THE PRESIDENT:  Thank you very much.  (Applause.)  Thank you.  (Applause.)  Please be seated.

An earthquake and a hurricane may have delayed this day, but this is a day that would not be denied.

For this day, we celebrate Dr. Martin Luther King, Jr.’s return to the National Mall.  In this place, he will stand for all time, among monuments to those who fathered this nation and those who defended it; a black preacher with no official rank or title who somehow gave voice to our deepest dreams and our most lasting ideals, a man who stirred our conscience and thereby helped make our union more perfect.

And Dr. King would be the first to remind us that this memorial is not for him alone.  The movement of which he was a part depended on an entire generation of leaders.  Many are here today, and for their service and their sacrifice, we owe them our everlasting gratitude.  This is a monument to your collective achievement.  (Applause.)

Some giants of the civil rights movement –- like Rosa Parks and Dorothy Height, Benjamin Hooks, Reverend Fred Shuttlesworth –- they’ve been taken from us these past few years.  This monument attests to their strength and their courage, and while we miss them dearly, we know they rest in a better place.

And finally, there are the multitudes of men and women whose names never appear in the history books –- those who marched and those who sang, those who sat in and those who stood firm, those who organized and those who mobilized –- all those men and women who through countless acts of quiet heroism helped bring about changes few thought were even possible. “By the thousands,” said Dr. King, “faceless, anonymous, relentless young people, black and white…have taken our whole nation back to those great wells of democracy which were dug deep by the founding fathers in the formulation of the Constitution and the Declaration of Independence.”  To those men and women, to those foot soldiers for justice, know that this monument is yours, as well.

Nearly half a century has passed since that historic March on Washington, a day when thousands upon thousands gathered for jobs and for freedom.  That is what our schoolchildren remember best when they think of Dr. King -– his booming voice across this Mall, calling on America to make freedom a reality for all of God’s children, prophesizing of a day when the jangling discord of our nation would be transformed into a beautiful symphony of brotherhood.

It is right that we honor that march, that we lift up Dr. King’s “I Have a Dream” speech –- for without that shining moment, without Dr. King’s glorious words, we might not have had the courage to come as far as we have.  Because of that hopeful vision, because of Dr. King’s moral imagination, barricades began to fall and bigotry began to fade.  New doors of opportunity swung open for an entire generation.  Yes, laws changed, but hearts and minds changed, as well.

Look at the faces here around you, and you see an America that is more fair and more free and more just than the one Dr. King addressed that day.  We are right to savor that slow but certain progress -– progress that’s expressed itself in a million ways, large and small, across this nation every single day, as people of all colors and creeds live together, and work together, and fight alongside one another, and learn together, and build together, and love one another.

So it is right for us to celebrate today Dr. King’s dream and his vision of unity.  And yet it is also important on this day to remind ourselves that such progress did not come easily; that Dr. King’s faith was hard-won; that it sprung out of a harsh reality and some bitter disappointments.

It is right for us to celebrate Dr. King’s marvelous oratory, but it is worth remembering that progress did not come from words alone.  Progress was hard.  Progress was purchased through enduring the smack of billy clubs and the blast of fire hoses.  It was bought with days in jail cells and nights of bomb threats.  For every victory during the height of the civil rights movement, there were setbacks and there were defeats.

We forget now, but during his life, Dr. King wasn’t always considered a unifying figure.  Even after rising to prominence, even after winning the Nobel Peace Prize, Dr. King was vilified by many, denounced as a rabble rouser and an agitator, a communist and a radical.  He was even attacked by his own people, by those who felt he was going too fast or those who felt he was going too slow; by those who felt he shouldn’t meddle in issues like the Vietnam War or the rights of union workers.  We know from his own testimony the doubts and the pain this caused him, and that the controversy that would swirl around his actions would last until the fateful day he died.

I raise all this because nearly 50 years after the March on Washington, our work, Dr. King’s work, is not yet complete.  We gather here at a moment of great challenge and great change.  In the first decade of this new century, we have been tested by war and by tragedy; by an economic crisis and its aftermath that has left millions out of work, and poverty on the rise, and millions more just struggling to get by.  Indeed, even before this crisis struck, we had endured a decade of rising inequality and stagnant wages.  In too many troubled neighborhoods across the country, the conditions of our poorest citizens appear little changed from what existed 50 years ago -– neighborhoods with underfunded schools and broken-down slums, inadequate health care, constant violence, neighborhoods in which too many young people grow up with little hope and few prospects for the future.

Our work is not done.  And so on this day, in which we celebrate a man and a movement that did so much for this country, let us draw strength from those earlier struggles.  First and foremost, let us remember that change has never been quick.  Change has never been simple, or without controversy.  Change depends on persistence.  Change requires determination.  It took a full decade before the moral guidance of Brown v. Board of Education was translated into the enforcement measures of the Civil Rights Act and the Voting Rights Act, but those 10 long years did not lead Dr. King to give up.  He kept on pushing, he kept on speaking, he kept on marching until change finally came.  (Applause.)

And then when, even after the Civil Rights Act and the Voting Rights Act passed, African Americans still found themselves trapped in pockets of poverty across the country, Dr. King didn’t say those laws were a failure; he didn’t say this is too hard; he didn’t say, let’s settle for what we got and go home.  Instead he said, let’s take those victories and broaden our mission to achieve not just civil and political equality but also economic justice; let’s fight for a living wage and better schools and jobs for all who are willing to work.  In other words, when met with hardship, when confronting disappointment, Dr. King refused to accept what he called the “isness” of today.  He kept pushing towards the “oughtness” of tomorrow.

And so, as we think about all the work that we must do –- rebuilding an economy that can compete on a global stage, and fixing our schools so that every child — not just some, but every child — gets a world-class education, and making sure that our health care system is affordable and accessible to all, and that our economic system is one in which everybody gets a fair shake and everybody does their fair share, let us not be trapped by what is.  (Applause.)  We can’t be discouraged by what is.  We’ve got to keep pushing for what ought to be, the America we ought to leave to our children, mindful that the hardships we face are nothing compared to those Dr. King and his fellow marchers faced 50 years ago, and that if we maintain our faith, in ourselves and in the possibilities of this nation, there is no challenge we cannot surmount.

And just as we draw strength from Dr. King’s struggles, so must we draw inspiration from his constant insistence on the oneness of man; the belief in his words that “we are caught in an inescapable network of mutuality, tied in a single garment of destiny.”  It was that insistence, rooted in his Christian faith, that led him to tell a group of angry young protesters, “I love you as I love my own children,” even as one threw a rock that glanced off his neck.

