Persecuted in Ethiopia: Hunted in Hargeisa

Oromia Support Group Report 47 | February 27, 2012


Refugees from Ethiopia and officials of NGOs and governments were interviewed in Somaliland and Djibouti in November and December 2011. Formal interviews with 43 refugees, including 17 in Hargeisa, confirmed other reports that a high proportion of refugees from Ethiopia give histories of torture. Twenty one of the 43 interviewees (49%), including 13 of the 17 interviewed in Hargeisa (76%), had been tortured. Many instances of killing and rape by Ethiopian government forces were reported.

Somaliland officials and journalists claim that refugees from Ethiopia are at best economic migrants; at worst criminals and terrorists. Simplistic portrayal of immigrants as economic migrants ignores life-threatening destitution which is a direct result of Ethiopian government policies and the deliberate targeting of government critics for economic sanctions.

Because of the cooperation between Somaliland and Ethiopia, perceived critics and opponents of the Ethiopian regime are not given safe haven as refugees in Somaliland. Refoulement of refugees and asylum-seekers continues and UNHCR has proved ineffective in preventing this. Seven individuals were taken back to Ethiopia by combined units of Ethiopian and Somaliland forces between 25 October 2011 and 3 January 2012.

Refugee status determination and registration of asylum-seekers has been stalled since 2008. UNHCR recognises 1660 refugees and several thousand asylum-seekers. Recognised refugees were given monthly allowances of $40-80 per family by UNHCR and were given access to supplementary feeding, primary education and limited medical help at the Social Welfare Centre, provided by Save the Children under contract to UNHCR.

Under pressure from the Somaliland government, UNHCR withdrew the majority of allowances at the beginning of 2011, causing many families to get behind with their rent. In September, the government banned the employment of ‘illegal immigrants’. Recognised refugees and asylum-seekers were dismissed from their low paid, part-time jobs which had enabled them to subsist. Unable to pay rent, they were evicted by their landlords, who in many instances confiscated their belongings in lieu of rent.

At the beginning of November, destitute refugees began camping at the Social Welfare Centre and asylum-seekers set up camp on an adjacent vacant lot. Over 400 are now camped inside and outside the centre. Save the Children stopped the supplementary feeding, primary school and health care provision and later terminated its contract. The owner of the building is trying to remove the encamped refugees and using violence to do so.

Overcrowded, insanitary conditions, food shortage and lack of medical care have been responsible for deaths at the centre. Eight infants died in a 15 day period in January 2012.

Refugees are not being protected in Somaliland. They face an uncertain future. Their choices are limited to returning to face persecution, torture and death in Ethiopia; remaining as destitute, unwanted people in Somaliland, prone to death from hunger and disease and at risk of refoulement back to Ethiopia, or; walking to apply for asylum elsewhere, leaving those, who are too weak to walk, to die at the roadside.

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Malicious and Completely False Statement about the Oromo Community in Oslo on Ethiomedia

By Saketa Etafa and Daniel Gemtessa | February 23, 2012

We, the Oromo participants in the task force opposing the Norwegian and Ethiopian governments’ agreement to involuntarily repatriate asylum seekers to Ethiopia (Saketa Etafa and Daniel Gemtessa), read with utter amazement the gibberish entitled “We are moving in the right direction” posted on Ethiomedia on 20 February by a group calling itself Concerned Ethiopians. We categorically reject ever making any of the statements attributed to us by the useless drivel. We participate in the task force only to achieve the single aim of opposing and hopefully averting the involuntary repatriation of asylum seekers from Ethiopia currently residing in Norway. We have repeatedly made this crystal clear to the other participants in the joint task force contrary to the stand attributed to us by the so-called Concerned Ethiopians.   Furthermore, the task force has at no time dealt with the issue of addressing the “tense political differences among Ethiopian opposition parties,” as the group calling itself Concerned Ethiopians claims. Addressing such issues is clearly beyond our mandate as members of the Oromo Community in Oslo since it is not only a non-political body but also embraces members subscribing to different political stands and supporting diverse political groups. For the same reason, the Oromo Community in Oslo is in no position to support or oppose any faction of the Oromo Liberation Front (OLF), contrary to what the group calling itself Concerned Ethiopians alleges.

We are completely at a loss to understand what positive purpose the utter fabrications of the so-called Concerned Ethiopians would serve. However, we have absolutely no doubt about its negative implication of potentially weakening the ongoing joint initiative to rescue the asylum seekers threatened with involuntary repatriation. Consequently, all asylum seekers have the vested interest in exposing and shaming the individuals behind the malicious statement by the group calling itself Concerned Ethiopians. Our other fellow participants in the joint task force have a direct responsibility to distance themselves from the activities of this malicious group. We want it to be clearly understood that failure to do so would force us to reconsider whether to continue participating in the joint effort or not.

We joined the task force in our firm belief that the struggle for justice is universal. And the road to a just order or outcome cannot be paved with lies and tolerance of lies. Our name has been unjustly libeled and those truly standing for justice need to join us in denouncing the unjust act of the so-called Concerned Ethiopians. We conclude by reminding all concerned the great Martin Luther King’s wise words that “Injustice anywhere is a threat to justice everywhere.”

Best comment,gadaa says:

Good lesson for all Oromoos from the experience of Saqataa and Gamteessa about the shrewdness of hebesha. ‘Don’t approach Habesha if you do, you turn by tear’. Oromoo, whether we are one, to or many should stand for themselves. Never side them they are very crook to turn every opportunity of Oromoo to themselves we have experienced from: Queen Warqituu of Waloo Oromoo betrayed by Minilik, Liji Iyaasu betrayed by Teferi Mekonen, Gobana betrayed by Menelik, Teferi Benti betrayed by Mengistu Hailemariam,(Oromoo song: Tafari Banti magala qalaa si nyaate yaa *horobalaan*), As an institution ABO betrayed by Meles Zenawi, equivalently Saqataa and Gamteessa betrayed by Oslo habesha group with out informing them and many individual Oromoos have betrayer habeshas even to level of friends and marriage. The same will happen to Jijjirama by G7.

‘Kan cinaan itti himan kan hin galeef cinaacha isaa gaafa cabsan galaaf’ jedhe Oromoon.
Waaqayyo Oromoof hubanaa haa kennu!

The Irreconcilability of the Oromo Nature of Peace and Leadership with the Ethiopian Nature of Violence and Dictatorship

By G. Chemeda Nadhabaasaa (M.G.Meelbaa) | February 23, 2012

As embedded in the Oromo Gadaa tradition, the Oromos understand peace (nagaa) in its positive term. When the Oromos say, Peace to the Creator God (Waaqa Uumaa), peace to the mother earth (lafa, dachee), peace to all mankind, peace to plant life and animal creations etc. they mean that they perceived peace as a gift of God (Waaqa), on which they are blessed to work  in positive terms for positive missions.


In order to defend the Waaqa given peace at the centre of its positive position, the Oromos, in their history of peace management, tirelessly work and sort out the root causes that could defile the worthiness of the peace (nagaa) they are granted by God. This had helped pre-colonial Gadaa Oromo society in particular to devise constructive reconciliation methods (mala araara) at various levels, for example, at family level, at clan level, at inter-clan and at ethno-national levels.

And, thereof, the Oromo belief of peace asserts a harmonious relationship    between human laws and natural laws. Any imbalance between the two laws is believed to cause the departure of peace from the centre of its positive domain. It will be casted down to the periphery, leaving the domain to chaos; selling it for evilness and ruthlessness; inviting dictators to the top echelon to rule over humanity with iron-fist. To the Ethiopian autocratic and theocratic leaders however, the existence of balance of forces between the natural and human order is undesirable, for the fact that it gives them no chance of getting up on horseback to ride for violence and excommunication.

