Artiin kan qabsoofte, geerarsasaan kan baroodde Maaramee Harqaa eenyu?
Zelalem Tadesse Duressa (BBC Afaan Oromoo)
Gahee,Senior Broadcast JournalistGabaasni irraati,Nairobi
Fo’ii loli ……goonni haa baruudu…
Fo’ii loli, goonni haa baroodu… jechuun weellisuun beekamti. Qixa isa hidhatee loleetti sirbaan qabsoofteetti jedhu warri ishee beekan.
Bilisummaan tola hin dhufu sirbi ishee jedhus haalaan beekama. Maaramee Harqaa Kaasaa akkamiin yaadatamti?
Dubartummaa, Mirga, Finfinnee weelluuwan isheen ittiin beekamtu keessaa muraasa.
Barsiiftuu qofa osoo hin taane qabsooftuu mirga namoomaa jabduudha. Weellistuu Maaramee Harqaa. Xiiqiin kan isheen ittiin beekamtudha, Jagnadha. Garuu gara laafettiidha. Amala qabeettii ammoo saba isheef akka malee quuqamuun beekamti.
Uuummata Oromoof aarsaa kamuu kaffaluuf yeroo hundaa qophooftuu turte. Gochaanis agarsiifteetti. Hojii barsiisummaa ramadamte keessattis waan irraa eegamu bahatteetti jedhu namoonni Maarameetti dhiyaataa turan.
Maaramee Harqaa uummata Oromoof akka malee quuqamti ture. Dubartoo onnee guutuu fi uummanni Oromoo akka baratuuf tattaafataa turtedha jedhe barreessaan kitaaba Seenaa Qabsaa’ota Dubartoota Oromoo Baqqalaa Warquu.
Cunqursaa uummata isheerra gahu jibbuun lubbuu fi jireenya ishees nama mararsiifataa ture miti jedhu namoonni waa’ee Maaramee Harqaa dubbatan. Maaramee Harqaa Ijoollee ishee lamaan Gammachuu fi Lalisee dhiistee yeroo waraana Bilisummaa Oromootti makamuuf turtes ni jira. Sanuu erga abbaan warraa ishee irraa du’ee ture.
Dubartii beekamtuu maatii qabsaa’otaa irraa dhalatte tokkotu akka isheen haftu gorse.
Silaa sirbi Gundoo Booree kan isheen ittiin beekamtudha. Kitaaba Gundoo Booree jedhus uummata isheef gumaachiteetti. Gundoo Booreen sirna fuudha afi heerumaa uummata Wallaggaa biratti bakka olaanaa qaba.
Maaramee Harqaa eenyu?
Xumura bara 1950 keessa abbaashee Obbo Harqaa Kaasaafi haadhashee aadde Geexee Baloo irraa godina Wallaggaa Bahaa, Aanaa Gobbuu Sayyoo, ganda Qeejjoo jedhamutti dhalatte.
Obboleewwan dhiiraa 5 fi dubara 1 waliin gara addunyaa kanaa, kan dhufte gootittiin kun, umrii daa’imummaa isheetti amala qabeettii, dhugaa dubbattuufi karaa dabaan ammoo tole kan hin jenne, kan xiiqii hin dandeenye, waan hundi kan irraa miidhagu faaya Oromoo turte jedhe barreessaan kitaaba Seenaa Gootota Dubartoota Oromoo Obbo Baqqalaa warquu.
Barnootashee sadarkaa 1ffaa Baakkotti, sadarkaa 2ffaa ammoo Ambootti kan baratte gootittiin kun, yeruma barattus qaama Oromoof hojjatu waliin hojjachaa kan turteefi quuqama Oromoof qabdu karaa addaatin agarsiisaa nama turte, sabboontuu Oromooti.
Barnootashee sadarkaa lammaffaa akka xumurteenis gara Koolleejjii Dabra Birhaanitti imaluun leenjii barsiisummaa (TTI) fudhattee gara Amboo deebi’uun magaalaa Amboo naannawa Awwaaroofi achuma iddoo garagaraa barsiisaa turteetti.
