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!

Dangote Cement PLC should immediately correct itself or Leave Oromia for good!

The Oromo people are at the receiving end of all the ills of the economic gains in Ethiopia over the last 25 years. The Oromo people continue to be dispossessed of their lands, natural resources, social values and human capitals without gaining any economic benefits. The whole scheme of economic development in Ethiopia violates all the rule of free market and capitalist economic rules. Most of the economic gains are not the result of value creation as much as it the process of dispossession of land and natural resources, and wealth transfer from the poor to the politically connected and the rich.

The #OromoProtests is partially a protest against this scheme of dispossession and wealth transfer from the Oromo to other including foreign corporation. Unless this process immediately ends, its toxicity is bound to poison business and social harmony in Ethiopia in the long run. This is very risky venture that must end.

In this context, the Oromo people and the Oromia Regional Government should seriously consider policy changes on Dangote Cement PLC to make the following changes:

1) Dangote Cement PLC must agree to give shares to Oromo citizens who were displaced from their ancestral land in proportion to the value of their land and the natural resources on and within the land;

2) Dangote Cement PLC must agree to employ Oromos at the Executive positions including the CEO position (there are tens of thousands of qualified Oromos to run it). Now the company is employing imported Indians in these positions as opposed to Oromos;

3) Dangote Cement Plc must immediately start paying tax to the Oromia National Regional Government;

4) Dangote Cement PLC must make Afaan Oromo its working language immediately in line with the constitutions of Oromia and Ethiopia; and

5) Dangote Cement PLC must agree to rehabilitate the rivers, springs and streams and forests it destroyed and agree to follow the environmental standards and the culture and business values of Oromo people.

These are minimum policy practices companies in other countries, be it in China, India, France, Germany, United States or other European countries follow. A foreign company in China works in Chinese and employs Chinese. Foreign companies in the U.S., U.K., France, Germany, Greece, Israel, and so on works with the working languages of those countries by employing the citizens of those countries. But, in Oromia and Ethiopia, a country with no owners, none of these standards are being followed. Not anymore. The Oromo people and all other Ethiopians should unconditionally reject and chase these colonialist companies out of Oromia and Ethiopia if they refuse to obey our languages, cultures and business etiquette and values.

Dangote Cement PLC is one of the foreign companies that are mercilessly displacing tens of thousands of Oromos from Mogor( English and Amharic speakers spell it as Muger) and dispossessed the land belonging to the Oromo people with zero benefits for the Oromo people.

This company’s CEO, an Indian filled with extreme hatred and disdain for the Oromo, was see on Oromia National Television ridiculing and insulting Oromo journalists who went to his office to interview him about this company. Neither Dangote Cement PLC owner, a Nigerian, nor other executives of Dangote Cement PLC apologized for the actions of the racist Indian CEO who runs it. Listen to the youtube video of this account. It is important to remind Dangote and the Indians who run it that Ethiopia is not their colony. Never will be.

Oromia National Regional government should immediately request Dangote for the removal of the Indian CEO who insulted the Oromo people and our journalists. If Dangote refuses to remove him, he should be permanently expelled from the country. This type of racist individual with colonial mindset should not be allowed to operate in Ethiopia. Our forefathers died to keep our independence to save us from this humiliation. And we will not relinquish our Independence and culture for godforsaken foreign direct investment and the lie of job creation when their practice is worse than slavery.

As it currently stands, Dangote Cement PLC has no value for the Oromo people except being exploited and our country and environment being destroyed by greedy foreigners. There is no value for the company to exist in Oromia if the Oromo people don’t have any ownership rights in the company and its executives are exclusively non-Oromos imported from other regions or from outside when there are competent and well-qualified Oromo’s to manage Dangote Cement PLC. Even regular employees are not Oromos including truck drivers. Afaan Oromo is not the working language of Dangote Cement PLC. Dangote Cement PLC is not paying tax to the Oromia Regional Government. Unless the company immediately corrects all these, it should immediately leave Oromia and the Oromo people should help it to leave!

The good news, Oromia can establish its own cement factory to meet its people’s need!

Changing Alphabetical Order is a Matter for the People

If the OPDO is working to change the order of the Oromo alphabet secretly, then it is probably jumping from the political cliff. (If what is being talked about is a method of teaching writing and reading skills, it is another matter, although even that is debatable among experts of language and pedagogy.)

The change of alphabets has a serious impact on the integrity of a particular language. To that extent, it leads to the violation of a community's right to language. As such, it can't be done without the participation of the entire population in the decision to change it.

Changing alphabets as a way of altering the integrity of language is a preeminently political act whose decision requires direct popular vote in a referendum. It is not something to be decided upon technically by a select few. It is not something to be decided on the basis of the whims and conjectures of a few politicians.

