Seenaa Gabaabaa Gootota Jalduu - Kutaa 6ffaa

Tolchaa Wagii Irraa
Kutaa 5ffaa irraa kan itti fufe

Barreeffama seenaa mataa duree armaan olii kana keessatti, lolli Qotee bulaa gootota Jalduun geggefamu: biyya keenya irraatti morma keenya gad-cabsinee, sirna gita-bittotatiin salphanee jirachuu manna (irraa), du'a filachudhan, namonni murtawaan onnee fi murannoo qabanin Motummaa Dargii ammam rasaa akka turan kutallewaan darbe keessatti hanga tokko ibsuu yaaleera.

Dargiin (ibidda) lola Qotee bulaa Jalduu irratti bane humnaan dhaamsuu (dhaabuu) akka hindandeenyee amanudhan toftaa abbootiin isaa jeecha "Lafee Arbaa, waliin rukutanii cabsuu" jedhutti gargaramudhan, of-eeggannoo cimaan gadii fageenyan irraatti hojachudhan namoota heddu erga harka kennachsaniin booda, kanneen osoo harka hinkennatiin hafan irraatti namoonni harka kennatani gara qe'ee isanitti galan kun akka de'bi’anii duulan ijaranii gurmeesaniru.

Waraanni Dargii isaani fi hummata gurmesse of-funduura qabee duluuf qinda’aa fii qophaaha turera.

Adooleessa 27, 1978

Baatii Adolessaa keessa Dargii fi waranni isaa namota armaan dura waliin Dargii lolaa turani fi Dargitti nagaan harka kennatan hunda dabalatanii, gara Ofu fi Diggootti gadi duulaniiru.
Duulli Dargii kun gama sadiin tuure. Karaa Dirree, Karaa Ofuu, fi Karaa Diggoo ta'u isaati.
Humni isanii irraa calaan karaa (daandii) gara Diggootti nama geessun hiriiree waan ta'eef, Ulaan Rujjan falmii ta'uuf adeemu (jiru) kanaaf of-qopheesiteerti.

Lollii gama (roga) sadeninuu ganama keessa sa'a 8:00 AM banamee. Lola sa'aa jaha (6) booda ammas loltonni Dargii ummataa qabatanii dhufan waliin lola isaa marsaa calqabaa Ulaa Rujjan itti godhame kanaan rukutamanii duubatti debi’an.

Humna isanii walitti jabeessanii gama sadiin dhufuu dhisanii (jijjiranii), karuma tokkon karaa Ulaa Rujjan cabsanii darbuuf guyyaa lammataa dhufaan. Lollii kun lola ulfaataa ture. Ammas Dargiin waaroo salphinaa uffatee, reenfa isaa funaannatee gara dhufeetti deb'e. Lolli guyyaa lameenuu injifannoon xumuuramera.

Ofuu, Diggo, Dirree, Labuu, Konichaa, Qamaxee, Diggoo-Daadaa, Diggoo-Maccaa, Rujaan, Wiree fi nannowaan biroo ammaaf maqaa isanii yadachuu hindandeenyee, dirree bilisomte eerga tahatee bubbulte jirti.

Torban tokkoo booda, Obbo Mulataa Fayyiso fi Obbo Wagii Sattoo Diggoo irraa gara nannoo Qoftuu ( magalaa Jalduu irraa kilo-metra 10 irraatti kan argamitu fin nanno Qe’ee Obbo Mulataa Fayyiso ture), hidhannoo adda- addaa guttachuuf baddaa Qoftuu qubatan. ‘Geography’ nannichaa xiqqoo ibsuf: Diggon magalaa Jalduu irraa gara dhihaatti fageenyaan gara kilomeetra 40 (40km) yommu argamtu, Qoftun immo magalaa jalduu irraa kilometra 10 fagaattee kara boroo- bahaa ( North –East) irratti argamti.

Waraanni Dargii fi Ummatonni armaan duura gara Diggotti nutti duulan deba'ani gara mana isanitti osoo hingalin magala Jalduu keessa waan turanif, achii (qoftu) jirachuu keenya dhaga'udhan wal-gurani gara Qooftuutti dhufuu isanii Tulluu irraa jirru guubbaa teenyee Teleskophadhan agarre.

Osoo isaan lagaa Qooftuu hince'in laga kana irraatti dhukasni baname. Yeroon isaa ganna waan ta'eef lagdi kun gutee, galaanni isaa danbali’aa ture. Walitti ce'uuf homtuu hinyaadu ture. Kan mo'ees, kan mohatamees hin turre guyyaa sana. Hunda-iyyuu galgalli (dukkanni) addan baase.

Harka kennisisuu isa Marsaa lammataa

Hangga ammaatti lolli xixiqqaa fi gurguddaan magala fi baadiyyaa Oromiyaa keesaatti ta'a tureera. Hogantonni Dargii gama lola kanatin bu'an isaan argamsisan tokko- illee akka hinjirre hubataniiru.

Bu'aa kan argamisisee, toftaa karaa nagaantiin harkaa keennachisuu waan ta'eef gootonni lola kana irratti qooda guddaa qaban, namoota isaan waliin jiran waliin harka keenisisudhaan, ammas kanneen hafan akka harka isanii keennatan irraatti akka ciminaan hojjatan Jarsolii armaan duraa fi Jarsolii biroo dabalatani, lola dhabanii akka deba'ani nagaan galan gochuun, sagantaa qopheefatan dirirsaniiru.

Oromoota Dargii raasaa jiran kana, firoota fi Maatii isanii amansisuun yoo irratti hojjatan, bu'a fiduu akka danda'u hubachudhan, gad- fageenyan, namoota ummataa biratti dhageetti qabu jedhamaan hunda ramadaniru.
Gama Jarsolii biyyatiin toftaan Dargiin qopheesse milka'ee, namonni heeddun harka isanii keenataniiru.
Namoota marsaa isaa lammataa kana keessatti harka isanii keenatani gara Qe'ee isanitti de'ban keessa : Obbo Dirribaa Korjoo, Obbo Dirribsaa Damee, Obbo Raggasaa Bayyan, Obbo Tolasaa Raggasaa, Obbo Raggasa Gamaa, fi kan biroo yoo tahan, ilmi Obbo Mulataa Fayyisoo, Alamuu Mulataa fi Soddaan isanii Obbo Urgessaa Abbabaa, harka hinkenninu jedhani biyyaa badani (bahani), eessa-butanin isanii wallaallamera (dhabameera).

