Author Archive: Oromedia

ለመታሰቢያ የሚገባ ህይወት—አድቮካሲ ፎር ኦሮሚያ (A4O) ለአርቲስት እልፍነሽ ቀኖ ሀዘን ሳይሆን ክብር እንዲሰጥ ጠየቀ

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(ሜልቦርን፣ አውስትራሊያ – 8 መስከረም 2026)-ዛሬ በለቀቀው አነጋጋሪና ኃይለኛ መግለጫ፣ አድቮካሲ ፎር ኦሮሚያ (A4O) በዓለም ዙሪያ ላሉ ኦሮሞዎች እና የትግሉ ወዳጆች ለታላቋ አርቲስት እና የነጻነት ተዋጊ እልፍነሽ ቀኖ ሀዘንን ወደ ክብረ በዓል እንዲቀይሩ ጥሪ አቅርቧል።

ሜልቦርን ላይ የሚገኘው የኦሮሞ ድምጽ ተሟጋች ቡድን፣ የአርቲስቷ መሞት ሁሉንም አሳዝኗል። ይሁን እንጂ ህይወቷ፣ ትሩፋቷ እና ለኦሮሞ ህዝብ ነጻነት ያላት የማይናወጥ ቁርጠኝነት ከሀዘን ይልቅ ክብርን እንደሚገባ አፅንዖት ሰጥተዋል።

ለነጻነት የተሰጠ ህይወት

እልፍነሽ ቀኖ ተራ አርቲስት አልነበረችም። እንደ አድቮካሲ ፎር ኦሮሚያ (A4O) ገለጻ፣ እሷ የኦሮሞ ነጻነት ንቅናቄ የማይናወጥ ምሰሶ ነበረች፣ ህይወቷን ሙሉ ለኦሮሞ ህዝብ የራስ የመወሰን መብት ትግል ሰጥታለች። የእሷ ጥበብ መዝናኛ ብቻ አልነበረም—እሱ ተቃውሞ ነበር። ድምጿ ዜማ ብቻ አልነበረም—ለፍትህ የሚሰነዘር ጩኸት ነበር።

“አርቲስት እልፍነሽ ቀኖ ህይወቷን ሙሉ የኦሮሞ ህዝብ ነጻነት ትግልን በመደገፍ እና በማሳደግ አሳልፋለች” ሲል መግለጫው ያስታውሳል፣ ይህም እሷን ከትውልዷ ታላላቅ የባህል ተዋጊዎች መካከል ያስቀምጣታል።

ከአርቲስትነት በላይ—ምልክት

የአድቮካሲ ፎር ኦሮሚያ (A4O) መግለጫ እልፍነሽ ቀኖ ትሩፋት ለምን መከበር እንዳለባት አስር ምክንያቶችን አጉልቶ አቅርቧል፦

የኦሮሞ ማንነት ምልክት፦ እሷ የኦሮሞ ህዝብ ክብር፣ ኩራት እና የባህል ሀብትን በህይወቷ ተምሳሌት አድርጋለች። መኖሯ ራሱ ለኦሮሞ መቋቋም እና ማንነት ምስክር ነበር።

የፍትህ ሻምፒዮን፦ እሷ የኦሮሞ መብቶች፣ የሰብአዊ መብቶች እና የሥርዓተ-ፆታ እኩልነት ፈሪ የሌለው ተሟጋች ነበረች። ጭቆናን በሁሉም መልኩ ተቃውማለች እንዲሁም የሥርዓተ-ፆታ መድልዎን ጨምሮ አድልዎን ተዋግታለች።

የኦሮሞ ህዝብ አስተባባሪ፦ ልዩነት ትግሉን ሊያደፈርስ በሚችልበት ወቅት፣ እልፍነሽ ቀኖ የኦሮሞ አንድነት ኃያል ምልክት ሆና ቆማለች፣ ለህዝቧ አብሮነት የድል መሰረት መሆኑን አስታውሳለች።

አስተማሪ እና አበረታች፦ በህይወቷ እና በስራዋ ኦሮሞዎች በክብር መቃወም እንዳለባቸው አስተምራለች፣ እንዲሁም የሌሎች ህዝቦችን መብቶች ማክበር እንዳለባቸው አሳስባለች—ይህም እምብዛም የማይገኝ እና ኃይለኛ የሆነ የመርህ አበጋዝነት ምሳሌ ነው።

ለትግሉ ሰማዕት፦ የመጨረሻ ማረፊያዋ አምቦ አሁን በኦሮሞ ትግል ታሪክ መዝገብ ውስጥ ተቀረጸ። መቃብሯ ልክ እንደ ህይወቷ፣ የመታሰቢያ እና የክብር ስፍራ ሆኗል።

ሞትን የሚበልጥ ትሩፋት

ምናልባት የአድቮካሲ ፎር ኦሮሚያ (A4O) ምስጋና በጣም አስደናቂው ገጽታ እልፍነሽ ቀኖ ተፅዕኖ ከህይወቷ እጅግ በላይ መሆኑን የሚገልፅ መግለጫ ነው። እሷ ለኦሮሚያ ብቻ አልኖረችም፤ ከሞት በኋላም ለንቅናቄው መሰብሰቢያ ሰንደቅ ሆና እንድትቀር አድርጋለች።

“እሷ ተስፋ መቁረጥን ሳይሆን ክቡር ትሩፋት ትታልናለች” ሲል መግለጫው አብስሯል። “የእሷን እና የቀድሞ አባቶቻችንን ትሩፋት በመውሰድ ጥንካሬን እንድንወስድ እና ትግሉን በአዲስ ህይወት እንድንቀጥል ተጠርተናል።”

ወደ ተግባር ጥሪ እንጂ ወደ ልቅሶ አይደለም

በሌላ አነጋገር ለኦሮሞ ዲያስፖራ እና ለሰፊው ንቅናቄ የቀረበ ግልፅ ጥሪ በመሆን፣ አድቮካሲ ፎር ኦሮሚያ (A4O) ደጋፊዎች ሀዘናቸውን ወደ ተግባር እንዲቀይሩ አሳስቧል። ቡድኑ ለእልፍነሽ ቀኖ በጣም ተገቢው ክብር እንባ ሳይሆን እሷ ለምትደግፈው ግቦች አዲስ ቁርጠኝነት መሆኑን አፅንዖት ሰጥቷል።

“ህይወቷን፣ ስራዋን፣ ታሪኳን እና የማይረግፍ የመቋቋም ምልክቷን ማክበር አለብን” ሲል መግለጫው አጥብቆ ተናግሯል። “በክብሯ ወደፊት እንሂድ፣ ለኦሮሞ ነጻነት ትግልን በቁርጠኝነት እና በአንድነት እናራምድ።”

የመግለጫው ዓለም አቀፋዊ ተደራሽነት

በአውስትራሊያ ሜልቦርን ከተማ በ8 መስከረም 2026 የተለቀቀው ይህ መግለጫ፣ የኦሮሞ ትግል ዓለም አቀፋዊ ተፈጥሮ እና እንደ እልፍነሽ ቀኖ ያሉ የባህል ተፋላሚዎች ሰፊ ተፅዕኖ ያሳያል። የአድቮካሲ ፎር ኦሮሚያ (A4O) መልእክት ጂኦግራፊያዊ ድንበሮችን በማቋረጥ፣ በአገሪቱ እና በዲያስፖራው ላሉ ኦሮሞዎች በቀጥታ ይናገራል።

የትምህርት ቡድኑ በማይናወጥ መግለጫ አጠናቋል፦ “ነጻነት ለኦሮሚያ!” —ይህም ህይወቷን ለዚያው ግብ ላሳለፈችው ሴት ተገቢ የመቃብር ጽሁፍ ነው።

ታሪካዊ ዳራ

የእልፍነሽ ቀኖ መሞት በኦሮሞ ባህላዊ እና ፖለቲካዊ ታሪክ ውስጥ የአንድ ዘመን ማብቂያ ነው። እሷ ጥበባቸውን እንደ ተቃውሞ መሳሪያ ከተጠቀሙ፣ ያለውን ሁኔታ በመቃወም እና በሚሊዮን የሚቆጠሩ ሰዎችን በማነሳሳት ከታወቁ ትውልድ አርቲስቶች መካከል አንዷ ነበረች። መሞቷ የተሰጥኦ መጥፋት ብቻ ሳይሆን የፍትህ ፍለጋ ላይ ላለው ንቅናቄ የሞራል አቅጣጫ ማጣት ነው።

በዓለም ዙሪያ ያሉ ኦሮሞዎች ትሩፋቷን ሲያሰላስሉ፣ የአድቮካሲ ፎር ኦሮሚያ (A4O) መልእክት ግልፅ ነው፦ ሀዘኑ፣ አዎ—ግን ከሁሉ በላይ አክብሩ። ያስተላለፈችውን ችቦ በመያዝ አክብሯት።

ስለ አድቮካሲ ፎር ኦሮሚያ (A4O)፦ በአውስትራሊያ ሜልቦርን ላይ የሚገኘው አድቮካሲ ፎር ኦሮሚያ (A4O) የኦሮሞ ህዝብ መብቶች፣ ፍትህ እና የራስ የመወሰን መብትን በማስተዋወቅ፣ በትምህርት እና በመተባበር ተግባራት ለማሳደግ የሚሰራ የዲያስፖራ የትምህርት ተሟጋች ድርጅት ነው።

“ሞቷን እናዝናለን፣ ግን ህይወቷን እናከብራለን—ምክንያቱም በእሷ ውስጥ ኦሮሚያ በጭራሽ የማይጠፋ ድምጽ አገኘችና።”

ONDOLENCE STATEMENT BY ADVOCACY FOR OROMIA (A4O)Download
Posted in: Aadaa, ABO, article, Feature, news, Promotion

ሞት ማንንም አይተውም – ግን ለእልፍነሽ ቀኖ ማልቀስ ሳይሆን ማክበር ይገባል

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ጸሐፊ፦ ዳበሳ ዋቅጅራ

በኦሮሞ ባህልና እምነት ውስጥ፣ ሞት እንግዳ አይደለም። እሱ ሁሉንም እኩል የሚያከብር ነው፤ ምስኪኑንም ሆነ ልዑሉን አይለይም። ተረቱ “Duuti nama kamiifuu hin hafu.” — «ሞት ማንንም አይተውም» — የሁላችንንም የሞርታል ዕጣ የሚያስታውሰን ነው። ሆኖም አልፎ አልፎ፣ አንዲት ነፍስ በእሳትና በብርቱ መርህ ተጋድሎ ይህችን ምድር ትታ ትሄዳለች። ኢልፊናሽ ቃኖ እንደዚህች ነፍስ ናት።

ይህ ደግሞ የእኛ አብዮታዊ ሐሳብ ነው፦ ማልቀስ የለብንም። ማክበር አለብን።

ሞቷ ሀዘን የሌለው አይደለም – በጣም ሩቅ ነው ያ። የተዋጊዋን፣ የእናትን፣ የማይታጠፍ ተቃውሞ ምልክት የሆነችውን ማጣት በታሪክ ላይ ጥልቅ ቁስል ይፈጥራል። ግን እልፊናሽን ወደ አሳዛኝ ክስተት መቀነስ ሕይወቷን አለመረዳት ነው። ማልቀስ ማዘን ነው፤ ማዘን ማዋረድ ነው። በምትኩ፣ የኦሮሞ ሕዝብ ሁልጊዜ ጀግኖቹን እንዳከበረው እናከብራታለን፦ በግጥም፣ በኩራት፣ እንዲሁም ታሪኳ መጨረሻ ሳይሆን መጀመሪያ እንደሆነ ባለን እምነት።

ጀግንነት ጊዜን የሚበልጥ

እልፍነሽ ቀኖ የዘመኗ ሰው ብቻ አልነበረችም። እሷ በሰው ቅርጽ የተቀረጸች የተፈጥሮ ኃይል ነበረች። ዓለም ሴቶች ዝም እንዲሉ በሚጠይቅበት ጊዜ፣ እሷ ጮኸች። ሥርዓቱ መገዛትን በሚጠይቅበት ጊዜ፣ እሷ ቀና ብላ ቆመች፣ ዓይኗንም ወደ ፍትሕ አድማስ አቀናች።

