Double Jeopardy: Are the corruption arrests and charges meant to legalize corruption gained wealth?

The infatuation on the social media among Ethiopians at the arrest of some senior and high ranking EPRDF officials or their family members seem to miss one big hidden fact about these fake arrests and fake legal cases.

Past experiences of EPRDF/TPLF alleged corruption arrests and charges indicate that these charges and arrests are actually meant to legitimize the illegally gained money and resources through nominal legal processes that will not dispossess the illegally gained wealth from these corrupt officials or their successors but prevent future recharging and re-arrests of these corrupt officials or dispossesses these illegally gained wealth from their successors in the name preventing double jeopardy.

Double jeopardy is a legal theory that prevents the prosecution of a person twice for the same offense. The wisdom of the double corruption lies here. The corruption of the corruption arrests and charges are exactly meant to help the corrupt officials and their successors by arresting and charging them with nominal crimes and delivering nominal decisions that we all know will not be meaningfully investigated and seriously litigated against these big cats.

So, the winners in these carefully orchestrated dramas are only the government and the corrupt big cats. The government is a big time winner because it claims it is serious about corruption by pointing to the arrest and charging of these big cats to the naïve public.

The second big time winners are the corrupt big cats themselves. The big cats will legalize and pass on dispute and litigation free wealth to their successors by being nominally arrested and charged for few months or years but preventing future charge or dispossession of this unimaginable wealth that they or their successors will not get in thousand years in a legitimate way.

Think about the five individuals who shared among themselves over 75 Billion Sugar Corporation money. How many years and how many generations of hard work will they need to earn that level of income and wealth? Probably, never! But, now that money and that wealth will be legalized and legitimized through corrupt corruption charges to prevent future serious charges in the name of preventing double jeopardy.

Therefore, the Ethiopian public will be big time loser, unless one looks beyond these shell game of fake money and wealth laundering arrests and charges meant to legalize corruption gained wealth through corrupt and fake legal processes which will prevent future charges and arrests of these big cats and their beneficiaries in the name of double jeopardy.

AN OROMO MUSICIANS CHARGED WITH TERRORISM FOR RESISTANCE SONGS

Seenaa Solomon

Seven producers and performers of a popular YouTube music video were charged in Ethiopia in late June with terrorism for producing ‘inciting’ audio-visual materials and ‘uploading them on YouTube’.

The group members were arrested in December 2016 and were held in detention without charges until last month.

Among those facing charges is Seenaa Solomon, a young female singer who critics say is a rising music talent to watch. The other detainees include the well-known songwriter, singer and music entrepreneur Elias Kiflu, two vocalists Gemechis Abera and Oliyad Bekele, and three dancers, Ifa Gemechu, Tamiru Keneni and Moebol Misganu.

This marked the second arrest for dancer Moebol Misganu, who in 2014 was arrested in connection with the students protest in , Oromia. He was released in 2016.

Since December 2016, Seenaa and her colleagues have been held in Maekelawi— a prison notorious for its torture practices, recounted by past prisoners. Shortly after their arrest, activist and OMN satellite television director Jawar Mohamed wrote:

The regime has intensified its war on Oromo artists. Almost all singers are either in jail, forced to flee or had gone underground. Studios have been closed and their properties confiscated. Seena Solomon and Elias Kiflu, the duo known for their powerfully dramatized resistance songs are the latest victims.

The contentious political environment in which these arrests have occurred has grown out of the Ethiopian government’s plan to expand finfinne /Addis Ababa, the country’s capital. In 2014, the ruling TPLF/EPRDF party announced plans to expand the capital into adjacent farm lands of Oromia, Ethiopia’s largest region that is primarily home to the country’s largest ethnic group, the Oromo.

When the plan led to wide-scale protests and a violent government crackdown, Afan Oromo (the region’s language) musicians began to rise as a visible — and audible — source of inspiration for the opposition movement. Seenaa Solomon’s group produced music videos in Afan Oromo during student protests that rocked the country from 2014-2016, creating something akin to a soundtrack for the movement.

In their coverage of the group members’ arrests, state-run Fana Broadcasting Corporation reported that Seenaa and her colleagues were producing music videos, poems and interviews with government critics in collaboration with a diaspora political organization based in Australia.

According to their charge sheet, their audiovisual materials were “inciting” and “complimentary” of the student protesters and others who demonstrated between 2014 and 2016.

They are not the first musicians to face such repression. In January 2016, Hawi Tezera, another Oromo singer who comforted and inspired protesters through her songs, was imprisoned. In February 2017, Teferi Mekonen, an Oromo singer who asserted Oromo cultural identity and challenge the legitimacy of Ethiopia’s ruling party in his songs, was arrested. Hawi was later released, but Teferi’s fate remains unknown.

