Seenaa Gababaa gootota Jalduu - Kutaa 4ffaa

Tolchaa Wagii Irraa

Kutaa 3ffaa irraa kan itti fufe

Akkumaan kutaa 3ffaa keessaatti ibsuu yaale, gotoonni Oromoo Jalduu guyyaa gaafa Jimaataa, lola cimadhan adeemsifamen waraana Dargii akka malee rukutudhan qaaneessanii ofi irra ittisanudan dubatti akka inni deebi’u taasisaniru. Waraana kana irrattis Meeshalewaan waraanaa gurguddaan adda addaas boji'ameera. Injifannoo irraatti injifannoo galmeesuun funduuraatti demaa kan jiiru, lolli Qotee bulaa Oromoo Jalduu, onnachdhaan sagantaa itti aanu magalaa Ginicii fi Amboo rukutuuf sagantaa bafateera.

Gama hundaan lolli kun akka itti fuufu danda'u, Kabbadaa Buzunash akka ummata Metaa Robii qabatee ka'u itti ergameera. Salalee irraa Muluu Wasanutti ergameera. Asaffaa Maracoo magalaa anaa Gindabarat kan "Kachisii" to'annoo isaa jala erga olichee bubuleera. Finfinne ykn Ambo irraa karaan gara Gindabarat nama geesu, karaa Jalduu malee waan hinjirreef, Jalduu keessa ammoo darbuu waan hinkajelamne waan ta'eef, waraanni Gindabaratdeeme hinturre.

Qophiin gara funduuratti deemuu ergaa murtae'ee xumurameen booda, namonni hundii iyyuu lola irra waan oolaniif, fuula namoota hunda irraa iyyuu mallatton dadhabbii hindubifama ture. Magalaa Jalduu Bargamoo (Eucalyptus tree) waan bayyatuuf, magalitti of dubatti hanbisudhaan godaa mana baruumsaa keessa fi bakkoota adda addaa qabachudhaan nami maritnuu cinaacha lafaan ga'e.

Sanbata Duraa, Amajjii 22

Dukkanni ifaaf bakka gadii dhisuu geeseeritti. Sinbirrii wacuu eegalaan, bakka jiran hundaa ka'udhaan garaa Gincii deemuuf hundi iyyuu sona'e ka'ee jiira. Dargiin qaanii fi salphina armaan duura irraa ga'eetti aarudhaan, warana kumoota hedduu lakkwaaman kan birgeedii tokko ol ta'an gadi ergeera. Qophii kanaan osoo jirruu fageenya irraa konkolatwaan loltoota Dagii fe'ee otoo wal-irraa hincinne gara keenyaatti gadii dhufuu adeemu mirkaneeffane.

Qotee bulaan Jalduu waraana dhufaa jiiru kana, shakki tokko malee fulaa fi fulatti lolee akka barbadeessu hogantota waraana kanaatiin qajelfamni kennameera. Akkumaa arman duraa, magalaa Jaldu of dubatti hanbisudhaan, karaa afuriin bakkii qabatamee egame. Kana jechun, waraanni Dargii, otoo magalaa Jaldu hinseenin, waraanan simachuf qophin godhame.

Amma ganama keessa sa'a 6:00 AM ta’era. Bakka qabannee jirachuu keenya nu arganiiru.

Waraanni Dargii nutti dhiyaate dhukaasa osoo hincalqabin dura arraba calqaban. "Ante galla iji'in sixi, ijji'iin sixi ......", jeecha gara keenyaatti akka allatti raqaa argee girrisani dhufan. Akkuma saliphatti nu ar'anii waan qaban itti fakkate ture. "Qotee bulaan Jalduu harka kennisisuu malee, harka keeninee hinbekinu " jeecha jeedhuu debisudhaan, lolli roga arfaninuu itti baname.

Lollii kun lola armaan dura godhame irraa bayyee ulifata tauf adeema. Waranni Dargii rasaasa fi matriyesii akka bokkaa gadii robsudhaan mannetiwaan jirenyaa nama barbadeesse. Akeekni isaani cabsani magalaa seenuuf tuure; garuu cabsuu hindandeenye.
Lola magalaa to'annoo isanii jala olichuuf godhame kana irraatti, akka firii harbuu harca'ani. Qotee bulaan jalduu tokko-tokkin isan qaarme.

Gama gootota Jaldutiin kan itti fiiguus hinturre, kan baqatuus hinturre. Rasasni dhukaatu qiyyafametee waan ta'eef laafa hinbuutuu ture. Loltonni Dargii akka malee dhumani ture. Akka durani afaaniin arabni "shintam galla"ijji hin six" kan jeedhu amma hinjiiru. Dhaabbate jira. Reenfa isaai funanuu qoofa ta’e hojin isani.

Lolli ganama sa'a 6:00 AM calqabamee otoo wal-irraa hincitin hanga guyyaa sa'a 12:00PM tti ture. Gara keenyaan namni lola kana irratti du'e, jirataa magalaa Jalduu kan ture fi hojii daldalaa irraatti kan boba'ee ture Obbo Kaasaa Guutaa Uluuqaa qofa ture. Obbo Kasaan akkuma lolli banameen mana barumsaa Jalduu funduuraatti kufe. Naminni biroo kan du'e ykn kan madawee hinturre. Lollii qabbanawe. Boqqonaa sa'a walkaan booda waranni Dargii haaraan ramadamee dhufuun waraana itti fufe. Innis akkuma dhufeen akka baalaa harca'e.

Lollii guyyaa Sanbata duraa godhamee kun Dargii heedduu kan rifachise yommu ta’u, Oromoota Jalduu ammoo kan onnachise ta'ee. Guyyaa sana waraanaa Dargittif, Hilikopitarri waan adda-addaa dhiyessa fi akka turte ni agarra ture. Hilikoptarri guyyaa gutuu nu irraa marsaa olitte. Karaan gara Jalduutti nama gessuu goodaa (badaasaa ykn diree) waan ta'eef kan faggeenya irraa duufu hunda to'annoof namatti tolaa ture. Waraanni kumotan lakkawamaan ammas dabalamuu isaani hinarginaa ture. Waraanni Dargii inni booda irra dhufe, akkuma jiruun meshalee waraanaa gurgudatti gargaramudhaan, kan dhume dhumee gara tokkon cabsee magalaa walakka ga'e. Lolli amma magalaa keessatti ta'ee.

Lolli magalaa keessatti ka'ee eegalee osoo wal irraa hincitiin, amma galgala 7:00PM itti fuufe. Waraanni Dargii duubaa dabalamaa dhuufe. Gara gootota Jaldutiin dadhabbi fi rasaasnis haphachaa dhuufe. Dukkaniis bakka qabachuuf waan deemuuf, roga arfaan jiran irraa iyyuu , walitti ergudhaan gara daandii kolu irraatti walitti dhufamu godhame.