If we peer into the history of  Oromo buttaa institution, when  Oromo values are at stake, and all peace efforts failed, the condition to go for a lawful offensive right to  protect the God-given nagaa Oromoo is unconditionally voted for; and uncompromisingly declared by those competent and democratically elected Gadaa leaders. In this case, the fact of bandits’ aggression and their ruthless oppression are main factors to compel the Oromos to legitimise the use of offensive right in defence of their God-given peace.

 Legitimate War in Defence of one’s own Peace

As the Oromos are men and women of their words, they are also men and women of peace; peace with humans, peace with natures. However, this does not mean that the Oromos were born being hostage to submissiveness, bondage to complete docility or an appendix of subservient loyalty whose outputs are humiliation, annihilation and slavery.

Whenever Oromos are threatened with aggression, as they are heroes of peace, they are also heroes of war. This has been well documented by the aggressors’ writers themselves. They showed how the Oromos had been organised, for instance in the 16th century, in Gadaa regiments and marched on the aggressors. It was a just war fought against the unjust aggressive war.

However, to defend their humiliation, debtera historians and their allies invented a phrase, just on the top of their essays, what they call “the Oromo War of Migration” or “the Oromo War of Robbery”. They use these invented headline interchangeably under the scornful name “Galla”, to justify the inherent enmity they have developed against the people they labelled as “Ye Amhara demenyaa Xelaat” meaning the bloodiest enemy of Amhara. (See Aleqa Kidanewold Kifle’s Metsehafe—womezgeqalat. 1948, E.C)

The Oromos were born not to worship the misleading cowardly preaching of “if one slaps on the left part of your face, turn your right face to him too”. This is what they are preaching for ‘violence’ to be the supreme command structure of surrender for awful humiliation. It is neither for peace, nor for freedom nor for human dignity. It is for complete psychological slavery, disdainfully projected to de-humanise the human dignity God has bestowed on mankind by birth. It has been being preached under the cover of “individual right to worship”.

This brain killing silent bullet has been invented by supremacists who are using the Bible as ‘Scripture of Holy Colonialism’. In fact, it is the preaching of such verses from the re-edited Bible that has become an important aide to Ethiopian dictators to continue to violate the peace of peaceable peoples in the empire of the dictators.

Oromo Code of averting and ending blood feud

When leaders are adhering to society’s norm, respect the rule of laws and have honesty to public feelings, there is no reason why peace cannot supersede   violence and aggression. But in a society where rulers view themselves more than the Creator, and the subject people also view them as divine creatures, there is no reason why the rule of anarchy for violence prevails over the awesome of peace.

As the Oromo egalitarian system of Seera Caffee/Gumii has clearly laid down, there is no crime more than slaying a fellow human being, whether or not it is carried out through intentionally planed action or in self-defence. It is a serious crime, committed in violation to the harmonious functions of natural order and the human Oromo code of conduct.

According to seera gumaa Oromoo, if a man slays his fellow semblance, that is, human being, he has to pay the necessary compensation for the blood he is a cause to spill down. This fundamental code has been a guide in resolving feuds and in re-enforcing peace between two or more feuding parties. It automatically averts tension that could divide the society on clan or sub-clan lines. It peacefully resolves the incident on the ground and any prospective intent of retaliation. Thus:

  • Seera Gumaa is a law of blood compensation legislated, adopted and declared by Caffee to avert and resolve blood feud or any retaliatory vengeance peacefully.
  • It is a wisely designed law that halts the escalation of feuds to inter-clanship level, which could be a cause for a war to start and a dictator to rise.

In pre-colonial era of Gadaa Oromo society, there were strong political and religious institutions which were directly responsible for managing peace. While from the secular Gadaa side, the Abbaa Seeraainstitution is responsible; from the religious side, the Abbaa Muudaa/Qaalluu institution is responsible.   To avert any form of deviance seems to be detrimental to the normal function of Gadaa societal norms, the two institutions work in dual relationship. Ideally, the Abbaa Seera functions in the light of the seera caffee tumaa and the abbaa muudaa/qaalluu functions in the light of Seera Uumaa. There is a harmonious check and balance relationship between this two Oromo pillar institutions.

Ethiopia’s Code of Endless Feud      

Abyssinian politico-religious institutions, the ‘tewaahido taabot’ theocrats and the ‘zewud-nugus’ autocrats, can be credited for their notable proxies of war and violence in the region. In their politico-religious history, the Abyssinians are well known to agree on agreement that can certify any effort to escalate feud, war of conquest and aggression. The question is what could come out of a society that has been negatively harmonised with the deadliest “tit for tat” doctrine; a doctrine of conflict to conflict, feud to feud, retaliation to retaliation? How peace can come to those colonised peoples in the ‘taabot-nugus’empire of Ethiopia who lost their God-given peace to the Ethiopian rule of violence?

The mono relationship between the Ethiopian ‘tewaahido-taabot church’ and the ‘zewud-nugus’ Solomonic dynasty of legendary history function being as a dagger and sheath. When the main function of thetewaahido-taabot is the pronouncement of excommunication and pouring of wreath of curses on those who have grievances against the cruelty of the divine rulers, the function of the zewud-nugus is the declaration of death sentence, the expansion of colonial territories (qiny gizaat), the management ofchisanya-gabbar with iron-fist etc.

Distinguished leaders of MatchaTuulama Self-Help Association like Dejazmatch Kebede Bizunesh were the victims of the espionage work conducted by Ethiopian Tewaahido Church leaders, Abune Tewoflos and Abba Mattias Workineh. After the Tewaahido Church leaders had known where the MatchaTuulama leaders were, they secretly approached them in the name of ‘ye haymaanot abbaatooch’.They bowed down to their feet and appealed for peace. When the leaders accepted the appeal of the ‘spiritual fathers” and cooled down their grievances, the tewaahido-taabot leaders of Ethiopia betrayed them from behind. They handed them over to Hailesellasie’s security agent through Prince Tenanyework Hailesillasie. (See Gizetina Gigot by Olaanaa Zewgaa, pp: 92-133)

In case of murder or manslaughter, vendetta, which they call biqqela in Amharic, is the only code of ‘relief’ through which the victim’s relatives are believed to be ‘compensated’. It is a blood for blood compensation. It contradicts the Oromo gumaa code of compensation that compels the payment of blood price to the victim’s relatives. It stands to assure groups’ security and individuals’ free movement in the society, not merely the diffusion of hostility between feuding parties.

In the Abyssinian case, what is odd to an outsider is that, when revenge after revenge goes on between two feuding parties, it is considered as heroic deeds by the general society at large. There is no institution with chartered codes that can manage to avert the escalation of the feud. There is no mechanism of reconciliation that can prepare the two parties to sit for peaceful resolution of the feud either. Feuding parties are always on standby to take revenge against each other.

The Vagueness of Irqe-Salaam

As the Abyssinians, alias Ethiopians, have developed no God of their own concept, or a God indigenous to African concept, they have no culture of their own peace concept; or a peace concept of an indigenous to African spirituality. All are ideas and practices borrowed from Arab and Hebrew origins. In other words, if the Abyssinians had developed peace of African mentality that has respect for human values, loves and  protects plant lives and animal creatures, rampant war and famine, vicious drought and hunger could not have been the endemic phenomena of the region.