As the visibility of political singers has risen, Ethiopian authorities have intensified their crack down on musicians whom they perceive sympathize with opposition. But this has not necessarily made the musicians less visible or less popular. Resistance music continues to flourish on YouTube. Despite the fact that its performers are in jail,

ARRA MAALTU SI MUDATEE

ARRA MAALTU SI MUDATEE

Gibiraa fi Qaraxni Bittoota Irroomsu Mormamuu Qaba (Ibsa ABO)(የጨቋኞችን ክንድ የሚያፈረጥም ግብርና ቀረጥ መወገዝ ኣለበት! (የኦነግ መግለጫ))

Addi Bilisummaa Oromoo (ABO)n Gibiraa fi qaraxa humnaa olii, loogummaa irratti hunda’e bifa duulaan daldaltootaa irratti fe’amaa jiru ni balaaleffata. Addatti ammoo gibirri humnaa olii kun haa tahu jedhamee daldaltoota saboota biroo daldalaa ala gochuu fi saamicha qabeenya isaanii irratti kan akeekkate waan taheef jabeessee morma. Waan taheef, kanneen gibiraa fi qaraxni humnaa olii irratti jigfame hundi, gibirri baasan mootummaa farra ummatootaa kan cimsu, bittaa meeshaa waraanaa mirga ummatootaa ittiin ukkaamsu bitatuu irra kan oolfamu tahuu hubatuun akka dura dhaabbatan ABOn dhaamaaf. Mootummaan kun hanga aangoo irra jiruttis yaaddoon alatti hojjatanii jiraatuun kan hin danda’amne tahuu hubatuun irratti qabsaa’uun of irraa qaarsuun alatti furmaatni biraa kan hin jirre tahuu ABOn irra deebi’ee hubachiisa.

Akeeka ijaaraa fi deggeramaa, loogummaa fi dantaa gareen hin masakamne, biyyaa fi ummatootaaf tolu dhabamuun Itophiyaa biyya hiyyeettii akka taatee turtuuf sababa tahe. Lammiileen mootummaa jiru irraa abdii dhabuu fi egereen isaanii dukkanaa’uu irraa hariiroon ummatootaa fi mootummaa Impaayera kana bitaa jiru gidduu jiru caalaatti addaan fagaatuu malee walitti dhihaatuu hin dandeenye.

Mormiin saamamuu fi cunqurfamuu diduu irraa babal’ataa jiru impaayerittii gara hin hawwamnetti oofaa jira. Rakkoo siyaasaa furuu irra ukkaamsuun tursuuf yaaluu, kanneen gaaffii haqaa kaasan irratti xiyyeeffatuun of danda’oo akka hin taaneef hiyyoomsuuf tarkaanfiin fudhatamu mormii jiru caalaatti hammeesse malee bu’aa argamsiise hin qabu. Sodaa fi bir’uu uumuu yoo tahe malee, mootummaa abbaa irreef mararfannoo fi deggersa ummatootaa hin argamsiifne. Mormiin jiru jabaataa dhufuu irraa sodaa itti buleen mootummaan kun gama waraanaa, tikaa fi dinagdeen of jabeessee ukkaamsaa isaa itti fufuun akeeka isaa waan taheef, qabeenya saaminsaan argatu kana irratti qisaasuun deegaa fi hiyyummaa irra caalaaf karaa akka saaqu ifaa dha. Karoora baasamu hunda keessatti karaa itti ummatoota saaman karoorfatuun galii gabbifatuuf hojjatuun dhumni isaa bareedaa akka hin taane dhokataa hin tahu.

Itophiyaa Wayyaanee jalatti hojjatanii jiraatuuf, qotatanii oomishatuuf, daldalanii buufatuuf Wayyaanee tahuu feesisa. Dhalootaan kan Wayyaanee hin taane mirga qabu hunda wareegee kan ajajame hojjatuun jilbeenfatee jiraatuuf dirqama. Kan saba isaaf dhimmu, saaminsaa fi cunqursaa irratti qabsaa’u, haqaa fi mirga isaaf falmu, mootummaa Wayyaaneen akka bineensa daggalaatti adamsama. Hammeenyii fi saaminsi daangaa dabre maal akka dhalchu tarkaanfii baroota mootummoota dabranii ummatootaan fudhatamaa turanii fi wayta ammaas Wayyaanee irratti fudhatamaa jiru qalbifatuun gahaa dha.

Waggoota dheeraa Wayyaaneen aangoo irra ture keessatti ummatootni cunqurfamoon miidhaa sirna Wayyaanee jalaa baraaraman hin jiran. Ummatoota Itophiyaa maratu saamicha daangaa alaatiin deega, hiyyummaa fi beelaaf saaxilame. Murni hawaasaa gara garaa irratti xiyyeeffatamee tarkaanfii hiyyoomsuuf fudhatamaa tureen qotataan lafa isaa irraa ari’ame; xaa’oo gatii qaaliin itti gurguramu irraa sangoota gurguree gindoo fannisuun hojii humnaatti bobba’uuf dirqame; buusii adda addaa yeroo gara garaatti gaafatamuun jiraachuu dadhabee kan baqa filate lakkoobsaan danuu dha.