Kasaa Gutaa malee namni tokko iyyuu akka hinduune, walhubachisudhan, osoo jirruu, Assaffaa Maracoo Magalaa gudditti Gindabarat yeroo rukutu baqatanii kan lubbun ba'ani kaadironni fi Bulchaa anaa Gindabarat ta'udhaan ummata rakkisaa kan tuure Gojjameen Mahitamee Bakuru jedhamu milishoota gara 200 qabatee dhufuun dhagayame.

Mahitamee Bakuruu dhufee koluu ga'uu isaa akkuma dhaga'ameen, qabuu ykn ajjesuuf gara Kolutti hundii iyyuu qajeele. Milishonni namichaa yakkama kana faana dhufaan ijollee ummata Gindabarat keessa ba'anidha. Akkuma dhufatii keenya dhaga'aniin cinqamudhaan, dallaa bal’aa dhagaan ijaramee, kan warra nafixanyoota Daj.Mangistuu jedhaan ijarsisaan keessatti nam’ani ta'an. Dalla knatti marsine.

Milishonni achi keessa jiran, “Obbo Wagii, Obbo Mulataa, Obbo Mogoraa ani ilma abaluuti, nuti ijollee eenyuuti ….” jechuun iyyatan (watwaatan). “Namni isiin tuqu hinjiiru!” jennen. Namicha yakamaa Mahitamee dabarsanii akka kennan gaafataman. Matamee dabarsanii nutti kennun rakkisaa isanitti ta'ee; namicha yakkamaa kana waliin Polisonni fi Daballon heedduutu jiira ture.

Gama kanan ammoo ijollee ummataa keessa ba'ani milishoota irraatti dhukasa banuun rakkisa ta’e argame, nutis isaan dhifnee deemuu filanne. Mahitamee Bakuru nu harkaa ba'ee. Namichii yakkama kun Qabsa'aa Oromoo Arga'oo Dinqaa nama qabsisee ajjesise ture.

Erga achii deminee booda gara nannoo "Malkaa" jedhamuu qubanne. Boqqonnaa erga godhaneen booda Cobii gandaa Mogoraa Tujjo tti gadii qajeelle. Bariitu, guyyaan Sanbaata gudadha. Magalaa Jalduu keessaa warana Dargii isa akka awanisaa ya'u malee naminni tokko illee hinjiiru. Naminni daldalaan magalaa sanaa kan ta'ee Obbo Dhabaa Hayyuu, ani homaa hingonee jedhee, Qawwee isaa fudhatee isaan bira harka keenachuu dhaqaa. Dhabaa Hayyuu akkuma achii ga'een Qawwee irraa fudhanii harkaa dubatti hidhanii ajjesuu dhageenye. Naminni gaddeef hinjiru. Maal gochuu dhaqee?. baga kan jeedhuu male. Kanaan (asiin) booda, lollii gootota Jalduu fi Dargii giddutti adeemaa jiru magalaa keessaa gara dirreetti/Godaatti waan baate fakkate.

Amajjii 24

Sanbata fi hojjaa duraa (Monday &Sun day), lollii hintuure. Namonni hundi iyyuu rasaasa barbachiisu fi dadhabbii irraa turan irraa dandamachutti turani. Cobii, nannoo Gubbaa Sirbaa bakka jeedhamu jiira. Fageenya irraa yoo ilaalu, aara lafa irraa gara sam'itti ol ka'u bakkota adda adaatti hinmul’ataa ture.

Waraanni Dargii mannetiwwaan ummataa guggubaa akka jiran hubanne. Namonnis dhufani gabaasasan. Mana itti dhufan hunda, ibidda itti naqaa gara keenyaatti dhufaa jiiru. Akkuma kun dhaga'amen ammas osoo isaan gara keenya hinga'iin bakka isaan jiran akka dhaqinuu kan jedhu murteesudhan, onnee gutudhaan itti qajeelame.

Adeemsa sa’a tokkon booda bakka "Ulaa Maruus"jedhamutti walitti dhufne. Lola kana irraatti ammas waraanni Dargii akka malee rukutamee. Dhignni akka bishanii dhangala'ee. Gootota Jalduu keessaa kan du'ee Obbo Awulachoo Balchaa qofa ture. Lolli kun mana isaa ( Obbo Awulachoo Baalchaa) biratti waan calqabameef akkuma tasaa rasasni waraana Dargii irraa buute. Lolli Ulaa Marusitti calqabamee, loltota Dargii ari'udhan amma (hanga) Abaro itti geesse. Bakka lolli itti ka'ee fi bakka lolli itti dhabatee gara kilometra 10 caala. Abaro maqaa lafati. Qotee bulaan Jalduu waraana Dargii Ulaa Maruus irraa hanga Abarotti ergaa ari’een booda biraa hafee.

Kanaan booda waraanni Dargii salphinaan reenfa isaa kan danda'ee funannatee kan dadhabe gatee gara dhufeetti deb'u dirqame. Gootota Jalduu kan mirgaa isani fi biyya isanii gubbatti lolan, humnaan rukutanii balleesuu waan hindandenyee ta'ee waan isanitti mulateef, Dargiin Lollo kun karaa nagatiin akka dhuumu kara bulchitoota kutichaa namoota itti ramadudhaan akka halli kun qabana'u siyaasa olola, siyasaa adeemsiise.

Haala kana irraati ramdamudhan yeroo sana kan dhufe bulichaa kutaa shawaa yeroo sanaa Dr.Mokonnon Jotee ture. Mokonnon Jotee, lola kana dhamisu fi qabaneesuuf Jalduu qubate jira.

Kutaa 5ffaan itti fufa.

Seenaa Gabaabaa Gootota Jalduu - Kutaa 3ffaa

Tolchaa Wagii Irraa

Kutaa 2ffaa irraa kan itti fufe

Amajjii 20

Amajjiin 20, guyyaa gaafa kamisaati. Reenfi obbo Mokkonon Barii bakka dhaloota isaa "Bonnii" jedhamun bekkamuti bakka maatiin isaa jiranitti geesudhaan kabajaan ergaa awwalameen booda, garaa magalaa Jalduutti, waliga'ii wamameetti akkumaa armaan duura sanatti karaa adda addatiin seename.

Yeroo magalaa seennu, ummanni Aanaa Jalduu Keessaatti argamu kumoota heedduutti kan lakkawamu hidhannoo gutuu waliin dhiyatee jiira. Namonni anaa jalduu keessa jiratan dhiirrii takka-illee hinhafine yoon jedhee sooba dubbachuu koo miti.

Akeekni walga'ichaa dabaree-dabareedhaan, Obbo Mulataa Fayyisoo fi Obbo Wagii Sattoo tiin ibsame. Ibsi kunis, Sirnaa nama nyataa Dargii/Mangistuu, kan Qawwee keenya amma nu hikkachisee, gulana (booda) immo hadha manaa keesaniis keennaa nun jedhuf adeemu kana, barbadeesuuf hidhannee kaaneerra; Isinis (hummanii) Onnee fi hidhannoo keessan jabeefadhati, nu walii ka'aa kan jedu fi dhamsaa gotummaa dabarsu dha.