Harka keennachisuu isa marsaa lammtaa kanaan, Dargiin heedduu itti mlika'eera. Obbo Mulataa Fayyisoo, Wagii Sattoo, Raggasaa Fayyisaa, Tilinitii Fayyisaa (Obboleessa Raggasaa), Atomsaa Urgee, Guddisaa Itichaa, Baqqalaa Urgee, Faanaa Ayyanoo, Dirribsaa Wagii, Jaalataa Ababaa, Kaasaa Tafarii Urgessaa Amantee fi Mokonnon harka osoo hinkennin didaniru.

Dargiin namoota qubaan lakkawamaan nagaan harka kennachu didan (hafan) kana barbadeessuu akka qabu amanudhan humna qabu irraatti ummata Qotee bulaa Jalduu maraa kanneen Qawwee qaban hunda kumoota heeddun kan lakkawamaan garaa Diggootti gadii duulichisera. Telsekophidhan heeddumina isanii yoo ilaalamu bay’ee nama sodachisaa ture.

Ajjeefamuu Obbo Katamaa Bultum

Obbo Katamaa Bultum, nama Rorroo halagaaf sarmu hinturree. Obbo Katamaa Bultum, Goota hafee (mudoo) hinqabnee fi jirataa Digooti ture. Katamaa Bultum eenyuu-illee nama sodaatu miti!, Hawasni Diggoo isa jalatu, innis isaan jalata. Motummaa H/Sillase fiis ta'ee Dargiif mataa gad-cabsatee bulee hinbeekuu ture. Ummanni Diggoo, Obbo Katamaa Bultum akka hogganaa isanitti fudhataniru ture. Obbo Katamaa Bultum lola amma ammaatti magalaa fi baadiyyaa keessaatti godhamaa ture irraatti gotummaan goota lola ture dha.

Dargii fi Waraanni isaa dhufani, bakka nannoo Diggoo Maccaa jeedhamu qubataniru. Obbo Katamaa Bultum osoo lola kana irra nuwaliin jiiru dhoksadhaan Jarsoliin akka isa quunnamani harkaa keenachisuf amansisuu yaalan, innis akka harka kennachuf murteesse namuu hinbeeku (quba hinqabuu) ture.

Garuu, lola Dargii waliin godhamu irraatti qophawamaa osoo jiramuu, Katamaa Bultum jechi isaa, namoota hunda rifasise: Jarsolii hirriyyoota isaa maqaa dhawudhaan, Coqorsa fi Marga isaan guduunfanii itti ergaan, Kiisii isaa keessaa gadi guuree, “kun kan Diroo Birqiti” , “kun ammoo kan Bajiroo Yaddeesati”.....jechudhaan maqaa Jarsolii nannoo Coobii jiratan margaa isaanii waliin tarreese.

Akuman asin olitti ibsuuf yaale, gootni Oromoo Katamaa Bultum, nama eenyuu jalatti iyyuu buulee hinbeekine, haala kanaan akka inni harkaa kennatu fi kiyyoo Dargiin qopheseef keessa akka lixuu amansisaniiru. Murtiin isaa harka keenachuu waan ta'eef, akka dhaquu qabu hime. Obbo Mulataa Fayyisoo dabalatee namonni jiran hundi-iyyuu Obbo Katamaa Bultum dhaqee harka kennachun akka irraa hinjirre itti himan, gorsan.

Obbo Katamaa Bultum akkana jechun yaada isaa ibstate: “Jarsoliin Marga fi Coqorsa guuranii, kakatanii waan natti dhaamaniif, sammuu koo amansise wanaan jiruuf ….” , harka keennuu akka qabu ammas dabalee mirkaneesse. Obbo Mulataa Fayyisoo "Katamaa, hima didda malee, du'a hindidduu!, egaa nagaatti kana irraa (ammaan booda) wal-hinagarru” jedheen. Obbo Katamaan ilmaa isaa Dargaggoo Dhugumaa Katamaa waliin hidhannoo isanii gutuu waliin harka keenachuuf bakka nuti jirru irraa gara warra Dargiitti qajeelan (adeeman).

Bakka Waraanni Dargiin duulchise qabatee fi bakka nuti jirru, fageenya kilomeetra lamaa (2) tu’u tu nugidduu jiraa ture. Gamaa fi gamana teenyeetti wal-ilaalla. Katamaa Bultum kiyyoo gama Jarsolitiin Dargiin qopheeseefitti sororee itti lixe.

Katamaa akkuma achii ga'een ilmaa isaa waliin Qawwee irraa hiikanii, harka dubatti hidhanii, battalumatti ajjeesan. Alagaan kakattet nama ganti jechun kanuma!. Jarsoliin hoogantota Dargitiin gowwofamanii obbo Katamaa harka kennachsanis homaa gochuufi hindandeenye.

Gochan kun hundii yeroo raawwatamu, fageenya kilometra lama irraa Telesckopidhaan ni arginaa ture. Goonni Oromoo Katamaa Bultum bifa akkanatiin ilmaa isaa darggaggoo waggaa 25 Dhugumaa Katamaa, waliin ajjeesanii booll’a tokkotti galchanii biyyee irra gargalchan.
Gorsa gaafa sana Katamaan gorfamee fi de'bii inni deebise akka haphee ta'e sammuu kiyya keessatti maxanfamee jira.

Dargiin ajjeechaa Katamaa Bultumiin booda, humna isaa jabeessee, bakka nannoo Xaranxar jeedhamutti lola banuuf dhufe. Akkumaa barame ammas rukutamee gara dhufeetti deebi'uu dirqame. Lola kana irraatti waraanni Dargii funduraatti osoo hinbane, Oromoota marsaa funduura irraatti hirirsudhaan ofi duuba ta'ani namoota heedduu ficcisisaniiru. Oromonni, namonni akka Obbo Fufaa Bashudee faa lola kan irraatti du'aniiru.

Dargiin loola amma ammaatti godhe kana keessatti guyyaa tokko-illee osoo hinmo'iin baronni lakkwamaniiru. Kun ammoo isaniif salphina guddaa ta'eera.

Lola kanaan booda, Dargiin tofta ittin hogantoota waraana kanaa (Obbo Mulataa fi Obbo Wagii) ittin dhabamsisuu (galaafachuu) danda'u irraatti haala gadii fageenyaan kiyyoo qopheesuu eegale. Namni kam-iyyuu osoo quba hinqabaatin, bitamtoota qarshidhaan bitudhaan akka summidhan ajjeesan irraatti waligalaniiru, wixinee qophesuu irratti bobba’aniru.