We often hear of their overdue saying, “irqe-salaam” (reconciliation-peace) in their daily utterances. But, this borrowed utterance is devoid of flesh and bone in delivering the strategy of peace. It is not more than a tactical approach of buying time to update programmes of the old model; for violence to continue to function in a modified programme.

Had they had an indigenously conceptualised peace institution of their own notions, they might have developed quality leadership earlier and a social charter that could govern the ethical function of the irqe-salaam. The vagueness of the ”irqe-salaam”, which is only invoked to buy time, is designed to give  more chances to the dictators to stay in power than offering peace solutions to the people suffering under the rule of violence in the empire.

One should note that, it is not the anger of God Who ordered violence and hunger to rule over the people and the land. It is the “angry devil” of the leaders’ inhuman behaviour that has cultivated nudeness against peace.

Gadaa Democratic Leaders and Abyssinian Autocratic Rulers

 In a society like Abyssinians (Ethiopians) where aggression, expansion, violence, banditry and retaliatory vengeance are dictatorially and imperially institutionalised, there is no place for the growth of socially chartered institutions that can manage peace for the wellbeing of the citizens. The kings, regional warlords, emperors, and dictators are ‘divine’ rulers, who are believed to have an ascribed status in giving a divinely-fetched decision, be it punishment or amnesty. They are well tilted to a magical wand of war and aggression strategists as righteous advisers instead of eschewing such advisers as devils of peace.

In the goggled eyes of the rulers, an Oromo who summits to peace is coward, indolent, lousy and inherently being born to be ruled. Sadly, these negatively perceived adjectives have also been illusively inculcated in the minds of the subject Abyssinian society at large. The king’s or dictator’s decisions are taken to be absolute, unchallengeable, and un-contestable.

Patriarchs, priests and deacons of the tewaahido-taboot Church re-divinise the kings and the emperors asSiyume Igzihaber which is essentially similar to some of the Sunni Muslims’ belief of Al-Mahadi as chosen ones. The ordinary people are illusively assenting to the divineness of siyume-igzihaber by saying, “nungus aykessesim, semaay aytaaresim”, which attests the fact that the nugus is the only figure who is ascribable to his own divinely established will. This divine will can be either the dispensation of peace for tax collection in his area of control or the declaration of war of aggression on regions out of their control. They appoint themselves as possessing divine right to do or undo, to unite or disunite, to own or disown, to punish or pardon anything under their disposal.

On the contrary, the Oromo Gadaa leaders, who come to the office of Abbaa Gadaa through sacred nomination for public election every eight years, will stay in office being servants of the rule of laws. They can be lawfully impeached and dismissed for any misconduct, dishonest or partial judgements they may display while in office; or for any attempt they may show to manipulate public opinions to build dictatorial ambition.

However, after the brutal conquest of Oromoland by the Ethiopian war of qiny gizaat maasfaafat, meaning, an expansion to colonise new territories, in the last quarter of the 19th century, the functional value of araara Oromo in maintaining peace and order has been unwillingly smothered. The culture of the new colonial settlers, biqqela and adma which significantly expresses vendetta and conspiracy respectively has been planted on Gadaa laws. Obviously, these nefxenya colonial settlers have had clear objective. That is, to demonise the democratic Gadaa code of statute. They did it in the past. They are doing it right now.

By its very origin, the egalitarian Oromo belief of law, democracy, leader and leadership is completely different from the Abyssinians, because the Oronmos are electing their leaders and enacting their laws out of the deadly notion of divine order. They elect them to defend, respect and pursue the rule of law. The elected leaders know that, they are elected to serve their people, maintain peace and order. They transfer the power vested in them peacefully at a fixed time and fixed place. This underlines how Oromo traditional political decency functions for peace and democracy. But, sadly, this Oromo values had been prohibited by Aste Menilik. The quotation from an Abyssinian qees (priest) is quiet enough to authenticate this; “Ke Burqaa betaachi ye Harar Gaallaa Caffee Bululloo nebber. Indihu Wallom, Arusiim beyyedejjuu Caffee aaderege. Yihewum Caffeyaachew be Aste Minilk zemen tekelekele.”  Its English version, as has been translated by Bahiru Tafla, “—The Galla of Harar had their Caffee in Bulullo. Similarly, the Wallo, the Arusi set up Caffe in their respective areas.—Their Caffee, however, was abolished in the time of Ase Menilik.” (Tafla: tras&ed. P.134-135) The prohibition is still going on, covertly and overtly.

The Culture of Conspiracy and Bloodshed

The culture of conspiracy to eliminate one another, the coming of individuals to power through bloodshed, the destruction of natural habitat etc. are testimony to  the long history of Abyssinians muteness to the meaningfulness of  power for peace. They believe in individual’s seizure of power that would come to it through violence and bloodshed. Peaceful transfer of power is unknown to them; and, in fact, it is a dead political culture. If at all it exists, it is considered as a vacuum that lacks the divine power.

The long history of Abyssinia, today’s northern part of Ethiopia, conforms to facts of conspiracy, bloodshed, war and feuds registered among regional warlords racing for the status of kingship and emperorship. It is this evil political and social culture that has colonised Oromoland. Since the onset of the colonisation, it has been ravaging the human value of Oromummaa and continues to demonise its democratic tradition.

Let’s see few cases in brief how violence has been a criterion for power transfer in Abyssinian (=Ethiopian) political culture which diametrically contradictory to the Oromos’ culture.

1. AsteTewodros of Gonder

When we begin from Atse Tewodros, we find this man coming to power in Gonder after he eliminated his rivals. He was blessed and crowned by the patriarch of the tewahido-taabot church as Emperor of “Ethiopia” in 1855, after he had defeated his own father-in-law, Ras Ali in 1854. While trying to expand his territory to Wallo, to rule under his blood-stained sword, he captured Prince Amedie Ali Liben, the son of Queen Warqituu, and finally executed him together with other prisoners in 1865. (Darkwah: Shewa, Menilik–. 1975, p. 87)

Terwodros was killed in Maqdalla, Wallo, in 1868, which western historians have given due credit to the British expeditionary force. However, Ethiopian debtera historians are persistently defending the death of the cruel man as committing suicide, to hide the humiliation and death of their divine leader at the hands of an Oromo heroine.

Today, Terwodros is praised by all corners of Abyssinians, by Amharas in particular, as an almighty man that Igzihaber had sent for them to unite the fragmented precincts under a single “Al- Mahdi”.  But, Abyssinians muteness to the culture of peace could not help them understand how unity for peace or peace for unity cannot come from leaders whose hands are soaked with innocent blood; their goggled eyes are thirsty to see human blood spilling down.

2. Aste Yohannes IV of Tigray

To occupy the vacuum left behind by the death of Tewodros, a race started between Dejazmatch Kassa Mercha of Tigray and Wagshum Gobozie of Amhara in 1871. Kassa defeated the race and became an emperor, bearing a new name and a new title: His Imperial Majesty Emperor Yohannis IV, Emperor of Ethiopia and King of Zion in 1872. (

The most important mission of Aste Yohannes was either to convert Muslim Oromos of Wallo to Christianity (tewaahido-taabot) or to finish them off. He massacred them with the firearms he used to collect from different European kings as a gift. He converted hundreds of thousands of Muslims to histewaahido-taabot faith under the rule of the firearms. His mission seemed to have been fulfilled when he converted the Wallo leader Mohammed Ali to his fanatic tewaahido-taabot faith and baptised him as Ras Michael, later became Nugus Michael.