Ummanni waliga'ii sana irraatti argamuuf yaa’ee achii ture hundi, gammachuun harka rukutee, lola Dargii waliin godhamu irraatti hundi isani iyyuu akka hirmatan raggasisan. Qawween Dargii irraa boja'mee ture heeduu waan ta'eef namoota Qawwee hinqabinee hiramee, warri hidhannoo argatanis loluuf of Qopheessan. Guyyaa magalaan Jalduu to'annoo jala olite namonnni adda-addaa fi kashalabonni magalaa keessa jiran hundi Qawwee gurratanii waan turanif, magaalan akka sakkata'mu tasisudhaan Qawween dhibootan lakkawwamu walitti gurrame. Aduun dhi'ee dukkanni yeroo bakka isaa qabatu,Magalaa Jalduu irraa kilo-metra 7 kan fagaatu mana Obbo Guddisaa Tufaa "Qoofitu" qubannee.

Amajjii 21

Amajjiin 21 guyyaa gafa Jimaata ture. Lola funduuratti godhamuuf deemuuf guyyaa kun murteessa ture. Qotee bulaa Jalduu mirga isaaf loluuf qophawee bakka sanatti argaman, bifa- bifaan ijaaruun (gurmessun) barbachisaa ture. Miseensota keenya isan duraa kan turani fi kanneen lola Amajji 19 irratti argamuu hindandenye kan akka Obbo Raggasaa Fayisaa fi Obbo Mogoraa Tujjo hidhanno gutuu waliin dhiyataniiru.

Mogoora Tojjoo: Obboleeyan isaa Gobasaa Tujjoo, Haruu Tojjoo, Boranaa Tujjoo fi Ummatoota Cobii qabatee dhiyateera.

Raggasaa Fayyisaa: Obboleyaan isaa isaan Ofuu fi Diggoo jiraatan waliin dhiyateera.

Dirribaa Korjoo, Dirribsaa Damee fi Angaasuu Yaadatee: Abeebee kuluu irraa, namoota heedduu waliin, hidhanno gutuu waliin dhufaniiru.

Cobii, Ofuu, Diggo, fi Abeebe maqaa bebekkamo nannolee Aanaa Jaldu kessatti argamaniti. Akka seera waraanatti namoonni hundii bakka afuritti ijaraman. Mul’ataa Fayyissoo, Mogoora Tujjoo, Wagii Satto, fi Raggasaa Fayyisaa jalatti ta'u isaati.

Meshaleen Dargii irraa guramees akkuma sana bakka afuritti hiramee haala qindaa'een qophawamaa osoo jiiru, namni maqaa isaa yadachuu hindandeenyee tokko Jalduu irraa osoo katuu, kan afuurri cite, nubira ga'ee. Maal tahate?? jeenannan:"dhumtan!, dhumtan!, inni mataa Okolee Jalduutti nam’ee jedhee". Kan “inni mataa Oklee” jedhu, loltota Dargii warra qobii sibila (helmet)kawwaatu jechuu isati.

Isatti aansee, odeefannoo jiiru akka gabaasu magaala kessatti kan ramadame Obbo Diroo Ayyaano fardan gulufee dhufee, waranni akka magalaa Jalduu weerare gabaase. Basaasaan inni itti aanu ammoo "Ummatoota magalaa kessatti argan hundaa shifataa fidaa!", jedhanii reebaa akka jiran nuuf gabase.

Akkuma dhugaan kun dhaga'ameen magalaan Jalduu ammas lola isa marsaa lammataa keessumeesuuf ademti. Hoganoota warana afran (arfan) qabnu kanatiin sagantan lolaa ariitin (hatataman) qopha'ee, magalaa Jalduu bakka isaan (loltoni Dargii) jiranitti karaa afuriin lolli akka itti banamu taasifame.

Ramaddin waraanas akkan ture:

Karaa daandii Koluu - Mogoora Tojjoo ,
Karaa daandii Kilbee- Mulataa Fayyisoo
Karaa dhaaba Sangoota - Wagii Satto
Karaa daandii Biichoo - Raggasaa Fayyisaa

Hogantoni kunis waraana isaanii ramadamee waliin kutannodhaan gara magalaa jalduutti socho’an. Dandii Koluu, Dandii Kilbee, Daaba Sagoota fi Dandii Biicho maqaalee Dandii (roads) guguddo magalaa Jaldu kessati.

Magalaa Jaliduutti dhiyachuuf kilo metrri 2 yommu hafuu, waraannii Dargii dhiboota heeddhun lakkawaman magalaa keessa gadii ba'ani "Matriyeesii"qaban hundaa camadatanii nu'eegan.Yoom biira geenyee isaan barbadeesiina kan jedhuu male, sodaa kan jedhamu takka-illee nukessa hinturre.

Dhiyeenyaan meetra gara 800 yeroo haafu gara Dargitiin dhukasni nutti baname. Roga arfaninuu lolli saaqame. Gama Dargitiin rasaasni Matriyeesii akka bokkaa gadii roobu, waan lafa irraatti nama hanbisuu hinfakkatu ture.

Lolli kun kan saaqame ganama kessaa sa’a 11:00AM ture. Lolli hamaan Qotee bulaa Jalduu fi warana Dargii Jiddutti geggeeffamee kun salpha hinturre. Kan Dargiin lolitoota meeqa itti dhabe ta'e.

Warannii Dargii karaa Wagii Sattoo lolun hiriree ture baqatee deemeera. Mulataa Fayyisoos gama isatin, Meesha waranaa heedduu gachisisee boji'eera. Waranni karaa Mogoraa Tojjo jiiru ammoo waraana Dargii bakka lamatti addan kute: Isaan kan yommu baqatan, isaan kan harkaa keennuu didanii ajjefamaniru; gariin isani ammo mada'waniiru.

Namni Lammii Oromo ta'ee, kan maqaan isaa ‘ajajaa shantamaa’ Bekaa jedhamuu yeroo amma magalaa Amboo keessa jiratu, Qawwee isaa Mahazii waliin bojia'ame ture. Beekaan rakkon tokko-illee irraa hingeenyee. Yerodhuma sana gara dhufeetti akka debu'u tasifame.

Lola hamaa 11:00 hanga Sa’a 2:00PM godhame kanaan waraanni Dargii akka malee rukutamee, meshalewaan waraana adda – addaa, rasasaa heedduu waliin ergaa boja'meen booda, loltoota Dargii rukutamani, lubbuun keessa jiru mana yaalaa "Gabayyoo" jedhamu biraatti geffamanii akka yalaman tasifame.

Amajjiin 21 guyyaa injiffaannoo bonsaa ta'ee galmefame. Lola guyyaa gaafa Jimataa sana namonni Jalduu har’a-illee akka seenaatti dubbatu. Injifannoon bonsaan guyyaa kana galma'ee irraa calattuu namoota asiin dura osoo qooda hinfudhatiin hafaan hunda hirmachisu danda’u isati.