Arfasaa Bara 1979: Summiin Hoggantoota warana keenyaf Qophawe

Hoggantoonni Dargii fulaaf-fulatti lolanii mo'achuu dadhabuu isaanii irraaa kan ka'een namoota akka Obbo Mulataa Fayyisoo fi Obbo Wagii Sattoo gama Summitiin dhabamsisuuf, nama Obbo Mulataa Fayyisoo biratti amanama ta'e argataniiru. Innis maqaan isaa nama Safaraa jedhamu. Safaraan jirataa Diggoo Daadaa yommu ta'u yeroo hedduu nuwaliin dabarsaa ture. Dargiin gara Diggootti yeroo duulu nuwaliin Dargii lolaa ture. Bara sana namonni lola Dargii waliin godhamu kan irratti hirmatan hundi isanii-iyyuu, "Sibilli fi Dhirrii Qulqqulluu wayya"jeecha jedhutti amanu ture.

Lola kana irratti guyyaa tokko rasasa Dargitiin kufuu dandeenya jedhamee waan amanamuuf, torbanitti ykn torban lamaatti Qoricha Heexoo(Kosoo) dhuguun akka dirqamatti fudhatameera. Namni Foon Jiidhaa nyatee warana dhaqee, rasasan yommu rukutame, foon mummuran inni liqimsee sun, karaa afaniin waan gadii debu'uuf, namnii Heexxoon (Tapeworm) garaa keessa jiirtu ammoo, yoo rasasiin garaa rukutte, kara rasasiin rukute sanaan Rammoon garaa keessa jiirtu, achiin waan ol' batuuf, kana of- irraa eeguuf, nannoo sanatti namni hundi-iyyuu kan itti gargaramnu, firii Haanquu fi Waggarti dha ture. Heexoo ykn Rammoo garaa namaa keessa jirtu kana, battalummatti kan balleessu, Benzila(Benzene or C6H6) dha. Benzila akka salphatti yeroo sana argachuun hindanda'mu ture. Darbee-darbee garuu magalaa Jalduutti nama ergachudhaan inuma argamaa ture.

Hoggantonni Dargii kan Jalduu fi magalaa Amboo jiran oddefannoo kana waan qabaniif Benzila Summii waliin makaa battalumaatti gubee nama ajjeesuu danda'u qophessaniiru. Nama dirqama kana fudhatee, hojii irraa olchuu danda'uus gantuu Safaraa argataniiru.
Safaraan mana jireenyaa mataa isaa qabatuu iyyuu, yeroo hedduu nuwaliin dabarsaa ture. Obbo Mulataa Fayyisoo tiin fira ykn gosa aanteeti waliin jedhu ture. Yeroo hedduu Benzila Obbo Mulataa dha bichisisera. Safaraan namoota nuwaliin jiran biratti amanama dha ture. Osoo nuwaliin jiiru, karaa kamin akka inni Jalduu dhaqee, Qarshidhaan bitamee, Summidhaan hoggantoota waraana Obbo Mulataa Fayyisoo fi Obbo Wagii Sattoo ajjeesee badhafamuuf akka qophawee, namni beeku tokko-illee hinjiiru ture.

Galgaala gaafa tokkoo, bakka hundi keenya jirrutti, bitamtichii kun Safaraan, bakka jireenya keenyaa dhufuun ergaa nuwaliin asawaa oleen booda Obbo Mulataa Fayyisoo fi Obbo Wagii Sattotiin "Benzila nama lamaaf ta'u nan qaba koottaa dhugaa jedheen." Wagii Satto fi Mulataa Fayyisoo summii Dargiin Benzila waliin makee qopheeseef dhuganii, gubatanii du'uuf, “ barii ganama dhufnee dhugnaa, manatti nu'eegi!” jeechun ganiticha Safaraa waliin beellama qabataniiru.

Mulataa Fayyisoo fi Wagii Sattoo Summii kanaan du'ani moo hafaniiru?

Kutaa 7ffaan itti fufa.

Seenaa Gabaabaa Gootota Jalduu - Kutaa 5ffaa

Tolchaa Wagii Irraa

Kutaa 4ffaa irraa kan itti fufe

Wa'een Lola Qotee bulaa Jalduu dhukkba bowwoo itti ta'udhan, hogantoota Dargii irriba isaan dhorkeera. Mangistuu H/Mariam dhimma lola kanaa ilalichisee yeroo dubbatu "Tinshuwa Ertiraa" maqaa jeedhu itti moggseera. Ertiraan Xiqqoon nutti kaate jeechuu isaati. Yommu sana Ertraan bilisumma ishif kontooffattee Dargii lolaa turte. Hanga ammaatti (yoonatti) waranni duulee Jalduu dhaqe, waaroo salphinaa uffatee, qaana'ee, kottee koo nabaasi jeedhee, of- irraa garagalu malee, injifannoon inni galmeesse hinjiiruu ture. Bara sana, kessaa fi alaan cinqamee, funyoon (wadaroon) morma isaatti dhiyatee kan ture Motummaan abba Irree Dargii, funyaan isaa jala ykn fageenyaan kilometra 125 irraatti, lola Qotee bulaa Jalduu to'annoo jala olichuu dadhabera.

Oromoo mirga isaa fi eenyummaa isaa kabajachifachuuf gara kutannodhaan hidhannoo isaa jabeeffate tokkummadhaan ka'e, dhaabuu akka hindandeenye halaan hubateera Dargiin.
"Harka Cabsuu dadhabde dhungadhu!" jecha jedhutti gargaaramudhan gama lolli kun dhabachuu danda' u irraatti hojachuun hiikoo (furmaata) rakkoo (dhibdee) kanaa akka ta'ee hubataniru (Warri Dargii).

Bulchaan Kutaa Shawaa yeroo sanaa kan ture Dr. Mokonnon Jotee fi hoggantonni
Dargii kan biroo, Ibiddi Jalduu kessaatti qabsifame dhamee, akka nagaan bu'u tasisuun, akka ummanni Jalduu ka'ee waranuu kan godhe ykn kan balleesse, Dabballoota Mootummaan Jalduutti ramadee waan ta'eef, kan Qawwee fudhatee lolaa ture hundi nagaan akka Qe'ee isaatti deb'ee, nagadhan jiraatu kan jedhuu, olola siyaasa gama danda'amee hunda'an facaase.
"Qawwee keessanis naminni isiin gaafatu hinjiiru!" jechuun kadhaa calqabe. Jirattonni magalaa Jalduu manni isaani cufame, mannettiwaan isanii banamee akka jireenya isaanni nagaan geggessan olola faca’e irratti hunda’un namonni magaalaa keessa jiraatan gara mana isanitti deebi’an (galan).