Daldalaan Itophiyaa keessatti shira Wayyaaneen harkaa fi miilli hidhamee hojjatee akka hin buufanne taasifame lakkoobsaan guddaa. Kanneen fuula kanaan duroomanii mul’atan kanneen mootummaa irraa golgaa argatan qofa. Qaraxaan alatti kan mi’a galfatuu fi baafatuu danda’an, gibira hin baasnee dha kanneen Itophiyaa keessatti duroomanii mul’atan. Daldala empaayera Itophiyaa monopliin dhuunfatuun daldaltoota hedduu kan daldalaa ala taasisan, kanneen deggersa mootummaa qaban, hogganootaa fi qondaalota sirnichaa waliin daldalanii dha. Kana irraahis har’a daldaltootni Itophiyaa keessatti mul’atan dhalattoota naannoo tokkoo ti jechuutu danda’ama. Kanneen dhalootaan saboota biroo keessaa mul’atan yoo jiraatan kanneen gibiraa fi qaraxa humnaa olii akka baasan dirqamuu irraa guddina argamsiisuu dadhaban ykn daldala isaanii babal’ifatuu hin dandeenyee dha.

Bittootni Itophiyaa hundi sirna saaminsaa fi cunqursaa diriirsuu dhaan gidiraa ummatootaan jireenya sadoo jiraatuu galii godhatuun aangootti dhufu. Kana irraas murnoota hawaasaa adda addaa gibira humnaa oliin dararu. Fedhii bittootaa daangaa hin qabne guutuuf jecha gibiraa fi qaraxa humnaa olii irratti murteeffamu baasuunis dirqama hojjataa, daldalaa fi qotataa ti.

Yeroo ammaa kana mootummaan Wayyaanee galii isaa saaminsaan guddifatuuf daldaltoota irratti xiyyeeffatee qaraxaa fi gibira humnaa olii akka baasan irratti murteessee jira. Akeekni murtii kanaas maallaqa argatuu qofa osoo hin taane,

1. Daldaltoota dhalootaan saboota cunqurfamoo tahan gibira itti baay’isuun akka daldalaa ala bahan gochuu fi hiyyoomsuun humna akka hin taane gochuu,

2. Daldala dhalattoota naannoo tokkoon dhuunfatamee jiru caalaatti akka isaaniin dhuunfatamu taasisuun magaalaalee addatti ammoo Finfinnee fi naannoo isii to’achuu dandeessisuu,

3. Mootummaan jireenyi isaa abdachisaa tahuu hanqatuu irraa abdi kutatanii qabeenya daldaltootaa ija dunuufatanii saamuun qabeenya alatti baqachiifataa jiran gabbifatuu dha.

Kun egaan ummatoota Itophiyaa hunda irraa murtii barbaada. Murtii SIRNI WAYYAANEE NU GAHE JEDHANII OF IRRAA DARBATUUF SOCHOO’UU.

Addi Bilisummaa Oromoo (ABO)n Gibiraa fi qaraxa humnaa olii, loogummaa irratti hunda’e bifa duulaan daldaltoota irratti fe’amaa jiru kana ni balaaleffata. Addatti ammoo gibirri humnaa olii kun haa tahu jedhamee daldaltoota saboota biroo daldalaa ala gochuu fi saamicha qabeenya isaanii irratti kan akeekkate waan taheef jabeessee morma. Waan taheef, kanneen gibiraa fi qaraxni humnaa olii irratti jigfame hundi, gibirri baasan mootummaa farra ummatootaa kan cimsu, bittaa meeshaa waraanaa mirga ummatootaa ittiin ukkaamsu bitatuu irra kan oolfamu tahuu hubatuun akka dura dhaabbatan ABOn dhaamaaf. Mootummaan kun hanga aangoo irra jiruttis yaaddoon alatti hojjatanii jiraatuun kan hin danda’amne tahuu hubatuun irratti qabsaa’uun of irraa qaarsuun alatti furmaatni biraa kan hin jirre tahuu ABOn irra deebi’ee hubachiisa.

Injifannoo Ummata Oromoof!
Adda Bilisummaa Oromoo
Adoolessa , 2017

ኦሮሞ ነጻነት ግንባር በዘመቻ መልክ በነጋዴዎች ላይ የተጫነውን ከኣቅም በላይ የሆነና በመድልዖ ላይ የተመሰረተ ግብርና ቀረጥ ያወግዛል። በተለይ ደግሞ ይህ ከኣቅም በላይ የሆነ ግን ሆን ተብሎ የሌሎች ብሄር ተወላጆችን ከንግዱ ስርዓት ውጪ በማድረግና ሃብታቸውን በመዝረፍ ላይ ያተኮረ በመሆኑ ኣጥብቆ ይቃወመዋል። በመሆኑም ከኣቅም በላይ የሆነው ግብርና ቀረጥ የተጫነባቸው ሁሉ የሚከፍሉት ግብር ጸረ-ህዝቦች የሆነውን መንግስት የሚያጠናክር፥ የህዝቦችን መብቶች ለማፈን ለጦር መሳሪያ ግዢ የሚውል መሆኑን በመገንዘብ እንዲጋፈጡት ኦነግ መልዕክቱን ያስተላልፋል። ይህ መንግስት ስልጣን ላይ እስካለ ድረስ ያለስጋት ሰርቶ መኖር የማይቻል መሆኑን ተረድተው ስርዓቱን በመፋለም ከማስወገድ ባሻገር ሌላ መፍትሄ የሌለ መሆኑን ኦነግ በድጋሚ ያሳስባል።