Bara Dargii keessas Miseensa ABO ta’uun, Amboofi naannawa sanatti, Jajjabeef barnootaafi leenjii jajjaboo kennaa akka turtetu himama. Keessattuu qabsoo qubee barsiisuu keessattis adda duree ta’uun, shamarran hedduu dirree barnootaatti waamteetti.
Kana malees, gootota dubartoota Oromoo kanneen akka Ilfinash Qannoo, Angaatuu Baalchaafi kkf danuu waliin ta’uun qabsoo walleefi weelluu Oromoo keessatti ashaaraa mataashee keesseetti.
Addi Bilisummaa Oromoo erga mootummaa ce’umsaa keessaa bahees, bara 1984 sirna mootummaa yeroo sanaan dhiibbaa isheerra gahaa tureen baqachuun gara Finfinneetti galte.
Haa ta’u malee, erga gara Finfinnee dhuftees mootummaan yerosii hordoffii ishee dhiisuu waan dideef, tasgabbiin taa’uu hin dandeenye.
Gidiraan ittuu hammaachaa dhufnaan hojii barsiisummaa dhiistee dhaabbata dhuunfaa Oromo Relief Association (ORA)tti qacaramtee hojjachuu eegalte jedhe Baqqalaa Warquu.
Utuu gara barsiisummaa hin dhufin yeruma barattuu turtetti baay’ee cimtuu turte.
Kanarraa ka’uun, hawwannaafi cimina isheen gama kamiinuu qabdu ilaalee, qalbii isaa fudhattee yeroo kutaa 9ffaa barattu barsiisaashee kan ture nama jabaafi seenaa qabeessa ta’e, barsiisaa Jifaara Qarneessaa jedhamuun gaa’elaaf gaafatamtee itti heerumuun ijoollee lama horataniiru.
Ijoollee Leellisee Jifaaraa fi Gammachuu Jifaaraa jedhamu horatanii jiru.
Baqqalaan ilma Maaramee wabeeffachuun kitaaba isaa keessatti akka ibsetti, Maarameen uummatni Oromoo lafa utuu qabu, biyya utuu qabu, mirga bilisummaan jiraachuu utuu qabuu, maaf lafasaa dhaba?
Maaf namasaa dhaba? Maaf gootasaa dhaba? Maaf biyyasaa dhaba? Maaf mirgasaa dhaba? Maaf alagaan gidirfamee jiraata? Jechuun gaafattee deebii dararaa ittuu jabeessu erga argiteen booda, jajjabee Oromoof qabsaa’u faana taatee cichoominaan falmuuf kaate jedha.
Barreessituun dubartii qubeetiin barreessuun hangafa taate kun, walleewwan hedduus weellistootaaf barreessuun ofiifis weellisuun haadha ogummaa baayyee tahuu hime.
Biyyoo biyya lafaa eenyut sirratti hafaa
Du’a biyya lafaa eenyu irraa hafaa? jettee akkuma weelliste Maarameen bara 1995 boqatte.
Sirba kana abbaa warra isheef weellisuu hin hafne. Sababni isaa ammoo erga inni boqatee baay’ee miidhamtee turte jedhan namooni Maaramee beekan.
Jabaatanii dhukkubaa fi du’arraa wal hin hanbifannu, Dabareen kiyya na gahee hanga sibira gahuttii, nagaatti jettee kan sirbite kaasseta ishee tokko keessa jira.
Maarameen yeroo adda addaatti hidhamtee, reebamtee dararaa arguun erga dabarsitee booda, uummata isheef jiraatte bara 1995 dhukkubsatee utuu yaalamaa jirtuu lubbuun dabarte.