Habashonnii manneen daldalaa magalaa Jalduu keessaa qaban baqatanii gara Finfinneetti (Shaggarii) dhufanii waan tureef, isaanis deebi’ani mana daldala isanii cufamee kan ture banan. Hogantonni Dargii Kan Dr.Mokonnoon Joteetiin durfaman, Jarsoliwwaan (maanguddo) Anaa sana keessaatti argamaan walitti wamudhaan akka ummanni lola kana irraatti hirmate hundi, balleessan lola kana qabsisee kadairoota Mootummaa wan ta'eef, nagaan akka harkaa isanii kennatani jireenya isaani gegeesan hubachisee. Mokonnon Jotee Oromoo waan ta'eef, afaan Oromotins dubachudhaan akka jaarsolii kana amansisee keessa beektonni ni dubbatu. Olola Mokkonnon Jotee gama Jarsolittin facaase kana irraatti hunda'udhaan namonni heedduun harkaa isanii kennatan.

Mokonoon Jotee, kanneen harkaa isanii kennatan, afuura garii, tajajilaa fi gorsa gaaridhaan Qawwee isanii waliin akka maatii isanitti debi’an godhe. Qotee bulaan Jalduu guyyaa gaafa Jimataa, Sanbataa, Wixataa lola irraatti hirmaataan hundi harka isanii kennatan.
Kanneen harkaa kennatan kun ammoo debi’anii kanneen hafaan akka harkaa kennachisan irraatti akka hojjatan godhame.

Keessattuu Obbo Mogoora Tujjoo gama Obboleessa isaani, kan Ayyantuu ta'an , Obbo Nuurasaa Tujjoo Gurmessaa tin, akka harka kennatan irraatti hojjatan. Obbo Nuurasaa Tujjoo Gurmesaa warra Qaalluu ti turan. Biyyi isanii, biyya Giiftii Elemoo jedhamee bekkama. Ayyanni Obbo Nurasaa irratti bu’uu ammo Cabsa jedhamee beekkama. Obbo Mogoraa Tujjoo dhirummaa fi Jagnummaa isaatiin hafee (mudoo) akka hinqabne hundi iyyuu kan irratti waliigalu dha.
Akkumaa yaadamee (akeekkame) hojii guubbaa olchudhaan, Obbo Mogoraa Tujjoo obboleyyaan isaani: Obbo Gobasaa Tujjoo, Obbo Boranaa Tujjoo, Obbo Haruu Tujjoo fi namoota isaan waliin jiran waliin harka isaani akka kennatan godhame. Gama Dargitiin, yommu isaan harkka kennatan, simannaa fi kabajaan adda isaniif godhame. Harka keennun Obbo Mogoraa Tujjoo, Amilee (moorala) kanneen hafanii osoo hintuqin hinhafne.Namonni lola darban irraatti hirmaatan hundi isanii nagaan harka kennachudhaan Qawwee isaani waliin garaa mana isanitti deba'an. Jarrewwan harka keennan kun, debi’anii kanneen hafan akka harkaa kennachisan, ololli siyasaa bay’inaan afarfame.

Akka kanaan, Obbo Tolasaa Hata'u , Ilma isaa fi namoota isa waliin jiru waliin harka isaa akka kennatuu karaa Jarsolitiin irraatti hojjatame. Obbo Tolasaa Hata'u, Ilma isaa qabatee, namota wajjin jiru wajjin, gara qe'ee isatti deb'ee. Obbo Tolasaa Haata’u nama seenaa bareedaa qabuu ture. Inni (Obbo Tolasaa Haata’u) lola Gotonni Oromoo hammayyaa (new generation of Oromo heros) Wayyanee (TPLF-EPRDF) waliin Jaldu bakka Kilbee jedhamu irrati, baatii Adoolessaa 1992 godhameen irratti oto-loluu gotumman goota wareegame dha. Lola Kilbe irratti Adoolessa 1992 godhame kana gara fuuladura bal’inan ibsuuf nan-yaala. Ammaf garuu, lola kana gaazeexaan “USA Today” jedhamu gabaasee turun isaa tuquun gaha natti fakkata.

Dr. Mokonnon Jotee, lola qotee buulan Jaalduun Dargii irratti geggefame: isa akka wanta “Jeneral” tokkon hoggaanuutti qinda’ee fi isa akka loltuun hammayyaa (professional army) walihogganamudhaan, yeroo gabaabaa keessaatti injifannoo irratti injifannoo galmesisudhaan funduura irraatti deemaa jiiru kana, akka dhaabbatee nagaan bu'uu irraatti sagantaan inni baafate hojii irraa oleera.

Gama biroon ammoo akkumaa Jalduuti ta’e, lollii hamaan (cimaan) Gindabarat itti ni kaa jedhani
tilmamudhaan, waraanni Dargii heedduminaan dhaquu iyyuu, osoo homtu isaan hinqunamiin Magaalaa Kaachisi to'achuu danda'niiru. Asaffaa Maracoo Galataa, guyyoota murtaa'eef magalaa keessa kan jiran (kittilayyota Dargii) rukutee keessaa basuu-illee, yeroo Dargiin waarana ramadee erguu magalaa keessaaatti loluu hawwii hinhoraane ture. Akkuma mootummoni halagaa adda addaa ( kan akka Faashistii Xaaliyaanii) faa ilaan Oromoo maqaa adda adda itti kennun wal-waraansiaa turan, Dargiin-illee dabaaree isatiin summii adda- addaa ilaan Oromoo giddutti facaasudhaan akka isaan wal-shakkan, walitti gaarreffatan, darbes ammo, wal-rukutani, harka wayyaa jalaatin (lafa-jalatiin) irratti hojachaa turera. Gindabarat itti hanga tokko milka’eera. Gufuu halagaan isaan gidduu dhaabe, Oromoota tokko-tokko gufachise, akka isan walitti bu’an godhera. Rakkon Gindabarat keessa ture kana dha. Obbolewwaan lamaan , Maaccaa fi Tulamaa jechuun wal-hiruun, wal-irratti ka’aa, duulaa turaniru. Kun ammoo dogoggora gudadha ture. Sababii kanaf, Qotee bulaan Gindabaraatti irraa caalaa wal-waraanuu malee tokkummaan ka'ee, Dargii loluu hindandeenye. Gamni(gareen) tokko, Dargii waliin yoo dhabbatu, gamni (gareen) hafee immoo Obbo Asaffaa Maracoo waliin dhabateera.Walitti bu’insi Oromoo giddutti uumame immo Dargiif carraa guddaa ture. Rakkinni (walitti bu’iinsi) kun akka uumamuf irratti hojjachun isani hin-ollee. Waan hundafuu gochaan kalleessa obbolewwan lamaan gidduutti godhamee dogoggora cimaa (hamaa) akka ta'ee namni dhimmaa kana keessa beeku ni hubata.

Dr.Mokonnon Jotee, akeekni inni wixinee qopheese, gutummaatti bakka gahu baatu iyyuu, gama jaarsolitiin hojii guubbaa oleerafi.