The fanatic Yohannes was guillotined at the war with the Dervishes around Matama area and passed away. We do not know whose souls had gone to heaven and rested in peace. The fanatic Muslim man who killed him in the offensive war for Islam to triumph? Or the fanatic Emperor who was killed fighting for the supremacy of Abyssinia’s tewaahido-taabot faith? Whatsoever, similar to Tewodros, he also died of not natural death but killed by followers of Islamic faith he hated to the most.

3. Aste Menilik of Shewa

The death of Aste Yohannes was excellent news for Menilik to hear, because it left a vivid vacuum of power to occupy without any arduous race for it. As a young man he had been once captured by Tewodros and taken to prisoner of war. He learned cruelty in practice under Tewodros. He escaped from Maqdella prison by the help of Queen Warqituu and was able to return to Shewa. After he became King of Shewa, he turned the firearms he amassed from European kings against the people of Wallo who did the most favour for him. He butchered them and put under his control. That is the type of reward Abyssinian morality accepts to the best performance.

In 1878 Minilik, as a king of  Shewa, and Yohannes of Tigray, as an emperor of Ethiopia made an agreement at Boru Meda on how to proceed conquering the Oromos and enslaving them. They divided Wallo among themselves. Menilk gave his daughter, Waizero Zewuditu, to Yohannes’ son, Ariya Sellasie as a marriage to cement the bond of the Boru Meda agreement. Warra Illu was given to the couples as a fief. (Darkwah: Shewa, Menilik–. 1975, P.78-78)

Menilik was encouraged to pursue his conquest of Oromoland further to the south in which he used men like Ras Goobanaa, Ras Mekonnen, Ras Darge, Ras Tesema, Ras Woldegiyorgis and others to accomplish the evil conquest. They massacred millions of Oromos and other peoples in the area they occupied as qiny gizat, colonial territory

Added to the death of Aste Yohannes, the mysterious death of Ras Goobanaa in 1889 cleared all obstacles for him to become the only absolute decider on the future fate of the peoples now came under his iron-fist. Menilik became the nugusenegest (king of the kingsof Ethiopia he concocted until his death was officially announced in 1913.

(Emperor) Lij Eyasu 

After Menilik’s death, his grandson, Lij Eyasu, became the designated Emperor to the throne. However, he was trapped by the Shewan conspiracy who was bitterly opposed to his Oromo background as a main factor rather than his legitimacy to the throne. The second factor was his close tie with different social sectors in the newly concocted empire. He had good relationships with the Muslim and Catholic communities whom the Abyssinians see as the bloodiest enemy to their tewaahido-taboot faith. The third factor was his cordial relations with outside world particularly with Germany, Austria and Turkey which the British colonial power in the region found it dangerous to pursue its colonial motives. Thus; the British assisted the Shewan conspirators against Lij Iyasu and facilitated the way for Ras Teferi to come to power.

Lij Iyasu was politically and spiritually dismissed after Abune Mattiwos, head of the then Coptic Church of Ethiopia officially excommunicated him. Even though his father, King Michael of Wallo and he himself attempted to revert the coup, their resistance was in vain, as the Shewan conspirators were backed by the then superpower of the world. His father, Nugus Michael, was captured at the battle of Sagalee in 1916. Later on, after five years of struggle, Lij Iyasu was captured. He was first imprisoned at Fiche, Salaalee, and later on transferred to Gaara Muldhataa in Hararge.

Iyasuu died about 1935. One of the versions of his death elucidates that he died in Gaara Mul’ataa soon after Haileselasie sent his soul father, Abba Hanna Jima, to visit him. His dead body was buried either in the Ogaden desert or thrown to Waabee Shebelle river. The other version says, as the Italians were marching toward the south to capture Finfinnee, Hailesellasie brought Lij Iyasu to his palace and executed him and fled the country. There is no confirmation as of Lij Iyasu’s burial place. However, there is unconfirmed rumour that Hailesellasie buried him secretly in the churchyard called St. Marikos, located in his former Sidist Kilo palace campus, now serves as the main campus of Addis Ababa University. (See

Ras Teferi Mokonnen 

Ras Teferi was a governor of Hararge region when Liji Iyasu was the designated emperor of Ethiopia. Because of Teferi’s mistreatment of the people of the region, particularly the Muslim population, Lij Iyasu wanted to transfer him to other region. He summoned Teferi to Finfinnee and went to Harar to discuss the problem with the people. It was by this time that Ras Teferi and his Shewa compatriots, backed by British diplomats from the Embassy, stood against Lij Iyasu and eventually dismissed the designated Emperor from power.

Ras Teferi became Haile Sellassie I, Conquering Lion of the Tribe of Judah, Elect of God and Emperor of Ethiopia on his coronation day that took place on 2nd November 1930, at St. George Cathedral Church. The Church was built on the former Oromo specific place name called Maarama Birbirsaa, in the district of Birbirsa Yaa’ii Gooroo, one of Finfinne’s district names of pre-colonial time.

After ruling the country for more than 40 years, Hailesellasie was overthrown and replaced by a military council called Dergue, led by the infamous man, Colonel Mengistu Haile Mariam. His death was officially announced in 1975 but his burial place had been kept secret until the current Tigrian based regime came to power and publicised the secrecy for exhumation.

The Dergue: Military Council

In February 1974 there was a mass uprising against the autocratic, aristocratic and feudalistic rule of Hailesellasie. It was culminated to a mass revolution that the emperor’s regime was not able to break through. It was by this time that a military officers’ club consisting of 120 members formed a committee known as “Dergue” and snatched the revolution from the mass. On 12th September 1974 the Dergue officially announced that it had deposed the ailing emperor and called itself “Provisional Military Administration Council under the chairmanship of General Aman Andom.

Following the overthrow of the emperor, power struggle among the 120 Dergue members intensified. As to Abyssinian tradition of bloodshed for palace power, the Dergue members turned to eliminate themselves. They first overthrew the Chairman and executed him, filling the vacant position by another General called Teferi Benti.

After Andom’s elimination, the turn to eliminate was knocking at the door of Teferi Benti’s office. Subsequently, he got Aman Andom’s fate and his dead body was removed from his office. Now, Colonel Mengistu Haile Mariyam, who was the then first vice chairman of the Dergue, became an acting chairman.  But, he was not so secured to declare himself “first chairman” as far as his rival, the second vice chairman, Colonel Atnafu Abate was behind him. By any means, Atnafu’s elimination had to be executed. It was successfully executed as intended, and officially announced.

The Colonel became the sole winner of the blood-stained race for the seizure of palace seat. The power had lasted with him for seventeen years, of course, with full of terror, bloodshed, war, and mass killings. He verbally showed cruelty by saying “ye fiyyel waxexe tikishaw yaabbexe libbuu yaabexebbet andpractically announcing names of those who were executed. He testified himself being the true ‘son’ of Tewodros and Minilik, the only men he used to praise in his long-boring speech.

Mengistu had fled the country in 1991 before the Marxist-Leninist League of Tigray (MLLT), operating in the name of Tigray People’s Liberation Front (TPLF) led by Meles Zenawi, overran him.


Blessing Mr Herman Cohen of the United States of America at the London ‘violence’ Conference of 1991, Tigrian People’s Liberation Front (TPLF) of Marxist-Leninist League of Tigray (MLLT) was able to overrun the century old Amhara based Ethiopian regime. After the Conference, Cohen gave TPLF’s MLLT full permission to enter Finfinnee as quickly as possible and grip palace power. Since then, Ethiopia, the concocted empire of Nugus Menilik of Shewa, has been being controlled by Amhara brethren from Tigray, the home of the fanatic Atse Yohannes IV. All Menilk colonies (qiny gigaatooch) of the South haven been transferred to cliques of individuals cascaded down from the rocky hills of Tigray.