Onnee gutuun ka'uun, sagantaa itti anuu maal ta'u akka qabuu murtin irra gahame. Innis Magalaa Gincii fi Amboo rukutuu ture. Giinciin Jalduu irraa kilometra 35 fagaatti. Guyyan sun galgala'ee (aduun dhitee) ture. Boru ganama waraani keenya gara Giincitti soso'a. Namonni hundii isanii iyyuu lola irraa waan oolanif dadhaban ture. Sababi kanaf, Dirree kubbaa milaa kan mana barumsaa Jalduu qabatamee, achii bullee, ganama sa'a ja'a yommu ta'ee gara Giincitti deemuuf yeroo qophofnu, Meeshaa waranaa kan fagoo irraa ittin ilalaan (Teleskopii) dhan yommu to’tamu, konkolatan waraana baatu (Ifaa) lakkofsaan gara 50 kan ta'u osoo wal-irraa hincitiin karaa qabatee gadii dhufaa jirachun hubatame.

Dirreen Jalduu ammas lola ulfaataa isa 3ffaa gegeesuu qadhi'mamteti fakkata. Waranni Dargii kumootan lakkawaamna konkolaata irraa harca'ani, nubiira ga’uuf kilo meetra tokkotu nugiduu jiira.

Kutaa 4ffaan itti fufa

Seenaa Gabaabaa Gootota Jalduu - Kutaa 2ffaa

Loola magalaa Jalduu Dargii irraa bilisa basuuf godhame
Tolchaa Wagii Irraa

Kutaa 1ffaa irraa kan itti fufe

Baatii Amajjii Bara 1978 Magalaa Jalduu rukutanii to'annoo jaala olichuun gaffii keessa hingallee.

Magalaa Jalduu keessa Daballonni Dargii yeroo sana dirree irraatti nama ajjesuuf mirga gutuu qaban heeduu ta'uu isaniin gamaatti, warani fi milishonni dhibootan lakkawaman magaalitti keessa qubachuun ummatoota magalaa fi badiyyaa keessa jiraatu ciinqaa turani.

Magalaa Jalduu irraatti loola banuuf,beellaminni guyyaa gaafa "Xiimqataa" Amajjii 19, 1978 bellamame ykn murta’e. Hidhannoo akka garitti qopheefachuun gamatti,namoota lola kana irraatti hirmatan qindeessuun irratti qophin godhame ture.Akka kanaan, karaa Obbo Mulataa Fayyisootiin Obbo Asaffaa Maracootti ergaan ergame. Asaffaa Maracoo nama Aanaa Gindabarati ti. Aanaan Jalduu fi Aanaan Gindabarat walin olla dha.

Asaffaa Maracoo, lola magalaa Gindabarati irratti ta’uf malu yoo ta'ee malee, lola Jalduti ta’uf ademu irratti dhufee qooda fudhacu akka hinbarbanne addesse. Itti dabales,”yoommu isiin Jaldu rukuttan, ani ammo gama kiyyan Kachisiin rukuuta” jedhe. Magaalan gudditti Aanaa Gindabarati Kaachisii jedhamun beekamti. Magaalan jalduu immo ”Gojjoo” ille jedhuni.

Karaa gama obbo Wagii Sattotiin akeekni waraanaa kun Daj.Kabbadaa Buzunesh itti ergaan ergame. Kabbadaa Buzunesh "yeroon hingeenye” jechuun akka hindufne fii waraana kana irratti hin-hirmaanne bekisise.

Lola isa caalqabaa irraatti kan hirmatan namonni beekkamon kan akka Obbo Raggasaa Fayyisaa fi akka Obbo Mogoora Tujjoo hinargamne beekisisaan.

Obbo Mogoraa fi obbo Raggasaan lola godhamuuf adeemu kana keessatti qooda irraa fudhachuu baatan-illee guyyaan murtawee, Amajiin 19,1978 guyyaa keessa 2:00 PM akkuma kabajameetti ture.

Gaafa 01/18/78 halkan, Jalduu irraa kilo- meetra 15 irraatti fageenyaan kan argamtu fi lafa "Qooftuu" jedhamtu, mana obbo Mulataa Fayyisooti ol’itti, Tulluu argamtu tokko gubbatti akka hidhannoo gutuun argaman wal-hubachiisan.

Nannoo Qooftuu, Qarree mana Mulataa Fayyisoo gubaaatti ba'uun sochii magalaa Jalduu Telescophaan to'achuu gaarii tuure. Gotoonni lola kana irraatti hirmachuuf wadaa galaan heedduu ta'ani iyyuu, guyyaa jedhameetti namonnii hidhannoo gutuu waliin dhufaan bayyee xiqadha.

sochii waranaa fi Daballoota Dargii kan basaasuu Basastonni keenya, heedduun magalaatti ramadamani ture. Magalaa Jalduu irratti dhukasaa banuuf hidhannoo isanii gutuu waliin kan argaman baay’inaan namoota 16 qofa.

Isaan keessa ani fi obboloeessi kiyyaa, Dirribsaa Wagii abba keenyatu nufudhatee dhaqee malee, bayy’ee da'ima turre. Maqaallewwaan lolaa kana irratti argamuuf Qarree jedhamee irratti dhufan:

1. Mulataa Fayyisoo
2. Wagii Sattoo
3. Baqqalaa Urgee
4. Atomsaa Urgee
5. Tolasaa Haata'u
6. Kabbadaa Taffarra
7. Alamuu Mul’ataa
8. Laggasaa Tolasaa
9. Guddisaa Tufaa
10. Mokkonoon Barii
11. Dirribsaa wagii
12. Shifarraa Zawudee
13. Tafarii Makuriyaa
14. Zawudee Makuraa
15. Guddisaa Itichaa
16. Tolchaa wagii ture

Jarrewaan kun hundi isanii,anaa fi obbolleessa kiyya irraa kan haaf, bifilee(sharp-shooters)dha turani. Dirreen Jalduu haatii seenaa waraana isa calqabaa keessumeesuuf of qopheesitee sa'aa murasatu haafe. Guyyaan kun "Ximqata waan ta'eef taaboonni bahe galuu jalqabeera. Dabbalotaa fi warana humna Polsitti gamatti, milishoonni 300 ol ummata keessaa filamanii, hidhatanii, magalaa eegaa turan.

Lola sa'a 2:00 PM banamuuf sa'aa 1:00 PM irraa Qarree (Tulluu) irra jirruu irraa, namonni 16 hoomaa waranaa Jalduu kessa qubatee jiru bittinneessuuf gara magalaatti hamillee fi kutannoo gutudhaan Jalduutti qajeelan. Ulaan magalaa sanaa karra 8 tiin namonnii lama-lama ta'ani magalaa marsanii akka seenaan qajelifamini keennamee ture.

Dhukasinni innii duraa Buufata Polsii irraatti akka banamuu yoo ta'u,dhukasaa kana Baqqaqlaa Urgee eebbisee akka banuu taasifamee. Baqqalaa Urgee, Alamuu Mulataa waliin karaa dubaa seenuun, bufata Polisii irraatti dhukaasa duraa banan. Ulaa undaan (saddettaninuu) namonni senaan, polisii fi waraanaa irraatti rasaasa akka bokkaa gadi roobsan.