Namonni akka Obbo Mulataa Fayyisoo, Obbo Wagii Sattoo, Obbo Raggasaa Fayyisaa namuu akka harkaa keenatan hingafane. Jarsoliin Mokonnon Joteetiin ergamaan osoo dhqanii gafatanis akka salphinaan debi’an nibeeku. Firaa Obbo Mulataa Fayyisoo keessaa, kan lola gaafa isaa calqabaa fi isaa magalaa Jalduu rukutuu irraatti hirmaate kan ture, Obbo Guddisaa Gamaa Utaala harka kennateera. Obbo Guddisaa Itichaa Layyoo akka harka kennatu gafatamee dideera. Obbolewwaan lamaan Obbo Baqqalaa fi Obbo Atomsaa Urgee, haatii isanii obbolettii Obbo Mulataa Fayyisoo waan ta'hateef, Obbo Mulataa Fayisoo Eessumaa isanii irraa (biraa), du'a malee homtuu addaan isaan hinbaasu.
Gootonni Jalduu, akka Kannisa Gaagurri jalaa tuqamte, wal-qabatee, cininnatee Dargii Albaasaa turte, amma olola Dargiin irratti adeemsisa jirun, tokkumaa fi qindominni isanii laafaa, humni isaa xiqaachaa dhufera. Kanaan (Asiin) booda, haalli duraan yadamee ka’ame, ka'uumsi (kaayyon) isaa bakka ga'u hanqachuu isaa irraa kan maddee, Qabsoon hidhannoo akkumaa armaan duraa magalaa keessa garaa baadiyyaatti gad ba'e, amma ammoo baadiyyaa irraa garaa Gammojjitti gad bu’uu dirqmee jira. Akkuma kanaan halaa Gammojjii mijeffachuuf saganteeffame. Dargiin namoota harkaa keenachuu didan mannii fi qabeenyii isaaan akka barbada'u godhudhaan, mannetwaan Obbo Wagii Satto, Obbo Baqqalaa Urgee, Obbo Raggasaa Fayyisaa qabeenya mana keessa jiruu waliin ibidda itti naqan. Raggasaa Fayyisaa qabeenyi innii Abbaa isaa irraa dhaale takka-illee hinjiiru ture. Bu'aa- ba'ii meeqa keessa darbee nama qabeenya hore ture. Magalaa Cobii keessaatti Suqii daldalaa yommuu jalaa saaman, garii ammoo ibidda itti naqaniru.

Gootota Jalduu kessaa, gareen harka Dargiiti kennachu dide, Dargii waliin hanga dhumaatti falmuuf nannoo Ofuu fi Diggoo jedhamun beekamu qubachudhaan achuma qubannee akka lollu kan jedhuu murtiin darbe.. Nanoon kun yoo Xiqatee guddinni isaa lafaa Anaa tokko ti gadii miti. Gotonni Jalduu gara Gamojjii Ofuu fi Diggotti gadii bu'udhaan ummataa ijarudhaan, Dirree walabomtee godhanii irraa qubatame. Waraannii Dargii yoo dhufe, ummata Diggoo of-dubatti hambifne akka lollu kan jedhuu irraatti walii galaamee. Waggii Sattoo, Mulataa Fayyisoo, Guddisaa Itichaa Layyoo, Baqqalaa Urge, Atomsaa Urgee fi namoota biroo waliin karaa (daandii) guddaa Diggootti nama geessuu qabatani akka qubatan taasifame. Bakki lollii itti lolamuu qabuu filamee, Ulaa Rujjaan akka ta'u murtaa'e. Ulaa Rujjan irraatti dha'annoon gariin tolfameera.

Karaa Dirree jedhamuun ammoo Raggasaa Fayyisaa namoota waliin jiiru waliin dhunfateera. Lolli bakki itti ta'u qabuu nannoo Qamaxxee jedhamee bekkamuu akka ta'u hundii iyyuu irraatti waliigaleera.

Gama Ofuu tiin ammo Obbo Jaalataa Abbabaa akka eegu godhameera. Obbo Jalataa Abbabaa Qadiidaa loltota Oromoo waliin ta’e qabateera. Kanaan (asiin) booda, ummataa nannoo sanaa ijaruu irraatti bobba'me (hojjatame).

Umannii nannoo Digoo, Blisomsudhaan sirna nama nyataa Dargii nannoo Diggoo akka ga'u
hindandeeenye irraatti maryatamee laabsameera. Nanoon Diggoo fi Ofuu osoo Dargidhaan wal- hinbeekiin waggoota lamaa oliif walabomtee jirateeritti.

Guyyaa gaafa tokko Diggoo bakka qubannee jirru irraa garaa Ofuu dhaquuf(deemuf) osoo deemnuu namni “Luluu” jedhamu, akkumaa Obbo Raggasaa Fayyisaa duura deemaa jirutti itti dhufe. Obbo Raggasa fi Luluun duranuu wal-beeku. Yeroo heedduu Obbo Raggasaa waan tokko yoo garaa isaa ga’e ykn hanqate, Ayyanaa Inni ittin amanu, Jaben, galateeffata. Akkuma Luluu argeen “yaa Jaaben innuma jirtaa?, bakkumaan jirutti naa fiddee?”, jedhee. Luludhaan, “namni akka kee kun ummataa keenya keessaa qulqula'au qabidii”, jechudhan tarkanfi adabaa isaa dhumaa irraatti fudhate. Luluun Gojjamee Xaanqoyii (witchcraft) fi jiraataa magalaa Jalduu ture. Namni isa hinbekine hin turre.! Waan adda- addaa nan godhaa jedhee ......namoota irraa horii namaa nyataa ture. Obbo Raggasaa Fayyisaa yeroo inni Dargiin loluuf qopha'u sana namichaa Lulu jedhmu kanaan wal-arganii bayyee waliin dubatani ture. Luluun Raggasadhaan "Qorichaa” Xonqoola waan mara jalaa kan sibasuu( ittisu), siifan hojjadha, rasaasni yommu sitti dhuka'ees akka sihinrukunnee/ sinajjefnee godha jeechuun, qarshii kumotaan lakkawwaman fudhateera. Kanaan booda rasaasni isa rukutu akka hindaandeenye Obbo Raggasaan ergaa hubachuseen booda, Obbo Raggasaan namicha Lulu jedhamu kana shakuu isaa irraa kan ka'een egaa anaaf nagoteerita, Fardaan yabadhee adeemutis na godhii, akka najalatti hinrukkunnee jeedheen. Fardafis ammumaa sana Obbo Raggasaan Luluuf kaffalee (baasee). Xonqayii Gojjamee kan tahate Luluun, armaan booda atis ta’e Fardi ke rasasii Matriyesii-illee rukkutuu akka hindaandeenyee Obbo Raggasaa ergaa hubachiseen booda horii isaa amaarratee gara mana isaatti deb’ee. Raggasaa Fayyisaa goyyoota murtaween booda mee nan mirkaneefadha jedhee, Fardaa isaa Sangaa (Stalone) ittiin loluuf itti Xonoqolchifate kana goodatti (dirretti) gadii basee rasaasa gadii yoo itti dhiisuu, sangaan Fardaa Luluun itti xonqole jedhee horii nyaate, gooda (dirree) irraa diriree. Fardi Obbo Raggasaa galaafatame. Luluun horii Raggasaa gowwomsitee akka fudhate Raggasaan hubatee (mirkanessifatee), gaabbin qubaa isaa nyaate. Iccitti kana dhokfatee osoo jiruu, Luluun karaa gubbaa irraatti argatee, "Jabeen bakkan jirutti na fidee!” kan inni jedhee kana irraatti.

