ana bakka hin bu’an. Deeggaraan kiyya nama hojii ani hojjadhu qabatamaan na gargaareedha.Garaagarummaan fedhe anaafi jaarmaya siyaasaas ta’ee nama dhuunfaa waliin yoo jiraate karaa keessaa kan ittin furrutu jira, jiraachuu baannaanis ni uumna. b) Namoonni hedduun bifa adda addaatin akka na qeeqanis nin beeka. Kun mirga isaaniiti. Ani nama ummata fuuldura jiru ( public figure.) Oromoon akki jettu, namni ummata dura dhaabbatu, akka nama qullaa gabayaa dhaqeeti. Na hin laalina, as malee achi hin laalina, kan agartan hunda dinqisiifadhaa jechuu hin danda’u. Kanaafuu nama public figure ta’e qeequun mirga heeraafi uumaanis kennameedha. Namoonni gariin deeggaraa jaarmaya siyaasaa fakkachuun kan na balaaleffatanis jiraachuu malu. Hamman ani beekutti warri jaarmayaalee siyaasaafi hawasummaa Oromoo hoggannu komii walirraa qabnu karaan itti waliif dhiheessinu kan diriiretu jira. Warri interneetii irraa waan dhaaba wayii bakka bu’an fakkeessanii dubbatan ejjannoo dhaabbilee siyaasaa dabarsaa akka hin jirre beekamuu qaba. Namni hogganaa/ miseensa beekkama jaaramaya tokkoo tahe interneetii irraa olola kan banu yoo taate garuu jaarmayni sun eemaruu qaba. c) Jaarmayni ani hogganu, OMN, heeraafi seera qaba. Namni akka gaazexeessaas ta’ee damee bulchiinsaatti OMN keessa jiru jaarmayas ta’ee nama dhuunfaa kamiiyyuu arrabsuus ta’ee abaaruun dhoorgaadha. Namni hojjattoota/ bulchiinsa OMN irraa komii qabu yoo jiraate hoggansatti komii dhiheeffachuu danda’a. Komiin sun ragaa qabatamaan dhihaatee, tarkaanfiin sirreessaa fudhatamuu baannaan anaafi hoggansi hafe itti gaafatamna. Garuu ammoo warra OMN waliin hariiroo caasaafi sirnaa hin qabne, garuu ammoo interneetii gubbaatti atakaaroo keessa oolan karaa ittiin to’annu hin qabnu. OMN kan dhaadhessu hojii isaati; kanaaf tifoozoo isa hin barbaachisu. OMN abukaatolee jajjaboo dipaartimentii seeraa jalatti gurmaayan qaba. Kanaafuu abukaatoo interneetii irraa isa hin barbaachisu. Namni hojii OMN jaalatu karaa qabatamaa sadihiin deeggara; maallaqa, ogummaafi odeeffannoodhaani. Jaalatotta OMN fakkaatanii atakaaroo uumaa oolun ummata afaanfaajjeessa malee OMN hin fayyadu. Kanaafuu warri akkasii yoo nu dhageessan dhaabaa jenna. Yoo dhaabuu baatan ammoo ummanni keenya jarri fira OMN osoo hin taane ajandaa mataa isaanii akka geggeessaa jiran akka nuuf beeku feena. Haaluma wal fakkaatuun warri deeggaraa jaarmaya siyaasaa of fakkeessuun OMN irratti duulanis jiru. OMN murnoota siyaasaas ta’ee hawaasummaa Oromoo loogii tokko malee tajaajiluu akka qabu imaammata editooriyaalii keessatti ifatti kaayameera. Murnoota siyaasas ta’ee hawaasaa sagantaalee OMN irraa komii yeroo qabaatan kallattiidhaan bulchiinsaaf dhiheessu. Amma duras dhiheessaa turan. Marii waliin teenyee goonuun furaa as geenye. Gara fuulduraas haaluma kanaan itti fufna. Gareeleen tajaajilli OMN kennu nu hin quubsine jedhan miidiyaa ofii uummachuun mirga isaaniiti. d) Miidiyaan heddummachuun Oromoofi qabsoo isaa ni fayyada malee hin miidhu. OMN miidiyaa Oromoo kamiiyyuu akka farraatti hin laalu; akka tumsaatti malee. Waan OMN hojjachuu hin dandeenye miidiyaaleen hafan waan hojjataniif ba’aatu irraa hirdhata. Kan biraa dhiisaati TVOn ololaan Wayyaaneetiin garaa ummataa bokoksu dhimmoota aadaa irratti bakka OMN gahuu hin dandeenye gahee waan dalaguuf hojii miidiyaa Oromootif faaydaa guddaa qaba. Gabaasani qorannoo ( investigative journalism) dhiheenya kana onnatanii eegalan ammoo daranuu bu’aa miidiyaa sanii ol guddisaa jira. Dimshaashumatti miidiyaaleen Oromoo baay’achuun waan gaariidha; sagantaaleen isaanii isiniif taanaan gargaaraa, isiniif ta’uu baannaan yaada ijaarsaa laadhaaf. Waldogommiin miidiyaalee jidduu jirus kan ololaa osoo hin taane kan hojii haa ta’u; jechuunis baay’inaafi qulqullina ( quality & quantitiy) sagantaalee irratti haa hundaayu. Waldogommiin miidiyaalee bifa akkasii qabu dirree miidiyaa Oromoo ni gabbasa, sabaafi qabsoo teenyas ni cimsa. Wannin jala muruu barbaadu OMN, garee siyaasaas ta’ee hawaasaa kamiyyuu jala hin seenu; kamiiyyuu ofirraa hin dhiibu. Warri dantaa murnaatif jecha OMN ofitti harkisuus ta’ee ofirraa dhiibuu barbaadan hin milkaayan. OMN akka miidiyaa ummataatti (public media) walabummaa ofii eegsisee gareelee hunda obsa, naamusaafi ogummaadhaan tajaajiluu itti fufa. Kan faarsanis ta’ee kan abaaran, kan gargaaranifi hin gargaarre cufa waluma qixa tajaajila. Public Media jechuun akkasi. Walumaagalatti babal’achuun miidiyaalee hawaasaa ummata akka keenya cunqurfameef hiree guddaadha. Sabboonummaa ni cimsa. Saffisaafi gatii xiqqaan walqunnamuun wal gurmeessuuf, tarsiimoo baasuufi diinarrtti duuluuf gargaara. Gara biraatin ammoo namoonniifi gareeleen tolchuu mannaa badii fedhanis salphatti qalbii ummataa facaasuun hamileefi abdii kuuffisuuf itti fayyadamuu danda’u. Kana hubachuun tooftaalee faaydaan nuti marsaalee hawaasaa irraa argannu, kan badiitin akka hin caalamne nu dandeessisan baafachaa socho’uu qabna. Tanas irruma aanna; waaqni nu haa gargaaru, nutilleen daran haa carraaqnu!! Ani kanan jedhe; kan hirdhate isin itti guutaa.