It is not even something to be decided through representatives in parliament (although the Parliament is at liberty to discuss, frame the agenda, debate, and resolve on the process and timeframe of the referendum).

This is because the right to language--apart from being the right of the individual to speak, to write, and to get social services in her/his language--is a collective right that is an aspect of (cultural) self-determination. It is no accident that the right to language (i.e., the right to speak, write, develop, and preserve one's language) is inscribed as part of the self-determination clause (Art 39(2)) in the FDRE Constitution (the constitution that never was).

This right to language includes the right to one's choice of script for one's language. The Latin script is the chosen script for Qubee Afaan Oromoo. The order of that script was not decided upon by the OPDO. The making of that choice antedates OPDO and/or its educational bureaucrats of today. That choice has never been questioned by any Oromo soul, past or present. No one ever saw it fit to rethink it thus far. That popular political decision can't be rethought in secret by a corp of experts even if there was a technical need for rethinking. They don't have the mandate nor the representation to do it. Only the people have mandate on such issues of crucial importance.

In multi-lingual societies, autonomy over decisions on language matters is of central significance as an aspect of linguistic justice (i.e., a just and fair distribution, among languages, of resources, power, and public spaces and amenities needed for the utilization, promotion, and development of languages).

This autonomy starts with the decision on scripts but it also includes the decision over the use of languages in the administration, in courts, in education, and in the media. It includes equality among languages in public spaces, institutions, and service-giving agencies. In particular, it is about equal and/or proportional distribution of financial resources for language education, language development in the media, in literature, and the wider cultural industry. In a genuinely multilingual polity, languages get recognized as co-equal working languages of the country's government thereby showing the deep diversity of voices, narratives, and writings that express and represent the peoples in the country.

The recent dabbling with the change of the alphabetical order of Qubee Afaan Oromo--if it is beyond methods of teaching--amounts to a tampering with the right of the Oromo people to theier choice of script. It is also tampering with the integrity of the language. As such, it should be denounced in the strongest of terms.

If this is, in deed, part of the bigger habesha supremacists' ploy to replace the Latin-Qubee script with the habesha/Geez script (as some of these thugs, aka homeless politicians, are dreaming of doing), they need to be told that they are not only playing an impossible game (a forbidden game, as it were) but they are playing with a dangerous political fire.

For whoever wants to do it should first go out to convince the people in a free and fair popular referendum. (No, it is not enough even to go to OPDO's Caffee! )

Anything less is an open declaration of war on the Oromo people, on their language, and on their identity. It shall only be met as such.

Jijjiira tartiiba Qubee Afaan Oromoo illaalchisse ibsa ADO

Kufuu fi masheennuu sirna barnoota TPLF-EPRDFiif Qubeen Afaan Oromoo itti hin gaafatamu!
Jijjiira tartiiba Qubee Afaan Oromoo illaalchisse ibsa ADO

Duulli dhoksaadhaan sirnaa fi tartiiba qubee afaan Oromoo walumaagalatti sabboonummaa Oromummaa kolaasuu fi suuta suuta Qubee Afaan Oromoo haqanii Qubee Sabaan (Ge’ez) bakka buusuuf godhamu dhiyeenya kana saaxilamuun ifaadha. Shiri «Ijoolleen Oromoo Qubee Afaan Oromootiin (Latin) baratan dubbisu waan dadhabaniif qorannoon godhamee maddi rakkoo kanaa tartiiba Qubee Afaan Oromooti jedhamee ABCn gara LAGMtti jijjiiramuun isaa heddu waan nama gaddisiisuu fi nama qaanessuu jenna. Qorannoo godhame jedhamuu fi rakkoo dubbisuu dadhabuu barattoota Oromoo jidduu hariiroon bifa kamiiyyuu akka hinjirre qormaanni jeedhame kun wanni akeeku tokkolleen hin jiru.

Dadhabbiin jedhamu kun maddi isaa tartiiba Qubee Afaan Oromooti jedhanii tartiiba Qubee Afaan Oromoo jijjiiruuf yaaluun akeeka dhokataa fi shira golgame akka qabu ADOn hubatee jira. Erga Qubeen Afaan Oromoo ragga’ee maneen barmoota Oromiyaatti eegale irraa jalqabee sababii fi golgaa adda addaatiin Qubee kana balleessuuf duulli walirraa hincitne godhamaa turuun isaa dagatamuu hinqabu. Duulli amma bifa haarawaan jalqabe kun waan haarawa osoo hintayin itti-fufa duula baroota dheerraaf Aadaa, Afaan, Amantii, Duudhaa Oromoo fi walumaagalatti sabboonummaa Oromummaa dhabamsiisuuf godhamuun ta’uun isaa hubatamuu qaba.

