"Bilisummaa" vs. "Walabummaa: The Great Debate

I listened to Dr. Haile Hirpa’s, former(?) OSA president, interview in an Oromo Paltalk room as posted on Bilisummaa.com.

As expected, Haile Hirpa defended his action of inviting Berhanu Nega to present at OSA 2010. This much is expected and no surprise there. He talked about how Berhanu Nega, who said very little at the conference besides blaming “identity politics” for the empire’s maladies, is now a changed man. What is the evidence for Berhanu’s change of heart? “He said he was born in Bushoofttu, Oromia.” Amen!

Be that as it may, the subject of my posting for today is not OSA, nor Berhanu Nega. I have said my piece on those two and leave the judgment to my readers.

My subject for today is a factual error Haile Hirpa made in this interview. In this interview, he said something that I believe requires correction and he actually asked to be educated on the subject. I will let you hear it from the “horse’s mouth”, as the English say, a few lines down but let me translate and transcribe it for you.

Question to Haile Hirpa from a PalTalk participant: “You have repeatedly said in your speech that Oromo wants “bilisummaa” and nothing else. As we understand from the Oromo people, what they want is not “bilisummaa” only. … What we want is “walabummaa Oromiyaa ti.” An independent state of Oromia. … So when you say Oromos want “Bilisummaa”, do you mean the Oromo people can be free and live with in Ethiopia or you are substituting “bilisuummaa” for “Walabummaa”? …” (translation mine)

Dr. Haile Hirpa’s response: “The objective of the OLF that I know since 1973/74 is the same one it is sticking to today – regardless of the various difference existing among them today - which is “bilisummaa”. However, to transform this objective from “bilisummaa” to “walabummaa” [independence], those who lead the organization have to come together and establish [walabummaa] as OLF’s objective. [Walabummaa] has never been the objective of the OLF. But, I am willing to be educated on this. However, for as long as I have been part of this struggle and the OLF, the objective of the OLF is “bilisummaa”, nothing else. I think we can agree on this.” (translation mine)

Dr. Haile is correct in asking to be educated. It is also clear from his response that in his book "bilisummaa" does NOT include "walabummaa." What he asserted about the objective of the OLF is absolutely incorrect. For the founding fathers of the OLF, "bilisummaa" included "Walabummaa". Any other interpretation would be a revisionist interpretation.

Listen to Dr. Haile below. Then read part of the OLF political program (from 1973/74 and 1998) also below and you be the judge.

Listen to the Q & A

OLF political programs:

The 1973 OLF political program (VI. Programme for the Struggle, A. Political Objective) States:

“The fundamental objective of the struggle is the realization of national self-determination for the Oromo people and their liberation from oppression and exploitation in all their forms. This can only be realized through the successful consummation of the new democratic revolution by waging anti-feudal, ant-colonial, and ant- imperialist struggle, and by the establishment of the people's democratic republic of Oromia.”

The 1998 OLF constitution (Boqonnaa II, “Kaayyoo Masakaa”, Aangoo 1, “Bilisummaa Oromiyaa”) states:

“Hundeen kaayyoo keenyaa qabsoo farra impaayera Itoophiyaa, humnnoota farra mirga dhala namaa, dimookraasii fi nagaa oofuun fi sagantaa ABO fiixa baasuun, bilisummaa sabaa fi walabummaa Oromiyaa mirkaneessuu dha”

Roughly translated, it says, “Our objective is to ensure our people’s freedom and Oromia’s independence by realizing OLF’s program and waging struggle against the Ethiopian empire and anti human rights, anti democracy and anti peace forces." (Translation mine)

For anyone who has read these programs or constitutions, much less for members like Dr. Haile, it would be very difficult to miss that the OLF has always advocated for an independent state of Oromia. In fact, the two constitutions go on to talk about the future independent Oromia state’s defence, economic, health, international relations and other objectives. I urge Dr. Haile to read or re-read these documents.

To try and change the OLF political program is every member's right. However, a revisionist interpretation will not be a usefull route for the mere reason that the founding fathers were crystal clear in what they meant by "bilisummaa". I hope this is now clear to everyone, including Dr. Haile.

Have your say.

The Politics of Oromo National Identity: In need of paradigm shift?