ጀግንነቷ – ከጥፋት ቁጣ አልተፈጠረም፤ ከሕዝቧ ጥልቅ ፍቅር የተገኘ ነበር። ያ ዓይነቱ ፍቅር ለቅኝ ግዛት የማይሰግድ፣ ለጭቆና የማይንበረከክ፣ ለአምባገነንነትም የማያጉረመርም ነው። ያ ዓይነቱ ፍቅር የሚራመድ፣ የሚዋጋ፣ እንደ አስፈላጊነቱም – የሚወድቅ፣ ሌሎች በትከሻዋ ላይ ከፍ ብለው እንዲቆሙ ነው።

ለዚህ ነው ተረቱ ሁለተኛ ድብቅ ትርጉም ያለው። አዎ፣ ሞት ሁሉንም ይወስዳል። ግን ሁሉም ሰው በእልፍነሽ ጥልቀት አይኖርም። ለብዙዎች፣ ሞት መሽረት ነው። ለእሷ ግን፣ ሞት መስማቻ ነበር። በመቃብሯ ዙሪያ ያለው ጸጥታ በጨመረ ቁጥር፣ ሥራዎቿ በትውልዶች ዘንድ እየጮኹ ይሄዳሉ።

ማክበር እንደ ተቃውሞ

ለምን ማክበር? ምክንያቱም ሀዘን ተገብሮ ነው፤ ማክበር ግን ንቁ ነው። ማልቀስ ወደ ኋላ ይመለከታል፤ ማክበር ወደ ፊት ይገፋል።

በብዙ ባህሎች፣ ጥቁር ልብስ መልበስ፣ ድምጽ ማቃለል፣ እና የሌለባቸውን ቀናት መቁጠር እንማራለን። ግን እንደ እልፍነሽ ቀኖ ላሉት ጀግኖች፣ እንደዚህ ዓይነቶቹ ሥርዓቶች በቂ አይደሉም። እነሱ፣ በእውነቱ፣ የተሸከመችውን እሳት ክህደት ናቸው።

እልፍነሽ ራሷን አስቡ። እሷ የእንባ ወንዝ ትፈልግ ነበር? ወይስ የተቃውሞ ከበሮ ትጠይቅ ነበር? የተገጠሙ ራሶችን ትመርጥ ነበር ወይስ የተነሱ ቡጢዎችን? መልሱ በትግሏ ምዕራፍ ሁሉ ተጽፏል። እሷ የኖረችው ሕዝቦቿ ብልጽግና እንዲያገኙ ነው። ስለዚህ፣ ልንከፍላት የምንችለው ታላቁ ክብር በስሟ በጅማሬ መብለጽለጽ ነው።

እልፍነሽን ማክበር ማለት፦

  • መዘመር ምስጋናዋን በሕዝብ ስብሰባዎች ላይ፣ በድብቅ ማዕዘናት ከማጉረምረም ይልቅ።
  • ማስተማር ታሪኳን በትምህርት ቤቶች፣ በአፍ ወግ ከመተው ይልቅ።
  • መከተል ጥንካሬዋን በዕለት ተዕለት ትግሎቻችን ውስጥ፣ ወደ ሙዚየም መስታወት ከማስወረድ ይልቅ።
  • መሳቅ እሷ የታገለችለትን ደስታ፣ እሷ ያሸነፈችውን ሀዘን ከማልቀስ ይልቅ።

ሞቷ ምዕራፍ ነው። ሕይወቷ መጽሐፉ ሙሉ ነው። መጽሐፍትም ጮክ ብለው እንዲነበቡ የታሰቡ ናቸው።

ቅርሷ ዘላለማዊ አሁን

የእልፍነሽ ቀኖ ተአምር እነሆ፦ እሷ በአሁን ጊዜ ውስጥ ትኖራለች። አዎ፣ የልብ ምቷ ቆሟል፣ ግን ምቷ በኦሮሞ ልጅ ልብ ውስጥ ትንፋሽ ሆና ቀጥላለች። እሷ በየተሟጋቹ ብዕር ቀለም ውስጥ ትኖራለች። እሷ በሌላ ሰው ታሪክ ውስጥ የግርጌ ማስታወሻ ለመሆን በምትፈልግ እያንዳንዲቷ ሴት ሳንባ ውስጥ ትተነፍሳለች።

የታሪክ ምሁራን ቀኖቿን ይጽፋሉ – ተወለደች፣ ተዋጋች፣ ወደቀች። ግን ባርዶች እንዲህ ብለው ይዘምሩታል፦ ነፋስን ያጎነበሰች። ድንጋዮችን እንዲናገሩ ያስተማረች።

ስለዚህ እንላለን፦ እልፍነሽን አታልቅሱ። ጥሩዋት።

መንፈሷን ፍትሕ ወደሚፈለግበት እያንዳንዱ ፍርድ ቤት ጥሩዋት። ስሟን የወደፊቱ በሚወሰንበት እያንዳንዱ የመንደር ስብሰባ ላይ ጥሩዋት። በሠርጎቻችን ላይ የምትፀና ቅድመ አያት ትሁን፣ በቀብራችን ላይ የምታስፈራ መንፈስ አትሁን።

ለሕያዋን የመጨረሻ ጥሪ

ወንድሞች እና እህቶች፣ ግልጽ እንሁን። ይህ ጭካኔ አይደለም። ይህ መርሳት አይደለም። ይህ ከፍተኛው የመታሰቢያ ዓይነት ነው። እናከብራለን ምክንያቱም እልፍነሽ ቀኖ ሕይወቷን እንዳላጣች እንረዳለን – እሷ ኢንቨስት አደረገችው። ያ ኢንቨስትመንት የሚከፈለው ነጻ ለማለም በሚደፍር እያንዳንዱ ትውልድ ነው።

ስለዚህ ዛሬ ማታ፣ ሽማግሌዎች ስለ እሷ ሲናገሩ፣ ዓይናችሁን አታዝቅቱ። የሕይወት ምልክት የሆነውን የውሃ ጽዋ ከፍ አድርጋችሁ ለስሟ ጠጡ። እጆቻችሁን አጨብጭቡ። እግሮቻችሁን አርግጡ። ምድር የትዝታዋን ንዝረት ትሰማ።

በእርግጥ፣ ሞት ማንንም አይተውም። ግን እንደ እልፍነሽ ቀኖ ያሉ ጀግኖች ሞት ሊነካው የማይችለውን ነገር ይተዋል፦ ሀዘንን ወደ ጦር ጩኸት የሚቀይር በጣም ጠንካራ ቅርስ።

አክብሯት። እንደ እሷ ኑሩ። በመኖር፣ እሷ በጭራሽ እንዳልሞተች ታረጋግጣላችሁ።

በሞቷም ቢሆን፣ የጀግንነት ታሪኳ ለዘመናት በትውልዶች ዘንድ ይመሰገናል።

ያ ምስጋና ጮክ ይሁን። ደስተኛ ይሁን። ዘላለማዊ ይሁን።

#እልፍነሽትኖራለች #ጀግናአክብሩ #የኦሮሞኩራት #ቅርስእንጂሀዘንአይደለም

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የቦረና ገዳ ሥርዓት አንድ ታላቅ መሪ አጣ፦ የቀድሞ አባ ገዳ ሊባን ጀልደሳ አረፉ

By Oromedia on | Leave a comment

የባህል ጥበቃ እና የመቻቻል ትሩፋት ዘላቂ አሻራ ትቷል

ጸሐፊ፦ ዳንዲ ረገባ

(ኦዜአ፣ ፊንፍኔ፣ 29 ኦገስት 2026) – የኦሮሞ ህዝብ እና የቦረና ማህበረሰብ የተከበረ የባህል መሪ ሲያጡ በደጅ እያዘኑ ነው። ከ2002 እስከ 2009 ዓ.ም. የቦረና 69ኛው አባ ገዳ ሆነው ያገለገሉት ሊባን ጀልደሳ አረፉ።

የእነሱ የስልጣን ዘመን የቦረና ኦሮሞ ታሪክ ውስጥ ጉልህ ጊዜ ነበር፤ በዚህ ጊዜ የገዳ ተቋምን በማጠናከር እና የህዝባቸውን ህጎች፣ ባህል እና ወጎች በማስተዋወቅ ረገድ ትልቅ ሚና ተጫውተዋል . የእነሱ ተወካይ የሆነው የገዳ ሥርዓት በዩኔስኮ እንደ የሰው ልጅ የማይዳሰሱ ባህላዊ ቅርሶች እውቅና ያገኘ የተራቀቀ እና ተወላጅ የአስተዳደር ማዕቀፍ ነው። ሥርዓቱ ጥልቅ የሆነ የእኩልነት ማህበራዊ ገጽታን ያካትታል፣ በዚህም ዴሞክራሲያዊ ሥልጣን በየስምንት ዓመቱ ከአንድ ገዳ ክፍል ወደ ሌላው ይተላለፋል .

የቡሉኮ ክብደት፡ በፈተና ጊዜ ውስጥ አመራር

የአባ ገዳ ሚና እጅግ ከባድ ሃላፊነት ያለው ነው። አባ ገዳ የፖለቲካ መሪ ብቻ ሳይሆን የማህበረሰቡ ነፍስ፣ ባህል እና የወደፊት ጊዜ ጠባቂ ነው። የገዳ ሥርዓት ማህበራዊ፣ ፖለቲካዊ፣ ኢኮኖሚያዊ እና ሃይማኖታዊ ህይወትን ይቆጣጠራል፣ እና መሪው የህዝቦቹን ህጎች እና ልማዶች ጠንቅቆ የሚያውቅ እና የተዋጣለት ንግግር ባለቤት እንዲሆን ይጠበቃል .

በስልጣን ዘመናቸው፣ ሊባን ጀልደሳ በከባድ ፈተናዎች ጊዜ ጸንተው ቆሙ። በዋነኛነት በደቡባዊ ኢትዮጵያ እና በሰሜናዊ ኬንያ የሚኖሩ የእርባታ ማህበረሰብ የሆኑት ቦረናዎች የአየር ንብረት ለውጥን እና እየጨመረ ያለውን የሀብት እጥረት ጨምሮ ከፍተኛ ጫናዎች ገጥሟቸዋል .

አንድ ሽማግሌ እና የቃል ታሪክ ምሁር ስለ ገዳ አመራር እንዳሉት፡- “ሥርዓቱ የእጩን የዘር ሐረግ እና የቅድመ አያቶች መዝገብ በጥብቅ ይመረምራል። ያለፉት የቤተሰብዎ የገዳ ዘመናት ብልጽግናን፣ ወቅታዊ ዝናብን፣ ብዛትን፣ ሉዓላዊነትን እና ሰላምን እንደያዙ ይመረምራል። ሊባን ጀልደሳ ይህንን የተስፋ ሸክም ተሸክመዋል፣ ህዝባቸውን በተለዋዋጭ ዓለም ውስብስብ ጉዳዮች ውስጥ እየመሩ የገዳን ቅዱሳን መርሆዎች ለማስጠበቅ ሲታገሉ ነበር።

ህያው ዲሞክራሲ፡ የገዳ ባህል

እነሱ ያገለገሉት የገዳ ሥርዓት የኦሮሞ ህዝብ ለዴሞክራሲ ያላቸውን ጥንታዊ ቁርጠኝነት የሚያሳይ ማስረጃ ነው። ሥርዓቱ ማህበረሰቡን ወደ የዕድሜ ክፍሎች ያደራጃል፣ እያንዳንዱ ክፍል ከልጅነት (ዳበሌ) እስከ ወጣትነት (ጋሜ) እና በመጨረሻም እንደ ኩሳ እና ገዳ ወዳሉ የአመራር ሚናዎች ያልፋል .