It was that insistence, that belief that God resides in each of us, from the high to the low, in the oppressor and the oppressed, that convinced him that people and systems could change.  It fortified his belief in non-violence.  It permitted him to place his faith in a government that had fallen short of its ideals.  It led him to see his charge not only as freeing black America from the shackles of discrimination, but also freeing many Americans from their own prejudices, and freeing Americans of every color from the depredations of poverty.

And so at this moment, when our politics appear so sharply polarized, and faith in our institutions so greatly diminished, we need more than ever to take heed of Dr. King’s teachings.  He calls on us to stand in the other person’s shoes; to see through their eyes; to understand their pain.  He tells us that we have a duty to fight against poverty, even if we are well off; to care about the child in the decrepit school even if our own children are doing fine; to show compassion toward the immigrant family, with the knowledge that most of us are only a few generations removed from similar hardships.  (Applause.)

To say that we are bound together as one people, and must constantly strive to see ourselves in one another, is not to argue for a false unity that papers over our differences and ratifies an unjust status quo.  As was true 50 years ago, as has been true throughout human history, those with power and privilege will often decry any call for change as “divisive.”  They’ll say any challenge to the existing arrangements are unwise and destabilizing.  Dr. King understood that peace without justice was no peace at all; that aligning our reality with our ideals often requires the speaking of uncomfortable truths and the creative tension of non-violent protest.

But he also understood that to bring about true and lasting change, there must be the possibility of reconciliation; that any social movement has to channel this tension through the spirit of love and mutuality.

If he were alive today, I believe he would remind us that the unemployed worker can rightly challenge the excesses of Wall Street without demonizing all who work there; that the businessman can enter tough negotiations with his company’s union without vilifying the right to collectively bargain.  He would want us to know we can argue fiercely about the proper size and role of government without questioning each other’s love for this country — (applause) — with the knowledge that in this democracy, government is no distant object but is rather an expression of our common commitments to one another.  He would call on us to assume the best in each other rather than the worst, and challenge one another in ways that ultimately heal rather than wound.

In the end, that’s what I hope my daughters take away from this monument.  I want them to come away from here with a faith in what they can accomplish when they are determined and working for a righteous cause.  I want them to come away from here with a faith in other people and a faith in a benevolent God.  This sculpture, massive and iconic as it is, will remind them of Dr. King’s strength, but to see him only as larger than life would do a disservice to what he taught us about ourselves.  He would want them to know that he had setbacks, because they will have setbacks.  He would want them to know that he had doubts, because they will have doubts.  He would want them to know that he was flawed, because all of us have flaws.

It is precisely because Dr. King was a man of flesh and blood and not a figure of stone that he inspires us so.  His life, his story, tells us that change can come if you don’t give up.  He would not give up, no matter how long it took, because in the smallest hamlets and the darkest slums, he had witnessed the highest reaches of the human spirit; because in those moments when the struggle seemed most hopeless, he had seen men and women and children conquer their fear; because he had seen hills and mountains made low and rough places made plain, and the crooked places made straight and God make a way out of no way.

And that is why we honor this man –- because he had faith in us.  And that is why he belongs on this Mall -– because he saw what we might become.  That is why Dr. King was so quintessentially American — because for all the hardships we’ve endured, for all our sometimes tragic history, ours is a story of optimism and achievement and constant striving that is unique upon this Earth.  And that is why the rest of the world still looks to us to lead.  This is a country where ordinary people find in their hearts the courage to do extraordinary things; the courage to stand up in the face of the fiercest resistance and despair and say this is wrong, and this is right; we will not settle for what the cynics tell us we have to accept and we will reach again and again, no matter the odds, for what we know is possible.

That is the conviction we must carry now in our hearts.  (Applause.)  As tough as times may be, I know we will overcome.  I know there are better days ahead.  I know this because of the man towering over us.  I know this because all he and his generation endured — we are here today in a country that dedicated a monument to that legacy.

And so with our eyes on the horizon and our faith squarely placed in one another, let us keep striving; let us keep struggling; let us keep climbing toward that promised land of a nation and a world that is more fair, and more just, and more equal for every single child of God.

Thank you, God bless you, and God bless the United States of America.  (Applause.)

END
12:12 P.M. EDT

(Qeerroo News, 24 October 2011)  I am thankful of the International Oromo Youth Association (IOYA) for initiating the “We the People Petition” to President Barack Obama. Our political organizations have failed you because they have polarized our people. Due to the ethnocentric nature of the regime on power, there is a great sense of fear for reprisal. Many people fear for themselves and their loved ones.

Here are some very important notes that I have taken from the lectures of two experts that specialize in conflict resolution. They are friends of the Oromo people and both of them were invited by the Oromo Community Organization (OCO) of the Metropolitan Washington, D.C. On these workshops, our friends gave us good advice that are based on pragmatic reasoning. Some of their advice were:

–  Organize true believers

–  Learn from past failures

–  Get your own instrument to get your messages out

–  Know the timing

–  Be solution oriented; do not fan the problems only

– Give a space for yourself; also know that your passion for freedom is incomplete if it does not include your neighbors

– Force your enemies to break their own laws

– Transcend regional and religious differences

– Avoid self-loading problems such as internalizing fear and inferiority

One of these experts said: “If an Oromo is not angry at this time, her/his head must be sick.”

I think the Horn of Africa is “On His Watch” and here is an E-mail message from Michael Blake. He asked me to pass it on to anyone I know. A message to IOYA: The struggle is not over yet and never give up! I also urge all Oromo political organizations to respond positively to the plight of our people for unity.