By Gumaa Guddaa

Identity

Identity has a strong connection with individual sense of self. In psychology, the self is often used for the set of attribute that a person attaches to himself or herself most firmly, the attributes that a person finds it difficult or impossible to imagine himself or herself without. One’s nationality is a prime example of one’s identity. The primacy or importance of national identity is another quality that affects its contribution to the perception of the self.

Developing a sense of self is an essential part of every individual becoming a mature person. Each person's self-conception is also collective - identities extend to countries and ethnic communities, so that people feel injured when other persons sharing their identity are injured or killed. Sometimes people are even willing to sacrifice their individual lives to preserve their identity group(s). Palestinian suicide bombers are a well-publicized example. People who share the same collective identity think of themselves as having common interest and fate.

In the case of subjugated people, identity political formations typically aim to secure the political freedom of a specific constituency marginalized within its larger context rather than organizing solely around belief systems, programmatic manifestoes, or party affiliation. Members of that constituency assert or reclaim ways of understanding their distinctiveness that challenge dominant oppressive characterizations, with the goal of greater self-determination.

This essay examines Oromo identity politics in the context of the recent discourse by some suggesting that the Oromo need to make a paradigm shift vis-à-vis Oromia and Ethiopia.

Oromo National Identity

Before answering whether Oromo people can be Ethiopian it is necessary to examine the difference between being Oromo and being Ethiopian in the first instance. Oromo national identity refers to the identity of the Oromo people, the representation of their country Oromia as a whole, encompassing its culture, traditions, language, and politics contrary to the Ethiopian discourse that tends to present Oromo national identity as part of the multiple identities that the Oromo people enjoy with the greater Ethiopian identity.

The Ethiopian identity on the other hand means different things depending on if you are Abyssinian or not. For an Abyssinian the term Ethiopian means the same. For the rest, however, Ethiopian is filled with ambiguity and dissonance. This confusion emanates not only from difference in cultural and ethnic identity but also from politics. The political history of Ethiopia for the non-Abyssinians is nothing but exploitation, subjugation and cultural genocide. The current Ethiopian regime has raised the stake further from cultural genocide to real genocide that one Oromo social scientist dubbed it as ‘the final solution’.

Since no one has ever suggested that the so called Ethiopianess is biological, one has to look for its evidence in the spheres of political identity. Unfortunately, so far the political system in Ethiopia has not been one of inclusion. Simply put, the system the Abyssinians and their foreign supporters created is an extremely repressive regime. Ethiopia is a prison house if you happen to be non-Abyssinian. It would be impossible for anyone to develop affinity to this type of identity let alone loyalty and allegiance, except through dehumanization and self-denial, both very unhealthy for the people that tender the identity and the receiver.

Ethiopian is not a national identity. Ethiopia is a state, the worst man kind has ever seen. Ethiopia as a political entity is a forced marriage. If one allowed freedom, Ethiopia will cease to exist immediately. The same thing that happened in former Yugoslavia will manifest itself. Oromia will definitely be a fully independent country. Ogandenians might merge with Somalia. Abyssinia will revert back to its former size in the north. Others in the south will either merge with Oromia, Abyssinia or declare independence. This outcome would be so natural and offer the best chance for lasting peace and development.

Some allege that the Oromo people have no noticeable national identity that set them apart from Abyssinians as they have intermixed with others through intermarriages and culturally influenced each other. Let us examine the demerit of such a claim.

Findings from population genetic studies conform to data from linguistic, cultural and social history of distinct Oromo national identity. Population genetic studies show no evidence of significant intermarriage between Oromo and Amhara or primordial closeness at all. The Oromo are homogenous as a genetic group. The Oromo are genetically much more close to other Cushitic, including Afar, Agaw and Somali. The Oromo and Abyssinians are genetically distinct. They occupy distinct geographical areas of Oromia and Abyssinia respectively.

The Oromo people have a distinct national cultural identity of well established democratic system known as Gada. The Abyssinians who dominate the Ethiopian political system have never known democracy in their entire history, and they do not seem to be receptive to the idea of free and democratic society either. The Oromo use force as a last resort, whereas the Abyssinians are warlike.