Kun osoom kanaan jiiru, Qeesiin Mamiree Mammoo Abiree jedhamu tokko, “Taaboota
Aabboo” jedhamu mana sagadaa (Bataskaana ykn ‘Church’) isaa keessaa basee, uffata baaqqee tokkon mare, bakka nuti jirruu Dirree ti fide. Abboonis Dargidhaan loluuf bosoonatti gale jechu dha. Yeroo sana sammuu kiyyaa keessa kan jiru, akkumaa har’ra Qesonni jibbaa Oromoo fi afaan Oromoom irraa qaban,“Taabonni deemuu diide” , yoo jeedhaan sababni isaa Qubee jibbee jedhan kana, yeroo sanas namni tokko, Taaboota huccuun marmaree, bobaa jala godhate, gammojji nuti jirrutti fida kan jedhuu bekumsa (amantii) hinqaabu ture. Mammiree Mammoo Abireetin carqii (uffata) sana Taaboticha irraa fudhee akka nu agarsiisu goone. Ajaaiba! Ture. Waan hundafu Mammoo Abbiree Taaboota Aabboo jedhamuu kana holqaa dhagaa tokko keessa akka godhuu taasifame. Mammoo Abbiree waggota lamaa oliif erga nuwaliin tureen booda, dhuma irratti harka Dargitti kufee, gara waggota jahaa (6) mana hidhaa turuun, ergaa hikkameen booda, magalaa Ambootti galee amma-illee achuma jiraata.

Dargiin itti deb'ee lola osoo hinbaniin baatii jaha (6) ta’era. Namoota armaan duura nuwaliin Dargiin loola turan barnoota siyasaa keennuun, debisanii ijaruun, waliin ta'anii, gara Diggootti Duuluuf ka'niiru (qophaniru). Gara (gama) keenyaan ammoo akka waraannii Dargii ummataa qabatee duulaaf gara keenyaatti dhufaa jiiru dhageenyeera. Gama Daandii Diggootti namaa geessuu, ummata Diggoo of-duubatti hambisudhan Ulaan Rujjaan jedhamu dhunfanatameera (qabanne jirra). Dargiin, kan ofi isaa nucabsu yaalee dhadhabe, Oromoo-Oromoon cabsuf, wal-irratti nuduulchisunf qindaa’ee dulutti jira.

Kutaa 6ffaan itti fuufa.

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?

Have your say!

State of political debate in the Oromo Diaspora – a colonial legacy?

By Gumaa Guddaa

“Colonial domination …. is made possible by negation of national reality, by new ‘legal’ relations introduced by the occupying power, by the banishment of the natives and their customs to outlying districts by colonial society, by expropriation, and by the systemic enslaving of men and women” (Frantz Fanon, 1963)

Oromo politics cannot be separated from its historical context. Oromia was colonized by Abyssinia assisted by the support of European powers in 1898. At this time Oromia was vibrant and a thriving country. Oromo society was collectivistic; with extended family clans and traditional kinship structures governed by set of social laws, customs, rituals and cultural ethics a.k.a ‘safu’ in Oromo language. The concept of ‘safu’ was central to the concept of Oromo self. The role of the Gada system in organizing and maintaining the Oromo way of life at the time was one of the crucial tenets of the Oromo society’s cultural being. Debate played a central role in decision making at all levels.

The Oromo concept of debate was holistic - emphasizing the importance of the whole and the interdependence of its parts. Debate and descent was not seen as antagonizing. There was no assumption that one man knows best. Ideas were separate from the proponent. Differing views were expected rather than being the exception. When one proposed an idea or a solution to a problem one was expected to back it with logic arguments and evidence. The Oromo society was inquisitorial rather then confrontational.

The Oromo continue to maintain strong link to their traditional culture to this date. I had the opportunity to witness the choreography of free flowing public debates as a child on several occasions. For example, it used to fascinate me as to the purpose of the energy dedicated to deliberation before they decided to cut down a tree. Once a consensus was reached after long deliberations and a collective decision was made, silence would descend and everyone begins to act. No one raised an objection halfway during the action for it would be dangerous if debate was to be reignited the tree would fall on them causing injury. I only fathom now the significance of such an organized way of life and the essence of Oromo collective consciousness in their ordered life. As it was not possible to reach a unanimous consensus at all times the Oromo are prepared to live with compromises too.

The advent of Abyssinian colonialism led to the announcement of something deeply pervasive and, arguably, cultural genocide on the Oromo society. It is as if the life of the Oromo – their everyday lives, responsibilities, values and goals – were and are being effaced. Through a pervasive rhetorical device and open psychological warfare and indoctrination – an implied cultura nullius –the life of the Oromo people is negated effectively and in its entirety. Colonization of Oromia a century ago was followed, until the present, by several years of conflict, marginalization and forced acculturation, with resultant loss of traditional society, religion, law, land, and cultural identity especially among some Oromo urban communities and semiliterate sector of the Oromo society.

One of the most detrimental effects of the Oromo colonial experience has been the stifling of a healthy debate. In particular, over the past one decade it has been my observation that some elements of the Oromo political class have made a conscious decision to adopt the Abyssinian way of going about their business. Some have not only abandoned our way of life but also actively sought out to discourage dialogue. They adopted a very intolerant attitude towards descent of any kind. This has led to doubts about identity issues, lack of trust and intimacy between Oromos of different political persuasions as well as region and religion.

Something strange seems to have taken place in the Oromo Diaspora. I have been following the nature and tone of the debate amongst the Oromo Diaspora for the past two decades. The debate started off in the traditional sense in the early 90s. But it became very bitter and divisive very soon. Most were taken by surprise by the vitriol and lack of ‘safu’ and called for return to our values and traditional norms. No one paid attention. Then came the first half of the 2000s when the debate turned nastier and nastier. It became virtually impossible to have anything remotely resembling a civilized debate due to heated political fervor.