ገንቢና ተቀባይነት ያለው፥ ከኣድልዖና ከኣንድ ቡድን ፍላጎት የጸዳ እንዲሁም ለሃገርና ህዝቦች ጥቅምና ፍላጎት የቆመ መንግስት መታጣት ኢትዮጵያ ደሃ ሃገር እንደሆነች እንድትሰነብት ዋነኛ ምክንያት ሆኗል። ዜጎች ካለው መንግስት ተስፋ በመቁረጥና መጻዒ ተስፋቸው በመጨለሙ በህዝቦችና ይህችን ኢምፓዬር እየገዛ ባለው መንግስት መካከል ያለው ግንኙነት ይበልጥ ከመራራቅ በስተቀር ሊቀራረብ ኣልቻለም። መዘረፍና መጨቆንን በመቃወም እየተፋፋመ ያለው ተቃውሞ ኢምፓዬሪቷን ወዳልተፈለገ ኣቅጣጫ እያመራት ነው። የፖለቲካ ችግርን ከመፍታት ኣፍኖ ለማቆየት መሞከር፥ ፍትሃዊ የመብት ጥያቄ ባነሱት ላይ በማትኮር ለማደህየት የሚወሰደው እርምጃ ያለውን ተቃውሞ ይበልጥ ኣጠናከረው እንጂ ያስገኘው ውጤት የለም። ፍርሓትና ሽብርን መፍጠር ካልሆነ በስተቀር ለኣምባገነኑ መንግስት ተቀባይነትና ድጋፍ ኣላስገኘለትም። ይህ መንግስት እየተካሄደበት ያለው ተቃውሞ እየበረታ ከመምጣቱ ባደረበት ፍርሃት በጦር፡ ደህንነትና ኢኮኖሚ መስክ እራሱን ኣጠናክሮ ኣፈናውን መቀጠል ዓላማው በማድረግ በዝርፊያ የሚያገኘውን ሃብት በዚህ ላይ ማባከን ለበለጠ ድህነትና ኋላቀርነት በር እንደሚከፍት ግልጽ ነው። ህዝቦችን በመዝረፍ የስርዓቱን ገቢ ለማድለብ መስራት ፍጻሜው መልካም እንደማይሆን ከማንም የተሰወረ ኣይደለም።

ዮናታን ተስፋዬ‹‹ህገ-መንግስታዊ መብቴን ተጠቅሜ ሀሳቤን ገለጽሁ እንጂ ወንጀል አልሰራሁም›› #FreeYonatan #RespectFreedomOfSpeech

ስም፡– ዮናታን ተስፋዬ ረጋሳ
ዕድሜ፡- 31
አድራሻ፡- አዲስ አበባ ከተማ

አሁን በእስር የምገኝበት ቦታ፡– ዝዋይ የፌደራል ማ/ቤት (የስድስት አመት ከስድስት ወር የእስር ቅጣት ፍርደኛ አድርገውኛል)

ለእስር የተዳረግሁበት ምክንያት፡- በግል የፌስ ቡክ አካውንቴ ሽብርተኝነትን የሚያበረታታ ጽሁፍ ጽፈሃል የሚል ነው፡፡

በይፋ የተመሰረተብኝ የክስ አይነት፡– መጀመሪያ የጸረ-ሽብርተኝነት አዋጁን አንቀጽ 4 መተላለፍ የሚል ነበር፡፡ በኋላ ግን በብይን ወቅት አንቀጹ ተቀይሮ የአዋጁን አንቀጽ 6 መተላለፍ የሚል ሆኗል፡፡ በዚህ አንቀጽ ጥፋተኛ ተብዬ የ6 አመት ከ6 ወር ቅጣት ተወስኖብኛል፡፡

በእስር በምገኝበት ወቅት የሚከተሉት የመብት ጥሰቶች ተፈጽመውብኛል፡፡
ሀ. በማዕከላዊ ወንጀል ምርመራ ለአራት ወራት በቆየሁባቸው ጊዜያት
1. ሳይቤሪያ በሚባለበሚባለለማለማ ስፍራ ታስሬያለሁ፡፡
2. ቤተሰብና የሐይማኖት አባትን ጨምሮ ጠያቂ ተከልክያለሁ፡፡
3. በግል የጻፍኋቸው የፌስ ቡክ ጽሁፎቼ ላይ ለማስረጃነት እንድፈርም ተደርጌያለሁ፡፡