For an Oromo to assume Abyssinian identity would not only mean a total change of identity so different that will be unrecognizable but simply unachievable. Those who advocate Ethiopianess to the Oromo are swimming against the tide. Moreover, today the Oromos are forcibly evicted from their ancestral land and their land is being given away to foreigners and the proceeds line up the Tigre ruling class pockets; millions of Oromos are dying of manmade famine – a green famine created to reduce the number of Oromos. It is under these circumstances that some are suggesting a paradigm shift from Oromia to Ethiopia in the guise of multiethnic democracy. In any case, what is multiethnic democracy? I am afraid no one can tell you what the model would look like.

The sense of national identity has already reached the national collective consciousness of the Oromo. A paradigm shift seems to be at least two decades behind the curve. The idea of struggle for independence has passed the point of no return for the Oromo. The Oromo society has changed beyond recognition. Children born in Oromia over the last two decades have grown up knowing very little about Ethiopia. Paradigm shift makes no sense to them. Charles Taylor argues that the modern identity is characterized by an emphasis on its inner voice and capacity for authenticity — that is, the ability to find a way of being that is somehow true to oneself (Taylor in Gutmann, ed. 1994).

As Sonia Kruks also puts it:

• 
  What makes identity politics a significant departure from earlier, pre-identarian forms of the politics of recognition is its demand for recognition on the basis of the very grounds on which recognition has previously been denied that groups demand recognition. The demand is not for inclusion within the fold of “universal humankind” on the basis of shared human attributes; nor is it for respect “in spite of” one's differences. Rather, what is demanded is respect for oneself as different (2001, 85).

Likewise the Oromo national question is not a request for respect for recognition as equal partner or acquiring Ethiopian identity but demand for liberation of Oromia. There are some who either pretend they do not understand the aim of Oromo national movement or attempt to misrepresent it as a demand for democratic governance.

Adversarial Identities

Certain conflict's intractability depends upon the identities of the adversary. Identities can mesh with each other in ways that are more or less destructive. Two groups with ethno-nationalist identities and with attachment to some of the same land are prone to engage in an intractable conflict. Moreover, a group with an ethno-nationalist identity and even a high sense of superiority may attempt to eliminate the other. The recent example of the tragic genocide attempt by the Hutu against the Tutsi in Rwanda is a grime reminder of what can happen. The Ethiopian Empire sits on a volcano. The eruption, when it happens, will certainly dwarf the Rwandan conflict. The author strongly believes that these conflicts are avoidable by allowing separation of adversarial identities. The Oromo and Ethiopian identities are adversarial and I have not come across, yet, any sociologist who argues otherwise. Hence, it is in the best interest of all concerned to disentangle the two mutually exclusive adversarial identities of Oromia and Ethiopia.

Above all, over the past four decades the Oromo nation, as a whole, has and is paying a heavy sacrifice in terms of human life in the fight for liberation. Thousands of freedom fighters have lost their lives, fighting against Hailesillase, Mengistu and Meles. Thousands more have been subjected to exile and destitution. Moreover, as we speak, Oromia is bleeding in terms of economic exploitation, eviction from land, underdevelopment, epidemic diseases and famine.

Meles Zenawi, in particular, is conducting genocide against the Oromo through systematic destruction of the livelihood of Oromos. He has reduced the entire Oromo country to hell on Earth perpetuating untold repression, killings and exploitation of the natural resource of the Oromo. It would appear that he has a sinister plan in mind.

Furthermore, the Oromo insist on using their own language but successive Ethiopian regimes insist that Amharic, the language of the minority, be the official language. Abyssinian heroes such as Tewodros, Yohanis, Menelik, Halesellasie, Mengistu, Zenawi etc are viewed as criminal mass murders by the Oromo since that is exactly what these warlords did to the Oromo. Qubee is anathema to Ge’ez for the Abyssinians, albeit they have started using it widely learning from the Oromo. The Ethiopian flag is seen not only as a national symbol but a religious icon for an Abyssinian but is a nasty reminder of Abyssinian chauvinism to the Oromo. The OLF is a symbol of, freedom, emancipation, unity and revered as an ideology by the Oromo; whereas it is a threat to an Abyssinian ideology.

The fallacy of the so called multi-ethnic democracy in Ethiopia is epitomized by the only African female political party leader in prison, Birtukan Midhegsa. She has sadly no public sympathy let alone followers. She is seen as an Oromo and attract nominal support from the ‘multi-nationalists’ and at the same time wholly forsaken by the 40 million strong Oromos for not leading an independent Oromo movement. Imagine if she went to prison for being one of the OLF leaders. She would have been our Aung San Suu Kyi. Her apparently ignored immense sacrifice remains a stark warning for the advocates of multi-ethnic democracy as a remedy for the Ethiopian empire.