Waldaan Barreessitoota Oromiyaa badhaasa ogbarruu Gaaddisaa bara 2022 qopheeserratti, barreessituu hangafa kanaaf badhaasa beekamtii bakka isheen hin jirretti yaadannoodhaaf kennameera.
Gudoo Booree
Oromoota Maccaa keessumaa ilmaan Jaawwii biratti yeroo cidhaa sirbi Gundoo Booree bakka olaanaa qaba.
Fuutuu….. eenyu isheen dhuftee fuutu……
jechuun hiriyyoonni misirrittii xiiqiidhaan qabatanii warra waayillan gurbaatti sirbu. Aarii qabu. Hiriyyaa isaanii waan jalaa fudhataniif aarii fi xiiqiidhaan sirnuma gammachuu kana irratti sirbama.
Yeroo waayillan gurbaa Gundoo Booree fudhachuu dadhaban Gundoo Booree… Dhiistee galta mooree? Gundoo dhiigaa….. Gurroo dhiiraa dhiistee galta mooree? jedhanii sirbu.
Gundoon Booree aadaa jabaa uummata Oromoo yoo ta’u, gootittii Maaramee Harqaan ammoo mata duree kitaabashee godhattee taateewwan akka aadaa, siyaasa, safuufi seenaa danuu achi keessatti dibdee agarsiiste jedhe Baqqalaan.
Gundoo Booree
Booree Gundoo Booree kan jedhan
Missirroof hodhama meeshaa isaa kaan wajjin
Hanga gundoo addooyyee hin ga’u Gundoon kaan
Feetus addooyyeen ishee hodhitee ni fiddi
Bareedina intalaa kuftee kaatee eegdi
Addooyyee jechuun hiika aadaa keenyati jechuun Maarameen kitaaba ishee keessatti walaleesiteetti.
Kitaaba Maarmee Harqaa, Gundoo BooreeMadda suuraa,Kitaaba Maarmee Harqaa
Sirboota Maaramee Harqaa
Maaramee Harqaa walumaa gala kaasseta afur maxxansiifteetti.
Kaassettaa is ajalqabaa A.L.Atti bara 1997 mana muuziqaa Zeddiitti maxxansiiste. Kaassetti jalqabaa kun sirboota kudhan qaba.
Boonaa warraa
Fandishee Alaa’ee
Asham Baabee
Ishoo loli yaa durbee
Hin booyin golloo
Qarree durbaa baali hinhaadu
Bilisummaan tola hin dhufu
Harcumme yaa looyye
Si hin waamne yaa seesaa
Yaa Sharrittii koo Jedhan ni argamu.
Akkasumas, kaassetta isa biroo bara 2000 A.L.A. mana maxxansaa muuziqaa Kiiloleetti maxxansite keessaas mata-dureewwan kudhan
Finfinnee, Kuufama kee yaa garaa, Geerarsa,Faaruu Oromiyaa, Ongololi, Falmadhu addooyyee, Yoona malee yoomiree jedhan jiru.
Maaramee Harqaa barsiiftuu fi weellistuu qofa hin turre. Qabsooftuu mirga namoomaa fi ambaasadara aadaati jechuun danda’ama.
The Truth Behind the Lens: A Reflection on Activism, Legacy, and Identity
“Dabeessi afaan goota, yoo diina arge hoota.” (A coward speaks like a hero, but flees at the sight of the enemy.)
In the period of transformation, a desire emerged among some activists from the Oromo Liberation Front (ABO) and the Oromo Federalist Congress (KFO) to meet and exchange views. This led to an unusual gathering at the residence of Jawar Mohammed—a meeting that would later become a source of profound reflection for those who attended.
The story of that day, and the subsequent events, reveals a complex narrative about leadership, media representation, and the ownership of a people’s struggle.
The Summons and the Scrutiny
Darajjee Margaa, who at the time had a role in the KFO concerning youth affairs, acted as an intermediary. He was contacted by Jawar Mohammed, who expressed a desire to discuss important matters with several youth from the ABO. Darajjee then extended the invitation to a group of us.