ለ. በቂሊንጦ እስር ቤት በቆየሁባቸው ጊዜያት
1. ከሌሎች እስረኞች ተነጥየ እንድታሰር ተደርጌያለሁ፡፡
2. ለሦስት ቀናት ቀንና ሌሊት እጅና እግሬን በሰንሰለት ታስሬ ነበር፡፡
3. ድብደባ ተፈጽሞብኛል፡፡
4. ዛቻና ማስፈራሪያ ደርሶብኛል፡፡
5. የጠያቂ ገደብ ተጥሎብኛል፡፡
6. የመጠየቂያ ሰዓት ገደብ ተደርጎብኛል፡፡
7.ጠበቃየን እንዳላናግር ተከልክዬ ነበር፡፡

በመጨረሻም፣ ስለእኔ ትንሽ ለማለት ያህል፣ ከ1ኛ ደረጃ እስከ ዩኒቨርሲቲ ድረስ የተማርሁት አዲስ አበባ ከተማ ውስጥ ነው፡፡ ትውልዴና እድገቴም አዲስ አበባ ነው፡፡ ለቤተሰቦቼ የመጀመሪያ ልጅ ነኝ፡፡ በተማርሁት የውጭ ቋንቋና ሥነ-ጽሁፍ ትምህርት ዘርፍ በተለያዩ ትምህርት ቤቶች ለሁለተኛ ደረጃ ተማሪዎች የእንግሊዝኛ ቋንቋን አስተምሬያለሁ፡፡

ከ1997 ዓ.ም ጀምሮ በተለያዩ ደረጃዎች ሰላማዊ የፖለቲካ ስራ ስሰራ ቆይቻለሁ፡፡ በግልም ሀሳቤን ከመግለጽ ወደኋላ ያልሁበት ጊዜ የለም ማለት እችላለሁ፡፡ ከ2005 ዓ.ም ጀምሮ ሰማያዊ ፓርቲን ተቀላቅያለሁ፡፡ በፓርቲው ውስጥ ከተራ አባል እስከ ህዝብ ግንኙነት ኃላፊነት ተሳትፎ አለኝ፡፡ በ2007 ሀገራዊ ምርጫም ህዝብ ተወካዮች ም/ቤት እጩ ተወዳዳሪ ነበርሁ፡፡ሰላማዊ ትግልና በህጋዊ አሰራር የማምን ሰው ነኝ፡፡ በእውነቱ ህገ-መንግስታዊ ሀሳብን በነጻነት መግለጽ መብቴን ተጠቅሜ በመፃፌ ረጅም እስር እና ፍርድ

Cabiinsa Halagaa Dura Ilmaan Oromoo Finfinnee Bulchaa Turan

1. Caffee Tuulamaa kan bulchaa ture gooticha Oromoo Tufaa Munaa

2. Birbirsaa fi Manni Gullallee kan bulchaa ture Qajeelaa Dooyyo

3. Teechoo kan bulchaa ture Guddataa Araddoo

4. Boolee kan bulchaa ture Shubu Ejersaa

5. Boolee Bulbulaa kan bulchaa ture Soraa Lomee

6. Kolfee kan bulchaa ture Axale Jatanii

7. Daalattii/Qaraaniyoo kan bulchaa ture Jamo Dabalee

8. Jarsaye kan bulchaa ture Galatee Ashate

9. Eekkaa/Yakkaa kan bulchaa ture Abeebee Tufa

Karra Shanan Finfinnee

1. Karra Qirxi – karra gara Kaabaa geessu

2. Karra Qoree – karaa Jimmatti geessu

3. Karra Allo- karaa Walloo/Daseetti geessu

4. Karra Qaallu/Qaallitti- karaa Bishooftuutti geessu

5. Karra Gafarsaa- Gara Dhiyaatti kan geessu

Bulchiinsta duraanii keessatti akkaataa onoonni wal qoodan akka armaan gadiiti.

a. Ona Caffee Tumaa

1. Finfinnee – Hora saawwan gullallee fi galaan araabaa turan amma bakka Filwuha jedhamu ssana.

2. Hurufa Boombii- Bakka maqaan ammaa jaanmedsaa, Embasii Egypt , Hospitaala minilik, bakka qubtuma waraanaa isaanii godhatan dha.

3. Dirree Caffee Araaraa- Bakka amma Yuniversity kilo jaha/sidist kilo/, Hospitaala Yakkaatiti 12 jedhamu dabalatee fi naannoo isaa jiru dha.

4. Dhummuggaa – bakka amma Ginfillee jedhamu irra ture.

5. Keelloo Masqalaa- Bakka amma kilo yuniversity kiiloo Afur jiruu, parlaamaa, Bataskaana qiddist Maramii, fi qiddist Sillasee, bakka amma baasha waldeechilot jedhamu, fi bakka amma xiyyit beet jedhamu.

6. Tulluu Heexoo Diimtuu – bakka amma masaraan mootummoota habashaa jiru, taboti gabrelii jiruu, buufata polisaa 6eessa fi bakka baahitaa jidhamu.

7. Dhaka Araara – Bakka amma fit berr, bakka police garaj jedhamu, bakka amma hooteelli sharaatan jiru, bakka etege mask jedhamu, fi bakka amma hoteelli hilton jiru.