Today the colonies are under the most oppressive colonial rule of these food hungry and water thirsty cliques from Aste Yohannes’ homeland. They have no new ideology to follow except to update the old nefxideology of their Amhara brothers; the ideology of suppression and exploitation. They cannot re-enforce peace, nor can they uproot the new model of the war, conflict, violence and aggression they have planted among peaceful peoples of Oromiyaa and the South because these are core values they have inherited from their ancestors as a pride way of life.


Basically, true peace should be measured with the one who is at normal position with his own state of creation. Those who desire to live in harmony with humans and natures or who are desirous of peace, must, in the first stage, be at peace with their own state of mind at domestic situations. The origin of the Oromo nature of peace is rightfully spearheading to maintain such objectives for truth, justice, love and harmony at the centre of humanity. It is built on the basis of human values; constructed to harmonise forces of the visible world and the invisible supernatural world. Thus:

  • The Oromo views of peace are balanced between the given-natural order, Seera Uumaa and the legislated human order, seera tumaa.
  • The human laws and natural laws are understood as having complementary relationship to each other in maintaining the nagaa Oromoo worldviews.

Minor and major Oromo clans (lammii and gosa) are historically organised in federation, no matter whether it is loose or tightened. At a supra-regional level, for example, the case of MatchaTuulamaa Oromo, Yaa’ii saglan Booranaa-Sagaltama Gabraa is a continuous historical process of a living reality in place today.This peacefully developing Oromo kinship organisation has been continuously supressed and banned by Abyssinian successive colonial regimes.

An Oromo self-help association named after MatchaTulama was banned by the regime of Meles Zenawi for the third time by a letter written to the association on October 14, 2011, bearing a Ref.Nr 01/chsA-10,241, by signed a certain Ali Siraj Mohammad. Similarly, before banning MatchaTuulama Self-help Association (MTSHA), the regime’s Minister of Justice, Minister Harqa Harriye had totally banned the legal body of Waaqeffannaa Oromo spiritual association from Oromoland by a letter he wrote on 3/3/1997 (E.C) with a Ref.Nr 01/ ?/2655/112

One of the major problems of Abyssinians is that they lack wisdom of reckoning their lammii, gosaa, mana or balbala to trace their roots.That is whythey label the Oromos who are rich in having such African based wisdom as gosanya or zerenya: literally, tribalist or racist respectively.They have neither the mythology nor the genealogy to narrate their roots in ascending or descending generation. As a consequence, they become suspicious of lammii Oromo’s developmental sociology as threat to their ‘divinely derived’ ruling motive.

The suspicion has created the problem of ‘in-group’ identification in their self-conflicting minds, whose ultimate result has become social-psychological inferiority complex. To heal the crumbling crisis, their only option was to choose for the worst side of inhumanity. Hence, it has taken up cruelty as the only panacea to continue to suppress Oromos who are endowed with lamummaa as in-group identification pride within the matrix of Oromummaa.

“–muka Odaati mukti baala qabu, muka silkiiti mukti baala hin qabne; of eegi yaa ilma dhiiraa,nama galaafatti namni lammii hin qabne.”

This traditional Oromo song has been given an artistic expression by artist Jomboo Jootee. The song clearly substantiates the root cause of identity crisis and the effect that follows.

To the Oromos, peace is not a tactic for buying time in order for the old model to be systematised and updated. It is a strategy to be achieved through a wise application of reconciliation, araara. It is a mission to be accomplished. To come to the peace mission, the Oromos are spiritually in close attachment with their Waaqa, Who enriched them with wise elders and provident natures. Thus, Oromo’s understanding of peace (nagaa/nagayaa) is, fundamentally, for humanisation, harmonisation, naturalisation, integration of fellow human beings.

However, to the Abyssinians, the Oromo humane practices of peace for love and integration throughmoggaasa (naturalisation) and guddifachaa (adoption) for harmony are not norms of civilisation but they are the untutored minds of primitive people’s manifestation. As of now, it could be reasonable if Gadaa leaders are able to review existing Gadaa laws in relation to those who are eligible and not eligible formoggaasa and guddiffacha, especially in Oromo regions where Gadaa laws are still effectively working.

Oromos understand peace as a striking staff against the breading store of aggression and violence which are negative to build social consensus, hindrance to the prevalence of sustainable peace for lovely co-existence. That is why Oromo people’s history of struggle for peace is replete with profound rejections against imperialist Ethiopia’s institutionalised monger of aggression, conflict instigation, retaliatory action and incessant domination.

A country like Abyssinia, alias Ethiopia, which has no root of democratic traditions at all, can neither be smoothly nor abruptly democratised. Taking into account the current reality on the ground, such like, lack of charted institutions to regulate people’s behavioural activities, it may take another ‘three thousand years’ for peace and democracy to come to the Abyssinians.

As history has been thoroughly teaching us, as a colonised ethno-nationals, it is too meekness to expect peace, democracy, quality leadership or human dignity from any form of Abyssinian ruling regimes. Therefore, for peace and democratic leadership to come back to Oromo forests, rivers, birds, wildlife etc., not merely to the people and the land, the only panacea is the ending of Abyssinian dictators’ coronation on Oromo soil.

Theoretically, one can argue in favour of Abyssinians as good democrats who can forge a ‘unitary peace polity’ with peoples like the Oromos in the region, who have long history of indigenously developed democratic culture. However, as it was witnessed in the past ca.130 years, it is practically unrealisable even to try to enliven a ‘federal peace polity’ arrangement. Hence, Oromos’ question should not focus on, who could be the next champion of a bloodshed race for dictators’ coronations on Oromo soil? Their question, from every walk of life, should concentrate on how a unified display of power can speed up the demise of evils’ coronation in Oromoland, in which the re-consummation of an independent republic of Oromiyaa can be a reality.

Drastic and gross human right violation in Ethiopia and neighbor countries


Ethiopia is located in the Horn of Africa with fast growing population and it has the second largest in Africa next to Nigeria. The country is composed of more than 80 nation and nationalities with corresponding languages. The major ethnic composition which covers the center, the east, west, southwest and southeast of the country is Oromoo nearly constitute 40% of the population followed by the south nation and nationalities and the Amhara people. The incumbent group currently leading the country with iron fist  is from the minor tribe only composed 6% of the country. The current ruling regime of Ethiopia leaded by Meles Zenawi is from Tigray People Libration Front (TPLF) which struggled with the former Derg Regime for 17 years to liberate Tigray People. By the combined force of Eritrea and with the permission of UK and USA they controlled the country 1991 and came to power. The TPLF promised for Ethiopian People to bring democracy and to abide by the rule of  law, and allow freedom of speech, democratic election. However, the TPLF minor group turned into brutal dictator ignoring the will of people and govern by old divide and rule system of apartheid. Now for more than 20 years Meles Zenawi from TPLF group is leading the country with full totalitarian. Any group in Ethiopia which don’t belong to the TPLF group will be a victim politically, economically and morally. Particularly the Oromoo and Amhara group are considered as a treat for Meles Zenawi regime. For  20 years now Meles group is imprisoning, torturing and killing tens of thousands of Oromoo people from all walks of life. Ethiopia which now lead by the TPLF group targeted journalist, opposition parties, government critics.  Any parties, group and individual opposing the government considered as terrorist and treated by the terrorist law enforced in 2009. Many humanitarian organizations, United Nations (, Human Right Watch, Amnesty International, Oromia Support Group,  Horn of Africa Human Right League and others are criticizing the broad terrorist law targeting human right in Ethiopia. (,,AMNESTY,,ETH,,4c03a82c28,0.html