On the appointed day, about 15 of us assembled and went to Jawar’s residence in Bole. The atmosphere was laden with suspicion. Before we entered, we were subjected to a thorough security check. We were disarmed—our phones and even our pens were taken from us. The justification given was the fear that if we recorded the conversation, it could be weaponized against them.
This act of stripping us of our basic belongings set the tone for a meeting that was meant to be a dialogue but felt more like an interrogation. It was the first time most of us had seen Jawar in person. He appeared to us not as the figure we saw on television, but as someone seated in a posture we found peculiar—sitting low like a Somali woman selling jima (khat) at a market.
The Core of the Conversation
Once the formalities were over, Jawar laid out his intentions. He stated that the struggle had moved past the phase of confrontation, and now it was time to work for the people. He urged the youth, whom he acknowledged had paid a heavy price in the struggle, to join him in this new endeavor. He raised a crucial question for debate: Should he found a new political party? Or should he join the existing ABO or KFO? Or should he continue as an activist?
This was the moment for us to speak. I took the opportunity to respond with two critical points:
- The Silence on Atrocities: I questioned Jawar’s moral standing, pointing out that while he spoke of struggle, he remained silent on the fate of Oromo prisoners and massacres. I asked him why he had not raised his voice against the suffering of Oromos. “Why are you silent when Oromos are being imprisoned and killed?”
- The Redundancy of a New Party: I argued that the Oromo people do not need a new party. The existing structures—the ABO and KFO—are sufficient vehicles for the struggle. If he wished to serve the people, he should join one of these existing organizations. “The Oromo people do not need a new party. The ABO and KFO are enough for us.”
The meeting was charged with emotion. Fellow youth, particularly those from Guji, were visibly angry and spoke with deep frustration.
The Interview with Tom Gardner and the “Father of Qeerroo”
Following the meeting, a documentary filmmaker named Tom Gardner from the UK began researching the Oromo youth movement. He interviewed many figures, including Jawar Mohammed, and then approached me for an interview at the Hyatt Regency in Finfinne.
During the interview, Tom asked a series of pivotal questions regarding the emergence of the Qeerroo (Oromo Youth) movement. He wanted to know when I joined and how the movement was organized.
In my response, I clarified that while the youth movement had existed since 2005, it was formalized as the “Qeerroo Bilisummaa Oromoo” (QBO) in 2011. I explained that this structure was established under the umbrella of the ABO, with its leaders reporting to ABO officials. I emphasized that Jawar Mohammed had no role in founding the QBO; his influence came much later, around 2014, and was limited to social media activism.
When Tom Gardner indicated that Jawar had claimed to be the leader of the Qeerroo, I felt it was necessary to correct the record. I urged Tom to interview more youth who had been actively involved in the struggle from 2014 to 2018, assuring him they would confirm that the leadership and direction came from the ABO, not from Jawar.
The Fight for Truth
Later, I learned that Jawar was attempting to claim ownership of the Qeerroo movement. He aimed to position himself as the “Father of Qeerroo” to legitimize his political ambitions and draw youth away from the ABO and KFO. This was a betrayal of the trust of the youth who had sacrificed so much.
The narrative that Jawar was the architect of the Qeerroo movement is a distortion. The QBO was established in 2011 by the ABO, and its legitimacy is rooted in its connection to the Oromo people’s long struggle for freedom, not in the media campaigns of an individual.
A Final Reflection
Jawar Mohammed has used his platform for personal gain. He has surrounded himself with people who flatter him, failing to build a genuine relationship with the courageous youth who have endured imprisonment and the frontlines. In my view, he is like a dog that barks endlessly, but in the end, it is the bite that reveals true intent.
The Oromo struggle is bigger than any single individual. The history of our freedom is written by those who have sacrificed, not by those who seek to rewrite it for their own benefit.
It is my duty to tell this story so that the Oromo people may know the truth about those who seek to lead them.
Oromedia 