አባ ገዳን ለመምረጥ “ባናቶ” ተብሎ የሚጠራ ሰፊ የግምገማ እና የምርጫ ሂደት ይካሄዳል። ይህ ዘዴ ለህዝብ አገልጋዮች ባህላዊ የምርጫ ዘመቻ ሆኖ ያገለግላል . የቀድሞ አባ ገዳ ልጅ አቻዎቹን ለዋል-አርጊ (ታላቅ ጉባዔ) በማሰባሰብ አዲስ መሪ ከመመረጡ በፊት የእኩዮችን መተዋወቅ ለመገንባት እና በባህላዊ ጉዳዮች ላይ ለመወያየት ያደርጋል . በእንደዚህ አይነት ጊዜ እንደ መሪ፣ ሊባን ጀልደሳ ሚና ለዚህ የባህል ስርጭት እና የህብረተሰብ ቀጣይነት ሂደት ማዕከላዊ ነበር።

ህዝብ ያዝናል፣ ቅርስ ይቀጥላል

የሊባን ጀልደሳ መሞት ትልቅ ኪሳራ ነው። የእነሱ አመራር የቦረና ታሪክ እና የባህል ቅርስ ዘላቂ አካል እንደሆነ ተገልጿል . የእነሱ ጥበብ እና አገልግሎት ለመጪዎቹ ትውልዶች ማበረታቻ ሆኖ እንደሚቀጥል ይጠበቃል።

ሞታቸው የአንድ ዘመን መጨረሻ ምልክት ቢሆንም፣ የእነሱ ተወካይ የሆኑት የገዳ ሥርዓት መርሆዎች—ዴሞክራሲ፣ ማህበረሰብ እና መቻቻል—የኦሮሞ ህዝብን ትግል መምራታቸውን እና የወደፊት ህይወታቸውን መቅረጻቸውን ቀጥለዋል።

የኦሮሚያ ዜና አገልግሎት (ኦዜአ) ከቦራና ኦሮሞ ማህበረሰብ ጋር በመተባበር መጽናኛችንን እያቀረብን ነው። ትዝታቸውን እና ለህዝባቸው ባህላዊ ማንነት ጥበቃ ያበረከቱትን ታላቅ አስተዋጽኦ እናከብራለን።

እግዚአብሔር ነፍሳቸውን በሰላም ያሳርፍ!

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ቀጣይ ትግል፡ የኦሮሞ ህዝብ ተቃውሞ እና የፋኖ ጭካኔ አሳዛኝ እውነታ

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በምስራቅ ወለጋ እና ሆሮ ጉዱሩ ውስጥ ቀጣይ ቀውስ ላይ ነጸብራቅ

ጸሐፊ፦ ማቲ ሰባ

እስከ ዛሬ ድረስ የኦሮሞ ህዝብ ለፋኖ ሚሊሻ ጭካኔ ተገዢ ሆኗል። በተባበሩት የኦሮሞ ወንጌላዊት ቤተክርስቲያን እና በኦሮሚያ ድጋፍ ቡድን በተዘጋጀው ሪፖርት መሰረት ጭካኔዎቹ በስፋት ተሰራጭተዋል—በኢትዮጵያ መንግስት ኃይሎች እና በፋኖ አማራ ሚሊሻ በኦሮሞ ህዝብ ላይ የተፈጸሙ ግድያዎች፣ ስቃዮች፣ ያለምንም ምክንያት እስራቶች፣ የንብረት ውድመቶች እና ሌሎች ጥቃቶች.

የአባቶች፣ የእናቶች እና የልጆች ሞት—የኦሮሞ ህይወቶች መጥፋት—በሚያስፈራ መልኩ ይገናኛል፡ “ምንም አይደለም፣ ታገሱ።” ከእያንዳንዱ ስታቲስቲክስ በስተጀርባ የተበታተነ ቤተሰብ፣ ወላጅ የማያውቅ ልጅ ወይም የተጎዳ ማህበረሰብ አለ። ለእንደዚህ አይነት ስቃይ ዝም ማለት ቀውሱን ያባብሰዋል።

ነገር ግን ትዕግስት ወሰን አለው። የኦሮሞ ህዝብ ሲገደል እና ጨቋኞቻቸው ሲደነሱ፣ “የፋኖ ጀግኖች” በሚል የሚጠሩት ያከብራሉ። ነገር ግን የኦሮሞ ህዝብ ራሱን ለመከላከል ሲነሳ፣ ተመሳሳይ ድምጾች ይጮሃሉ፡ “ሲቪሎች ተጠናቀቁ!” ነገር ግን እውነቱ ቀላል ነው፡ ራስን መከላከል የተፈጥሮ መብት ነው። ወንጀል አይደለም; ለህልውና ያለ ተፈጥሯዊ ዝንባሌ ነው።

በኦሮሞ ራስን መከላከል ላይ ያለው ሴራ

የኦሮሞ ህዝብ መሰረታዊ የራስን መከላከል መብት ለመከልከል ሆን ተብሎ የተደረገ ዘመቻ አለ። በምስራቅ ወለጋ እና ሆሮ ጉዱሩ ዞኖች ያለው ሁኔታ በተለይ አስደንጋጭ ነው።

በምስራቅ ወለጋ ጊዳ አያና ወረዳ ውስጥ፣ ነሐሴ 19 ቀን 2026 በንፁሃን ህዝብ ላይ አሳዛኝ ጥቃት ተፈጸመ። ከጊዳ አያና ወደ ነቀምት ገንዘብ ይዘው የሚጓዙ የባንክ ሥራ አስኪያጅ በቱሉ ለንቻ አድብተው ተገደሉ። በማህበረሰቡ ዘንድ ተወዳጅ የሆነው ገበሬ ካፋሎ ነጋሳ ደያስ ከተገደሉት መካከል ነበር። ነዋሪዎች እንደሚሉት፣ የፋኖ ሃይሎች በታካሚዎች እና በአንዲት አዋላጅ ላይ ጥቃት በመሰንዘር ከባንክ ሥራ አስኪያጆች እና ተሳፋሪዎች በተጨማሪ አምቡላንሶችን ገድለዋል። በጥቃቱ ከ60 በላይ ሰዎች ሲሞቱ፣ ከ70 በላይ ቆስለዋል፣ ቤቶች ተዘርፈዋል፣ ሁከቱም 20,000 ሰዎችን አፈናቅሏል።

ይህ ድንገተኛ ክስተት አይደለም; ከ2019 ጀምሮ እየተካሄደ ያለ የታቀደ እቅድ ነው። የተባበሩት መንግስታት ሰነድ እንደሚያመለክተው ከ2018 ጀምሮ የፋኖ ሚሊሻ በምስራቅ ወለጋ እና ሆሮ ጉዱሩ ዞኖች ውስጥ ብዙ ግድያዎችን ተጠያቂ ነው። ዘመቻው በሆማ ገለሳ መንደር 200 ቤቶችን ማቃጠል፣ በቱሉ ሞቲ መንደር 21 መንደርተኞችን መግደል እና በዳራ ወረዳ አንድ ታዳጊን በአሰቃቂ ሁኔታ ራሱን መቁረጥን ያካትታል።

የኦሮሞ ህዝብ ያለማቋረጥ ጥቃት እየደረሰበት ባለበት ወቅት፣ እራሱን ለማደራጀት እና ለመከላከል የሚያደርገው ጥረት ከውስጥ ይደመሰሳል። መልእክቱ ግልጽ ነው፡ የኦሮሞ ተዋጊዎች ትጥቅ ሲፈቱ እና ሲበተኑ፣ ጠላቶቻቸው ግን ትጥቅ እየታጠቁ እና እየተጠናከሩ ነው።

የክህደቱ ዋጋ

የኦሮሞ ህዝብ ለበርካታ አስርት ዓመታት የተራቆት፣ የንብረት መዘረፍ እና የጥቃት ዘመቻ ገጥሞታል። በምስራቅ ወለጋ እና ሆሮ ጉዱሩ ውስጥ ያለው የአሁኑ የጥቃት ማዕበል የተለየ አሳዛኝ ክስተት አይደለም—ረጅም የጭካኔ ታሪክ ውስጥ የቅርብ ጊዜ ምዕራፍ ነው።

ነገር ግን ይህንን ጊዜ በተለይ አስከፊ የሚያደርገው የኦሮሞ ህዝብን መጠበቅ ያለባቸው ሰዎች ዝምታ እና አብሮነት ነው። ንፁሃን የኦሮሞ ሲቪሎች ሲገደሉ፣ ዓለም ትኩረት እንዳያደርግ ይነገራል። የኦሮሞ ተቃውሞ በሚገባው በላይ በሆነ ኃይል ሲገፈፈፍ፣ ትረካው ተጠቂዎችን ለመውቀስ ይዛባል።

ይህ የአስተዳደር ውድቀት ብቻ አይደለም; በጣም መሠረታዊ የሆኑትን የፍትህ እና የሰብአዊነት መርሆዎች ክህደት ነው። የኦሮሞ ዓለም አቀፍ መድረክ የተባበሩት መንግስታት የሰብአዊ መብቶች ምክር ቤት የተመዘገቡትን ክሶች ገለልተኛ ዓለም አቀፍ ምርመራ እንዲጀምር ጥሪ አቅርቧል።

ወደ ተግባር ጥሪ

የኦሮሞ ህዝብ ለፍትህ በጣም ረጅም ጊዜ ጠብቋል። ልጆቻቸው ሲገደሉ፣ መንደሮቻቸው ሲቃጠሉ እና መሬታቸው ሲዘረፍ ታገሱ ተብለዋል። ነገር ግን ትዕግስት እንደ ጭቆና መሳሪያ ሲያገለግል በጎ ነገር አይደለም።

ራስን መከላከል ጥቃት አይደለም። ማንኛውም ህዝብ ህይወቱን፣ ቤተሰቦቹን እና ማህበረሰቦቹን የመጠበቅ መብት ነው። የኦሮሞ ህዝብ ይህንን መብት መከልከል ለዘላለም ተጠቂ እንዲሆኑ መውገዝ ነው።

ዓለም አቀፉ ማህበረሰብ በጥንቃቄ ከተገነቡት ትረካዎች ባሻገር እውነቱን ማየት አለበት፡ የኦሮሞ ህዝብ ጥቃት እየደረሰበት ነው፣ እና ለህልውናቸው እየታገሉ ነው።

ማጠቃለያ፡ እውነት ያሸንፋል

የኦሮሞ ህዝብን ለማስተሳሰብ የተደረገው ሴራ በመጨረሻ ይሳካል። በምስራቅ ወለጋ እና ሆሮ ጉዱሩ እና በመላው ኦሮሚያ የሚከሰተው እውነት ለዘላለም አይደበቅም። የንፁሃን ደም ለፍትህ ይጮሃል፣ እና ይሰማል።

የኦሮሞ ህዝብ መቃወሙን እንደቀጠለ፣ ይህን የሚያደርጉት በጥላቻ ሳይሆን ለልጆቻቸው፣ ለመሬታቸው እና ለወደፊታቸው ባላቸው ፍቅር ነው። ከፍርሃት እና ከጭቆና ነጻ ሆነው በሰላም የመኖር መብትን ይታገላሉ።

የኦሮሞ ህዝብ ራስን የመከላከል መብት አለው። ራስን መከላከል የተፈጥሮ ህግ ነው።

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The Oromo Youth (Qeerroo) Union Condemns Fano Ximdoo as a Terrorist Group, Calls for Protection of Civilians

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A Strong Statement Against Ongoing Atrocities Targeting Oromo Communities in Western Oromia

By Oromian News Agency

(ONA, August 23, 2026) The Gamtaa Qeerroo Dargaggoota Oromoo (GQDO) —also known as the Oromo Youth (Qeerroo) Union (OYQU) —issued a powerful and urgent statement demanding immediate action to protect civilians in Oromia. The union has labeled the Fano Ximdoo group as a terrorist organization, holding it responsible for a series of escalating attacks against innocent Oromo communities, particularly in the East and Horro Guduru Wallagga zones.

The GQDO’s statement serves as a stark warning: “Attacks targeting civilians, the looting and destruction of property, and the use of force to spread fear are acts of terrorism” . The union declared that the Fano Ximdoo group is “unequivocally a terrorist group” and called on the federal and regional governments to take decisive legal action to dismantle it and bring its perpetrators to justice.

The Escalating Crisis in Wallagga

The statement points to a disturbing pattern of violence. According to the GQDO, Fano Ximdoo and allied armed groups have been systematically targeting civilians in the East Wallagga and Horro Guduru Wallagga zones. The union highlighted the massacre of innocent civilians on August 19, 2026, in the Gida Ayana district, specifically in areas like Angar Guttee, Kiramu, and Ebantu. The attacks involved “the killing of civilians, the looting and burning of businesses and other property, the looting of banks and other civilian institutions, and the targeting of bank employees and officials, some of whom were killed” .

This is not an isolated incident but part of a broader, ongoing campaign of terror. The GQDO noted that “similar attacks have been repeatedly committed against our people in these areas, and they continue to occur” . The attacks are designed to “spread fear and chaos within society” and are “unacceptable and cannot be ignored” .

A Terrorist Structure with Foreign Ties

The GQDO’s statement goes further, claiming that Fano Ximdoo is not a spontaneous or localized militia but part of an organized network with significant foreign backing. They point to reports of a meeting in Port Sudan in June 2026, where the group allegedly coordinated with the Tigray People’s Liberation Front (TPLF) and other armed factions to expand its operations, particularly in western Oromia.