Repressing Systems of TPLF

1. Mass inprosinment of which the majarity more than 90% Oromoo people, journalist, oppostion parties

I. Mass arrest

More than 86, 000 prisoners in Ethiopia of which more than 90% are Oromo People


II. Urgent action for mass arrest (

III. Arrest of journalist and terror law


IV. Opposition parties and journalist detention and charges (

V. Terro law to silence journalist (

2. Evacuating the native people from their own land and land grabbing by TPLF (Gambella, Oromia and Southern Ethiopia). Sources:

I.Survival International. (,

II. Oakland Institute Report

III.Oakland Institute Report

IV. Aljazeera Report 


VI. Appeal to Pr. Obama to stop land grabbing in Ethiopia by IOWO (

VII. Land grabbing policy of Ethiopia

VIII. Open Democracy (

IX. Exposed: Ethiopia gives farmland to foreigners while thousands starve 25 July 2011 (

XACT NOW: US Aid to Ethiopia Supports Forced Relocation for Land Grabs

XI. Colonized India turned into colonizer (

XII. Land grabbing by TPLF members more than China, India and others combined

3. Systematic disappearance, torture and killings ( Mekelawi Prison torture Center in Addis Ababa)


II. Agazi is the federal police force specially trained to quash any opposition in Ethiopia. Agazi is responsible for most of the politically-motivated killings in Ethiopia ( During the failed 2005 election, Prime Minister Meles Zenawi openly declared that this force would operate under his direct command.

III.June 29, 2011:
In Western Shoa Zone, student Girma Nagassa and 25 other Oromo nationalists, were abducted from their homes by the Federal Police, and their whereabouts had been unknown. Student Girma Nagassa was later found to be in the notorious Maikelawi (Central) Prison and reportedly severely tortured together with another student, Ebbisa Ratessa, whose arrest was never reported by any one, and who was also reported to have been severely tortured.

IV.July 12, 2011:
Several Oromo youth, who graduated from different universities in recent years and working at different institutions, were unlawfully abducted by the regime’s forces and disappeared. Among them some of the names and pictures are given below.
1. Gemechu Anbessa Wadessa, BA degree in Accounting + distance learner of ACCA, employee of German Leprosy and TB Relief Association, Finfinne (Addis Ababa).
2. Gemechis Garbaba Gurracho, Diploma in Auto mechanics, Law, and Theology, project manager of the Holota town NGO “Good Samaritan Training Center”.
3. Asfaw Dadhii Tufa, Athelet of ‘Menar Athletics Club’, runner of Marathon and 10,000m running championship.
4. Girma Anbessa Wadessa, graduated with distinction in road construction from “Addis Ababa Tegbare-ed” school, Project Coordinator of Yetinayet Building Construction, Finfinne (Addis Ababa).
5. Ayele Alemu Kana’a, BSC Degree in Computer Science, Self employed in System administration and computer maintenance, Finfinne (Addis Ababa).
6. Shitaye Melaku Kitila, BA degree in Accounting, internal auditor of “Industry and Urban Development”, Qilxu Karra county (Western Oromia).
7. Abinnet Hailu Gebre-Sillase, BA degree in Management, Resource manager of a private company, Finfinne (Addis Ababa).
Teferi Qajela, employee of “Oxfam UK”, Finfinne (Addis Ababa).

V.August 3, 2011:
Several Oromo university students, who had joined their families in the summer break, were reportedly abducted and disappeared. The names of some of these students are as follows.
1. Gemechis Yoseph, from Adama University
2. Abdissa Meshesha, from Adama University
3. Obse Bekele, from Adama University
4. Solomon Endalu, from Adama University
5. Kumsa, from Ambo University
6. Moyi Oljirra, from Ambo University
7. Tariku Murmur, from Haromaya University
8. Kumsa, from Haromaya University
9. Ibsa Gemeachu, from Haromaya University
10. Getu Rabira, from Hawasa University
11. Lalise Joba, from Hawasa University
12. Lemi Tasisa, from Teppi University
13. Ahmed Mohammed, from Jima University
14. Anuwar Jundi, from Jima University
15. Lemi Garoma, from Jima University
16. Akalu Kebede, from Jima University
17. Damara Kajela, from Wallaga University
18. Shitaye, from Wallaga University
19. Melka, from Arba Minch University ….. and many others can be read on:

I. Oromoo students jailed, tortured and killed (

II. Oromoo Students separately targeted by TPLF (

4. Divide, the nations and nationalities and rule system a new era of apartheid  in Ethiopia, where the people of the same country treated separately due to their belonging to different tribes than Tigreans of TPLF

5. Exclude other tribes apart from Tigray People from major economic sectors (EFFORT Business Group, Mega Business, almost all construction, transport, export and import sectors)

6. Corruption used as a tool to weaken the opposition groups (during election campaign and it become part of their system, Meles Zenawi  currently on parliament speech Feb, 2012 admitted that the ruling party is full of thieves and corrupts).

7. Forcing the critics to leave the country (journalist, opposition party members, investors, scholars has left and leaving the country)

I. Many journalist left the country (

8. Preparing false and fictitious films, dramas to convince the people through ‘their own mouth’ TV and radio I. False accusation on Oromoo (

9. Hidden and systematic killing and disappearance of opposition parties, uses HIV/ADIS, car accidents, poisoning individuals and silent shot. Particularly they have applied on Oromoo People (The case of Dambidolloo areas where almost all families directly or indirectly affected by the HIV virus)

10. Instigate clash between ( Oromoo with Sidama, Oromoo with Somale, Gumuz people with Oromoo and Oromoo with Amhara and others) and between religious groups, Muslim and Christian (Jimma and Illubabor areas in 2006, 2007 where many people were died as result, in 2011 in similar area the burings of more than 60 of churches instigated by TPLF security forces to divert the the attention of the uprisings and to get support from west by calling the ‘Islamist’ as a terrorist.

I. Oromoo vs Gumuz conflict. TPLF sided Gumuz to kill Oromoo

 II. Sudden attack carried on Oromoo (,27265)

III. TPLF Orchestrated Conflict between Oromo and Somali Issas (

11. Sending security agents to neighboring countries to attack refugees particularly Oromoo in Kenya, Somali land, Yemen, Djibouti and others ( Two Oromoo engineers taken from Kenya by TPLF security forces and sentenced to death and to life in prison and many are killed and disappeared)

I. According to OLF News report received from Finfinne (Addis Ababa), the 3rd Bench of the Woyane/Ethiopian Kangaroo Federal Court gave a death sentence to an Oromo nationalist and political prisoner, Mesfin Abebe Abdisa, and a life prison sentence to another Oromo nationalist and political prisoner, Tasfahun Camadaa Gurmessaa, on March 31, 2010. The court also gave a long term imprisonment of 10 years to 12 years to 13 other Oromo nationalists listed below.