There are fundamental significant cultural differences in the mode of conducting debates among the Oromo people and the Abyssinian people. These differences stem from fundamental difference in the concept of debate itself. In Oromo world view debate is a way of reaching a state of perfection and finding a compromise. The Oromo way of reasoning is circular as opposed to the Abyssinian way of linear thinking, which does not encourage debate. Equally important is also that the Oromo consider each other equal. The Abyssinian society is a class society. Thus, debate is interpreted as insubordination and has to be quashed according to Abyssinians. The Abyssinians say “follow the leader at all times!” However, the Oromo believe that the leader has to have a convincing argument to be followed.

At the present it will not be an exaggeration to say that debate among the Oromo Diaspora community has completely died out. It is non existent. A complete collapse of political debate among the Oromo Diaspora at a time when the Oromo people are subjected to unparalleled political and economic exploitation, famine and devastating HIV/AIDS pandemic is odd to say the least. Such a state of moral and intellectual paralysis is due to a combination of historical, political, cultural and social causes. These include the intergenerational transmission of trauma, unresolved identity issue, sociocultural dislocation – first from Oromia to Ethiopia, now from Oromia to different countries across the globe – resulting in lack of sense of community and deficiency in ‘safu’ – collective consciousness.

Although it would be wrong to attribute wholly this infirmity to our colonial experience it is nevertheless unavoidable questioning the impact of lack of autonomy and pervasive influence of the occupying enemy on the way we conduct our discourse. Whatever the cause may be, it is morally indefensible not to have a serious debate on our future and how we should get rid of the oppressive Ethiopian regime and gain our independence and reclaim our rightful freedom.

There is no question in my mind as to what the first topic of our discourse should be. Let us discuss why we have stopped taking to each other. In my views, the problem that has brought the end of exchange of ideas and opinion is at the root of our inability to unite our energy and talent to liberate our nation from slavery. So ask yourself. Is it we have no issues to discuss or that the problem will worsen by duscussions or we remain wishful that if we stopped talking about it the problem will disappear by itself?

In summary, the Oromo people had an active culture of debate without fear of upsetting each other or being labeled an opponent. The Gada system sustained the Oromo way of life for generations. However, currently the level of intellectual thinking and debate in Oromo society is in a dire situation. At home due to the shackles of Wayane oppressive security apparatus of ‘Gott’ and ‘Garee’ – one security agent for every 5 households and in the Diaspora as a result of the tyranny of the ill informed mindless cadres who spread false allegations and hatred amongst the Oromo community.

Evidence based, serious, honest debates led by the ‘safu Oromoo’ and wisdom are more likely to succeed than a narrowly focused narrative. And surely we should understand it will be at our own peril that we follow the backward Stone Age Abyssinian way of life. We have to be seriously concerned as to what will happen in the next ten or fifteen years at this rate. We are sleepwalking into intellectual decay and demise. Let us return to our natural habitat and have a genuine honest debate - everything about the myths, facts and challenges about our struggle for decolonization - intellectual as well as physical liberation of Oromia from the jaws of the enemy.

Have your say.

Gumaa Guddaa can be reached via e-mail: gumaguda@yahoo.com

Oromiya’s conquest and its problems in the eyes of history

By Leenjisoo Horo

It is now over 120 years, since Emperor Menelik of Ethiopia conquered Oromiya. In the war of conquest, over five million Oromos were slaughtered; limbs of young men, women and children were mutilated; hundreds of thousands of men and women were boiled alive. And Oromiya was turned into bloodbath. All in all, the genocide, destruction, and massacre that Ethiopia committed left mountains of human bones across Oromiya. Today, Aannolee and Calanqo standout as the witness to the crime committed. With the conquest, Oromiya fell under the yoke of Ethiopian colonial rule. And With this, the Oromo people lost their country, sovereignty, liberty, freedom and dignity.

Oftentimes, we ask ourselves as to how this great nation of ours that often referred to as “the Germans of Africa” allowed itself to be in this humiliating and tragic situation. We often seek to find answer this question outside Oromo. We tend to say, Europeans helped Emperor Menelik of Ethiopia. In this way, we often opt to blame someone else. We failed to seek the answer to the Oromo problems within Oromo. The reason is and has been to avoid taking responsibility. Here is the problem. Oromo laid condition for their own conquest and colonization. They not only created condition for their own defeat, but also participated on defeating themselves. Here is how. First, the division within leadership occurred. Second, that division weakened the Oromo institutions. And third, the enemy collaborators formed within the divided leadership. Then it was with the help, support and participation in the war of the Oromo collaborators that Menelik of Ethiopia was able to conquer and colonize Oromiya. So Menelik conquered Oromiya with the Oromo collaborators and again ruled the conquered Oromiya with their help. Following his footsteps, Emperor Haile Sillassie’s and Darg’s regimes made use of Oromo collaborators to administer the Ethiopian empire, and so now the Wayyanee’s regime.

Wayyanee has brought a reign of terror, massacre, death, and destruction to Oromiya through terrorism. It is a vicious, cruel, ruthless, and barbarian colonial regime. It has directed its henchmen to roundup Oromo villages, neighborhoods, and hamlets and gangs the residents to prison camps and to various prison centers. Throughout the occupation of Oromiya, no Oromo nationals have ever been imprisoned in so large number than under Wayyanee colonial regime. Too many Oromo nationals have been jailed. Because of this, there are shortages of prisons in Oromiya. As consequence of this, Schools in Oromiya haven been turned into prison camps instead of place for educating Oromo children. Today Oromiya is turned into prison camp.

In the prison camps, Wayyanee instructed its henchmen to beat, torment, torture, and brutalize the prisoners to extract information about the OLF. In the name of extracting information, Wayyanee has been committing atrocities and murder.

In addition, it has undertaken the rape and physical destruction of Oromiya, its lands, its forests, and its environment. Forests have been burned down. Trees have been cut down. Indeed, Wayyanee’s actions are clear and present danger to Oromiya and its people.

Wayyanee has undertaken the aforementioned heinous attacks on Oromiya and its people with aide and abet and partnership of Oromo collaborators. Initially, Wayyanee found the collaborators in the ranks of Oromo prisoners of war, those who were captured in Eritrea and Tigray. As strategy of control, Wayyanee waged a psychological war on its victims. It stripped off its victims of their national pride and dignity through humiliating, dehumanizing, shaming, and belittling them. Other collaborators were found in those freewheeling Oromo opportunists in the Diaspora. Then it brought the two together; dressed them in new outfit—in its own political line, and called them in a new name:” Oromo People’s Democratic Organization” abbreviated as “OPDO”. Hence, OPDO is Wayyanee’s creation and its puppet and protégé (maxxannee). It does not have independent political, organizational and functional existence.