Waranni fi polisonni magaalaa kessa jiran dhukasa hamaa (cimaa) godhan-illee,gotoota Jalduu funduura dhabachuu hindandeenye. Dabballonnii fi warri ibida kana qabsisan lubbuu isanitiin baqatanii yoo ba'an, namni qomoo Oromoo ta'e bulchaa polisii, "Ajajaa shantamaa" ture fii Olii jedhamuu bufataa polisii gadii lakkisuu diide loluu calqabe. Inni loluma kana irraatti harka keennuu irraa du'u filate.

Lola magalaa Jalduu Dargii irraa blisomsuuf godhame kana irraatti Obbo Mokkonnon Barii rasaasa Polisii maqaan isaa Lammii jedhamuu irraa dhukateen rukutamee kufe. Lola ho'aa sa'aa lamaan booda, magalaa Jalduu to'annoo jala olchuun ,Jaarsol biyyaa fi namoota bebeekkamoo sababii Qawweetiin hidhmani kan reebamaa turan, kan akka: Obbo Raggasaa Yaadatee, Raggasaa Bultoo,Gonfaa yaadatee, Mulata Banti, Doyyoo Nurasaa Tujjoo fijarsaa wagga 80 ol turan, obbo Gosoomaa Turaa dabalatee, namonni 70 ol mana hidha keessaa gadii lakkifaman.

Akkuma Jalduu to'anno jala oliteen Asaffaa Maracoo akkuma duraan jeedhee sana magalaa Gindabarati, Kachisii irraatti tarkanfii fudhachuun Dargii irraa blisoomse toanno jala oolche.

Lollii kun lola ulfataa ta'uu iyyuu gara keenyaan kan du'ee nama tokko qofa ture. Kara Dargiitiin loltonnii heeduun dua'ani iyyuu, namonnii barbadmaan: bulichaa waradaa yeroo sanaa fi Dabaloonni Dargii gara isaan ga'an arguu hundandeenye. Milishonnii Ummataa keessa filamanii, hidhatanii achii turan, carraan qabaan harka keennuu waan ta'eef, lakkofsaan 300 kan caalan boja'amani.Hundii isanii iyyuu Qawwee hidhatan lafa naqanii gara maatii isanitti deb'ani.

Magalaa Jalduu to'annoo jaala olichuuf lola hamaa godhamaa jiru kana irraatti itti gafatamaan dabbaloota wa'ee lafaa Dargiin shomamee achii ture,harka keennuu irra, kaatee mana silkii ykn Bilbilaa yoo seenuu achumaatti haafe.

Lola sa'a 2 booda Magalaan Jalduu fashistoota Dargii irraa blisaa baate. Dhukasnii dhabbate. Polisiin Mokonnon ajjesee, Lammii kan jedhamu ture. Mulataa Fayyiso fi Wagii Satto magalaa nanawanii yommu toatanii debi'an, Lammiiti dhufan. “Lammiin jeechaan si'ii?” jedhee, isa rukutudha yoo Mulatan gadi fudhatuu, Wagii Satto irraa dhowee, Lammii qabee mana isaa gessee, hadha manaa isatiin akka mana kanaa gadii hinbafne jedhee itti himee adeeme. Lammin mana isaa adabatee ta’utu irra jiraa ture.

Lammiin Mokonnon ajjeesuu hundii keenya iyyuu waan beknuuf Mulataan karaa birotiin naannawee, humna warana Dargii harcatee yommu to'atu, Lammiin “akka manaa hinbanee” kan Wagii Satto jedheen dhisee, karaa gubbaa dhaabataa ture.

Lammiin battalummaatti Mulataa Fayyisotiin ajjefame.

To’anno Magalatiin booda,tarkanfiin inni duraa hidhamtoota mana hidhaa keessa jiran hiikuu waan ta'eef, mana kutaa tokkitti keessaatti,namonnii 70 ol,jarsoliin kabajamonni, hidhamanii waan jiraniif, hidha Dargii irraa bilisa ba'han.

Manni hidhaa, galmee keessa jiruu waliin akka ibiddii itti naqamuu godhame. Qawween Dargiin Qotee-bulaa Oromoo hikkachisee gara 2000 ol mana tokkoo gutee waan jiruuf, innii akka abbaa Qawwetii debu' taasifame. Meeshaa waranaa Dargiin achitti walitti qabee hundii to’annoo jala oole. Qawwee kaneen, namonnii mana hidhatii ba'an maritti akka hidhatan godhame.

Amajjii 19,bara 1979 guyyan injifannoo kun galgalaaf yeroo bakka gadii dhiisu,Ummatoota Anaa Jalduu maraaf, akkasumas Meetaa Robiif, Dandiif borumtii isaa gaafa Amajii 20, akka wal- ga'ii (yaaii) guddan godhamuu wamichi maqaa Obbo Mulataa Fayyisoo fi, Obbo Wagii Sattotiin godhame labsame.

Galgala sana, Magalaa jalduu irraa Kilo Metraa 8 faggachuun, Injifannoo argameetti gamaduun, geerarsa dhirumma fi gootummaan itti gadii fudhaan. Maritti iyyuu osoo hinrafiin geeraraa bulan.

"Haa qootu Boorrii,
Haa lolu goonnii,
Goota hin-dhowwiin (hindhoorkini) naduraa;" jeechii jedhu irraa deb'ameeti sirbamaa ture.

Kutaa 3ffaan itti fufa

Seenaa Gabaabaa Gootota Jalduu - Kutaa 1ffaa

Tolchaa Wagii Irraa

Mataa duree seenaa kanaa jalatti namonni wa'ee seenaa kana beekan akkan ballinaan barreesuu yeroo adda addaa [na gaafatanii jiru.] Kana irraatti hunda'udhan, qaamaan keessaatti hirmaadhee wanaan beekuuf, osoo irraa hin-irrisiin ykn itti hindabaliin gababisee kutaa kutadhaan dhiyeseera.

Seensa

Bara 1978 walitajjii Oromiyaa Anaa Jalduufi Gindabaraatti keessaatti, lollii ulifataan kana wali irraa hincinne,Mootummaa abba irree Dargi fi Qotee bulaa Jalduu gidduutti dho'e. Bara Calqaba 1978-1980 dhumaatti gotonni Jalduu nannoowwan ummatonni kumoota heedduun irraa qubatan jiratan, Dargii irraa bilisomsee, bulichaa turun isaa seenaan ragadha. Qabsifamuu loola jalduu Jalduu Walitajjii dhi'a Oromiyaa Koonyaa Jibaatti fi Maaccaa/Ambo,magalaa Finfinnee irraa kilo-meetra 125 irraatti argamiti. Akkuma Oromoota nannoowaan biroo ummataa nagaa jaalatu ta'u illee gootonni heedduun kan keessaa biqilan waan tateef Sirna Motummoota cunqursituu kami iyyuu Mataa gadii cabsatanii hinbullee.