8. Qarsaa- kun ammoo bakka amma kasanchis jedhamu irraa kaasee haga xizzit bet jedhamutti ammata

9. Awwaaroo- bakkuma amma awwaaroo jedhamu dha

10. Hulluuqo kormaa- bakka amma bataskaanni esxifanos jedhamu jiru, bakka amma masqal addababay jedhamu, fi bakka amma raas birru safar jedhamu ammata.

11. Hora finfinnee- bakka amma filwuha jedhamee beekamu, bakka mana masaraa mootummaa isa lammaffaa fi awwaaree dabalata.

12. Dolloo Biddeena – bakka amma baqlo beet,gotaraa fi walloo safar jedhamu

13. Dabaso – bakka amma lagahar mashulakiyaa jedhamu.

14. Haada Amma – bakka amma teelee Garaje, bataskaana carqos jedhamu jiru kana turan.

b. Ona Birbirsa Yaa´i Goroo

1. Waddeessa – bakka amma pizassaa, charchar godanaa, fi araadaa giyorgis jedhamu kana

2. Maarama Birbirsa – bakka amma bataskaanni gorgis jiru

c. Ona Qarsaa

1. Hurufa Raaree – bakka amma buufati konkolaataa dhaabbatu, bakka amma raas ganamee safar jedhamu fi addisuu mikaêl dabalatu dha.

2. Sokorru – Bakka amma hospitaala Amanu´el jiru, bakka amma dhaabbii midhanii(ehil baranda), masalamizaa, fi kuas meedaa jedhamu ammata.

3. Sulula garbii – Bakka amma taklahymanot fi cid tara jedhamee beekamu ture,

4. Garbi – bakka amma sangaa tara fi ambaxxa makkalakayaa jiru sana dha,

5. Qarsaa – bakka amma markaatoo jedhamu, amerikaan gibbii, fi masgiida Anuwaar isa gudda fi naannoo isaa dabalata.

6. Baro Kormaa – bakka amma gollaa mika´el, ras tasamma safar, hospitaala xiqur ambassaa, fi bakka waajirrii dhimma daangaa cehuu (imegrashin) jedhamu ammata.

7. Dache Golbaa – bakka amma addis katamaa jedhamu kana

d. Ona Gullallee ykn Mana Gullallee

1. Adaamii- bakka amma bataskaanni rufaa´el jedhamu jiru, sameen mazagajaa, fi sameen total jedhamn fi naannoo ishee ammata

2. Didiimtu – bakka amma shogolee jedhamee beekamu ammata.

3. Qaallee – Bakka amma askoo jedhamu

4. Fiichee – Bakka amma dahannoo xaliyaani ykn xaliyaan mishig jedhamu.

5. Kattaa – ammas kattaa jedhaama

6. Burayyuu – Bakka amma burrayyuu, fi gafarsaa jiru dha,

7. Harbuu Irreechaa – bakka amma raas hayiluu safar jedhamu

e. Ona Abbichu

1. Burqaa Ejeree – Bakka amma enxooxxoo kidana mirat jedhamu, fi bakka amma Imbasiin faransaay irra qubatee fi naannoo isaa.

2. Baddaa Ejersaa – Bakka amma Iyyasuus ras kaasaa safar jedhamu

3. Huruma – Bakka amma Imbaasiin Faransaz, Xalizaani fi bataskaanni Aabboo jedhamu jiru ammata

f. Ona Xiixaa (enxooxxoo)

1. Haxxee laalii – bakka amma shiroo meedaa fi enxooxxoo maramiin jiran fi naannoo isaa ammata

2. Muujjaa – bakka amma shiroo meedaa jiru keessatu itti waamama.

3. Waayyuu – bakka amma qacanee madanalam jedhamu ture

4. Karaa Qorxii – bakka amma balay yallaqaa mangad jedhamuu fi samen bar jedhamu ammata.

g. Ona Ekkaa.