Feyera Sobokssa can be reached at akkumaa777@aol.com

(ቄሮ ዘጋቢ October 24, 2011) የወያኔ ጠቅላይ ሚኒስትር መለስ ዜናዊ በተወካዮች ምክር ቤት ተገኝተው ማብራሪያ ከሰጡባቸው ጉዳዮች መካከል በፍርድ ቤት እየታየ ያለን ጉዳይ የሚዘግቡ ጋዜጠኞችን የሚመለከት ነው፡፡

ጠቅላይ ሚኒስትሩ በዕለቱ ማብራሪያ  ሲሰጡ በቅርቡ ከሽብርተኝነት ጋር በተያያዘ የታሰሩ ሰዎችን በተመለከተ ነገሩ በፍርድ ቤት እየታየ ነው፡፡ በፍርድ ቤት እየታየ ያለን ጉዳይ የሚዘግቡ ጋዜጦች ክሱ ምን እንደሆነ ሳያዩ፣ ማስረጃዎችን ሳይመለከቱ ተጠርጣሪዎቹ ነፃ ናቸው የሚሉት የፍርድ ሒደቱ በፍጥነት ባለመከናወኑ ሳይሆን፣ የጋዜጠኝነት ሀሁ የማይገባቸው ወይም እንዲገባቸው የማይፈልጉ ጋጠ ወጦች በመሆናቸው ነው፡፡

ጋዜጦችን ክሱ ምን እንደሆነ ሳያዩ፣ ማስረጃዎችን ሳይመለከቱ ተጠርጣሪዎቹ ነፃ ናቸው የሚሉት የፍርድ ሒደቱ በፍጥነት ባለመከናወኑ ሳይሆን፣ የጋዜጠኝነት ሀሁ የማይገባቸው ወይም እንዲገባቸው የማይፈልጉ ጋጠ ወጦች በመሆናቸው ነው፡፡

ወዲ ዜናዊ  በመቀጠልም የጋዜጠኛ የመጀመሪያ ሥነ ምግባር የሁለቱን አስተያየት መስማት ነው፡፡ ነገሮችን በጥሞና ማጥናት ነው፡፡ ማስረጃዎችን መፈተሽ ነው፡፡ ይህን ሳያደርጉ ዘሎ አለመጻፍ አለመናገር ነው፡፡ የጋዜጠኝነት ሥነ ምግባር የሚጠይቀው ይኼን ነው፡፡ ይኼን ሥነ ምግባር አልፈው የሚንጣጡ ጋዜጠኞች ካሉ ችግሩ የራሳቸው እንጂ ለፍርድ ቤት በማቅረብ ላይ መዘግየት ስለታየ አይደለም፡፡

በአሁኑ ሰዓት በአገራችን የሚካሄደው የሽብር እንቅስቃሴ ሦስት ዋና ዋና ተዋናዮች አሉት፡፡ አንደኛውና ዋናው የኤርትራ መንግሥት ነው፡፡ የእዚህን ቡድን አቋም ሕዝቡ ያውቀዋል፡፡ ሻዕቢያ የአቋም ለውጥ አላሳየም፡፡ አካባቢውን የማተራመስ ስትራቴጂ ይዞ ነው እየሠራ ያለው፡፡ ሁለተኞቹ ሻዕቢያ በቀጥታ የሚያሰማራቸው ነጭ ለባሾች ናቸው፡፡ እነዚህ አልሻባብን ይመለከታሉ፡፡ ኦነግን፣ ኦብነግንና ግንቦት 7 ብሎ የሰየመውን ቡድን ይመለከታሉ፡፡ እነዚህ ቡድኖች በዚህ ፓርላማ አሸባሪ ተብለው ተፈርጀዋል፡፡ ዋና ቢሮአቸውም አስመራ ነው፡፡ የሚንቀሳቀሱትም አስመራ በተቀየሰው ስትራቴጂ መሠረት ነው፡፡ እነዚህ በጣም የታወቁ ተዋንያን ናቸው፡፡ ቀሪዎቹ ደግሞ በሰላማዊ መንገድ እንሠራለን ብለው ያወጁ ናቸው፡፡ አንዳንድ የመድረክ መሪዎች ከእነዚህ የሻዕቢያ ነጭ ለባሾች ጋር በመተባበር በሕጋዊ ፓርቲ ሽፋን የነኦብነግ፣ የነኦነግና የግንቦት 7 አስፈጻሚ ሆነው እየሠሩ ነው፡፡ አሁን የታሰሩ ሰዎች አሉ፡፡ እነዚህ የታሠሩት ሰዎች የአሸባሪ ድርጅት አባላት መሆናቸውን የሚያሳይ አሳማኝ ማስረጃ አለን፡፡

ማን የማን ድርጅት አባል መሆኑን እያወቅን ያላሰርናቸው ሰዎች አሉ፡፡ እነዚህን ግለሰቦች ያላሰርንበት ምክንያቱ ሁለት ነው፡፡ የመጀመሪያው ሰዶ ማሳደድ አያስፈልግም በሚል ነው፡፡ በፍርድ ቤት ተቀባይነት ያለው ማስረጃ ስላላገኘንባቸው ዝም ያልናቸው አሉ፡፡ እስካሁን ለታሰሩት ግን የአሸባሪ አባል ስለመሆናቸው አሳማኝ ማስረጃ አለን፡፡

ብዙዎቹ እነዚህ ሰዎች በምህረት የተለቀቁ ናቸው፡፡ በቅድመ ሁኔታ ነው የተፈቱት፡፡ ዝም ብለን ማሰር ብንፈልግ እያንዳንዳቸው የገቡትን ቃል በየቀኑ ያፈረሱበት ሁኔታ ስላለ ሁሉንም ጥፍር አድርገን ማስገባት እንችላለን፡፡ በየጋዜጣው መአት ማስረጃ አለ፡፡ በቀጥታ ወደ ይቅርታ ቦርድ ተወስደው [የገቡትን ቃል] ጥሰዋል አልጣሱም በሚል እስር ቤት ማስገባት እንችላለን፡፡ ይህንን ያላደረግንበት ምክንያት በሒደት እየረገቡ እየገባቸው ይሄዳል፤ ከግለሰቦች ጋር አተካራ መግባት አይገባንም በሚል ነው፡፡ እነዚህ ድርጅቶች ውስጥ ያሉ አመራሮች ማ የየትኛው አሸባሪ ድርጅት አባል እንደሆነ በዝርዝር ነው የምናውቀው፡፡ በምናውቀው ልክ ዕርምጃ አልወሰድንም፡፡

አንዳንድ ጋዜጠኞች ከየትኛው የአሸባሪ ድርጅት ጋር እንደሚገናኙና ምን ዓይነት መመርያ እንደሚሰጣቸው እናውቃለን፡፡ ምኅዳር ለማጥበብ የሚባለው የቁራ ጩኸት ነው፡፡ በዚህ ሥራ የተሰማሩ ሰዎችን ማሰር ከፈለግን ከመጠን በላይ ማስረጃ አለን፡፡ ስለታገስን የማናውቅ ከመሰላቸው እየተሳሳቱ ነው፡፡ መንግሥት አሳማኝ ማስረጃ ሳይዝ አይገባም፡፡ የሚሠሩት ድራማ በዝርዝር መታወቁ አይቀርም፡፡