Sirna Mootummaa H/silasee Kabinoota isaanii waliin gara awwalaatti gagessee, bakka isaa kan bu'ee, Mootummaan Dargii yeroo Angoo qabaatu, qotee bulaa Jalduu fi walitajjii Oromiyaa gara dha'atti Deeggarsa cimaa horatee akka hin turre hubatamadha.

Hata'u malee bulichiinsii Dargii, ammumaa bubbulaa addeemu biifa isaa jijjiratee ,ummatoota of harkaatti galfateen,seera of harkkatti galfanna kana dirirsuun gama dabbaloota isaatiin annolewwan birootti, huminaan reebun maqaa farra waraqisaa (anti revolution) jeedhu, itti maxansuun tohannoo isaa jaala ergaa olicheen booda ,gara anaa Jalduu irraatti dirirsuu calqabe. Duran iyyuu Dargiin sodaa fi shakkii waan irraa qabuuf , otee bulaan Oromoo maritti meesha isaa waranaa/Qawwee/ akka hiikatu kan jeedhu, labsii adda irraatti baase. Kana kan diide Sanjaan/Mancaan/Abiyooti akka Morma irraa kutee gatu ,daballonni Dargii /MISON durfamaan ,Danbii Disasaa ,Asfaaw Shifarraa,Tasammaa Amargaa (Bulichaa Anaa Jalduu) Kibraatti fi kan biroo waliin waranaa fi Milishaa of jala naqanii, Jarsolli fi namoota bebeekammoo nannoo sanatti kabajaa qabaan, sababaa Qawwee hikachisuutiin hiidhanii reebuu,salphisuun itti fufani. Halkan mannetwaan nama Qawwee qaba jedhanii shakkan,Milishoota itti marsisisanii buluun ,reebicha qaama nama sukanneessu ergaa irraatti rawataniin booda gara mana hidhatti geessu.

Haala kanaan Qawwee gara 2000 ol Qotee bulaa Oromoo Jalduu yoo hikachisuun namoota murtawaan osoo hin hikatiin "Dinnee didaa ,Qawwee keennuun hadha mana keesaan keennaa jeechudha, Qawwee keenya keninee hinsalphannu! ,yoo duune du'a Leencaa duuna"jechudhaan Dargii hidhannodhaan jeelbeefachisuuf onnee gutun murtefatanii.

Loola Gotoota Jalduu Isa Caalqabaa

Baatii Sadasaa bara 1977 Oromonni lakkofsaan xiqqaa ta'an Mootummaa abbaa irree tti qawwee keenya kenninee nutti hin-rorrisu! jeechuun loluuf murteefatani magalaa Jalduu irraa Kilo-meetra 10 irraatt kana argamuu mana obbo Mulataa Fayyisootti wadaa fi kakuu waliif seenuuf halkan wal beellaman. Dabalonni Dargii Yeroo sanaa akka waqaatti ilalaman ,Iccitiidhan akka isaan mana obboo Mulataa Fayyisootti wal'itti dhufaan dhagayaniiru.

Mana Obbo Mulataa fayyisootti kanneen waadaa seenuuf dhufan bayyinaan namoota 7 qoofa. Gootonni kun torban isanii iyyuu, anaa Jalduu keessaa gandoota adda addaa keessa dhufani.

Isaniis: Mulataa Fayyisoo, Wagii Sattoo, Mogoraa Tujjoo, Raggasaa Fayyisaa, Baqqalaa Urgee, Atomsaa Urgee, Guddisaa Gamaa turan.

Gotoonni Kun 7, Korma Qalanii, dhiiga buruqisanii, walitti hinmallu,! hangaa gaafa dunutti wali irraa hindheesnuu,! jedhaanii, osoo wadaa hincabinee wal seensisaa jiranii,halkan keessa sa'a 2:00 AM akka marfamaan wardiyyaan ala dhabatee jiiru, itti gabaasee. Hundi isaanii iyyuu,duran iyyuu qophawanii hidhannoo gutuun waan dhiyataniif , nama tokko malee Meeshaan isaan qabatan meesha adda m-1(M-one) kan obbo Raggasaa fayyisaa moo meeshaa adda kan ta'e m-2(M-2) ta'eedha.

Dallaan Dabbalonni Dargii fi milishonni Marsanii jiran qe'ee obbo Mulataa Fayyisoo bayyee ballaa Geeshoo fi Warqeen heedduu waan ta'eef, mana gadii ya'anii warqee keessa karaa adda adatiin bakka qabatanii riphan. Dabalonni Dargii fi Bulichaan anaa yeroo sanaa kan turani waranaa fi Milishoota isaan jala giirsu abidatanii sagalee ol kasanii "osoo tarkanfiin Abiyootii isiin irraatti hinfudhatamin akka harka keessan nagadhan kenatan" kana jeedhuu sagalee dallaa alaa itti darbuu egale.

Gootonnii oromoo marfamanii jiran kun hundii isanii iyyuu akka bitneessanii keessaa ba'an waan beekaniif amma lafitti bar'uutti dhukaasa akka hinbannee irraatti wali galan.

Dabalonnii Dargii dallaa duuba dhabatanii "micraphone" qabataniin wamichaa godhaa jiraniif, debi'dhaabinaan , dhukaasa sudachisuuf mana gubbaatt rasaasa atomatikaa gadii robsan. Ganama Sa'aa 5:00 AM yoo ta'uu meshaa ammayyaa yeroo sanaa M-1 fi M-2 gadii itti robsaan.waranaa Dargii dhibbotan lakkawwaman fi milishoota akka hoolaa sardiida keessa sentee gochuun, bittinesuun milishoota 10 Qawwee nii waliin boja'aman.

Ajajaa Milishaa ta'uun duraan namnni mana Raggasaa Fayyisaa gubisisee tokko,rukutamee achitti hafee. Raggasaa Fayyisaa tiin maloo Abba Yadashii nakeessa basii, jedheen. Raggasaa Fayyisaa duran iyyuu qe'ee isaa kan gubisiisee isaa wan ta'ee "Jabeen si hawaranuu ammas na barbadaa as dhuftee"gubadhu !ganaa gubataa jedhee ti biira kuute.

Dabalonnii Dargii fi bulichaan wardaa sanaa ,waan of harkaa qaban "Maicraphonii itti lalabaa olaan dabalatee ,gatanii dhadhaa ibidda buute ta'ani. Gotoonni kun warana Dargii achitti du'an akka awwlamaan godhanii,milishoota boja'maan hidhannoo isanii irraa hikanii gadii dhisani. Lollii Qotee bulaa Jalduu, inni calqabaa injifannoo fi haala akkanatiin xumurame.

Dargiin warana biroo dulichisudhaan ,bakka lolli kun,itti-qabsifame fi,namoota loola kan irraatti argaman qe'ee fi qabeenyi,isanii akka barbada'u goosiise. waranni Dargii namoota nannoo sanatti argaan mara hidhani, reebaa manaa fi qabeenya mana keessa jiiru waliin ibiddaatti naqan.