The GQDO also accused Eritrea, Sudan, and Egypt of involvement, alleging that these nations are “playing a facilitating role” in the group’s operations and “cooperating with the group.” The union argued that such foreign involvement is a “violation of Ethiopia’s sovereignty” and poses a serious threat to its stability .

A Call to Action: Protect Civilians and Deliver Justice

The GQDO’s message is unequivocal: the federal and regional governments must act now. They have demanded that the government “should give special attention to the issue of Fano Ximdoo and groups affiliated with it to provide protection to the people in the affected regions” . The union has also called for the government to “take legal steps to bring those responsible for these crimes to justice.”

The group emphasized that “civilians who are being harmed must not be forgotten” and that all Ethiopian institutions must “work to bring peace and security to the Oromo people” . In a powerful declaration, the union stated: “We will stand with our people who are being harmed. We will not be deterred by anyone.”

Key Demands of the GQDO:

  1. Immediate Protection: Provide immediate security and protection to civilians in the affected zones, especially in East Wallagga and Horro Guduru Wallagga.
  2. Justice and Accountability: Identify and bring all perpetrators of the attacks to justice in accordance with Ethiopian law.
  3. Designate as Terrorist: Officially designate Fano Ximdoo and its affiliates as a terrorist organization under Ethiopian law.
  4. Investigate Foreign Links: Investigate and hold accountable all foreign actors and networks supporting these groups.
  5. Community Support: Provide urgent humanitarian and psychological support to affected families and communities.
  6. Stop Media Propaganda: Condemn media outlets and social media users who glorify these acts of terrorism or spread propaganda that fuels the violence.

Conclusion: A People Will Not Be Silenced

The GQDO’s statement is a testament to the resilience and determination of the Oromo people in the face of brutality. It is a demand for justice, a call for protection, and a refusal to accept the normalization of violence against civilians.

As the union declared: “Attacking civilians is terrorism.” The Oromo Youth Union has drawn a clear line in the sand, warning that “the lives of innocent civilians who are being killed must be protected, and the perpetrators of these crimes must face justice.”

The message from the Qeerroo is clear: the violence must stop, and those responsible will be held accountable.

Injifannoon Ummata Oromoo!

Eegumsi Ummata Sivilii Dursa Argachuu Qaba!

Posted in: Aadaa, article, Feature, news, Promotion

Seenaa Oromoota Finfinnee

By Oromedia on | Leave a comment

Seenaan Oromoo Gullallee fi Qabsoo Isaanii

Barreessaa: Darajjee Bahaaruu Margaa

Seenaan Oromoo Gullallee akkuma seenaa Oromoota kaanii nama gaddisiisa, nama boochisa, haaridhaan ilkaan nama ciniinnachiisee, xiiqii garaa nama kaayee, booree baafachuuf, jechuun biyya ofii deebisanii harkatti galfachuuf nama kakkaasa. Kanaafuu, nama boochisas nama boonsisasi!

Raasaa kana (jidduu kana) namoonni keenya tokko tokko waayee dhuma kanaa irratti yaada ciccimaa fi barreeffama (material) kana irratti argatan nuu dabarsaniiti jiru. Keessumaayyuu barreeffamni karaa Dr. Makuraa Bulchaa argame gammachiisaa dha. Waraqata isaa kana otoo namoonni yeroo qaban gara afaan Oromootti hiikanii, akkuma inni jedhe karaa beektaniin warra biyyaatii ergamee hedduu gaarii dha. Har’a ijoolleen Oromoo kan miliyoonaan lakkaawamantu dheebuu barreeffatoota afaan keenyaan bayanii qabu.

Gabaasa Seenaa

Amma ennaa warraaqaa jiran kana immoo kan akkanaa, kan namni oggaa warri Minilik biyya keenya gubu, nama keenya gorra’u, dachee barbadeessee loonillee gadoochuu wajjin deemee, argee barreesse kana argata! niitoo dubbisan baay’ee isaan gargaara.

Waan hundaafuu, akkuma obboleessi keenya kun jedhe, nuti “lamenting” guddifnee jirraa, mee kana dhiifnee karaa biyyaas karaa alaas warraaqnee, uummata keenya isa itti duulamaa jiru maddii ijaajjineetoo, haa sochoonu! Nuti hunduu akka kanaan duraatti qabsoo bilisummaa saba keenyaa adeemsisuu akka hin dandeenye, daran beekuu qabna.

Addunyaa geeddaramte tana keessatti nutis geeddaramuu qabna. Akkuma Dr. Asaffaa Jaalataa sirriitti kaaye, “the politics of common sense”-n bilisummaa keenya gonfachuu hin dandeenyu. Dammaqiinsa sabaa, Oromummaa, kan ammaa caala gabbifnee, tokkummaa ijaarsota keenya isa bu’ureeffame (ULFO) sirriitti cimsineetoo, qabsoo sirriitti ijaaramee qindeeffame adeemsisuun dirqama. Dirqama kana tahu waan karaan biraa hin jirreefi.

Hunduu akkanumatti harqoota koloneeffattootaa caccabsee of irraa darbate. Nutis harqoota kononeeffattoota Abas haa akkanumtti hurreessinee darbachuu qabna. Yoo akka kanaa olitti ibsame goone qofa, jara meeshaa waraanaa isa ammayyaa hidhatee nuttu duule, hammas ittuma fufee nutti duulaa jiru kana, kan of irraa faccisuu dandeenyu.

Shaggar-Finfinnee fi Oromoon Naannoo Isaa

Seenaan Shaggar-Finfinnee seenaa Oromoota isa marsanii jiran, keessumaayyuu seenaa Oromoo Gullallee wajjin walqabata. Oromoonni Shaggar marsanii jiran: Gullallee, Eekkaa, Galaan, Sulutaa fi Meettaa Aabbuu ti. Kana keessa Gullallee fi Eekkaan Shaggar keessas jiraatuyyu, jechuun akka biyya lammiin tokko irra jiruutti. Hammas isaan lafa irraa duguuganee fuxuun, koloneeffattoota keenyyaa hin taane, akka gurmee fi namtokkeettis Shaggar keessa ni jiraatu.

Oromoon Gullallee akkamitti waraana Minilik dura akka dhaabatee, of irraa ittisee, boodas humna qawwee ibiddaatiin akka moyamee, boodas Shaggar keessaa akka itti buqqifame, kanaa gaditti gabaabinaan addeeffama.

Oromoon Shaggar-Finfinnee irraa buqqifamee hari’amuun (ethnic cleansing) kan jalqabamee har’aa mitii waggaa dhibba dura. Inni har’aa kun yoo roorriftuuwwan Abashaatii fiixan baye, isa lammaffaa taha. Ammas taanan kan jalqabame, erga warri Wayyaanee “raroo keessan xaxaddhaatii nurraa bayaa!”, warra OPDO-tiin jedhaniiyyii miti.

Oromoon keenya kan dubbiin hin galleef, “Shaggar keenya babaldhate” jedheetoo, warra Abashaa wajjin burraaqa. Ammoo inni dubbiin ganamumaan galeef, akka jagnicha Oromoo isa durii, akka Abbishee Garbaa quba ofii nyaataa jira. Akkuma Shaggar babaldhaachaa deemu qeyeen Oromoota naannoo kanaa buqqaa’aa deema.

Dhuguma Londonis, Barliinis, Kaayiroonis, Waashingitan Diisiis … ganda qotee bulaa buqqiseeti babaldhate. Ammoo inni kun seeraan beekamee, namoonni buqqifamanis gaafatamanii, wanni hedduu kennameefiti.

Dabaleesoo, kan buqqa’us kan bakka isaa buqqa’ee qubatus uummatuma tokko. Keenya garuu, kan buqqa’u ganda Oromoo ti; kan dhufee achi qubatu warra Abashaa ti. Gandi Oromoo tokko oggaa buqqa’u, aadaa fi seenaa Oromootu wajjin buqqa’a.

Silaa Shaggar dalgamalee, ol hin ijaaramu, manni dhoqqee Buraayyuu irraa kaasee Aqaaqii Basaqaa gayee jira. Kun immoo baatii baatiin Oromoo naannoo kanaa irratti raawwatamaa jira. Gullalleen fi Eekkaan buqqifama durattii irraa hafee, kunoo amma ijuma keenya duratti buqqifamaa jira. Kanas Oromoonni kun tole jedhanii hin fudhanne. Gara waggaa torbaatii kaasee ofi irraa faccisaati jiru. Ammoo kan isaan dhagawu, kan isanii birmatu, kan waayee kanaa illee addunyaa dhageessiseef hin jiru.

Uummanni kun waldaa gandaatiin ijaaramee, yaa’ii ofii irratti murtii dabarsee, mana marii Shaggar dura dhaabatee jira. Garuu, manni marii Shaggar kunis foolisii itti duulchisee isaan buqqiseeti jira. Kuni Oromoota Naannoo Buraayyuu (Gullallee), naannoo Garjii (Eekkaa), naannoo Boolee fi Laaftoo (Gullallee!) fa irratti raawwatamee jira. Ammallee ittima fufeetoo jira.

Kun cufti yommuu tahu, warri OPDO isaan hin gargaarre. Ilaa gandeen kun kan turan gariin hammas kan jiran “Bulchiinsa Shaggar” jala otoo hin tayin, Oromiyaa jala. Oromiyaan warra OPDO immoo, Oromiyaa uummata ofiitii dhaabattu otoo hin taane, Oromiyaa kophee koloneeffattootaa fi maxxantoota isaanii jala jirtuu ti.

Warri Amaaraa Shaggar yeroo duraa karaa mara hammaa kiilomeetira 50-tti babaldhisuuf, kan karoora baafatan jabana Darguu ti. Karaa hundaa kiilomeetira 50 jechuun: karaa Salaalee magaalaa Caancoo fi Sulultaa dabree hamma laga Dubar-itti, karaa Amboo hamma Ijeree (“Addis Alam”)-tti, karaa Walisoo hamma Tajiitti, karaa Sooddooo hamma Malkaa Qunxureetti, karaa Adaamaa hamma Bishooftuutti, karaa Abbichuu hamma Bakeetti.

Kuni sagantaa isanii isa duraati malee, booda babaldhisani “mootummaa naannoo Addis Ababa” jedhaniitoo, Shaggar-Finfinnee biyya Amaaraa isa Manjee (Manz) wajjin walqabsiisuufi. Ammaa egaa, oftuultonni Amaaraa isa bara Darguu galmee keessaa baasanii Wayyaaneetti kennaa jiru. Mallasis warra Amaaraa ofitti harkisuuf, dabalees fedhii warra isaatii eeguuf, kana haaromsee itti ka’e.

Ka’iisa Oromoo Gullallee Bara 1878

Oromoon Gullallee bara dheeraa waraanaa mootummaa Abashaa of irraa faccisaa ture. Isa xixxiqaa yoo dhiifne yeroo lama, waraana isatti duule of irraa deebisee jira. Ammoo dubbiin meeshaa waraanaa isa ammayyaa irratti kan hundaaye, waan tayeef, waraana isa sadaffaa irratti moyame.

Sana dura Goobana Daccee Minilik wajjin dhaabatee, erga Oromoo Abbichuu, Jirruu fi Galaan faa cabse, Oromoota Tuulamaa fi Maccaatti jaarsa ergee, akka Minilik dura hin dhaabanne gochuuf yaale. Kan inni jedhus: nuti fi warri Sidaamaa bara dheeraa wallollee, wal-madeessinee jirra. Isaan amma qawwee argatanii nuti garuu, homaa of harkaa hin qabnu. Nutumtuu gosa gosaan wallolaa jirra.

Kanaa mannaa koottaa nuti tokkummaa Oromoo dhaabaneeti, isaan wajjinis nagaan fi walqixxummaan jiraannaa! Ammoo durreewwan Oromoo baay’een tokkummaa Oromoo inni kaase, yoo jaalatan illee isa Amaara wajjin taana jedhu hin jaalanne. Isas amanuu hin dandeenye. Booda Oromoonni “yoo tokkummaa Oromoo feete kophaa kee koottu! Diina harkiftee nutti hin dhufini. Yoo isaan wajjin dhuftee, isaan jala nu galchuu barbaadde, nuti si dura dhaabanna.”, jedhaniini.

Innis gorsa isaanii hin dhageenye; isaanis dhaamsa isaa hin fudhanne. Warri Minilik in dhufu, Oromoon immoo of irraa deebisa. Kuni waggaa baay’ee fudhate. Minilik inni Oromoo Abbichuu bara 1868 keessa qabate, Oromiyaa guutuu qabachuuf waggaa 31 irraa fudhate. Kunis inni dhumaa Oromoo Booranaa isa bara 1899 qabatame.