(ቄሮ ዘጋቢ October 24, 2011)በደቡብ ክልል ሃዲያ ዞን የምሥራቅ ባዳዋቾ የፖሊስ አባላት ባደረሱት ጥቃት ሦስት ሰዎች ሲገደሉ፣ በ27 ሰዎች ላይ ቀላልና ከባድ ጉዳት መድረሱንና 115 ቤቶች በውስጣው ከነበሩ የቤት እንስሳትና ንብረቶች ጋራ መቃጠላቸውን ተዘገበ፡፡

ላለፉት 13 ዓመታት “እኛ ሃላባዎች እንጂ ሃድያዎች አይደለንም፤” በሚል የማንነት ጥያቄ ሲያነሱ የቆዩት በሃዲያ ዞን ውስጥ የሚገኙ ሦስት ወረዳዎች፣ ጥያቄያቸው ምላሽ በማጣቱ ወደ ግጭት በማምራት ላይ መሆናቸውን ተገልጸዋል፡፡

ቁጥራቸው አሥር የሚደርሱ በሃዲያ ዞን ምሥራቅ ባዳዋቾ ወረዳ የአንደኛ ቄራንሶ፣ የሁለተኛ ቄራንሶና የገገራ ቀበሌ ነዋሪዎች ተወካይ ሽማግሌዎች  እንደገለጹት፣ ለ13 ዓመታት የማንነት ጥይቄያቸውን ለወረዳው፣ ለዞኑ እንዲሁም ለደቡብ ክልል ከዚያም አልፎ ተርፎ ለፌዴሬሽን ምክር ቤት ቢያቀርቡም ምላሽ ከማጣታቸውም ባሻገር ወደ ግጭት እያመሩ ነው፡፡

ባህላቸው፣ ታሪካቸውና ቋንቋቸው የሃላባ መሆኑን የሚናገሩት እነዚሁ ሽማግሌዎች፣ “እውነታው ይህ ሆኖ እያለ የምንማረው፣ የምንዳኘው እንዲሁም ማንኛውንም ማኀበራዊና ፖለቲካዊ ግንኙነታችንን የምናደርገው በምንም መልኩ መናገር፣ መስማትና ማንበብ በማንችለው የሃዲይኛ ቋንቋ ነው፤” በማለት ይገልጻሉ፡፡

በ1989 ዓ.ም. ብሔረሰቡ ለፌዴሬሽን ምክር ቤት አቤቱታውን ባሰማበት ወቅት፣ ምክር ቤቱ ለደቡብ ብሔር ብሔረሰቦችና ሕዝቦች ክልላዊ መንግሥት ምክር ቤት በጻፈው ደብዳቤ፣ የክልሉ ሕገ መንግሥት በሚፈቅደው መሠረት ጥያቄው በክልሉ በኩል ተጣርቶ ውሳኔ እንዲያገኝ አዟል፡፡

የደቡብ ብሔር ብሔረሰቦችና ሕዝቦች ክልል መንግሥት የብሔረሰቦች ምክር ቤት ጽሕፈት ቤትም፣ በ1998 ዓ.ም. ለጉራጌ፣ ለስልጤ፣ ለሃዲያና ለከንባታ ዞኖች አስተዳደር ጽሕፈት ቤቶችና ለሃላባ ልዩ ወረዳ አስተዳደር ጽሕፈት ቤት የላከው ደብዳቤ፣ የማንነት ጥያቄ የሚያነሱትን ብሔረሰብ አባላት ጥያቄ አጣርተው መፍትሔ እንዲያገኙ ያዛል፡፡

“ከሚመለከታቸው የመንግሥት አካላት በተደጋጋሚ ትዕዛዝ ይምጣ እንጂ ለጥያቄያችን ምላሽ ከማግኘት ይልቅ ስቃይና እንግልት እየበዛብን መጥቷል፤” የሚሉት ተወካዮቹ፣ እየደረሰባቸው ስላለው የሰብዓዊ መብት ረገጣም ለሰብዓዊ መብት ኮሚሽን የድረሱልን ጥሪ ማቅረባቸውን ገልጸዋል፡፡

ጥር 20 ቀን 2000 ዓ.ም. የኢትዮጵያ ሰብዓዊ መብት ኮሚሽን ለክልሉ መንግሥት የላከው ደብዳቤ እንደሚያመለክተው፣ የሦስቱ ቀበሌ ነዋሪዎች በሃዲያ ዞን የምሥራቅ ወረዳ አመራር አባላት ለጥያቄያቸው ምላሽ ከመስጠት ይልቅ በተወካዮቻቸው ላይ ድብደባና አፈና እያደረሱባቸው መሆኑን፣ ከዚህም ለማምለጥ አካባቢውን ለቅቀው በስደት እንደሚገኙና የማንነት ጥያቄውን ባቀረቡ ተወካዮች ቤተሰቦች ላይ እስራት እንደሚፈጸምባቸው ተወካዮቹ በአቤቱታቸው ማቅረባቸውን ይገልጻል፡፡ የኢትዮጵያ ሰብዓዊ መብት ኮሚሽን በብሔሩ ላይ እየደረሰ ያለውን የመብት ጥሰት እንዲያስቆምላቸውና በሃላባ ብሔረሰብ ውስጥ መከለል የሚችሉበትን ሁኔታ እንዲያመቻችላቸው የጠየቁ መሆናቸውንም ያመለክታል፡፡

ኮሚሽኑ የብሔሩን አቤቱታ መሠረት በማድረግ ለክለሉ በጻፈው ደብዳቤ፣ በሰዎቹ ላይ የአካባቢው የአስተዳደር አባላት እያደረሱ ያሉትን በደል ክልሉ እንዲያስቆምላቸውና ለዘለቄታውም በፌዴራልና በሕገ መንግሥት የተቀመጡትን አቅጣጫዎች በመከተል የአከላለል ጥያቄያቸውን እንዲፈታላቸው ያሳስባል፡፡

የማንነት ጥያቄ መነሳት ከጀመረበት ከ13 ዓመታት ወዲህ በብሔረሰቡ ላይ እየደረሰ ያለው ስቃይ ከልክ በላይ መሆኑን የሚናገሩት ተወካዮቹ፣ ዞኑ ለችግሩ መፍትሔ ከማቅረብ ይልቅ ቅድመ ሁኔታዎችን በመደርደር እየበደላቸው መሆኑን ይገልጻሉ፡፡