Itti fufa - Kutaa 2ffaa laalaa

The dreadful mess of negation of negation in Oromo politics: when will it end?

By Gumaa Guddaa

The law of negation of the negation, which is unconsciously operative in nature and history, until it is recognized, was first formulated by Hegel. The Hegelian negation of the negation suggests that the natural course of all things was for there to be an original idea or entity (thesis) which comes to be replaced by its opposite (the antithesis) which in turn is replaced by a combining of both concepts (synthesis). The synthesis then itself goes on to become the next thesis and the cycle continues.

This essay, in an attempt to shade some light on the prevailing endless negation in the Oromo political arena, will consider the Oromo Liberation Front (OLF) - the original idea - as an entity (thesis) and will attempt to analyze what has been happening since the formation of the OLF by employing the Hegelian concept of negation. The original idea is that the OLF will struggle for the formation of independent democratic republic of Oromia (The OLF Political Program, p 7, 1974).

In addition, there are three sacrosanct pillars of the thesis including nationalism, Oromo unity and self-reliance. The thesis is clearer and better than anything else put forward so far. It is clear because it formulates a goal and the norms required to be observed to achieve that goal. It is superior because it proposes to struggle for the maximum possible natural goal of sovereignty – complete freedom and independence - a cause worthy of sacrificing lives and precious resources. Reclaiming what was lost.

Having looked at the original idea it would be necessary asking how it came about. There was a serious and profound political debate among the Oromo elite class around the end of the 60s and the beginning of the 70s before the original idea was formulated. There were two theses that were put forward as to the solution for the Oromo question at the time. These included a/ national liberation and b/ system change within the Ethiopian framework.

The outcome of the debate hinged largely upon the definition of the Oromo question itself; a colonial question or not. At the end the only rational convincing argument that stood the rigor of intellectual scrutiny was that the correct historical interpretation of the relationship between Oromia and Ethiopia was nothing but to conclude that Oromia was colonized by Abyssinia and needed to regain her sovereignty, which subsequently became the perceived wisdom. Hence, the birth of the OLF as a modern national liberation force, above all as an ideology. There has been no alternative convincing counter argument articulated until now against this interpretation.

Shortly after the creation of the OLF in 1973 an antithesis, which is the opposing position (negation) of the original thesis, was presented by the All-Ethiopia Socialist Movement (MEISON), and the Ethiopian People’s Revolutionary Party (EPRP) among others. The MEISON and EPRP position was that the Oromo question is predominantly a class struggle and national question to a lesser degree but never a colonial question and therefore the solution was never to be independence but socialist revolution. This antithesis anticipated both questions of class and national struggle will be answered by socialism and later on communism and stateless utopian society. Thus, it argued that there was no need to aspire to create democratic republic of Oromia. Since socialism advocated for 'international proletarianism' struggling for the Oromo alone was caricatured as narrow nationalism. The antithesis did not survive for completely different reason all together in that the proponents made an error of judgment of the first principle, misinterpreting the reality of Ethiopian politics.

The collapse of the Dreg military junta in 1991 ushered another era of negation. The first antithesis to the original idea within the OLF itself appeared in the early 90s. The main political antithesis put forward at the time was that, since the Wayane regime hijacked the opportunity for a peaceful resolution and invited us to fight to get what is rightfully ours, the only viable way forward was to downgrade the objective from independence to some sort of self-rule within federal or another form of arrangement within Ethiopia. This is in direct contrast to the original thesis of republic or Oromia. The promoters of the antithesis have made it clear that they have concluded that there is no need to shed blood and now transmogrified to become believers of the antithesis and attempt to convince the Oromo on the one hand and the Abyssinians on the other that they can live together in harmony.

More recently, the latest antithesis to the original idea has been presented in a similar fashion as its predecessor. The advocates of globalization argued that because of the financial powers of the trans-national global companies i.e. neo-capitalist, the sovereignty of the existing nations has already weakened and will inevitably be consigned to history sooner or later and henceforth no need to form a democratic republic of Oromia. How absurd such a proposition looks now after the debacle of the global financial crisis, moral collapse and the plague of greed the free market of capitalism finds itself in?

The emergence of the antithesis within the organization has and continues to cause a serious political pain. Ottoway argued a central weakness of the OLF has been their lack of definition regarding their overall objective: "the OLF wavered between the ideal of an independent Oromia, the desire for a large degree of autonomy, and the dream of supplanting the TPLF as the dominant political organization in the country" (Ottoway 1999, 70). Many serious observers of Oromo politics would agree with this analysis. “Dubartiin waa lama jaallattu gaba hin bahin”.

The idea of dream of ‘Ethiopianizing’ the OLF was evident shortly after the OLF withdrew from the Transitional Government in 1992. For instance, Alex de Waal reported as far back as 1994 "evidence of a split in the OLF between the more conciliatory Deputy Secretary General Lencho Lata and the Secretary General Galassa Dilbo" (de Waal 1994, 27-28) along the lines of the antithesis and the thesis respectively.

In 1997 there were reports that: ". . . informal negotiations between OLF and government broke down in the spring after splitting the OLF into two positions: that of its secretary-general Galassa Dilbo who wanted to continue the struggle against the regime and that of his deputy Lencho Lata who was more in favor of legalizing the OLF" (Minorities at Risk Project June 1998, 21). Subsequently, the OLF split into two factions of TA OLF and Asmara Group formally in 2001 along the line of the thesis and the antithesis respectively.

What is more, the Asmara Group tried to present the two separate ideas to two different sets of audience. The Asmara Group, for instance, as a whole embrace in different forms and at different levels both the thesis and the antithesis. Some foot soldiers, supporters and low level members of the Asmara Group do support the original idea (thesis) of liberation. However, the top echelon of the Asmara group believes and promotes the direct opposite idea against independence. They say democratization of Ethiopia should replace the struggle for liberation. When challenged the leadership of the Asmara group argues that there is no difference between the two. As a consequence they say the OLF does not have a political program and there is no need to declare what it stands for. They abdicate the decision to the Oromo people. Such an ideological position is that of synthesis replacing the antithesis.

The ‘Change’ faction of the Asmara Group is another classic example of combining the original idea with its direct opposite. The ‘Change’ faction is an amalgam of the ‘Oromo People’s Democratic Organization’ (OPDO) and members of the Asmara group. The Asmara Group has already formed Alliance for Freedom and Democracy (AFD), itself another synthesis, by making a pact with the hardliner Amhara party, namely Coalition for Unity and Democracy Party (CUDP).

The ‘Change’ faction is also calling for reintegration with others who declare independence as their goal. How they can reconcile the OPDOs with the others remains unclear. The Oromo populace has rejected the OPDO precisely because it is the antithesis to the OLF (the original idea). Even the newly formed ‘Change’ wing of the Asmara Group is already divided due to precisely the same problem. The recent defection in the Oromo Liberation Army Southern Command is just that. It was less than 6 months ago since the ‘Change’ Group paraded the Southern Command as the flagship of their strategy of gaining credibility. Alas it was short lived. It would appear that there will be more to come. It is a vicious circle.