Waraanni Minilik inni yeroo lama Oromoo Gullalleetin moyame, isa sadaffaa irratti akkaan hidhatee itti dhufe. Gullalleen waraanaa dhufaa jiru dhageyee, yaa’ii waame. Yaa’iin kun waltajjii Shaggar bakka yaa’iin isaanii durattumaa itti tahu, Tulluu Daalattii irratti. Bakki kun iddoo booda Minilik masaraa itti ijaarratee, “masaraa guddicha” jedhen, bakka amma Mallas Zenaa jiraatu. Yaa’iin seena-qabeessi kun guyyaa guutuu walmariyachaa oolee, booda sagalee tokkoon waraarana Minilik dura dhaabachuuf murtee dabarse. Murtee yaa’ii kanaa E. Cerulli: The folk-Literature of the Galla of Southern Abssinia: Cambridge, 1922, keessatti barreeffamee jira.

Oromoon Gullallee yaa’ii kana irratti:

Koottu Dhufe
Akka ati dhuftee toltuun biyyattaa dhufu
Nagaan warrattaa dhudhu
—
Tume seera
Muree seeera
Seerri seera Gullalleeti
Seerri seera Tuulamaati
Seerri seera abbootii Oromooti
—
Luugama fardarraan baasin
Meendhacha harkarraan baasin

Jedhee kutannoo cimtuudhan waraana warra Abashaa isa meeshaa Oroppaa hidhatee, warra Oroppaatinis leenjifame dura dhaabate. Boodas akka uummanni keenya jedutti “qawwee ibiddaatin” gubatee, mo’ muu danadaye. Yeroon kun bara 1875 keessa.

Loltuu Minilik Oromoon Gullallee akka mana manaan hiratee, sooru abboomame. Lultuun kun mindaa hin qabuu, mindaan isaa qutee bulaa Oromoo taye. Gaangota isaatii okaa kan haamu, miila isaa kan dhiqu ijoollee fi dubartii Oromoo ti. Dabalees daakee, tolchee kan isaan sooru dubartii Oromoo ti. Kana keessaa warra “dabaloo”n isaanii dhume illee kan itti uffisu Oromoo dha. Jarri qawwee warra Faranjii irraa maqaa kiristaanatiin kennameef malee, biyya Amaaratii wanni qabatanii dhufan hin turre.

Oromoota Gullallee humna qawweetiin jilbeeffachiisan waan amanuu hin dandeenyeef, guyyaa guyyaa qawwee gateettii ofiitti rarraafatanii oolu. Halkan halkan immoo of bira kaayaniiti rafu. Yoo allaattiin bar jettellee waan Oromoon utaalee isaan qabatu itti fakkaata. Haalli kun gara waggaa lama fudhate.

Wiirtuu Shaggar keessaa garri amma “Filwuha”, “Biherawi”, “Masqal Addababy”, Istaadiyooma, Dhaaba Sangaa faa jedhamu yeroo gannaa ni dhoqqaawa. Kanaafuu, warri Gullallee ganna ganna gara naannoo baddaatti darabaa galu. Waxabajjii deemanii gara dhuma Fulbaana darabaa dhaa deebi’u. Darabaa jechuun immoo yeroof ganna horii ho offatanii bakka biraatti galuu dha.

Ganna oggaa abbootiin warraa kan Oromoota Gullallee darabaa dhaqan, loltuun Amaaraa dubartoota isaanii dirqisiisnii wajjin ciisu. Dubartoonnis otuma garaan isaanii gubatuu, silaawoo qawween isaan doorsisuu wajjin rafu. “Wajjin ciifnu diina, dinnu du’a” jettee dubartiin Gullallee bara durii jedhama. Kana dubartiin walitti himtee, ganda gandaan akkuma walbeektutti waliin mariyatte.

Yoo abbootii warraa isaanitti himan, dhiironni haaranii Amaara qawwee boraafatee ciisuun wallolanii, galaafatamu jedhneeti sodaatani. Booda itti himnaa irratti walii galaniitoo, haarii dhan itti himani. “Abbaa warraa lama qabna moo?”, jedhanii warra dhiiraa booree garaa kaayani.

Silaa yaa’iin dhoowwamee jiraa, dhiironni gurmuu gurmuun walgayanii mariyachuun qabsoo haddhooftuu gochuuf, walii galani. Dubbiin turte: nutoo meeshaa waraanaa hin qabnuu, akkamitti diina qawweetti rasaasa naqatee, nu jidduu taa’uun qabsaawuu dandeenyaa ti. Mariyatanii mala tokko irra gayani.

Kunis guyyaa murame tokkotti, halkan dukkanaayee oggaa waarii jala gaye, warri manneen isaanii tulluu fi koobii bira jiru, daamotii (ibsaa) qabsiisanii gadi bawuu dha. Ennaa kana Oromoon Gullallee mana manaa gadi bayee, “uu uu qabi, dhayi! Uu uu qabi, dhayi!”, jedhee iyyuu dha. Warri akkana godhus dukkanaa fi muka dayeeffachuu qaba.

Gullalleen akkuma waliigaletti sagantaa isaa hojii irra ooleche. Yoona loltuun Amaaraa wareeree, utaalee, kaan ofumaan Oromoo se’ee, walitti dhukaasuun walgalaafate. Kaan immoo shootalaa fi bakara Gullallee isa dukkana gaachana godhatee haleelutti dirmee, kaan hallayyaatti nam’ee dhume. Loltuu xiqqoo kana irraa hafee, oduuf Ankoobar, Minilik bira gaye.

Minilik gara ji’a sagalii itti qopphaayee, waraana cimaa ilma obboleessa isaatiin, Dajjaach Mashashaa Seefuu-tiin durfame, Oromoo Gullalleetti, bara 1878 keessa duulchise. Oromoon Gullallees qopphaayee, akka nama tokkoo tayee dura gore. Karaa onnee Oromoon yoo caale malee, Amaaraa gadii miti.

Karaa qopphiis sirriitti of ijaaree jira. Ammoo Oromoon meeshaa waraanaa: eeboo, shootala, wantaa, furrisa, ablee, billaa faa malee, kan ammayyaa waa tokkollee hin qabu. Warri Amaaraa akkuma Oromoo ofii lilmoo faa malee hin tolchine. Garuu, Oromoon “nu warra kiristaanaa fixuufi” jedhee, warra Faranjii irraa meehsaa jabanaa guurratee, ogeessa waraana Faranjitiinis leenjifamee jira.

Oromoon Gullallee akkuma Oromoo Arsii, Oromoo Harargee faa biyya ofii fi bilisummaa ofiitii ka’ee, diina itti dhufe dura dhaabate. Dacheen Gullallee, Shaggar gubattee guyyaa guutuu lolanii, Oromoon akka okaatti hamamee, kan hafe harka kenne.

San booda Minilik kun isa hanqatee, ammas haloo bawuuf, Oromoo Gullallee jiddugaleessa Shaggar keessa jiraatu, isaantu kana sade jedhee, kan dhumaatii irraa hafe buqqise. Gullalleen wiirtuu Shaggar, naannoo Hora Finfinnee faa jiru, mana manaan faffaca’ee, gara obbolaa isaa gara naannoo Oromoota birootti baqate. Kaan Meettaa, Sooddo, Bacho, Ada’a Bargaa, Waliso, Kuttaaye faatti baqatee, boodas isaanin moggaafamee hafe.

Waggaa kudhan booda (1887-1888) oggaa Minilik Inxooxxoo irraa gadi bu’ee, Shaggar magaalmataa impaayara isaa taasifatu, Oromoon Gullallee inni naannoo amma “Arat-Kilo”, “Siddis-Kilo”, “Lidata”, Markaatoo, Kasaanchis, Piyaassaa (Birbirsa) faa jiru, buqqifamee waraana Minilikiin oofamee, Arsii naannoo Asallaa qubachiifame.

Warri kana irraa hafes, akkuma Shaggar babaldhachaa deemu, innis buqqifamaa deeme. Tahus Oromoo Gullallee lafa irraa duguuganii fixuun daddhabamee, har’as Shaggar keessa fi naannoo isaas numa jira. Kan biraa hafee, ijuma keenya duratti: Boolee, Garjii, Bulbula, Laaftoo, Makkannisa, Kaarra Qoree, Buraayyuu, Askoo, Shoogalee, Qaallittii faa irraa qeyeen isaa buqqa’ee jirra.

Oromoon Gullallee hamileen isaa cimaa waan tayeef, har’uma illee akkuma Oromoota Warjii faa Shaggar keessatti aadaa fi afaan isaa gadi hin dhiifne. Walaloo dhan, sirba dhiichisaatiin, kan geerrarsaatiin, kan naannetiin — roorroo isa irratti hojjatamee fi ammas hojjatamaa jiru ibsata. Mee kana keessaa lamaan isaanii callaan isinii dhiyeessa:

a) Booleen dur qamadii magarsaa
Amma roopphalaat irra marsaa!
Irra marsee, irra marsee gadi bu’ee
Saani abbaa qabu du’ee!

b) Boolee yaa bishaan Boolee
Roopphilaan harra dirree oolee
Boru Jimmaan gaddabraa
Barri hamaan kun in dabraa
Gattaa’ii, gattaa’itii dhayi sarbaa!

Xumurtoo

Kanaa olitti ka’iifni Oromoo Gullallee fi diddaan qabsoo isaanii, gabaabin isinii dhiyeeffamee jira. Malaa fi tooftaa isaan diina isaaniitti ka’aniinis agarreetoo jirra. Uummata kutatee ka’e wanni isa duubatti deebisu hin jiru.

Qabsoo diddaa kana keessatti qoonni dubartoonni Oromoo Gullallee qaban daran nama gammachiisa. Kan nama boonsisusi. Har’as dubartoonni keenya didha (booree) garaa nu kaayanii, nu kakaasuu qabu. Siiqqee ofii qabatanii oggaa isaan ka’anii, biyya kaasan dhiyaachaa jira.

Roorriftoonni Abashaa uummata keenya ba’aa inni baatee deemuu hin dandenye, itti fe’aa jiru. Dachee teenya Shaggar-Finfinnee, handhuura biyya keenyaa irraayyi duguuganii nu haxaawuuf deemaa jiru. Shaggar – Finfinnee, nuuf asxaa biyyummaa keenyaa ti. Wiirtii aadaa fi taliiga keenyaa ti. Ayaa abbootii fi haadhotii Oromoo ti. Akka uummata Falastiinaa biyya keenya irraa nu buqqisaa jiru. Akka saba Falastiinaatti akka lollu nu gochaas jiru. “Ka’aa! Oromoo maal taatanii teessu!”, nuun jechaati jiru. Kana kan nuun jedhu sagalee isaanii otoo hin taane, gocha isaanii ti.

Nuti daangaa nama hin dabarre. Haqa namaa tokkollee hin tuqne. Tokkollee hin tuqnusi. Oromiyaa boruu, ishii bilisoomte keessatti immoo haqni fi mirgi ilmoo namaa guutuutti akka eegamu, agoobarri ijaarsota keenyaa, ULFO sirriitti kaaye jira. Nuti caalatti ijaaramnee, kan ijaaramnes ija arsota keenya caalatti cimsinee, achumaanis tokko goone, tokkummaa ijaarsota keenyaa fi kan saba keenyaa akka utubaa sibiilaatti jabeessinee, ibidda qabsoo isa qabsiifame kana akka sirriitti boba’u gochuu dha. Kana gaafa goone, eenyuyyuu qabsoo bilisummaa saba keenyaa dura dhaabachuu hin dandayu.