“ከፈለጋችሁ መሬቱ የሃዲያ ስለሆነ ለቃችሁ ሂዱ፣ ካልሆነም ሃዲያ ባትሆኑም ሃዲያ ነን በሚል አማራጭ ኑሩ፤” የሚሉ ሁለት አማራጮች እንደቀረቡላቸው ገልጸዋል፡፡

የማንነት ጥያቄ የሚያነሱትን በጅምላ በማሰር፣ በመደብደብና ባልሠሩት ወንጀል በማስፈረድ ተደጋጋሚ እንግልት እንደሚያደርሱባቸው የሚናገሩት ተወካዮቹ፣ በተለይ መስከረም 21 ቀን 2000 ዓ.ም. “ሕገወጥ ስብሰባ አካሂዳችኋል፤” በሚል ወረዳው ባሰማራቸው የፖሊስ ኃይል የደረሰው ጥቃት ችግሩን አስከፊ እንዳደረገው አብራርተዋል፡፡  በዚሁ ዕለት የምሥራቅ ባዳዋቾ የፖሊስ አባላት ባደረሱት ጥቃት ሦስት ሰዎች ሲገደሉ፣ በ27 ሰዎች ላይ ቀላልና ከባድ ጉዳት መድረሱንና 115 ቤቶች በውስጣው ከነበሩ የቤት እንስሳትና ንብረቶች ጋራ መቃጠላቸውን ተወካዮቹ ገልጸዋል፡፡

ጥቃቱን ካደረሱ በኋላም ሕፃናትና አዛውንትን በማሰር ላይ በመሆናቸው በአሁኑ ወቅት አብዛኛው ሕዝብ በፍርኃት በጫካ ውስጥ ተሸሽጐ እንደሚገኝ ጠቁመዋል፡፡ ጉዳዩን አስመልክተን ማብራሪያ እንዲሰጡን የጠየቅናቸው የምሥራቅ ባዳዎቾ አስተዳደር ኃላፊ፣ “ሃላባና ሃዲያ የሚባል ነገር የለም፡፡ ግጭቱም የሃላባና የሃዲያ ሳይሆን የግለሰቦች ግጭት ነው፡፡ ከዚህ በላይ ማብራሪያ መስጠት አልፈልግም፤” በማለት መልሰውልናል፡፡

በአካባቢው የተነሳውን ግጭት ለማብረድ የደቡብ ክልል የፖሊስ ኃይል ወደ አካባቢው ገብቶ ሁኔታውን በማረጋጋት ላይ መሆኑን ከክልሉ ያገኘነው መረጃ ያመለከታል፡፡  በሦስቱም ቀበሌዎች ቁጥራቸው ከ25 ሺሕ በላይ የሆኑ የሃላብኛ ቋንቋ ተናጋሪ ነዋሪዎች እንደሚኖሩ ለማወቅ ተችሏል፡፡

source: http://www.ethiopianreporter.com/news/293-news/3850—13——-.html

(ቄሮ ዘጋቢ October 22, 2011)  የወያኔ ጠቅላይ ሚኒስትር መለስ ዜናዊ ለፓርላማቸው ባቀረቡት እልህና ቁጣ የተቀላቀለበት፣ ማስፈራሪያና ዛቻ በበዛበት ንግግራቸው ጋዜጠኞቹ ወንጀለኞች መሆናቸውን ያለጥርጥር ተናግረዋል።

ሌሎች ጋዜጠኞችና አስተያየት ሰጪዎች ስለተከሳሻቹ ንጹሕነት መጻፋቸውን ጭምር ሕገ ወጥ መሆኑን የደሰኮሩት መለስ፣ እርሳቸው ግን የተጠርጣሪዎቹን ወንጀለኝነት በማያወላውል ሁኔታ አራጋግጠው ሲናገሩ ተሰምተዋል።

የኢትዮጵያ ፍርድ ቤቴዎች የውሳኔ ጭብጥ ከአቶ መለስ ቢሮ እንጂ ከሕግ ፍልስፍናና መጻሕፍት አይቀዳም” ያሉ አንድ የሕግ ባለሞያ፣ የጠቅላይ ሚኒስትሩ ንግግር የፍርድ ሒደቱን መጨረሻ ከወዲሁ የሚያረጋግጥ ነው” ሲሉ ለአዲስ ነገር ተናግረዋል።

ከእስር ተርፈው በከፍተኛ ጫና ውስጥ ሥራቸውን ለማከናወን በመሞከር ላይ ያሉት ጋዜጠኞችም የአቶ መለስ መልእክት እንዲደርሳቸው ተደርጓል። የአቶ መለስ ንግግር በስም ባይጠቅሳቸውም መልእክቱ ለፍትሕ እና ለአውራምባ ታይምስ ጋዜጦች እንደሆነ ብዙዎች ተስማምተዋል።

ከመላኩ ፀጋዬ መኮንን
በአንድ ሃገር ውስጥ ባለጌዎች እና ስድ አደጎች ስልጣን በጃቸው ሲገባ በምን መልክ አላግባብ እንደሚጠቀሙበት ብዙ ሩቅ ሳንባክን ከቀድሞው የዩጋንዳው ኢዲያሚን ዳዳ ዓንድ ብለን እስከ አቶ መለስ ዜናው አስረስ በየሃገራቱ የተፈጸሙትን ኢሰብአዊ ድርጊቶች ብንመለከትት ስለአምባገነኖች አገዛዝ ምንነት በቂ ማስረጃ ነው። በወዲ መለስ አገዛዝ በበረሃ ዘመናቸው አንስቶ የፈጸሙትናን ለከት ያጣ ርህራሄ የለሽ ተግባራቸው ይኽውና ለሃያ አመታት የያዝነው፤ ያየነው፤ የስቃይና የመከራ፤ የስደት፤ የሞት፤ የእስራት፤ የቸነፈርና የረሀብ እገዛዝ ዘክረውናል። አሁን ግን ይህ የሰቆቃ ኑሮ ወደዱም ጠሉም ለመጨረሻው ጊዜ መወገድ አለበት። የተቀመጡበት ወንበር ሲቆረቁረወት ካልተሰማወት ሊፈነግለወት ወስኞል ፤ውሳኔውን ባደባባይ እንዳይገልፅ ለጊዜው በብዙ ባላ ሊያስደግፉት እየሞከሩ ነው ይህ ሂደት አንቅሮ ከተፋወት ህዝብ ግፊት እስከመጨረሻው ሊደግፈወት አይችልም ፡፡ ለመደገፊያ ያውሸለሸሉት መሰላል ቀድሞ መበስበሱን ተረድተው እና ሕዝብ አንቅሮ የተፋወት መሆኑን አውቀው በጊዜ የመቋጠሪያ ውሉ ሳይጠፋ መሰስ ይበሉ፡፡