1. Burqaa Qorichaa – Bakka amma yakkaa mika´el xabal, laga qabbana, fi lga daadhii jiran dabalata

2. Karaa alloo riqicha – Bakka amma Imbasiin engiliz, Imbasiin Jarmany, fi Imbasiin Raashaa jiran dabalata.

3. Harbuu – bakka amma gurd shoolaa jedhamu dha

4. Kotabee – Ammas kotabee jedhama

5. Doqaa Booraa – Bakka amma haya hulat mazoriyaa jedhamu dabalata

h. Ona Boolee

1. Garjii – Ammas garjii dhumaan beekama

2. Bulbulaa – Ammas Bulbulaa dhan beekama

3. Warra ganuu – Ammas warra ganuun beekama

i. Ona Teechoo

1. Golboo – bakka amma Marqos, warshaa qadaaddi (qorkii), qaallitti, qeeraa, gofaa jedhaman ammata.

2. Lumee – bakka amma bataskaana yooseef jiru kana dabalata

3. Laaftoo Tumtuu – bakka amma bunnaa bord jedhamu ammata

4. Jaajaa – bakka amma biheere tsigee jedhamu ammata

5. Tulluu ejersaa – bakka amma hannaa marizaam jedhamu ammata

6. Tulluu dheertuu – bakka amma gofaa beetamangist jedhamu ammata

7. Baaboo – bakka amma addisuu qeeraa jedhamu dabalata

8. Sammuu Gullallee – bakka amma meettaa darichaa jedhamu ammata

j. Ona Caffee Annanii

1. Caffee muudaa – Bakka amma manni murtii ol aanaa jiru (lidataa) ammata

2. Harbuu – Bakka amma meksikoo, mana barnoota tagbaara id jiru, mana adabaa finfinnee, bakka saar bet jedhamu, bakka geejjaa safar jedhamu, mana barnootaa dajjaa baalchaa, bakka oomisha dhugaatii wazin xajji, bakka oomisha kokaa kollaa dabalata,

3. Harawaa – bakka amma oomishini haadaa jiru ( qaacaa fabrika) jedhamu dabalata.

k. Ona Jaarsayu

1. calcali – bakka amma sar bet jedhamu dabalata

2. Mardee – bakka amma arogee awropilan marefiza, midir xor, ganda tolasaa, fi raphii jedhaman ammata

3. Bakkanniisa – bakka amma makkaanisaa jedhamee waamamu dha.

Let us Liberate Fifinnee from Colonialism and Dictatorship

By establishing his court in Fin!nnee (Addis Ababa), Menelik “directed the administration . . . and governed the newly conquered [Oromia] and his acquisitions through the military officers in charge of the garrisons of his own troops, whom he could appoint and dismiss at his pleasure” (Murray 1922, 41). About Oromia and other colonized regions, Harold Marcus (1971, 165) says this: “Not only were these territories effectively occupied and policed, but they were also being economically and politically integrated into . . . Ethiopia.” The colonization of Oromia, the development of the transportation and communication systems, and the establishment of Addis Ababa and garrison towns facilitated the development of the Ethiopian institutional milieu and created “the integrating nucleus of the colonial economic system” (Althabe 1964, 1-3) in Oromia with the collusion of the capitalist world economy. Commodities and food products produced by Oromo labor flowed to and were concentrated in Addis Ababa and other urban centers for local consumption and international markets. The Abyssinian colonial settlers also built garrison towns like Gore, Jijiga, Asaba Teferi, Assala, Goba, and others in Oromia. These fortified settlements had strong connections among themselves and with Addis Ababa in order to assist one another during emergencies. Although these towns were very backward compared to the European towns built in other parts of Africa during the colonial period, “the colonial structure . . . created a very special type of town: the center of trade in goods and of colonial power, the town is the reflection, both economic and sociological, of colonial domination” (Althabe 1964, 3). 
The colonization of Oromia involved human tragedy and destruction: “The Abyssinian, in bloody raids, operated by surprise, mowed down without pity, in the country of the Oromo population, a mournful harvest of slaves for which the Muslims were thirsty and whom they bought at very high price. An Oromo child [boy] would cost up to 800 francs in Cairo; an Oromo girl would well be worth two thousand francs in Constantinople” (de Salviac 2005 [1901]: 28). The Abyssinian/Ethiopian government massacred half of the Oromo population (5 million out of 10 million) and their leadership during its colonial expansion (Bulatovich 2000: 68). The Amhara warlord, Menelik, terrorized and colonized the Oromo and others to obtain commodities such as gold, ivory, coffee, musk, hides and skins, slaves and lands. Menelik controlled slave trade (an estimated 25,000 slaves per year in the 1880s); with his wife he owned 70,000 enslaved Africans; he became one of the richest capitalists. He invested in American Railway Stock; “Today the Abyssinian ruler had extended the range of his financial operations to the United States, and is a heavy investor in American railroads . . . with his American securities and his French and Belgian mining investments, Menelik has a private fortune estimated at no less than twenty-five million dollars.” (New York Times, November 7, 1909).
Since there was no color line between the colonizer and the colonized peoples, as between Europeans and Africans, many scholars have failed to understand this colonial situation. The garrison towns gradually evolved into the major geopolitical centers for practicing political domination, wealth and capital accumulation, and religious and cultural dissemination. Akalou Wolde-Michael (1973, 10) describes that with Ethiopia’s colonial expansion “garrisons were set up all over newly acquired territories to hold down the conquered people. To maintain the army, part of the conquered land and, indeed, even the conquered people themselves as gabbars [semi-slaves] were assigned to the soldiers” and colonial officials. From these garrison centers Ethiopian soldiers and colonial administrators were dispatched to impose colonial rule on Oromos through subjugation, enslavement, and expropriation of the basic means of production such as land, cattle, and other valuable resources. With products collected from Oromia and other regions, Menelik continuously purchased quantities of weapons and military expertise from Europe (see Jalata 1993). Further, products in the form of gold, grain, cattle, honey, and slaves were channeled to Ethiopian colonial settlers in Oromian urban centers and towns. the colonialists gradually developed these urban centers into towns by using Oromo economic resources and labor and by building regulatory and service institutions such as offices, prisons, churches, medical and communication facilities, and schools. Several non-garrison towns emerged in eastern and western Oromia with the development of trade and communication networks. As rail service was introduced, the towns of Aqaqi, Bisho+u, Mojo, Adama,Walanchiti, Metahara, Awash, Mieso, Afdem, Gota,Munesa, and Dire Dawa.
While Oromos were evicted from their urban lands and forced to migrate to rural areas, Abyssinians were encouraged to migrate to cities and towns in Oromia. These processes were started by Menelik and have continued into the present. Menelik encouraged the migration of Abyssinians to the colonized areas in the late nineteenth century and the turn of the twentieth century. The great famines in Abyssinia proper also pushed people to migrate to Oromia and other colonized areas (Benti, 1988, 133). According to Charles W. McCllelan (1978, 111-112), “Menelik’s redistribution of . . . resources had two major foci: one involved the movement of resources directly to the north [Abyssinia] for reallocation there; the other, the movement of needy northerners to the south [mainly Oromia] to be provisioned with noncommercial resources.” To solve economic and famine problems in Ethiopia proper, Menelik sent a series of large expeditions to Oromia. Harold Marcus (1975, 64-65) argues that “Expeditions were often organized during times of famine, when numerous refugees went along to settle in newly conquered lands along with the soldiers who stayed behind to garrison the forti!ed villages (katamas) erected as control points.” Further, the domination of institutions by Habashas and the glorification of the Amharic language, Orthodox Christianity, and Habasha culture encouraged the migration of more Ethiopians to Oromian cities and towns.
The TPLF regime is continuing the same policy of dispossessing and impoverishing Oromos to finally own Finfinnee and make Tigrayan colonial elites the master of the colonized Ethno-nations, including the Amhara. From the Oromo only the OPDO slaves can be cheated by the so-called “special privilege of Oromia” on Finfinnee, and the racist settlers who hate the Oromo use this opportunity to attack the Oromo people. Finfinnee belongs to Oromos and other peoples who are willing to cooperate with the Oromo and struggle to remove the fascist regime of Tigray and accept the Oromo struggle for national self-determination and egalitarian multinational democracy. The Qeerroo-led peaceful Oromo