1. Masfiin Abbabaa Abdiisaa, Death Sentence, Civil engineer,
2. Tasfaahuun Camadaa Gurmeessaa, Life Sentence, Civil engineer,
3. Baqqalaa Nagarii, 12 years without parole, Businessman in Addis Ababa,
4. Isheetuu Kitil, 12 years without parole, Businessman and owner of the Hawi Hotel (Finfinne),
5. Kabbadaa Booranaa, 12 years without parole, Senior Manager of Hilton Hotel, Addis Ababa,
6. Waabee Hajii, 12 years without parole, Lawyer with the Commercial Bank of Ethiopia,
7. Baqqalaa Jiraataa, 12 years without parole (in Absentia), General Secretary ofOFDM and an employee of Oromia Water Resources,
8. Dajanee Dhaabaa, 12 years without parole, Trader,
9. Dajanee Booranaa, 12 years without parole (in Absentia), Brother of Mr. Kebede Borena,
10. Abarraash Yaadataa, 12 years without parole,
11. Roobaa Gaddafaa, 10 years without parole, Statistician and employee of Hibret Insurance
12. Baayisaa Huseen, 10 years without parole, High School student, Ambo,
13. Lalisee Wadaajoo, 10 years without parole, Journalist and wife of exiled television journalist, Dhabasa Wakjira, himself a former detainee,
14. Olaanii Jabeesaa, 10 years without parole,
15. Haayiluu Dalasaa, 10 years without parole, 3rd year Law student at Haromaya University.

Among Those Targeted: From Left to Right – Mr. Mesfin A. Abdissa, Mr. Tesfahun Chemeda, Mrs. Aberash Yadeta, Mrs. Lelisa Wodajo, Mr. Wabe Haji and Mr. Bekele Jirata

Among the convicted, two of them, Tesfahun Chemeda and Mesfin Abebe, were apprehended by the Kenyan government and handed over to Woyane in April 2007, and have been severely tortured by the regime and finally brought to court in 2008. Many others have been falsely accused and abducted from their homes and their work places.

According to the latest Oromo Support Group Report:

Tesfahun Chemeda and Mesfin Abebe, both civil engineers, were in Nairobi seeking protection with UNHCR when they disappeared from Kenya in 2007. Human rights defenders in Nairobi believed that they had been abducted by Ethiopian security men and/or by Kenyan police in cooperation with the Ethiopian embassy. Their location was not known to their families for two years.

As the government of  Kenya did on Oromoo refugees, if Norway deported 400 Oromoo and Ethiopian refugees back into the hand of tyrant Meles Zenawi the fate of Tesfahun Chemeda and Mesfine Abebe are awaiting them. Before this happen humanitarian Organization should work on to reverse the situation.

12. Using aid money to repress the opposition party supporters ( farmers who don’t support the government don’t receive the food aid, fertilizers and seeds, students graduating from universities don’t get job opportunities without being the member of the TPLF branch party EPRDF. It is unthinkable to be a business man or an investor without supporting the ruling party. 

I. UK aid for repression in Ethiopia. 

II. Ethiopia ‘using aid as weapon of oppression’;!

III. Development Assistance Group Report (DAG) (

13. Now currently targeting refugees who run away to be safe from repression and prosecution in the west countries (Norway) by interning into very shrewd agreement for revenge on January 26, 2012.

I. Meles agreed with Norway government to revenge the  refugee in Norway for their high ranking protest against dictator Meles during October, 2011 in Oslo(,,) then enters agreement after three months (

II. This agreement is an extension of repression on Oromoo Refugess in Horn of Africa (Kenya, Somali Land, Yemen, Sudan and Djibouti) (

Yemen’s very terrible abuse on three, five years old Oromoo children (Male children raping) It is hard to believe:

III. Hunting refugees in the neighboring countries intensified


14. Mass killings as an indication for genocide on Anuak People, Sidama and Oromoo People

I. Prevent genocide in Ethiopia (

II.  Warning from genocide watch on Ethiopia (

15. Fake elections by which TPLF confused the west to gain support ( 2005, they steal the vote of the people, in 2010 totally they controlled by the dumping the true vote of people and replaced by the fake vote and declared as winner by 99.6%)

I. Human Right Watch Report (

16. Heavy militarization and using to silence while people are starving

17. TPLF on the sale of poor girls to notorious Arab Countries as a slave more than any time with out any humanity concern. Alem Dechassaa died to resist deportation into horrible TPLF controlled region Ethiopia, March 14, 2012.  No change since 2008, the same thing happened in 2009 repeated itself in 2012 on Alem Dechasaa.

17. Destruction of Oromian natural forest using artificial fire. 2000/2001, more than 600,000 hectare of natural forest destroyed by TPLF in Bale, Borana, Harar, Arsi, Jimma, Ilubabor, Showa, Wollega regions of Oromia.

In March, 2012 similarly TPLF, the savage and wild regime are now burning the remaining natural forest in Oromia.

18. Human Right Abuses by the TPLF soldiers beyond the boarder (somalia human right abuse)

Abbootii *Oromoo* Walaloodhan (Oromoo…Kuush…Noh)