ሕዝቡ ከቀን አንድ ጀምሮ አንቅሮ ተፍቶወታል፤ እንደ እንሰሳ ሰው የተፋውን መልሶ አይውጥም አራት ነጥብ አይደል የሚሉት፡፡የማቆሚያ ነጥብ የሚያውቁ ስለሆነ ሕዝቡ ከአራት ነጥብ አልፎ ሃያ ነጥብ ብሏል። ታዲያ ሳልሞት አልወርድም የሚለውን የአምባ ገነኖች የሞኝ ዘፈን ትተው ሾለክ ቢሉ ለእርሰዎም ሆነ ለሀገሪቱ በጣም የተሻለ ነው።ለነገሩ የእርሰወ አይነት አገዛዝ የሚከተሉት ከራሳቸው ፍላጎት ውጭ ለሌላው ደንታ ቢስ መሆናቸውን አሁን በትኩሱ ጋዳፊ በልጆቹ ላይ ሳይቀር እልቂት እንዲፈጸምባቸው ያደረገ በመሆኑ ውሳኔወን በምን ላይ አንደሚያሳርፉ ለእርሰወ ልተወው፡ ግን ከታሪከው ሽርፍራፊ እንደምራዳው በሸር እንጂ በጀግንነት ወይም በሞገደኝነት ስለማይታሙ አራዳው የአስረስ ልጅ ቀኑን መዝኖ መሰስ ይላል የሚል ግምት አለኝ፡ ለማንኛውም ጊዜ ውሳኔ ይሰጣል፤ አሁን የተማመኑበት የዘር ጥርቅም ሲናድ በዚይን ጊዜ የእርሰወ ወኔ ይታያል፤ለነገሩ በቅርብ የሚያውቀወት ታጋዳሊ ሳይቀር በዋሉበት የጦር ግንባር ከድጋይ ስር ከመወተፍ ውጭ ቆምጨጭ ያለ ውሎ እንደማይሆንለወት ከግንባር አባሎቸወ የሚነገርለወ የታሪክ ባለድርሻ ነወት።

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YAAYYAA. GAMMADAA (2011)

Hawaasi ykn Ummati tokko Qabsoo gaggeeffatu keessatti, waan isa mudatu hedduutu jira. Qabsoon Ummatoota mirga dhabilee ta’anii , Addunyaa kana irra jiranii fi jiraataa turan, waan isaan mudatee ture ,fknf, Gammachuus ta’ee gadda, Injifachuus ta’ee mo’amuu, laafachuus ta’ee jabaachuu, diigamus ta’ee ijaaramu keessa dabrabii Ummata isaanii mirga akkuma goonfachiisan, kan keenyas Addunyaa irratti kan ilaallu kana keessa dabruun dirqama ta’a.

Kana jechuun, waan har’a nu mudatu hundaan raafamnee abdii kutachuu akka hin qabne akeekufii. Kana keessatti hubchuu kan qabnu ykn nu barbaachisu, waan kaleessa keessa dabran irraa baratanii, Qabsoo Ofii haala itti finiinsuun danda’amu irratti xiyyeeffachuudha. Kaleessa qabsoo gaggeessaa turre keessatti maaltu nu mudate ? jedhanii qorannoo gaggeessuu fi sochii kaleessa nu gufachiisee adda baasanii kan har’aa milkeessuuf murannoon hojjachuudha.

Kun ammo dhaloota har’aa irraa akkaan eegama. Sochii Fincila Diddaa gabrummaa keleessaa irraa maal baranne ? maaliif itti fufiinsa qabaachuu dadhabe ? maaliif deeggarsa saboota biro argachuu dhabe ? jedhanii irratti yaaduun hedduu nama gargaara. Kanatti dabalee sochii wareegama ulfaataa nu kaffalsiisu kana Injifannoo malee akka hin hafneef , maal gochuu qabna? jedhanii irratti hojjatanii, waan yaadan bakkaan ga’uuf tattaafachuun barbaachisaadha.

Har’a mirga Umamaa keenya sarbamnee jiraachuun warri nu hin liqifamne walii galteen keenya hanga maalitti ? jedhanii, haala addaan hin cinneen qabsoo kana gaggeessuuf maaltu nu barbaachisa ? kan jedhu irratti mari’achuun ejjannoo tokko qabachuun murteessaadha. Qabsoo keenya haalaan hammaataadha. Rakkoolee hedduu keessatti gaggeessaa jiraachu fi diina humna maallaqaan waan barbaadee raawwachuu dana’u keessatti waan hojjannuuf, sochiin keenya rakkoo ulfaataa akkasii keesstti wayita gaggeeffannu , toftaan keenya diina keenya dacha 3n kan caalu ta’uu akka qabutti amanu qabna.kanas milkeessuuf yeroo fudhatanii irratti hojjachuu fi qophaa’un baayyee barbaachisa.

Hara Fociloota Biyyoota gara garaa irratti argaa fi milkaa’aa jiran irraa maal baranna ? jennee yoo of gaafanne, waa hedduu hubanna. Ummati Biyyoota Fincilaan Abbootii irree kuffisan, jalqaba, sirnichi dhabamsiisu irratti walii galan. Kana gochuuf ammo, wareegama barbaachisu baasuu irratti walii ta’an. Wareegama lubbuu , wareegama qabeenyaa, beekumsaa, jireenyaa, humnaa baasuuf itti amanan. Kana wal amansiisuuf yeroo fudhatanii irratti hojjatan. Isa booda galii isaanii keewwatan . waan barbaachisuus qopheeffatan. Qophii kana keessaa inni duraa Fincillii sun yeroo fudhatus, addaan akka hin kunnee murteeffatan. Itti aansanii mootummaa sana dadhabsuuf ykn humna dhabsiisuf, humna inni irratti abdatu jalaa kaasuu ta’utti mari’atan. Kanneen keessaa waraana Biyyaa dhunfachuu irratti hojjatanii itti milkaa’aan.