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የፊንፊኔ ኦሮሞዎች ታሪክ

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የተሰደዱት፣ የተቋቋሙት እና የማይጠፋው የጉለሌ መንፈስ

ጸሐፊ፦ ዳንዲ ረገባ

የፊንፊኔ—በአለም አቀፍ ደረጃ አዲስ አበባ በመባል የምትታወቀው ከተማ—የኦሮሞ ህዝብ ታሪክ እጅግ አሳዛኝ እና የማይበገር ተቃውሞ ታሪክ ነው። ልብን የሚያለቅስ፣ ጥርስን የሚያስጮህ፣ ነፍስን ወደ ተግባር የሚያነሳ እና ኩራትን የሚያስገኝ ታሪክ ነው።

በጥበብ እንደሚባለው፡- “የጉለሌ ኦሮሞዎች ታሪክ፣ እንደሌሎች የኦሮሞ ማህበረሰቦች ታሪክ ሁሉ፣ ያላስባል፣ ያለቅሳል፣ ጥርስን ያስጮሃል፣ ልብን ወደ ተግባር ያነሳሳል እና ኩራትን ያስገኛል።”

መሬቱ እና ህዝቡ

ፊንፊኔ በባዶ መሬት ላይ አልተገነባችም። የተገነባችው በኦሮሞ ህዝብ አጽም እና ደም ላይ ነው። አሁን አዲስ አበባ በመባል የምትታወቀው አካባቢ በአንድ ወቅት የታላቁ ቱላማ ኦሮሞ ብሔር አንዱ የሆነው የጉለሌ ኦሮሞ ጎሳ እምብርት ነበረች። ከጉለሌ ጎሳ ጎን ለጎን ሌሎች የኦሮሞ ጎሳዎች—ኤካ፣ ገላን፣ ሜታ አቡ እና ሱሉልታ—በአሁኑ ዋና ከተማ ዙሪያ ይኖሩ ነበር።

ፊንፊኔ የሚለው ስም ራሱ ኦሮሞ ነው፣ ከምድር ማህፀን ከሚፈልቀው የሙቅ የማዕድን ፍል ውሃ (ፊንፊና) የተገኘ ነው። ለብዙ መቶ ዘመናት እነዚህ ፍልውሃዎች ለኦሮሞ ህዝብ እና ለከብቶቻቸው የፈውስ እና የመተዳደሪያ ምንጭ ነበሩ።

መሬቱ ለምለም እና ሀብታም ነበር—የግጦሽ መሬቶች፣ ወንዞች እና ኮረብታዎች የኦሮሞ ህዝብ በገዳ ሥርዓት—የህይወታቸውን እያንዳንዱን ገጽታ በሚቆጣጠር ዲሞክራሲያዊ የአስተዳደር ሥርዓት መሰረት ይኖሩበት ነበር።

የቅኝ ገዥዎች መምጫ

በ19ኛው ክፍለ ዘመን መገባደጃ ላይ አፄ ሚኒሊክ እና ሠራዊታቸው መምጣት ጨለማ ምዕራፍ የጀመረበት ጊዜ ነበር። ሚኒሊክ በዘመናዊ የአውሮፓ ጦር መሳሪያዎች የታጠቁ ሲሆን፣ በኦሮሞ፣ በሲዳማ፣ በጉራጌ እና በሌሎች ደቡባዊ ህዝቦች ላይ የወረራ ዘመቻ ጀመሩ። ይህ ሰላማዊ ውህደት አልነበረም—ቅኝ ግዛት ነበር።

የጉለሌ ኦሮሞዎች ተቃዋሚዎቹ የመጀመሪያዎቹ ነበሩ። የመሬታቸውን እውቀት እና ዘረፋ የጦር ስልቶችን በመጠቀም የትውልድ አገራቸውን ለመከላከል በጥብቅ ቆሙ። ነገር ግን የመሳሪያ ልዩነቱ እጅግ ትልቅ ነበር። በጦር እና በጋሻ የታጠቁት ኦሮሞ ተዋጊዎች ከጠመንጃ እና ከመድፍ ጋር ተጋፈጡ።

አንድ የኦሮሞ ሽማግሌ የቅኝ ገዥዎችን መምጫ በግጥም አልቅሰዋል፦

“በእንጦጦ ላይ ቆመን በታች ያለውን ግጦሽ ለማየት አልቻልንም፣
ከብቶቻችንን ወደ ፊንፊኔ ለማጠጣት አልቻልንም፣
የጉለሌ ጉባዔ ይካሄድበት የነበረውን ዳላቲ ተራራ ላይ መሰብሰብ አልቻልንም፣
ማሻሻ ከመጣ ጀምሮ ነጻነት ጠፋ።”

የ1878 አመፅ

የጉለሌ ኦሮሞዎች በ1878 ትልቅ አመፅ ተነሱ። ለዓመታት የጭቆና፣ የመሬት ዘረፋ፣ የከብት ዝርፊያ እና የሴቶቻቸው በደል ይደርስባቸው ነበር። የመጨረሻው ገደብ የሆነው የሚኒሊክ ወታደሮች የኦሮሞ ሴቶችን በግዳጅ መውሰድ ሲጀምሩ ነበር።

በአፈ ታሪክ መሰረት፣ የጉለሌ ኦሮሞ ሴቶች በቅኝ ገዥዎች እየተደፈሩ ስለነበር፣ ተሰብስበው እቅድ አወጡ። ለባሎቻቸው እንዲህ አሏቸው፦

“ከጠላት ጋር ለመተኛት እየተገደድን ነው። ካልተርመሳችሁ፣ ጉዳዩን በራሳችን እንይዛለን።”

ባሎቹ፣ በሀፍረት ተገፋፍተው፣ አመፅ አደራጁ። የጉለሌ ተዋጊዎች የጨለማ ሽፋን እና የመሬቱን ጥልቅ እውቀት በመጠቀም በቅኝ ገዥዎች ላይ የተቀናጀ ጥቃት ፈፀሙ።

ነገር ግን የበለጠ ኃይል ነበራቸው። ሚኒሊክ በወንድሙ ልጅ ዳጃች መሻሻ ሰይፉ የሚመራ ግዙፍ ሰራዊት አስነስቶ አመፁን ለማፈን ላከ። የጉለሌ ኦሮሞዎች ተሸነፉ። በሺዎች የሚቆጠሩ ተገደሉ፣ የተረፉትም ተበተኑ።

መፈናቀሉ ይቀጥላል

የጉለሌ አመፅ መሸነፍ ስርዓታዊ የጭራቂያ ዘመቻ እንዲካሄድ አድርጓል። ኦሮሞዎች ከፊንፊኔ እምብርት—አሁን አራት ኪሎ፣ ስድስት ኪሎ፣ ፒያሳ፣ መርካቶ እና ከዚያ በላይ በሚታወቁ አካባቢዎች—ተባረሩ።

መሬቱ ለሚኒሊክ ጄኔራሎች እና ታማኞች ተሰጠ። የኦሮሞ እርሻዎች ተዘረፉ። የኦሮሞ ከብቶች ተወሰዱ። የኦሮሞ ልጆች ለባርነት ተገደዱ።

የጉለሌ ኦሮሞዎች ወደ አራት አቅጣጫ ተበተኑ። አንዳንዶቹ ወደ አጎራባች የኦሮሞ አካባቢዎች—ወደ ሜታ፣ ሱሉልታ፣ ባቾ፣ አዳ ባርጋ፣ ዋሊሶ እና ኩታዬ—ሸሹ። ሌሎች በፊንፊኔ ቀሩ፣ ነገር ግን ቁጥራቸው ቀስ በቀስ እየቀነሰ ወደ ዳርቻ እየተገፉ ሄዱ።

ዛሬም መፈናቀሉ ይቀጥላል። በቦሌ፣ ጋርጂ፣ ቡልቡላ፣ ላፍቶ፣ መካኒሳ፣ ቃራ ቆሬ፣ ቡራዩ፣ አስኮ፣ ሾጋሌ እና ቃሊቲ አካባቢዎች የኦሮሞ ቤተሰቦች ለአዳዲስ ልማቶች መንገድ ለመስጠት እየተፈናቀሉ ነው።

የጉለሌ ኦሮሞዎች መቋቋም

ለብዙ መቶ ዘመናት የቆየው ጭቆና ቢኖርም፣ የጉለሌ ኦሮሞዎች አልተሰበሩም። ባህላቸውን፣ ቋንቋቸውን እና ማንነታቸውን በሁሉም ችግሮች ላይ ጠብቀዋል።

ተቋቋማቸው አሁንም በሚዘፍኑት ዘፈኖች ውስጥ ተይዟል፦

“ቦሌ በአንድ ወቅት የስንዴ እና የገብስ እርሻ ነበረች፣
አሁን በቪላዎች ተሸፍኗል።
እዚያ ይግጠሙ የነበሩት ከብቶች ጠፍተዋል፣
መሬቱ በእንግዶች ተወስዷል።”

ሌላ ዘፈን የመሬት መጥፋትን እያዘነ የማይበገር መንፈስን ያረጋግጣል፦

“ቦሌ፣ የቦሌ ውሀ፣
ቪላዎቹ ሜዳውን ሸፍነዋል።
ነገ ወደ ጅማ እንሄዳለን፣
ይህ ክፉ ጊዜ ያልፋል።
ጸና፣ ጸና፣ አትተው!”

ትግሉ ይቀጥላል

የጉለሌ ኦሮሞዎች ታሪክ ያለፈ ታሪክ ብቻ አይደለም—የአሁኑ ታሪክ ነው። የፊንፊኔ እና የአካባቢው ኦሮሞ ህዝብ መፈናቀል፣ መገለል እና የማንነት መደምሰስ ይገጥማቸዋል።

የአሁኑ መንግሥት፣ በብልጽግና ፓርቲ ስር፣ የቀድሞ አገዛዞችን ፖሊሲዎች ቀጥሏል። በፊንፊኔ ዙሪያ ያለው የኦሮሚያ ልዩ ዞን በስርዓት ፈርሷል። በቡራዩ፣ ጋርጂ፣ ቦሌ እና ላፍቶ አካባቢዎች ያሉ የኦሮሞ አርሶ አደሮች ለዋና ከተማዋ መስፋፋት መንገድ ለመስጠት እየተፈናቀሉ ነው።

ነገር ግን የኦሮሞ ህዝብ ተስፋ አልቆረጠም። መቃወማቸውን፣ ማደራጀታቸውን እና ፍትህ መጠየቃቸውን ቀጥለዋል።

ወደ ተግባር ጥሪ

የጉለሌ ኦሮሞዎች ታሪክ ለሁሉም የኦሮሞ ህዝብ ወደ ተግባር ጥሪ ነው። ለፊንፊኔ የሚደረገው ትግል ስለ መሬት ብቻ ሳይሆን—ስለ ማንነት፣ ስለ ክብር እና ስለ ፍትህ መሆኑን የሚያስታውስ ነው።

ዶ/ር መኩራ ቡልቻ እንደፃፉት፦

“ለረጅም ጊዜ አልቅሰናል። ያንን ትተን ወደፊት እንራመድ—በሀገር ውስጥም ሆነ በውጭ። ህዝባችንን እናደራጅ፣ ተቋማችንን እንገንባ፣ አንድነታችንን እናጠናክር፣ እና ለነጻነታችን እንዋጋ።”

ወደ ነጻነት የሚወስደው መንገድ ግልጽ ነው፦ አንድነት፣ ድርጅት እና ቁርጠኝነት። የኦሮሞ ህዝብ ክፍፍሎቻቸውን ማሸነፍ፣ ተቋማቸውን ማጠናከር እና የተቀናጀ ትግል መገንባት አለባቸው።

ማጠቃለያ

የፊንፊኔ ኦሮሞዎች ታሪክ የመከራ ታሪክ ነው፣ ነገር ግን የመቋቋም ታሪክም ነው። ከጉለሌ ጀግኖች እስከ ዛሬው ቄሮ ድረስ፣ የኦሮሞ ህዝብ መቃወም አላቆመም።

የቱፋ ሙና፣ የሀሳኑ ወዳይ እና ሌሎች በርካታ ጀግኖች ትዝታ ለነጻነት የሚደረገው ትግል የተቀደሰ ግዴታ መሆኑን ያስታውሰናል። መስዋዕትነታቸው ወደ ተግባር ይጠራናል።

ፊንፊኔ ከተማ ብቻ አይደለችም—የኦሮሚያ ልብ ናት። እና የኦሮሞ ህዝብ ታሪካቸውን እስካስታወሱ ድረስ፣ እሷን ለመልሶ ማግኘት የሚያደርጉትን ትግል በጭራሽ አይተዉም።

ይህ የፊቸር ጽሁፍ ለጉለሌ ኦሮሞዎች እና ለመፈናቀል እና ለጭቆና ለተዳረጉ ሁሉ የተሰጠ ሲሆን፣ ለነጻ እና ለፍትሃዊ ኦሮሚያ መቃወማቸውን ለሚቀጥሉ የተሰጠ ነው።

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Gooticha Baddaa Horroo Abiishee Waliin Hariiroo Akka Qabutu Himama

By Oromedia on | Leave a comment

Isin Waa’ee Gootummaa Abbaa Biichee Maal Beektu?