mee jedha si’a tokko
hundee sanyii koo
faajii lamii koo.
lameeffadhu jedhii
dhugi dhadhii
dhandhamadhu nadhii.
horee lafa guute
nyaaphin kan jibbite
baay’achuu argite
ati hoo maal jette?
of ta’uu jaallatte?
moo of jibbitee?
Oromoon baay’ee bitee
nyaapha iyyuu dhidhiitee.
hundee uumaa keenya,
eenyu iyyuu nuun hin falmu!
biyyaa keenya keessatti,
eenyu kan nu jibbuu?
hundeen keenya walaabuu!
eenyu kan nuun falmu?
abbootiwaan keenya
hundee oromtichaa
aadaa kee beeksisii
karaa hundaa hojjechaa
otuu gargar hin qoodin,
oromoon tokkichaa!
maal cal jetee teechaa?
ka’i falmadhu rooroo
yaa Arfan Qaloo
ijoollee Abbaa Garoo
yaa sanyii Baaroo
ijoollee abbaa gadaa
hin raafinaa maaloo
hin qabnuu bar yeroo.
ka’aa loolaa safaa
diina oofaa
tokkumaadhan, miti bar qofaa
gargar walqooduun ta’u bar doofaa!
yoo akkas ta’uu baate,
bilisummaan akkamiin dhufaa?
nuu dhaloonni haaraa
qopha’a yeroo maraa
yaadan mee qancara
galmee seenaa haaraa
ni hojjenaa baraa.
yaa goobanaa badii
yaa abbaa garaa badii
yaa gurgurtuu badii
goota oromtichaa, goota oromtitti
salphisii mataa dinaa haadii
balleessi ijoollee badii.
Raabiin nuu uumee bar abboo
walaalte kan moo?
nuu taasisee namee fi namoo.
baay’anee wal horee
Oromtichi Oromtitii shamaree
intala durba qaree
waljaalatan maaree
wal jaalachuun keenya diina garaa muree
oromoon oromumaafi maaree
hin dhaqnu ganda saree!
oromoo malee
hin dhalchinu gaaree!
hin kakkanuu ree?
ispoortii irratti kan qabu abboo
mitii ree Oromoo?
yaa ijoollee Arsii, yaa ijoollee Amboo!
yaa ilmaan Oromoo!
yaa ijoollee Walaggaa, yaa ijoollee Shamboo
yaa ijoollee Shawaa eenyu si caalaa moo
fiigichaan qaxxaamurii beeksissi Oromoo!
oromtoota finfinnee warra shaggar
dammaqii wal ijaar
wal barsiisaa wal bar
afaan ormaa dhiisii maaloo afaan kee bar
hiyyeessa oromoo barbaadii gargaar
mee dhaqii seena bar
dawaadhu calanqoo mee takka qaxxaamur
ol ba’i ilaalii gaara Carcar
Oromiyaa fi Oromoo keessa mee keessa marmaar.
Oromticha akka dammaa
Oromtittii akka dammaa
ni qabnaa bar hambaa
yaa bareedaa uumaa
yaa bareeduu uumaa
Oromtichi sumaa
oromtittiin sumaa
yoo wal jaallanne maal qabaa?
maaloo yaa jamaa?
tokkummaa keenyatti yaa dachaanuu ama!
hin nyaatin gumaa
hin dhugin gumaa
waadaan waadadhumaa!
yaa lafa warar
yaa biyyaa warar
kan Oromootii bar
hin baasan gargar
maqaa abbooti koo dur.
maqaa abbooti koo jira ammaayyuu
jedhamee jira waayyuu
kan akaakilee kan akaakayyuu
kan abaabilee kan abaabayyu
amalee mooggaafadhu waayyuu
jedhii waamii har’a iyyuu boriiyuu
maqaa ormaa irra kan keenya nuu wayyuu?
hin taanu dhibaayyuu.
ijoollee abbaa gadaa
ni qabnaa bar aadaa
mallatoo odaa
ilma abbaa gadaa
intala abbaa gadaa
hin dagatiin afaan kee guddaa
uffata kee aadaa
oromummaa kee bareedaa
aadaa boonsaa qabdaa
yaa uumaa adaa!
akkam bareedaa? Akam barreedaa?
yoo uffate aadaa.
oromoon odaa jallatti ni mari’ataa duri
waay’ee har’a borii
haa taasisnu marii
yaa hojjennu gaarii
yaa qussanu horii
yaa tokkummaa durii
yaa jaalala durii
maal taanee laata har’a tarii?
hin raafnuu maaloo haa hojjenu barii
quluqulumaa malee ni jibbina xurii
adii uffataa yaa Oromoo gaarii
yaa Oromoo durii
maqaan isaa Marii!
borantichat aanee mitii ree galaan
dura hin ba’an dura hin galan
haa eebbisu galaan
haa jaallatu garaan
haa guddatu intalli haa bulu mucaan
haa eebbifamu waaqin
haa dhufu tokkummaan
haa ifu walabummaan
haa labsamu bilisummaan
haa beekamu uumaan
haa mul’atu oromummaan
haa ga’u gabrummaan
haa leelifamu uumaan!
maaliif ciiftaa hin baafatuu booree, hin baafatuu gadoo
Amboo Danbiidoolloo
ijoollee Baalee Daloo
Jimmaa, Booran, warra arfan qaloo
socho’a sochoosaa maaloo
damaqsaa Metekel, damaqsaa mee Waloo
waadaan keenya waadoo
abbaan keenya Waadoo.
kootaa ni buunaa Harar
ni seenaa mee Shaggar
mee Oromiyaa marmaar
lafti Oromoo gurguramee jira bar
naannoo finfinnee hundeen Shaggar
mee ilaalii bar tokko hin jiruu bar
qeeyyeen abbaa kooti inni kan dur
ardiin haadha kooti naanoon Mugar
har’a hin jiruu bar
gurguramnee jira Oromoo otuu jiruu qarshiin
sanuu saba bicuun sanuu saba hiyyeetiin
yaa ijoolee Shunkur mee ka’i of bar
Oromoo fi Oromiyaa diinaa irraa baraar!
kamiin dhiifnee kan dursinu kam?
deemnee deemnee manaa abboo Iram
ijoollee Kaam ijoollee Kaam
achii madditee bar mitii tilmaam
Oromoon kan Kuush Oromoon kan Kaam.
yaa ijoollee Kuush
ormaan mitii ofii of bush
diinaa garagash
midhaniif huuba gargar foo’i qabadhuu mash.
KUUSH KAN KAAM (Ummaa10:6)
mee ama akkam yaa dhaloota Kaam?
nagaa walgaafanuu takka jenne akkam?
bira geenye bar Kaam
kun baay’ee ugum!
KAAM KAN NOH (Ummaa 9:18)
yaa bara Nohii
yaa bara bishanii
ijoolleen bishan irraa haffanii
Seem, Kaam, Yaafet, jedhamanii
Oromoodhaaf hundee ta’anii
karaa Kaam, karaa Kuush as ba’anii
dhalatanii mul’atanii
kun hundeenya keenya kun hundee keessanii
baga of bartanii baga dhalatanii
Oromoo irraa Noh bira geessan
isa kana umaan keenya uumaan keessan.
T. Ayyaanoo Nagawoo…Oromoo Irraa

Ethiopia terror convictions an ‘affront’ to free speech

Amnesty InternationalJanuary 20, 2012 (Amnesty) – The Ethiopian authorities must immediately release four government critics and a former opposition supporter who have been found guilty of terrorism charges on Thursday, Amnesty International said today.

Journalists Reyot Alemu and Woubshet Taye, opposition party leader Zerihun Gebre-Egziabher and former opposition supporter Hirut Kifle, were found guilty on terror and money laundering charges. Journalist Elias Kifle, now based in the US, was also found guilty in absentia.

“This is an affront to freedom of expression. The convictions are yet another sign that individuals who hold different opinions, represent different political parties or attempt to provide independent commentary on political developments, are no longer tolerated in Ethiopia,” said Claire Beston, Amnesty International’s Ethiopia researcher.

“There is no evidence that these three men and two women are guilty of any criminal wrongdoing. We believe that the five are prisoners of conscience, prosecuted because of their legitimate work and peaceful activities and they should be released immediately,” she added.

The five were found guilty on three charges: ‘Planning, Preparation Conspiracy, Incitement and Attempt of Terrorist Act’, Participation in a Terrorist Organisation’ and ‘Money Laundering’.

Journalists Woubshet Taye, Reyot Alemu and Elias Kifle have all written articles critical of government policy and practice, while Zerihun Gebre-Egziabher, the president of the Ethiopian National Democratic Party, has written statements on behalf of his party which were critical of the government.

Shortly before his arrest in June last year, the opposition leader had also requested permission to stage a political rally on 28 May in central Addis Ababa.

Hirut Kifle was jailed in 2007 for alleged involvement with an armed group, while she was a supporter of the opposition Coalition for Unity and Democracy, before being released by Presidential pardon.

Much of the evidence presented by the prosecution during the trial related to the defendants exercising their right to freedom of expression and association. This included numerous articles written by defendants,and even articles sent to them by other people.

A substantial proportion of the evidence against the defendants related to their reporting of, and alleged involvement in, the appearance of the slogan Beka! (“Enough!”) in locations around Addis Ababa in early 2011, as a call for peaceful protests against the government to take place on 28 May.

“This focus of the prosecution’s evidence illustrates that free expression has been criminalised in this trial, and that criticising the government is considered a crime,” said Claire Beston.

The court and pre-trial proceedings were also marred by numerous fair trial concerns. Both Woubshet Taye and Zerihun Gebre-Egziabher complained in court that they were severely beaten while held at Maikelawi detention centre in Addis Ababa, which is infamous for the frequent use of torture against pre-trial detainees. No investigations into these allegations have been carried out.

Woubshet Taye and Reyot Alemu were both forced to reveal their e-mail passwords during interrogation in Maikelawi. Contents of the e-mail accounts were presented as evidence against them in court. Woubshet Taye also complained that e-mails from his account had been changed, and some were falsely interpreted.

Reyot, Woubshet and Zerihun were denied access to family members for the first month of their detention in Maikelawi and were held in isolation cells during the initial stages of their detention. Hirut Kifle was reportedly denied access to family members for three months when she was first detained.

In October, Woubshet Taye and Zerihun Gebre-Egziabher were informed that their visiting arrangements had changed. Since then, visitors have only been permitted to visit the two men for ten minutes per day.

Since March 2011 at least 107 opposition party members and journalists have been arrested and charged with various offences under the Anti-Terrorism Proclamation and Criminal Code. Last month two Swedish journalists were convicted of terrorism offences and sentenced to 11 years’ imprisonment.

–Source: Amnesty International

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