Miidiyaas akka itti tu’atan, Ummati isaanii akka waliin dhaabbatuuf waan barbaachisu hundaa raawwatan. Isa booda qabsoo isaanii kana milkeessuuf ykn gurra addunyaan ga’uuf bufataalee gara garaa hiriirfatan. Isaanis miidhaa sirnicha addunyaatti baasuuf bakka maratti hiriiran. Qabsoo bakka marattii gaggeeffamu bifa tokko qabsiisuuf quunnamtii banatan. Kan akka fakkeenyaatti isiif kaasu kun hundi qabsoo ficila Ummataa milkeessuuf kan durfamee itti yaadameedha. Isaan waa heddu dursanii qoheeffatan.Fincila bara kanaa fi kan bara Apprtaayidii yoo ilaalle, akkuama teekinolojiin wal irraa fagaatu sana fagaata. Garuu Fincilli Ummataa qoricha abbootii irree ta’uun tokkodha.

Kana kan kaasaa jiruuf , adeemsa keenya diina qixxee haa dubbifnu odoo hin taane , Sochiin Qeerroo har’aa milkaa’inaan akka guduufamuuf muuxannoo jiru qooduun barbaachisaa ta’uutti waan amanuufii. Diinni keenya har’a shororkeessaa jedhee seera nutti tumee , dhaloota ittii aanu qabsoo keessaa akkaa baqatu taasisuuf shira xaxuudha. “ sochiin qeerroo gama kanaan deebii quubsadha ” jedheen amana. Qabsoon saba kanaa dhaabbatee ykn gufatee , wayyaaneen bara baraaf jiraata jechuun , yaada warra gawwaa ykn seenaa ofii warra dagatan irraa kan maddudha.

Bara Qabsoon keenya eegale, Somaaleen Hogganoota Qabsoo keenyaa bakka tokkottii kana rashanan , Qabsoo kana abbaa dhabsiisanii gaaffii Oromoo sadaatan hanbisuufii . Dargiin Gootawwanii fi Qaroowwan Oromoo akka dhiiga saree bakkayyuutti kan dhangalaaseef, Qabsoo saba kanaa hundeedhaa balleessee bara baraaf jirachuF ture . wayyaaneenis , Ilmaan Oromoo sababaa gara garaan akka feete kan ajjeesaa , Biyyaa yaasaa , hidhaa fi hiraarsaa jirtuu qabsoo saba kanaa kolaasuufii . inumaayyuu dhaloota haaraa har’aa toftaa gara garaan kan cabsuuf tattaafataa jirtu , kaayyoo warra somaalee Hogganoota keenya fixan sana irraa adda kan ta’uu miti. Walii galli isaanii qabeenyaa keenya dhaaluuf jedhanii nu ajjeesanii hubadhaa .

Egaa nuuti kan injifachuuf deemnu humna akkasiiti. Kanaaf qophiin nu barbaachisu jabaadha. Sochii qindaa’aa , bilchaataa, jabaa , kan diina hundeeti rifaasisu ta’uu qaba jechuudha. Kanaaf qeerroon Oromoo kana haalaan xiinxalu isa barbaachisa. Diinni maal irratti hirkatee jiraa ? riqichi isaa eenyu ? Dingdeen isaa maalii ? duubbeen isaa maalii ? dura kam irraa kunnaa ? booda maal goonaa ? tarkaanfiin keenya maal fakkaataa ? maal irratti xiyyeeffataa ? jedhanii yaadanii , ifanii dhaamu odoo hin taane , ifaa jiraachuu akkamitti dandeenya ? jedhanii yaaduu barbaachisa.

Sochiin Qeerroo dhaloota itti aanu diinni sababaa gara garaan gawwamsee of harka galchuuf shira gaggeessaa jiru kanallee hubchiisuu irratti hojjachuun barbaachisaadha. Wayyaaneen, wanni “ mayikiroo xixiqqaa” jettee Dargaggoota liqii itti laattee , qabsoo keessaa akka deebi’an taasisaa jirtu kana irratti duuluu barbaachisa. Hojii dhiisaa odoo hin taane , Biyya abbaa isaa irratti eenyu irraa liqeeffatee , boquu cabsee jiraata ? Biyyaa eenyu irratti Abbaan warshaa wayyaanee ta’ee , inni gatii gadi aanaan qacaramee jiraata ? Dhalli Oromoo ashikarii fi humna isaan kan jiraatu ta’ee, eenyutu Angoo siyaasaa fi Bulchiinsaa qabatee jiraata ? Oromoon Biyya isaa irratti Boqqolloo facaasee galfachuuf gibira humnaa olii irratti muramaa , wayyaaneen Albuuda isaa gaaffii tokko malee , gibira malee saamee yennaa deemu ilaaluun keenya maalii ? jedhanii wal dammaqisuu qaban.

Halagaa qabeenyaa keenyaaf jedhee nu ajjeesu, hidhu, Biyyaa nu godaansu dura kan dhaabbachuu qabnu, Qabeenyaa sana akka hin saamne taasisuuniidha. Kun qabeenyaa keenya irree ta’eef irraa kutuu nu barbaachisa. Sochiin Qeerroo haalaa fi akka isaa hammayyeesse diina rifaasisuu qaba. Yeroos sochiin Qeerroo , Dawaa shororkeessaa jedhamu ta’a jedheen yaada. Wanni waa hunda irra hubachuu fi irratti xiyyeeffachuu qabnu, wayyaaneen dhaloota borii illee yakkamaa taasisaa jiraachuu isaati. Mirga isaa gaafachuu jechuun, shororkeessaa ta’anii hidhaa seenu jechuudha. Biyya isaa gaafachuun, mirga umamaa gaafachuun gooleessaa jedhamee hidhaatti guuramu jechuudha. Kun ammo dhaloota itti aanu illee yakkaa jiraachuu nu argisiisa. Kanaaf kana akka salphaatti ilaalu hin qabnu . lubbu keenya ykn jiraachuu fi dhiisuu keenya irratti murteessaniiruu jechuudha. Gara jabiina isaanii kanaan wal qixa, garaa itti jabaachuun barbaachisaadha. Nuun galmee shororkeessaa keessatti nu ramachiisanii, bara baraan nu hidhaa fi ajjeesaa jiraachuun filataniiru . Oromiyaa garaaf bultootaan qabanii saamaa jiraachuu murteeffataniiruu jechuudha.

Maarree nuutis kana irra garaa jabaachuu nu barbaachisa. Dhaloota keenya irratti ega murteessanii , dhaloota isaani irratti murteessuu qabna. Qabsoo akkasii kana dura dhaabbachuuf, Hogganoonni keenyaa fi qabsaa’oonni keenya akka sareetti ajjeefaman sana gumaa baafachuuf murteeffachuu nu gaafata. Yoo gurmaa’uus ta’ee , ijaaramu barbaannu, fageessinee yaannee irratti hojjachuun murteessaa ta’u hubachuu qabna. Qabsoon gaggeessinu firii akka godhatuuf, kudhan yaannee , tokko tarkaanfachuu qabna.