Barreessaa: Malkaamuu Taarikuu Amoosaa

Walakkeessi Jaarraa 19ffaa seenaa uummata Oromoo keessatti yeroo itti uummanni Oromoo akka sabaatti falaasama sirna gadaa isaa humnaan molqame, yeroo weerarri maqaa babal’ifannaa lafaa kibba, kibba-dhihaafi baha Oromiyaa guutuu keessatti afaan nafxiin adeemsifamaa ture ta’uu seenaan dubbata. Yeroon kun yeroo Oromoon Arsii fi Harargee Aanolee fi Calanqootti harkaaf miilla, harmaaf qaamni saalaa aalbeen cirame ta’uu seenaan yaadata.

Mootonni kaaba Itoophiyaa yeroo sanii tooftaa gurguddaa lama baafachuun yeroo itti qabeenyaaf eenyummaa Oromoo saamuuf itti adeeman ture. Kunis, humnaan jiilchanii jilbeeffachiisanii bituufi hariiroo michummaa uumuu of keessaa qaba. Jiilchanii bituu keessatti taateen Aanolee, Azulee fi Calanqootti ta’e ragaadha. Hariiroo michummaa uumuu keessatti garuu waraanaa tokko malee abbootii waraanaa Oromoo gariin lola malee olaantummaa mootota warra Kaabaa fudhatan beekamtii kennanii of jalatti hiriirsuun gibira kanfalchiisuu, lola irratti hirmaachisuufi lafa fudhachuu of keessaa qaba.

Mootonni yeroos lola tokko malee karaa nagaa hariiroo jara waliin uuman hedduun akkuma jiran warri akka Waacoo Dabaloo, Abiishee Garbaa, Jorgoo Dagaagoo, Leenjisoo Digaa, Bakar Waaree, fi kkf kanneen olaantummaa mootota warra Kaabaa hinfudhannu jechuun waraanaan dura dhaabbachuu filatanis turaniiru. Gootawwan kanneen hunda guyyaa tokkootti ilaallee fixuu hindandeenyu kanaaf, warra hafe guyyaa biraaf beellama qabadheen keessaa waa’ee seenaa gootummaa Waacoo Dabaloo isiniif qooda.

Dhaloota Waacoo Dabaloo

Waacoo Dabaloo dhiha Oromiyaa, godina Wallagga Lixaa, Aanaa Jaarsoo (Gabaa Dafinoo) jedhamee beekamu keessatti dhalate. Bakki dhaloota isaa kun duratti “citaa Akkumaa” jedhamuun akka beekamu seenaan afoolaa hima.

Har’a Aanaan Jaarsoo magaalaa guddoo Finfinneerraa kiilo meetira 525 akkasumas, Magaalaa guddoo Godina Wallagga Lixaa Gimbiirraa gara Lixaatti kiilo meetira 103 fagaattee kan argamti. Yeroo ammaa Aanaa Jaarsoo karaa bahaan Aanaa Najjoo, karaa Lixaan Aanaa Baabboo Gaambel, karan Kibbaan Aanaa Gullisoofi karaa Kaabaan Aanaa Lataa sibuun kan daangeeffamteedha. Bal’inni lafa aanichaas iskuweer km 491,620 yoo ta’u, olka insa lafaan meetira 1300-2600 meetirakan taateefi teessuma lafaa %85 diriiraa, %10 lafa dachaafi %5 immoo garreen kan ta’eedha.

Waacoof bakki kun bakka ka’umsa qabsooti. Waacoo Dabaloo goota Oromoo dhaloota jaarraa kanaa biratti nama akka mallattoo gootummaa fi sabboonummaa ta’uun yaadatama. Waa’een gootummaafi seenaa jireenya isaa bal’inaan barreeffamee hinjiru, seenaan isaa caalaatti afoola akkasumas geerarsaan dhalootarra dhalootatti afaaniin darbaa dhufeen har’a dhaqqabuu danda’eera.

Hidda Dhalootaa fi Gosaa

Waacoo Dabaloo hidda dhaloota isaatiin Sibuu yoo ta’u lolee lolchiisaa goota jabaa fi hogganaa gosa Siibuuti. Sibuun hidda dhaloota Maccaa shanan keessaa kan Daallee ykn Daadhiiti. Daallee ykn Daadhii ilmaan torba hore. Isaanis Oboo (Leeqaa), Sayyoo, Sibuu, Tummee, Limmuu, Noonnoo fi Daannoo hore. Sibuun ilma sadaffaa Daalleeti. Lixa Oromiyaa keessatti bal’inaan qubatanii argamu.

Seenaa Sibuu dabalataan baruu yoo feetan barruu “Article” John Hultan waa’ee babal’ifannaa Sibuu irratti barreesse barbaaddaa dubbisaa.

Gootummaa fi Qabsoo

Waacoo Dabaloo yeroo saamichi qabeenya fi eenyummaa adeemsifamu san dhaabbatee hin ilaalle. Meeshaa waraanaa aadaa qabuun dura dhaabbate. lafa fi mirga uummata sanaa weerara waraana Miniilik irraa ittisuuf wareegama olaanaa kaffalluu filate.

Seenaan lolaa Waacoo Dabaloo caalaatti jaarraa 19ffaa gara dhumaa keessa, yeroo mootummaan Minilik II babal’ifannaa naannoo kibbaa fi dhiha Oromiyaa gaggeessaa tureetti kan raawwatedha. Lolli isaa amala ittisa biyyaa fi fincila mootummoota nafxanyaa gadootti bitamuu diduu qaba ture. Kanaafis, tooftaa waraanaa Riphee Loltummaa (Guerilla Warfare) fayyadamuun daggala seenee loltoota Miniiliikii Goobanaan hoogganamu waraanuu hoji manee godhate.

Waacoon dinagdee fi waraana kaabaa itti dhufe kiyyootti galchuuf (ambush)-tti dhimma ba’aa akka ture maanguddoonni argaa dhageettii himu. Waacoon bosona aanaa Jaarsoo, Siibu fi dhiha Wallaggaa sirriitti waan beekuuf, naannoo saniin loltoota Miniiliik saamicha lafaa gaggeessuu dhufan hedduu adaba itti tolchuun fi dhabamsiisaa ture jedhu.

Waacoon faayidaa fi angoo Miniiliik isaaf kenne fudhatatee gadootti galuu irra bilisummaa uummata isaatiif jecha daggala akkasumas naannoo keessa sosocho’uun loltuu kaabaa finciluu filate jechuun dubbatu. Meeshaa waraanaa ammayyaa dhabus, tooftaa waraana daggalaa (guerilla warfare) fi onnee gootummaatiin loltoota sirnichaa naannoo isaatti faca’aanitti adaba tolchuu akka danda’ellee seenaan hima.

Waacoo Dabaloo gootota naannoo sanaa kanneen akka Abishee Garbaa fi kanneen biroo waliin hidhata uumuun, Oromoon gidduu-galeessa fi dhihaa akka gurmaa’uufi saamicha lafaa mudataa jiru dura akka dhaabbataniif goota gahee guddaa taphachaa turedha. Tooftaa waraanaa cimaa gootummaan dabaalameen lola gaggeessuun gootummaa isaa mul’iseera. Lola kana keessatti fardaan lolaa akka tureefi maqaan farda isaa “Biichee” jedhamee akka waamamu maanguddoon seenaa dubbatu.

Geerarsa Gootummaa

Hawaasni naannoo sana waa’ee gootummaa Waacoo Dabaloo geerarsaan waan jedhu jedheera. Keessattuu, Wallagga Lixaa naannoo Jaarsoo fi gosni Siibuu gootummaa isaa beekan qubatanii jiran keessatti abboonni onnee dhalootaa qabsootti kakaasuuf dhimma itti ba’aa akka turantu himama. Yeroo baay’ee geerarsi isaa fardasaa “Biichee” fi lola inni diina waraaneen wal qabata.

Geerarsi gootummaa Waacoo Dabaloof geerarame baay’ee beekamaa keessaa muraasni kunooti:

“Waacoon daggala galee,
Daggallikoo hin qabiniin.
Inni farda koomfatee,
Mootichi hin dhabamiin!”

“Mee fardaan dhufe jedhaa,
Biicheen Waacoo Dabaloo.
Gootni eeboo luqqisee,
Diinaaf laatu gadoo!”

Akkuma Seenaa Gootota Oromoo kanneen akka Jeneraal Waaqoo Guutuu fi Abdiisaa Aagaa, seenaan Waacoo Dabaloo hidda dhiiga sabboonummaa Uummata Oromoo keessatti adda dureen kan ibsamudha. Seenaa qabsoo Oromoo keessatti, maqaan Waacoo Dabaloo yeroo baay’ee yaadama “Gabarummaa fudhatanii jiraachuu caalaa fincilanii wareegamuun kabaja” jedhuun walitti hidhamee ka’a.

Hariiroo Gootummaa Waacoo Dabaloo fi Abishee Garbaa

Gootonni inni yeroo sana caalaatti itti dhihaatu fi michummaa hidhata qabsoo waliin qabaachaa ture keessaa inni beekamaan gooticha baddaa Horroo Abiishee Garbaa ture. Waacoon qabsoo isaa keessatti gootota akka Abishee Garbaa (Goodaa Kokoritti kan falme) gargaaruuf gurmaa’ina uumuuf akka yaalaa ture seenaan afoolaa ni ibsa.

Abishee Garbaa goota naannoo Horroo Guduruutti sirna nafxanyaa dura jabinaan dhaabbachaa tureedha. Waacoo Dabaloo fi Abishee Garbaa dhimma saamicha qabeenyaafi eenyummaa waliin ittisuu keessatti hidhata gootummaa guddaa waliin qabu turan. Ergaa walii erguu fi yeroo diinni naannoo tokko weeraru waliif dirmachuuf yaalii gochaa akka turan seenaan afoolaa ni dubbata.

Waacoon meeshaa ammayyaa dhabus onnee gootummaan eeboof gaachana qofaan diina qawwee ammayyaa qabu kuffisee meeshaa irraa hiikaa akka ture dubbatama. Kana malees Waacoon abbootii duulaa fi gootota gosa Siibu kanneen akka isaatti fincila filatan waliin loltoota gurmeessuun lolchiisaa tureera. Gootota naannoo Leeqaa keessatti bulchiinsa giddugaleessaa didanii daggala galan waliinis hariiroo guddaa akka qabaachaa ture seenaan dubbata.

Walitti Bu’iinsa Waacoo Dabaloo fi Kuumsaa Morodaa

Mootonni akka Kuumsaa Miniliik II waliin marii fi nagaan walii galuu yeroo filatanitti Waacoon akka malee morme. Akka seenaan barreeffamaa tokko tokko jedhutti Kuumsaan fa’aa “Yoo waraana Miniiliik waliin lollu uummata keenyatu dhuma, lafnis ni gubata” jedhanii waan yaadaniif akka sirna nafxanyaa fudhatantu himama. Akka yaada isaaniitti sirnichaaf bitamanii naannoo sana nagaatti eeguu barbaadu turan.

Waacoon Dabaloo garuu “karaa nagaan bitamanii mootummaa kaabaaf gibira ykn galii kaffaluun gabrummaadha; lafa abbaa keenyaa dabarsinee eenyuuf iyyuu kennuu hin qabnu” jechuun loltoota kaabaa yeroo sanii finciluu filate.

Kanaaf, yoggaa mootiin Kuumsaa maqaa Dejjaazmaach Gabre Igzihaabiheer gonfachuun beekamtii mootummaa Miniiliikii irraa argachuun bulchaa naannichaa ta’uun bakka bu’ee gibira sassaabee erguu jalqabutti Waacoon dura dhaabbachuun diddaa mul’isaa ture. Ilaalchi isaanii lamaan waan wal faallesseef wal loluu akka hin oolle seenaan dubbata.

Waacoo Dabaloo akka harka kennatuu fi mootummaa Miniiliikiif bitamu ajaja dabarsuus Waacoon ajaja kana tuffatee diduun eeboof gaachana isaan waraanuu filate. Haaluma kanaan, uummanni Oromoo Sibuu naannoo Jaarsoo jiraatu akka gibira mootummaa alagaaf hin kaffalleef inumaayyuu kakaasuun fincilsiisuu eegale.

Xumura

Akkuma Seenaa Gootota Oromoo kanneen akka Jeneraal Waaqoo Guutuu, Aliyyii Cirrii, Bakar Waaree…seenaan Waacoo Dabaloo hidda dhiiga sabboonummaa Uummata Oromoo keessatti tokko jedhamee kan ibsamudha. Waacoo Dabaloo har’as dhaloota jaarraa kanaa biratti asxaa kabaja mirga abbaa biyyummaa Oromootii fi mallattoo gootummaaf sabboonummaa akkasumas fakkeenya cichoominaa ta’uun kaafama.