Several books have been written on the differences between the Oromo and the Abyssinian nationalism but I have not seen any book or article on the similarities or common interest between them in favour of forging closer ties. It is preposterous to suggest a paradigm shift without exploring a common denominator between the two peoples. It is a suggestion that someone’s national identity is dispensable. In any case, it would be cost effective for the minority to make the shift rather than the majority. Why do they think that the majority has to conform? One would ask why not the Abyssinians adopting Oromo identity, if it is democracy. The unification between Oromo and the Abyssinians would only benefit the latter and it is logical for them to change in search of that advantage. Not the other way round. I challenge those who suggest a paradigm shift to come up with a single potential benefit for the Oromo nation from the marriage they recommend.

Whether and how identities contribute to intractable conflicts depends on their particular qualities. Of course, identities can and do change in ways that may help prevent, limit, and end intractable conflicts. These changes are brought about by the way the adversaries interact, and by the conduct of persons and groups who intervene or otherwise affect the primary adversaries. However, I have not seen any meaningful change of attitude within the Abyssinian culture that might suggest they can make a shift of any kind any time soon. They continue to cold-bloodedly attempt to destroy the Oromo identity, livelihood and existence. I do not sense change of heart from their allies, so far, in making the necessary intervention to stop the conflict either.

Harsh Political Treatment

The proponents of the notion that the Oromo must abandon their quest for an independent homeland of their own tend to evoke the example of the closer economic union in Europe. They tend to tell us that in the era of unity we should not move apart. The reality that their rhetoric seems to have conveniently ignored is the political reality on the ground that works against nurturing friendship and trust. Ethiopia is the most repressive regime in the entire universe. The reality is that the Oromo, due to the paranoia of the Abyssinian elite, are treated as potential threats. The current Ethiopian regime is ruling Oromia by means of state terrorism, no different from its predecessors. Oromia is an occupied territory and the people are demanding independence. According the International Crisis Group report the Zenawi regime has deployed 1 million spies in the state of Oromia alone to suffocate and terrorize the Oromo people (Africa Report No. 153; September 2009).

The current Ethiopian regime is busy passing death penalties and life long imprisonment against the Oromo almost exclusively. These innocent Oromo people suffer for no other reason than being Oromo – their identity. Arbitrary detentions, killings, rape and torture are common place. The majority of prisoners in the hell on earth Ethiopian prisons and jail houses speak ‘Afaan Oromoo’ as attested to by even some Abyssinians. You could say Oromia itself has become and open air prison. The Oromia Support Group (OSG), a UK based human rights group, has compiled credible reports of 4,185 extra-judicial killings and 944 reports of disappearance, since 1994 (http://oromo.org). The systematic attempt by the Tigrean dominated regime to reduce the number of the Oromo can only be correctly characterized as genocide (HERE). This is a product of adversarial identity politics in its naked form.

Now, those who call for a paradigm shift from Oromia to Ethiopia fail to acknowledge the fundamental reality on the ground of lack of favourable political environment that may foster any shift towards unification rather than polarization. History teaches us those who try to appease evil will only strengthen the hands of the evil. The proponents of the so called paradigm shift seem to think that they might save life by abandoning Oromoness. They need urgent critical appraisal of the premises of their change of heart. In the meanwhile, the rest of us should continue building the Oromo nation.

Conclusion

Identities can greatly contribute to conflict intractability. The history of conflict between Oromia and Ethiopia dates back to the 11th century. How adversaries think about who they are and who and what their enemies are profoundly influences the course of any conflict between them. The way the Oromos and the Abyssinians think of each other has irreparably changed and being maintained to date, by the support from the world powers to the Abyssinians since the end of the nineteenth century. Their sense of identity and conceptions of each other contribute to their conflict's destructive quality as well as to its long duration.