Wanni akka gaaritti hubachuun nu barbaachisu wayyaaneen har’a humna waraanaan kan jirtu haa fakkaattu malee , kan dhiibu osoo jiraate , bakka itti qaban hin qabdu. Kana malees har’a Biyya Bulchaa jiru osoo hin taane, Qabeenyaa saamaan jiraachisuuf arreedaa jiran. Qabeenyaa kana jiraachisuuf Qabsoo Oromoo sadarkaa adda duraatti kolaasu irratti hojjachaa jiraachu qalbeeffachuu qabna. Maarree humna akkasii kanaaf toftaa akkamiituu nu barbaachisa ? jedhanii akeekkatanii bakka dadhabiina isaanii haleeluun dansaadha. Waan ummata ittiin seenan dura kolaasuun murteessaadha. Adeemsa diinaa hubatanii fashalsuu caalaa qabsoon hin jirtu hubadhaa.

Gara laafessuummaan keenya , kan lubbu nu baasaa bara baraaf jiraatuf ta’uu hin qabu. Obsi keenyas ni ga’a. dabeessummaatti ilaalamuun salphina. Dhalooti har’aa kana iggitii itti gochuutuu irraa eegama. Diinni hanga gola keenyaatti nu seenee nu saamu huyyamu hin qabnu. Warrii alaa dantaaf jedhanii addunyaa biro irraa dhufanii qabeenyaa keenya saamanii warra baar gamoo hanga qalabanitti eguun keenya maal jedhama ?

“QEERROON OROMOO KANA AKKA GAARITTI HUBATEE , SOCHIIN ISAA ITTI FUFA QABSOO OROMOO MIRKANEESSUU QABA. .!!!!!!!!!!!!!!!!!!!!!!! ITTI FUFA

Barreessaa barruu kanaa karaa email: addunyaa.alam7@gmail.com  argachuu dandeessu!

(Oduu Qeerroo, 20 Onkoloolessa 2011) Mootummaan abbaa Irree Wayyaanee barattootaa fi barsistotaa Universitii fi Kollejjiiwwan Oromiyaa adda addaa keessatti sababa dhimma amantii irratti mari’achuu jedhuun wal-gahii wal-irraa hin cinneen muddaa akka jirtu gabaasame.

Maddeen Qeerroo akka gabaasanitti, mootummaan Wayyaanee guutummaa biyyattii keessatti duula walgahii fi walmarii dhuma hin qabne Univaristiiwwan Oromiyaa keessaatti adeemsisaa jirti.

Akka odeessa nu dhaqqabeetti, keessaayyuu giddu gala Oromiyaa keessaa Univarsitii Amboo keessatti wal-gahiin fedhii barattootaa fi barsiistotaa malee wamame guyyaa Wiixataa Onkoloolessa 17, 2011 irraa eegalee guyyoota 6f walitti aansee geggeeffamaa jira.

Haalli wal-gahichi itti waamame guyyaa lamaaf barattoota fi barsiistota guutuu (mara), guyyaa lamaaf missnsota warra abbaa garaa, fi guyyaa lama barsistotaaf akka ta’e beekamee jira.

Tooftaan Wayyaanee yeroo ammaa sochii fi diddaa Qeerroo fi uummata Oromoo jabaachaa dhufe dura dhaabbachuu waan hin dandeenyeef mata duree wal-gahii rakkoo naannoo hin jirretti uummata hojii isaa fi barattoota barumsa irraa dhaabuudhaan seminaara/barumsa waa’ee dhimma amantii sababeeffachuudhaan karoora tokko malee qabeenya uummataa gar malee abdii kutannaashee akka dhoksuuf itti fayyadamaa akka jirtu beekameera.

Haata’uutii barattooti humnaan akka hirmaatan godhamanis dubbii diduu fi yeroo wayyaanoti lallaban dhimma biraa haasa’uun diddaa isaanii agarsiisaa akka jiran odeessi nu dhaqqabe ni hubachiisa.

Kanumaan wal-qabatee warreen miseensota ishee ta’aniif qarshii guddaa dhoksaadhaan akka durgootti kaffalaafii akka jirtuu fi barattoota harka caalu immoo barumsa irraa kuttee halkanii fi guyyaa ‘barumsa’ waa’ee amantii jedhuun nuffisiisaa akka jirtus beekameera.

Goototi barattota Oromoo garuu shira Wayyaaneen sochii Qeerroo Oromoo dura dhaabachuuf hojjechaa jirtu kan dursanii fi shira ishees kutannoodhaan kan kukkutan ta’uusaa karaa adda addaa mul’isaa akka jiranis beekamee jira.

Dear Qeerroo B,

First let me introduce myself to you as Mr. MM (just for security reason). I am from Finfinnee.Since I recently moved to one International Finance Institute, I have been blessed with access to free online media which otherwise is highly censured here in Ethiopia. As you may know, domestic media is absolutely owned by the regime while foreign based, domestic affiliated media (like websites) are blocked in most places. In such environment, its very difficult to ashame the oppressors by bringing plights of oppressed civilians to light.

Today, I want to share with you a very brief story of one ill treated ordinary civilian and politely ask you to cry foul on behalf of her by putting her horrendous nightmare out to public.

Her story goes like this: Her name is Jalale Tasisa, she is a young mother of one and a nurse by profession. She was arrested on July 25,2011, at her home in Addis Ababa. Initially it was said that the police was looking for her brother who is member of the OFDM and was also allegedly accused for being sympathizer of OLF; once they realized that they missed him, they arrested and detained her at Maikelawi (a prison in the capital) where she remained without any charge till this date except that she appeared in court twice in the last three months. where each time the police asked for additional time to collect more evidence, which adds nothing apart from testing her endurance.

I do not know Jalale in person. I came to know her ill-fated story through her husband whom I know when he was Phd student in Europe years ago. According to him since this drama started, there was no single stone he didn’t move to reunite his wife with his two year old son. Unfortunately, nothing has worked for him the way he thought so far and Jalele is still in prison even though it was very clear to people who know her that she is innocent. A heavy depression is the order of the day for the husband and his young son.

Jalele represents hundreds of voiceless Oromos who are being consumed by the untold stress in dark prison-walls in Ethiopia. If you can hear her voice through me, I am sure thousands of people out there who can hear her through you. “Iyyi iyya dabarsi” again for security reason I together with my email account prefer to remain anonymous,

Thank you very much.

MM