Akkuma gootota Oromoo hedduu, Waacoo Dabaloo dirree lolarratti humnaan injifatamee osoo hin taane, shiraaf dabaan kiyyootti galuun akka qabamee achumaan akka wareegame dubbatama. Har’a uummati naannoo sanaa gootummaa isaa kanaan kan ka’e daggala fi lafa inni itti falme maqaa isaatiin yaadatu.

Har’a siidaan dhaabbachuufii baatus gootummaa fi guddummaa isaa dhaloota yaadachiisuuf maatii Waacoon gamoo guddaan tajaajila Hoteelaa kennu tokko magaalaa Jaarsoo keessatti akka yaadannoo Waacoo Dabaloof ta’utti ijaaramee jira.

Injifannoon Ummata Oromoo!

Gootummaa Waacoo Dabaloo haa jabaattu!

Galfata nurraa qabu! Hayyoota, beektoota akkasumas gootawwan qaqqaalii dilbii seenaa nu kudhaamuuf aarsaa qaalii kanfalanii darban maraaf ulfinaafi yaadatamuutu mala!

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Instability in the Oromia Region: The Unrelenting Conflict Between the Government and the OLA

By Oromedia on | Leave a comment

A Crisis of Violence, Displacement, and Broken Peace Efforts

By Our Senior Correspondent

The Oromia region, Ethiopia’s most populous state and the heartland of the Oromo people, continues to be ravaged by a protracted and brutal conflict between the federal government and the Oromo Liberation Army (OLA). Since the group split from the Oromo Liberation Front (OLF) in 2018 and took up arms, the region has been mired in a cycle of violence that shows no signs of abating .

What began as an insurgency has evolved into a complex security crisis characterized by widespread human rights abuses, mass displacement, and failed peace initiatives. As the conflict grinds on, civilians are bearing the heaviest burden, caught between government forces and an increasingly emboldened rebel army.

The Human Cost: Atrocities on Both Sides

The conflict in Oromia has been marked by shocking violence against civilians. According to a 2026 Amnesty International report, both the OLA and government forces have been implicated in grave human rights violations . The report documented multiple instances of conflict-related sexual violence (CRSV), including gang rape and sexual slavery, perpetrated against women and girls in Oromia .

In one documented case, a 12-year-old survivor described being raped twice daily for an extended period . Another survivor recounted being subjected to sexual abuse for three weeks alongside her child . The report highlighted that women with family members in government forces were explicitly targeted as reprisals by OLA fighters, with attacks lasting days or even weeks carried out by armed actors in rotation .

Amnesty International concluded that these “repeated abuses are not only horrific but may amount to war crimes” .

The Casualty Count: A Toll on Civilians

The violence has also resulted in significant civilian casualties. In June 2026, attacks in the Arsi Zone, specifically in the Aseko area, left dozens of civilians dead . A medical worker reported counting 56 dead and 50 wounded from attacks on multiple localities between May 31 and June 3 . Witnesses described OLA militants “using their rifles to hunt and kill residents” .

The Ethiopian Human Rights Commission (EHRC) linked the OLA to deadly attacks in East Arsi Zone, which resulted in civilian deaths, large-scale displacement, and widespread destruction of property, including the burning of a church and damage to a mosque . However, the OLA has consistently denied involvement, accusing authorities of orchestrating communal tensions and attempting to shift responsibility for the violence .

Failed Peace Efforts

Despite multiple attempts to resolve the conflict through dialogue, peace remains elusive. In April 2026, talks between the government and the OLA in Dar es Salaam ended without agreement . Prime Minister Abiy Ahmed’s national security adviser attributed the failure to “the obstructive approach and unrealistic demands of the other party” . The OLA, in turn, accused the government of being “only interested in co-optation of the leadership of the OLA rather than beginning to address the fundamental problems” underlying Ethiopia’s security and political challenges .

The breakdown of talks has perpetuated the cycle of violence, with both sides accusing each other of bad faith. The OLA had expressed its determination to achieve a “peaceful political settlement,” but the gap between the two parties has proven unbridgeable .

The Fragmented Peace: Surrenders and Splits

The government has pursued a dual-track approach: encouraging fighters to lay down arms while continuing military operations against those who reject peace calls . In December 2024, the Oromia regional government signed a peace agreement with a faction that split from the OLA, led by former central zone commander Yadessa Negassa . More than 800 fighters reportedly surrendered, and several former OLA figures were appointed to senior government positions .

However, the main OLA faction, led by Kumsa Diriba (also known as Jaal Maroo), dismissed the signatories as individuals who had been expelled months earlier over disciplinary issues . The OLA has continued to attack those who surrendered, with the Oromia Peace and Security Bureau alleging that the group targets former fighters who have returned to civilian life .

Expanding Conflict: Coordination with Other Armed Groups

The security situation in Oromia has been further complicated by reports of coordination between the OLA and other armed groups. In June 2026, the Ethiopian National Defense Force (ENDF) claimed that the OLA and Fano fighters coordinated an attempted attack in East Wollega Zone . While the ENDF said the “operation was completely foiled,” the claim suggests a growing convergence of anti-government forces .

The OLA’s strength, estimated at a few thousand in 2018, has grown significantly in recent years, though observers believe it remains insufficiently organized to pose a serious threat to the federal government . Nevertheless, the group has carried out multiple deadly attacks, contributing to widespread insecurity and instability .

Conclusion: A Region in Crisis

The conflict between the Ethiopian government and the OLA has exacted a devastating toll on the people of Oromia. Civilians have been subjected to sexual violence, summary killings, torture, and mass displacement . The conflict has also exacerbated ethnic tensions, particularly between Oromos and Amharas, with retaliatory attacks leading to further bloodshed .

Efforts to bring the conflict to an end through peace talks have failed, and the government’s strategy of co-opting splinter factions has done little to weaken the main OLA insurgency. As the violence continues, the humanitarian crisis in Oromia deepens, with millions of children out of school and health facilities damaged or destroyed .

The international community has largely remained silent, but as Amnesty International has noted, “when sexual violence amid conflict is not acknowledged or prosecuted, it enables more violence and abuse” . Without a genuine commitment to addressing the root causes of the conflict—marginalization, political exclusion, and historical grievances—the cycle of violence in Oromia is likely to continue.

This feature article is dedicated to the people of Oromia who continue to suffer the consequences of this devastating conflict.

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Forced Military Conscription Resurfaces in Oromia Amid Worsening Security Crisis

By Oromedia on | Leave a comment

Residents Report Compulsory Recruitment in Sheger, East Hararghe, and East Bale Zones

By Oromia News Agency

(ONA, Finfinne, 14 August 2026)-As Ethiopia grapples with escalating security tensions across multiple regions, reports have emerged of a resurgence of forced military conscription in various parts of Oromia. Residents from the Sheger City area surrounding Finfinne (Addis Ababa), as well as the East Hararghe and East Bale zones, have described a renewed campaign of compulsory recruitment that is instilling fear and uncertainty in communities already strained by conflict.

According to eyewitness accounts, young men are being taken against their will by security forces, while in some cases, families have been ordered to pay money for their sons’ release from forced military service.

The Recruitment Campaign

Residents from the Sheger City area, which encircles the capital, have reported that military recruiters have been conducting door-to-door operations, rounding up young men without prior notice or consent. In many instances, those taken are not given the opportunity to object or appeal.

“Youths are being loaded onto trucks and taken away without any explanation,” one resident told Oromia News Agency, speaking on condition of anonymity. “They do not ask whether you are willing to serve. They just come and take you.”

In some areas, families have allegedly been given a choice: pay a “release fee” to have their sons returned, or accept that they will be conscripted into military service. The exact amounts being demanded remain unclear, but residents have expressed outrage at the practice, which they describe as extortion.

East Hararghe and East Bale: Expanding Operations

The forced recruitment is not confined to the capital’s periphery. Reports from East Hararghe Zone and East Bale Zone indicate that conscription operations are also underway in these areas. Witnesses have described a similar pattern: security forces arriving in villages, taking young men, and transporting them to undisclosed military training camps.

“The government says it needs soldiers to protect the country,” a local elder from East Hararghe said. “But why are they taking our children by force? Why not give them a choice? We are already suffering from the conflict. This only makes things worse.”

The renewed conscription comes at a time when Ethiopia’s security situation has become increasingly fragile, with multiple regions experiencing violence and instability.

A Nation in Crisis

The resurgence of forced military recruitment is unfolding against a backdrop of deepening security challenges across the country. The crisis is multi-faceted, with several distinct conflicts and tensions converging:

1. Renewed Tensions Between the Federal Government and Tigray (TPLF)

After years of devastating war and a fragile peace agreement, relations between the federal government and the Tigray People’s Liberation Front (TPLF) have once again soured. The two sides have exchanged accusations of violations, and tensions in the northern region are rising. The prospect of renewed conflict has forced the federal government to bolster its military capacity, contributing to the demand for fresh recruits.

2. Ongoing Conflict in the Amhara Region

The Amhara region remains engulfed in an armed confrontation between federal forces and the Fano militia. The conflict, rooted in disputes over territorial control, political representation, and the federal structure, has led to widespread displacement and human rights concerns. The continued fighting has drained military resources, further driving the need for personnel.

3. Instability in the Benishangul-Gumuz Region

The Benishangul-Gumuz region continues to experience instability, with armed groups and ethnic tensions threatening the safety of local populations. The region’s proximity to the Ethiopian-Sudanese border and its strategic importance have made it a focal point of military operations.

4. The Unrelenting OLA Conflict

The conflict between the federal government and the Oromo Liberation Army (OLA) continues unabated. In June 2026, attacks in the Arsi Zone, specifically in the Aseko area, left dozens of civilians dead. The Ethiopian Human Rights Commission (EHRC) linked the OLA to the attacks, reporting civilian deaths, displacement, the burning of a church, and damage to a mosque. The OLA has consistently denied involvement, accusing authorities of orchestrating communal tensions and attempting to shift responsibility for the violence 

Experts Warn of Long-Term Consequences

Analysts and security experts who spoke to Oromia News Agency have expressed deep concern over the resurgence of forced conscription. They argue that compelling young people to fight, especially against their will, is not only a violation of fundamental human rights but also a strategy that is unlikely to succeed.

“Forcing young people into war is a sign of desperation, not strength,” said one analyst. “When soldiers are unwilling, they are less effective, less disciplined, and more likely to desert. This approach will not resolve Ethiopia’s security challenges—it will only deepen the trauma and resentment felt by communities.”

Experts also warn that forced conscription in Oromia could exacerbate the already tense relationship between the federal government and the Oromo people. Many Oromos view the Ethiopian state with suspicion, seeing its military operations as instruments of oppression rather than protection. Compulsory recruitment is likely to reinforce that perception and fuel further resistance.

A Call for Alternatives

While acknowledging the need for national defense, civil society groups and human rights advocates have called for a more transparent and voluntary approach to military recruitment. They argue that the state should invest in professionalizing the military, improving pay and conditions, and offering incentives for voluntary service.

“Force is not the answer,” said a human rights advocate. “The government should engage communities, build trust, and create opportunities for young people to serve their country voluntarily. Forcing them into uniform only creates more enemies than it creates soldiers.”

The Human Cost

Behind the political and strategic calculations are real human stories. Families across Oromia are living in fear—fear of losing their sons to a war they do not understand, fear of being forced to pay bribes to secure their children’s release, and fear of the long-term consequences of being associated with the military.

One mother from the Sheger area described her anguish: “My son is 19 years old. He was taken last week. We have not heard from him since. We do not know where he is or if he is alive. They told us to pay money, but we do not have it. What are we supposed to do?”

Conclusion: A Dangerous Path

The resurgence of forced military conscription in Oromia is a troubling development that reflects the deepening crisis facing Ethiopia. As the country navigates a complex web of conflicts, the temptation to resort to coercive measures is understandable but dangerous.

For Ethiopia’s young people—and for the nation’s future—the path of forced recruitment is a dead end. It undermines the legitimacy of the state, deepens communal grievances, and fails to build the cohesive and motivated military force needed to secure the country’s long-term peace.

The government must listen to the voices of the affected communities and pursue alternatives that respect human dignity and build trust. Without such a shift, the cycle of conflict and suffering is likely to continue.

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