The original thesis on the Oromo unity advocates that guarding the unity of 40 million strong Oromos is a sacred principle. In particular, Oromos of similar political persuasion should not divide along the line of region or religion. ‘United we stand, divided we fall’ is one of the most recited slogans by Oromo nationalists. For instance, whatever internal disquiets there were within the OLF camp, before the 2001 official split, the leaders always presented united front to the outside world. The Oromo public embraced the value of Oromo unity religiously and continues to regard dividing the Oromo nation to be the highest possible sin.

Although in the minority, over the years, sadly some have openly embraced the forbidden idea and advocated to organize Oromos along the religious divide. Others have called for Oromos to organize themselves along region and then come together to form a confederation. These notions are clearly antithesis to the original idea of Oromo unity. One wonders how long it may take us to realize the danger of ongoing negation because of what has been manifestly obvious over the past few months. Yet again some groups believe that it is fine to be regionalist and pan Oromo at the same time. These groups think it would be possible to rally the Oromo nation by first forming hegemony of certain grouping at its core. For example, there is a serious charge against the ‘Change’ faction of being regionalists in the public court based on the behavior of some of their supporters.

The original idea is that pan Oromo movement diametrically opposes regionalism. The strategy for the antithetical thinking appears to be that you can organize a particular region as far as you have a pan Oromo name. They consider it to be possible to run regionalism and pan Oromo movement at the same time or as far as it gives you the opportunity to oppose others. It is not only regionalism but also the leadership style as well as that some Oromo ‘leaders’ adopting the Amharic language in making public speeches and comfortably sitting under the Ethiopian flag are all clear examples of synthesis. You can embrace Oromo nationalism and ‘Ethiopianess’ is the synthesis which attempts to replace Oromo nationalism.

It would be lack of farsightedness not to be aware of the possibility of a religious antithesis emerging in Oromo politics. Previous attempts were unsuccessful. But that alone is no guarantee that new one will not appear. The fabric of Oromo unity between Oromos of different religious persuasion was woven by the blood and bones of members of the OLF who paid the ultimate sacrifice in fighting for freedom against the enemy. Nevertheless, the reality is we live in a world increasingly sharply divided along religious lines. There are those who are willing to fund the radical elements of both religions in order to control our society and there are early warning signs already on the ground more so inside Oromia. Vigilance is in order.

Over all, neither the antithesis nor the synthesis has yet replaced the thesis. The thesis is based on reality and has been tested from within and without and it has survived a number of challenges for the past four decades. There is no fear that the synthesis will replace it. For instance, the TA OLF, who are widely considered to be the bastions of the original “kaayyoo”, insist they stand for the thesis and have dug in their heels and stood by it for the last one decade. The great majority of the Oromo people also stand for the original idea with regards to independence, nationalism, unity and self reliance. All available evidence indicates that the Oromo public is firmly supportive of the thesis. The Oromo people hold the OLF in a messianic position because of the original idea. The OLF has become an ideology in its own right.

Attempts by different factions to replace OLF either by forming different organizations or change its political program from within have not been successful so far. The enemy is frightened of its potential. Nevertheless, the process of synthesis (combining both concepts) is already underway and we should be aware of it. We are better advised to be conscious of the process of the negation of the negation itself, which actually is endless unless an active conscious effort is made to end it.

In conclusion, you can eternally split and regroup how many times you would like but you will not stop the process unless you fully understand the reason for the split and the underlying process in the first instance. The only viable solution to the endless negation is to return to the original idea and restore the thesis based on the original idea, norms and values. A serious debate is required. The conspicuous absence of the Oromo intellectual class, the descendents of those who started the struggle, from the debate and analysis of the situation is extraordinary. A serious intellectual analysis and problem solving is required. We have to separate ideas (thesis, antithesis, and synthesis) from the people who hold them. We all have to recognize the mess and take collective responsibility to clean it.

OLA unit defects: so where does the buck finally stop?

By Gumaa Guddaa

“The quality of leadership, more than any other single factor, determines the success or failure of an organization.” Fred Fiedler & Martin Chemers.

The defection of a unit consisting nearly 100 Oromo Liberation Army (OLA) fighters, including their commanders, to the Wayane regime in January 2010 has dominated the discourse of the Oromo diaspora. As is expected the how and why the unit defected have been considered.

However, I am surprised how little has been asked as to who should take the ultimate responsibility for the condition that led to the defection of the company of the fighters.

In any organization there should be a single point of accountability and leadership responsibility for the success as well as the failure within it. Thus, it would be extraordinary to say the least if the question of who should take the responsibility will be conveniently brushed under the carpet when such a serious incident takes place. In addition, the explanation given by some, in order to reassure the Oromo public, as to why the unit defected also raises more question than it answers.

The explanation given so far seems to suggest that the leaders of the unit were agents of the Wayane regime. This leaves a number of questions unanswered. How long have they been operating as agents? Is it a new discovery or if not has it been known for some time? If known for long why was action not taken? If new has there been a restructuring of the organization since? If the organization was infiltrated, how deep is the infiltration? Are there some others left behind or all them have gone? I am raising these questions not to defend the defectors but to ask serious questions to shade some light on our deep-rooted problem; a problem deeper than a defection of a unit.

One has to look back over the last one decade to put things in perspective. First, the political leadership under whose command the OLA unit that defected was trained has been openly advocating for return to the Ethiopia for years now. You may recall the infamous unfounded claim that “majority of the Oromo people would like to return home”. This is a very dangerous mindset for any fighting force. It would send a message that the enemy is not a real enemy and you can make peace with given a favourable condition. The military needs a clear instruction. It should not be left in doubt about the justness of the war or what to do with the enemy. Imagine what Bergen would do to the self-confidence of the force. It would seem that the unit negotiated a term of surrender for itself rather than leaving it to its political masters.

Second, a fighting force should never be treated as pageants for the latest fashion show. You may recall the bizarre “inside rebel territory” drama less than 6 months ago. The yearly photo shoots of the army that will be used to collect funds is yet another example of the abuse the OLA had to endure over the past decade. A trained and armed unit should be kept physically active, mentally alert and psychologically resilient to execute the task of liberating a country successfully. You cannot just train and arm someone and leave him ideal as a bargaining chip.

There is no doubt the commanders who went back with the fighters are wholly responsible for their actions. They should be blamed. Nevertheless, who should be overall accountable for what has happened? One might argue why someone should be responsible. But the first question must be the unit has been under the two factions of the Asmara Group; long time under the Shanee Gumii and recently under the Jijjirama Group albeit very brief. Therefore, the two leaders namely Dawud Ibsa and Kamal Galchu must take the blame. Had the unit attacked and overtaken Moyale these chaps would be the first to self-congratulate and take credit. Unfortunately, now that the unit has defected they must take the blame. Or do you think that these people in Asmara should not be held accountable?

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