I do not think the conflict between Oromia and Ethiopia ends by paradigm shift by the Oromo. The author argues that the conflict is likely to have a lasting solution if the paradigm shift was made by the Ethiopians to stop claiming that the Oromo are Ethiopians and let them go. Those who call for the Oromo to convert to Ethiopia are not only condoning our loss of freedom but invite us to even loose our national identity and it must be resisted by Oromos by any means necessary. What saddens me most is that some of our own have jumped on the bandwagon of multi-ethnic democracy without bothering to clarify what it means, not to mention a well thought out strategic vision to achieve it. Clichés such as paradigm shift are barrier to clear thinking. Forget multi-ethnic democracy – as an Oromo, its survival against genocide that one must worry about.

Have your say!

Berhanu Nega should NOT be welcomed to participate at OSA conference

A Response to Jawar Siraj Mohammed’s Open letter

By Argan Beekan (Oromo Affairs Blogger)

Reacting to a re-posting of my article on Berhanu Nega from Feb. 2007, Jawar Siraj Mohammed writes accusing me of attempting “to provoke hostile opposition towards Dr. Brehanu Nega’s inclusion in the upcoming OSA conference.” He further asserts that “none of his [Berhanu’s] opinions as fundamentally hostile to the aspirations of the Oromo people.”

I will respond to these charges but, first, let me say that I understand scholarship is a matter of bread and butter for some. But, not to the Oromo people. In the name of scholarship, Oromos should not be expected to refrain from raising legitimate questions about those who claim to know what is best for the Oromo people. Their questions should not be construed as intending to cause hostility just because those to whom these questions are directed find them difficult to answer.

Secondly, I would like to remind the reader that whatever was attributed to Berhanu Nega in my blog was taken from his book (Ya Nasaannat Gohi Sii Qaddi) and can be verified for accuracy.

Contrary to Jawar’s assertion, it is important to note that many individuals whose political views are in divergence with what Obbo Jawar called “assumed mainstream Oromo opinion” have at different times presented at OSA conferences without any “negative reactions” from the public. Obbo Bulcha Damaksa, Dr. Marera Gudina, Dr. Bayene Petros, Dr. Negasoo Gidaadaa, Ambassador David Shinn, to mention but a few, have all appeared at OSA conferences without so much as a pip from the Oromo public. But their opinions are hardly main stream as far the Oromo, both back home and in the Diaspora, are concerned. This is evident from the negligible level of support political views of these personalities garner from the Oromo public. Obbo Jawar, as an aspiring researcher, should get his facts straight before making statements such as “ We often see negative reactions towards the participation of those whose political views differ …”

To my recollection, the only person whose appearance at an OSA conference was canceled because of public outrage was that of Col. Goshu Welde who took part in the decimation and great suffering of our people as a member of the military junta – the DERG. The then OSA president, Asfaw Beyene, had the audacity to invite him to the 20th anniversary of OSA. Mind you, Goshu Welde was neither a scholar nor a researcher by any stretch of the imagination. His qualification for speaking at OSA conference was being Ethiopianist politician – plain and simple. OSA had no business organizing meetings for politicians to assist them in dissemination of their political views.

I would argue that the reason for Berhanu’s invitation to OSA conference is no different from that for Goshu Welde. Again, I maintain that OSA has no business assisting dissemination of political views particularly those against Oromo aspirations like that Of Berhanu Nega’s.

Berhanu’s presentation at OSA 2010 must be opposed on a couple of grounds.

First, contrary to what Jawar would have us believe, Berhanu’s, not only opinion but also, political actions have been fundamentally hostile to aspirations of the Oromo people.

Why do I say that?

Let me remind the reader that Berhanu Nega was a leader of Kinijit. Regardless of what it claimed to be, Kinijit was a party of Amhara elites bent on regaining state power they had lost to their northern cousins in 1991. Had they succeeded, and Berhanu and his friends attained power, what they would have done with the state power they so much desired to achieve is a public secret. One passing look at their leadership composition and another passing look at their manifesto, there is no mistaking what they had in store for non-Amharas. In a nutshell, they planned to roll back all achievements made by oppressed nations and nationalities in that empire to take the country back to the Haile Sellasie era. To mention but a few, article 39 of the TPLF constitution, which ”allows” (on paper only I might add) nations and nationalities the option of seceding from the empire would have been the first victim of Kinjit. Then, as they promised in their manifesto, they would have re-drawn state boundaries so as to take the empire back to the old “Kifle Hagar” configuration. The name Oromia would have been a thing of the recent past. Re-imposition of Amharic as language of instruction in schools and language of work in other areas would have followed as soon as Kinijit surrounded itself with its own PDO of assimilated Oromos. These assimilated Oromos would have been the ones to spear head Kinijit’s effort to do away with Afaan Oromoo as official language in Oromo region. It is this force, Berhanu Nega’s former party, that Obbo Bulcha Damaksa – a believer in democratization of Ethiopia - was referring to in his press conference of May 20, 2005 when he said, “While a genuine federal system has not been implemented in Ethiopia, there are forces which want to even abolish the theoretical federalism which remains only in the book.“ All this would have been executed by an organization in which Berhanu Nega was not only a member but a leader. This is the man Jawar Mehammed Siraj would have us believe “Many have testified to [his] integrity, genuine concern and commitment to the goal of social justice.”