Having successfully organized as its “maxxannee” and dressed it in its own political line, Wayyanee rode into Oromiya with OPDO. Once in Oromiya, Wayyanee clothed OPDO in a new costume, the “Regional government of Oromiya”, to give it an appearance of legality in order to confuse and mislead the public. In the name of “Regional government of Oromiya”, OPDO has been serving Wayyanee in multi dimensional ways:
1. To secure and safeguard Wayyanee’s interest in Oromiya: economic and political exploitation;
2. serves as security agent, as informant, and as spy;
3. Serves as police force for the colonial state police: to enforce wayyanee’s rules, laws and to carryout its orders;
4. Serves as prison gate keepers

In addition, again Wayyanee clandestinely recruited and organized opportunist Oromo nationals in the Diaspora, those who were ex-Darg party members, ex-Darg cadres, ex-Darg youths members, and ex-OPDO members who later infiltrated the OLF, the Oromo communities, the Oromo Churches, and other Oromo political organizations. Then Wayyanee dressed these recruits in new political costume and called them by a new name, the “investors”. These “investors” are the opportunists, the crooks and liars. They can do anything and say anything to grab any opportunity, they see fit them. They have been cooperating traitorously with the enemy of their people. These crooks and liars have become the new collaborators. In the name of “investment”, these crooks and liars have been hastily rushing to the Ethiopian empire to grab “the gold mine” in Oromiya. The gold mine being, the Oromo land, and Oromo homes from where Wayyanee and its puppet, the OPDO, evicted or forced out the Oromo nationals. The purpose is to make profit. And so they buy and resell those lands and homes. The so-called investors and OPDO are tightly interwoven by Wayyanee and in turn tightly controlled by Wayyanee.

OPDO and its Diaspora based new “maxxannee” - the so-called investors - were unable to convince the Oromo people to accept the sellouts of Oromiya’s independence. So, Wayyanee added a new limb to the two (i.e. to OPDO and “Investors”) in the name of “Council of Oromo elders”. The members of this limb were recruited from among professional Oromo individuals, those individuals who have been entrenched in the colonial social, political, and institutional structures and benefited the most from these structures. This “Council of Oromo elders” is tasked with activities of pacification and neutralization of Oromo nationals so as to cow them from supporting the struggle for independence of Oromiya. These individuals are the empire’s men; brought up in the mindset of the empire’s rulers; the empire’s existence heavily depends on the support of such individuals. Hence, the so-called Council of Oromo elders is a part of the nexus of illegal secret peace negotiation initiatives with the illegal colonial regime of Wayyanee to undermine the Oromo unity and the struggle for independence of Oromiya. In a bizarre twist, this “Council of Oromo elders” declared the colonial regime of Meles Zenawi, “our government”. Here one may wonder as to how a colonialist that illegally invaded and occupied ones country is taken as ones government. To declare the illegal occupier of Oromiya, “our government”, in the name of “Council of Oromo elders” has no logic to it. And indeed, it is illogical, irrational and immoral to so. This is simply an acceptance of occupation of Oromiya.

On the contrary, the OLF is a liberation front with a clear vision, a clear strategy and a clear method of operation. Its struggle is and has been for the independence of Oromiya. To this effect, the independence of Oromiya, its sovereignty, and the freedom, liberty and dignity of the Oromo people are inherently nonnegotiable.

In this struggle of ours, the OLF’s target is the Ethiopian empire, the empire under which Oromiya found itself. The OLF maintains that Ethiopia is an empire, and as all empires before it, it was born in blood and sins. And since its birth, it has been held together and maintained in blood and sins. Hence, there is no basis for an empire to be democratized. So as all empires before it, it has to disintegrate. In fact, no empire has ever been democratized in history. And so, it is a pious wish to expect the Ethiopian Empire to be democratized. It is for this, the OLF rejects a political campaign for Ethiopian empire democratization. In addition, it also opposes and rejects out of hand any alliance with any organization that does not recognize, support and respect the right of nations to self-determination, the Oromo nation included. Or it opposes any alliance with any organization whose political position or political program is in contradiction to the right of nations to self-determination. Here the OLF simply means by the term national self-determination that every nation has to have its own free, independent and sovereign state. Hence, national self-determination is a political question. Oromiya is a colony of Ethiopia and its question is a colonial question and the colonial question is a political question. And so, the answer to political question of a colonized people is political self-determination: the formation of free and sovereign independent state. Any alliance the OLF may make will depend on these conditions. It is for these, the OLF subscribes to the notion that we have, not permanent allies, but permanent interests. Among our interests is independence of Oromiya today and independence of Oromiya forever.

Finally, OLF believes that independence is neither a gift nor it is a free falling manna from the sky. It is an achievement of nationalists, an achievement in their blood and treasure. The achievement is an outcome of the unity of the nationalists and patriots. Here by uniting is meant, unity of purpose and goal on the basis of Kaayyoo, political line, Oromo nationalism (Oromummaa), tactics and strategy of the struggle. OLF was organized on principles. And so OLF has principles; it has strategies and it stands by them. Again OLF has policies; it has tactics to undertake. In the struggle, polices and tactics change but the principles and strategies endure; remain the same. The policies and tactics change only to strengthen the principles and strategies of the struggle, not to undermine, or undercut or weaken them.

In this struggle of ours, the OLF is not a parliament; it is a liberation front. So it is not organized as a parliament whose members are representatives of a certain constituents i.e. a region or province as in the case of senators or a county or district as congressmen or women. Nor it is organized on the basis of region or religion. It is not organized on the basis of quotas. OLF is liberation front as all liberation fronts before it. And so it is organized on the basis of political ideology of liberation, representing the whole nation and whole country. It’s political, organizational, and functional scope is national. Individuals join OLF as an individual Oromo nationalist or as an individual Oromo patriot but not as a representative of a region or religion nor as representative of a locality. Each individual becomes a member on the basis of accepting its political program, its political line, its ideological outlook, and its organizational structure. And in the organization, every political, diplomatic, and military position has to be earned, not assigned as a quota. Every member is evaluated by peers in the struggle. OLF, however, encourages, supports, and coordinates with any truly Oromo resistance against colonial regime and its Oromo puppet collaborators, at every level, be it at regional level or at local, village, hamlet, town and city level. But the recent split with the passion of localism, villagism, and regionalism while maintaining the name of the OLF is contrary to the spirit of nationalism, patriotism, national unity and national struggle.

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Leenjisoo Horo may be reached at lhoro@yahoo.com.