No, Afaan Oromo was not made the Working Language of Addis Ababa City Administration!

It is time for the Oromos in the OPDO, not the agents and the chameleons, to stand with their people and be counted by distancing themselves from the genocidal Addis Ababa Master Plan implementing legislation adopted by the Ethiopian Council of Ministers by mischievously naming it as the “Proclamation to Implement the Special Interests of Oromia Regional State on Addis Ababa.”

There is nothing about the Oromo in the said proclamation let alone "special interests." The Draft Proclamation is the Addis Ababa Master Plan Implementing Proclamation. Pure and simple!

By the way, the rumor that was intentionally disseminated by the Ethiopian government and the EPRDF media outlets to the Oromo and the larger Ethiopian public as if Afaan Oromo was adopted as the working language of the Addis Ababa City Administration on equal footing with Amharic by the said proclamation was a total and abhorrent lie!

The said draft Proclamation did not make Afaan Oromo the working language of the Addis Ababa City Administration on equal footing with Amharic nor anything close to that. What the said draft Proclamation contained is a promise by Addis Ababa City Administration to provide social services in Afaan Oromo for Afaan Oromo users in Addis Ababa.

The provision is similar to or directly copied from statutes and regulations in the United States which allows immigrant minorities in Urban areas such as Afaan Oromo or Amharic speakers in Minneapolis, Washington D.C., Silver Spring, New York, and many other U.S. cities to get Afaan Oromo and Amharic interpretation in the Hospitals, Immigration Courts and at some community organizations!

Let’s clarify what this means. The fact that Afaan Oromo or Amharic speaking Ethiopian immigrants in Washington D.C. or Minneapolis are provided social services in their respective languages through interpretive services does not make either Afaan Oromo or Amharic the working languages of the Washington D.C. and Minneapolis City Administrations. That is how the EPRDF is joking on the Oromo people through the so-called "Proclamation to Implement the Special Interests of Oromia Regional State on Addis Ababa.”

In fact, the fact that the EPRDF government of Ethiopia formally copied the practices and policies of foreign governments’ uses to help immigrant communities shows that the Oromo people in Ethiopia are either treated as immigrants or it is a tacit acknowledgment that the political, economic and social exclusion of the Oromo people in Ethiopia is premised on unwritten government policy of considering the Oromo as a second class citizens not worthy of any respect . The said draft proclamation is nothing more than the affirmation of this shocking fact!

To sum up, the EPRDF government appears determined not to answer any of the Oromo people’s demand to end political, economic and social exclusions and marginalization of the Oromo in Ethiopia. #OromoProtests

Now, the ball is back in the court of the Oromo people and the Oromo youth again. It is up to the Oromo people to stand for their land, language, and the survival of their children and the Oromo people as a whole beyond these evil days, and work tirelessly to end the political, economic and social exclusion and marginalization of the Oromo in Ethiopia on their own terms. Today, not tomorrow!