As far as the Oromo question and aspirations are concerned, there is no difference of views between Males Zenawi and Berhanu Nega. They only differ in how they go about implementing their solutions – the former by making a promise it does not intend to keep, the later refusing to even acknowledge our rights.

Let me also remind the reader that Kinijit, Berhanu Nega’s former party, was made up of many unitarist parties. Membership was open only to those parties that were not affiliated with ethnic groups. Oromo federalist parties like Bulcha Damaksa’s WAFIDO and Marara Gudina’s ONC were not welcomed by Kinijit.

To my knowledge, Berhanu has never repented for these serious offences against our people’s aspirations.

Second, to make a scholarly presentation on a subject, one must have gained mastery of that discipline through years of study and must be able to speak with authority and clarity on the subject. As one can see from the title, Berhanu’s presentation has nothing to do with his field of expertise which happens to be Economics. Berhanu will be presenting “Ethnic Identity and Political Developments of the Last Two Decades” which is not his area of scholarship. By his own admission, he got interested in understanding ethnicity in the Ethiopian empire as a result of meeting Oromo detainees in TPLF dungeons. Even then, what struck him was not the suffering they were undergoing but their “hateful feelings” against his immiyyee Ethiopia.

Plain and simple, Berhanu will be speaking at OSA conference as a politician, not as scholar. His appearance at OSA conference at this time is a continuation the dialogue currently underway between Berhanu’s Ginbot 7 and the Dawud Ibsaa faction of the OLF in which OSA, a purportedly scholarly organization, should have no part.

It is a public secret that disappointed by the death of Alliance for Freedom and Democracy (AFD), to which Berhanu’s former party Kinijit and Dawud Ibsaas faction of the OLF were parties, Eritrea has been working hard on resurrecting it in some form. Many meetings have taken place between these two Ethiopian opposition parties. Here in the USA Shanee representatives and Berhanu Nega have met many times to discuss how to democratize Ethiopia. Andargachedw Tsigie of Ginbot 7 has travelled “multiple times” to Asmara to meet with Obbo Dawud Ibsaa and his faction hosted by the Eritrean government. Reliable sources have informed this blogger that the two Ethiopian opposition groups have agreed on many issues and are very close to forming an alliance.

Wouldn’t it be nice to acquaint the Oromo public with Berhanu Nega and Bayan Asoba sitting side by side and addressing audiences beginning now? That may be, but OSA is hardly the appropriate venue for such political events.

Finally, Obbo Jawar informs us of his “various strategic disagreements” with his protégé, Berhanu Nega, without informing us what these disagreements are. I only know of one: that Jawar advocates for dismantling, and doing away with, the OLF whereas Berhanu Nega is at least talking with a faction of that organization. A “strategic disagreement” indeed!

Have your say!

Related posts:
Berhanu Nega’s Shocking Encounter with Oromo Detainees Led to his Politcal Career

Berhanu Nega to Speak at Oromo Studies Association Conference 2010

One of my readers writes:

"Dear Argan Beekan,

In light of the fact that Berhanu Nega (formerly of Kinijit and now of Ginbot 7) will be speaking at Oromo Studies Association Conference (OSA) this year, would you please repost your article about Ato Berhanu from years ago to inform the public about this man? The panel is organized by Asfaw Beyene and includes Beyan Asoba and David Shinn." See HERE.

Blogger: I personally am not surprised given the cozy relationship between Ginbot 7 and Shanee on the one hand and Shanee and OSA on the other. The article in question is "Berhanu Nega’s Shocking Encounter with Oromo Detainees Led to his Politcal Career". I never took it down. You will find it HERE.