Seenaa, adeemsaa fi dagaaginni Qubee Afaan Oromoo seenaa fi dagaagina Qubee Latin wajjiin walitti hidhataadha. Sirnaa fi tartiibni Qubee Latinii ammoo sirna idilee addunyaa guutuu ammatuu fi ittiin hijjatamu osoo ta’ee jiru, sirna kana Itoophiyaa-Oromiyaa qofaa keessatti tartiiba isaa jijjiiruuf yaaluun akeeka dhokataa qubee afaan Oromoo dhabamsiisanii Dubee warra Semetikiin bakka buusuuf godhamu ta’uu isaa qorannoo godhame jedhamu keessatti «Ijoolleen qubee Latinitiin yookin Qubee Ge’eziitiin yoo baratan daddafanii dubbisuu danda’u? gaafiin jedhu hundee qoraamata kanaa ta’uun isaa shira xaxamaa jiru caararreesa. Seenaa fi adeemsa Qubee Latinii keessatti tartiibni «LAGM» jedhamu kun tartiiba ABC wajjiin waldorgomee kufuu isaa seenaa ogummaa barnootaa afaanii(linguistics) ragaa baha.Tartiibni LAGM hundeen isaa afaan Semetika kaabaa (Northern Semetic order) biyya Syria duraanii) keessaa madduu isaa seenaan afaanota addunyaa ni mirkaneessa. Qormaata godhame jedhamu keessatti qubeen «L» barreeffama keessatti si’a heddu deddeebi’ee dhufa (frequency count) irraa caalaa qaba jedhamee dhiyaate Afaan Tigree fi Afaan Amaaraa keessatti yoo ta’ee malee afaan hundee Kushitika irraa maddan keessatti kan (freequency count) olaanaa qabu ABC akka ta’ee qorannoon waggoota kumootaaf godhamee ni mirkaneessa. Addunyaanis qorannoo kanarratti hundaayee tartiiba ABC fudhachuun ragaa gudaadha. ABCn afaan kamuu keessatti barachuu fi dubbisuuf salphaadha jedhame qorannoon ragga’ee ummanni addunyaa irra caalaan sirnaa fi tartiiba kanaan hojjataa jira.

Waan hundumaa caalaa kan nama gaddisiisu osoo oggeeyyotaa fi ummanni Oromoo irraatti mariyatee rakkina jiru hin hubatin hannaa fi dhoksaan tariibaa fi karriikulama haga ammaa jiru jijjiiruun shakkii shira dhokataatu duuba jira jedhu daranuu gadi jabeessa!

Afaan Oromoo afaan dubbii irraa gara afaan barreeffamaatti jijjiiruuf shorri ABCn gumaache hiriyaa hin qabu. Qubee Afaan Oromoo maddisiisanii Afaan Oromoo gara barreefamaatti jijjiiruuf wareegama qaqqaaliin kafalamee jira. Ijoolleen Oromoo sirnaa fi tartiibni Qubee Afaan Oromootiin barachuun sabboonummaaa Oromummaa dhabamarraa hanmbisuu qofaa osoo hintayin mallattoo cancala gabrummaa kan ta’ee qubee imaammata afaan tokkicha qofaa dirqiin barachuu cabsee jira. Afaan Oromoo sirna afaanota addunyaa keessa seenee jira. Sirnaa fi tartiibni Qubee Afaan Oromoo sirnaa fi tartiibaa Qubee Latinii keessa seenuun Oromoon ogummaa fi qaroomina baraa akka qabaatu godhee jira.

Sirnaa fi tartiibni qubee afaan Oromoo qabeenya ummata Oromootii fi dhaloota haarawaa ta’ee jira. Qabeenyaa ummata Oromootii fi dhaloota haarawaa akka qabeenya dhuunfaatti lakkaawatanii yeroo barbaadan akka barbaadanitti laaquu fi jijjiiruun yakka hiriyaa hinqabne jenne amana. Sirnaa fi tartiiba Qubee Afaan Oromoo jallisuuf yookin jijjiiruuf yaaliin godhamu hegeree fi jireenya dhaloota qubee (qubee generation ) gaafii jal galchuudha jenne amana.

Kanaafuu ADOn shira sirnaa fi tartiiba Qubee Afaan Oromoo jijjiiruuf godhamu kana ummanni Oromoo akkuma kaleessa shiroota biroo doomsuuf gurmuu tokkoon dura dhaabbate, ammallee murannoon shira kana fashalsiisuuf gurmuu tokkoon akka dhaabbatu waamicha sabummaa goona!