Enjoy and have your say.

Oromo Reconciliation, Unity and Mobilization Conference or a Shanee Asmara Gimmick?

By Observer

I was pleasantly surprised when I heard the Oromo Artists Association (OAA) was convening a conference to support reconciliation of the three OLF factions in MPLS, MN. The association was not in existence when the first schism took place in 2001 splitting the OLF in to Shanee Asmara (led by Dawud Ibsaa) and the Qaama Cehumsaa (led by Dhugaasaa Bakakkoo) groups. All members of the current board of directors of the OAA sided with the Shanee group during that split.

When the second schism took place in the summer of 2008 within the Shanee Asmara group and into the Shanee and the Jijjiirama groups, OAA was just a year old. Many of its members sided with Shanee while others sided with the Jijjiirama group as a result of which the association was paralyzed and rendered useless for about two years. It eventually dawned on OAA members that turmoil is bad for business and they decided to mend their differences. What is more, they even decided to support and encourage reconciliation efforts between the three OLF factions. Or was that a gimmick?

First, Let us get some facts straight.

There are two efforts currently underway to reconcile the OLF factions.

One was initiated by a group of individuals (“maanguddoo”) around the beginning of 2009. The list of these individuals includes Lenco Lata, Dima Nago, Xaha Abdi, Jeylu Danboba, Ahmed Hussen, Fiqaadu Wakjira, Kuleni Gudina, etc … all Shanee or Jijjirama members. Only two OLF factions (the Dawud Ibsa and the Kamal galchu groups) are involved in the “maanguddoo” reconciliation effort. Having examined the list of “maanguddoo”, the QC group felt the “maanguddoo” cannot be independent and objective mediators and therefore refused to take part. To the QC group these “manguddoo” are not only members of rival groups passing themselves as neutral and objective mediators (a Shanee gimmick), but many of them are part of the problem. Latest information about this effort is that the leaders of the two factions have agreed and signed an agreement to share power while they prepare to convene Kora Sabaa (KS) and elect a new set of leaders. This agreement is opposed vehemently by Shanee grassroots members and has threatened another split much less implement it.

Another reconciliation effort is one initiated by A call to strengthen the Oromo Struggle for Liberation by the QC group. The Shanee and Jijjiirama groups answered the call. All three factions of the OLF are party to this one in a direct (no mediator “maanguddoo” involved) and bi-lateral fashion. In other words, reconciliation talks take place between two factions at a time – no three way talks have taken place yet. It was the result of this initiative which was reported at the conference on May 29, 2010 by the representative of the QC group.

Now, let us try to answer whether the conference and its associated events thus far are meant to truly support Oromo Reconciliation, Unity and Mobilization or another Shanee Gimmick. I would not have asked this question had the OAA not presented itself as a neutral civic association whose only interest is Oromo Reconciliation, Unity and Mobilization.

Our first stop is the conference itself. In his opening speech, the chairman of OAA presented the objective of the conference as supporting “Oromo Reconciliation, Unity and Mobilization initiated by ‘maanguddoo.” He said nothing about the reconciliation effort initiated by the QC group. He also appealed to “manguddoo” to disclose the name of any group refusing to heed their verdict for condemnation by Oromo public. The chairman also reminded everyone that he was not speaking as a member of his political group (Jijjiirama) but on-behalf of OAA.

If OAA is as neutral in this conflict, and reconciliation of all OLF factions is at the heart of its effort, as it claims, why does it support one to which only two factions are parties through Shanee “maanguddoo” and completely ignore one initiated by the QC group to which all three factions are parties and which is close to bearing fruit? Why does OAA call on “maanguddoo” who are all Shanee or Jijjiirama members to disclose the name of anyone group refusing to heed their verdict when it fully knows that the QC group is not party to that effort?

Where is the neutrality OAA is claiming? Was the chairman speaking for himself and not for OAA? If that is the case, then it is up to OAA to disown his statements without delay. If it fails to do so, there is no mistaking that it has shown partisanship and the whole exercise is nothing but a Shanee gimmick just like the “maanguddoo” affair.

The second event we will examine is the OAA chairman’s (Jijjirama member) and PR’s (Shanee member) interview with the VOA Afaan Oromoo program on June 4th, 2020.

In this interview, again, both gentlemen deliberately misinformed the public.

First, the OAA officers spoke of a reconciliation effort by “manguuddoo” which they misrepresented as involving all three factions. They both know full well that the QC group is not party to that effort. Why misinform the public?

Second, they again deliberately hid the existence of two different reconciliation efforts underway. Just as at the conference, OAA officers completely ignored and failed to mention the effort initiated by the QC group and in which all three factions are involved. Why?

For anyone who is familiar with the OLF saga, it is abundantly clear that the three factions don’t agree on the cause(s) of their problems much less on the solution. Members of the OAA can have their own take on these issues but I don’t believe OAA has a stand on these issues as a civic association. Neither do I think it should.

But listen to the OAA chairman and PR diagnose the cause of OLF splits in this interview. The former diagnosed it as “personal ego” of the leaders. The PR officer at least listed a couple of causes cited by different groups but ended up at the same diagnoses. Recall I said the three factions don’t agree on the cause(s) of their problems much less on the solution? “Personal ego” is one of Shanee Asmara’s (currently split into Shanee & Jijjiirama) diagnosis.

Where the two gentlemen there to speak on their groups behalf or on behalf of OAA? If OAA has no stand on these issues as I assumed, why pass their own views as that of the association’s? This is very short sighted and counterproductive.

Again, OAA must disown their statements if it wants to be taken seriously and continue to work for Oromo Reconciliation, Unity and Mobilization. Otherwise, it will become another Shanee gimmick just like the “Maanguddoo” gimmick.

Have your say.

Political Vision or Religious Revelation?

By Samuel Guutuu

“… and many false prophets shall arise and shall mislead many. Behold, I have told you in advance” (Matthew 24:11, 25).

Politics is an unclean game by its very nature. Those who mix religion with politics do so at their own peril. As one can see from the Scripture (Matthew 22:21), it would seem advisable to leave politics for the politicians and religion to the religious leaders. The scripture also warns of false prophets.

First, it was the Reverend Belina Sarka of the Oromo Lutheran Church. According to him, after listening to his prayers for unity and territorial integrity of Ethiopia since 1977, the Lord answered his prayer as he was meditating in Hermannsburg, Germany. The Lord appeared to him one morning at 3:00 AM, in 2002. Just as He revealed the Ten Commandments to Moses in the form of a tablet, so he did the future of Ethiopia to Reverend Belina in the form of a TV show. In this show, says the good reverend, the Lord showed him the future of Ethiopia and her “fourteen provinces.” Listen to this! The Lord, actually showed the reverend that Ethiopia will return to her former glory of owning “fourteen” provinces which will include Eritrea.

According to Revererd Belina, the TV show consisted of three scenes. The first scene was about Eritreaea, Tigray, Gondar and Walloo. They are blessed to become the industrial backbone of Ethiopia. Scene two dealt with Bale, Arsi, Shawa and Gojjam and the agricultural products they will be producing to feed the empire. In scene three, the Lord revealed to him that Harahge, Sidamo, Wallaga, Gamo Gofa and Illu Babba Boora will produce abundant fruits, tea, coffee and spice. In other words, Northern provinces will technologically develop but Oromos and others in the South will remain agricultural societies.

Watching this false prophesy on Youtube HERE and watching the reverend frequently referring to his notes, I could not help wondering if the God that revealed all this to him lacked the power to endow him with perfect memory to remember what He revealed to His “servant.” By his deed, Belina caused me doubt God’s power and almost led me astray for a moment. Then God, in his grace, helped me remember Jesus’s warning in Mathew 24:11. As a human being and a Lutheran, I felt insulted and betrayed. Insulted, because Rev. Belina took me for an imbecile. Betrayed, because such Political visions disguised as religious revelations by someone of Rev. Belina’s stature will reflect badly on the Lutheran Church.

The good reverend has all the rights to support political ideas or parties of his choosing. He has the right to present his ideas for the future of the empire as a person. However, to try and present his political belief as that of God has no other purpose than to intimidate opponents of his idea. It is to present unity and territorial integrity of Ethiopia as God’s will and never to be challenged regardless of the unjust nature of the empire.

As some one once said, "As spiritual adultery increases in the church, false prophets will flourish as highly sought after speakers, and as Christians accept more of these false teachings indiscriminately, many will fall away, believing in a phony "faith".

The Lutheran Church should beware of politicians in religious clothing.

Have your say!

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