Skip to content


Africa, the cradle of the humankind.  Africa, arguably, the place that proved how ‘variety is the spice of life’. Africa, again arguably the richest continent on the planet. But, enslaved, colonized, and demonized for centuries by other fellow human beings. Kipling called it ‘the white mans’ burden’:

Take up the White Man’s burden-
The savage wars of peace-
Fill full the mouth of Famine
And bid the sickness cease;
And when your goal is nearest
The end for others sought,
Watch sloth and heathen Folly
Bring all your hopes to nought.

Almost a century before of this Kiplingian condescension, though he never been in Africa, Hegel was in a full certitudinally remarked:

[Africa is] the land of childhood, which lying beyond the day of self-conscious history, is enveloped in the dark mantle of Night.

This post is all about reminding such arrogantly patronizing voices that belong to the dark age, how they’re wrong. This annotated story is a story of Colossus from the ‘land of childhood’. This is the story of Ali Mazrui, an African scholar of everything. This is an introduction to Mazruiana, a school of thought that centers the ‘dark mantle of Night’, — Africa — in the spectrum of discourse. Nota bene this is just a Biographical story, it’s glossing over the works and thoughts of Mazrui.

(Nota bene: this is just a biographical story of Mazrui from what he said about Ethiopia, glossing over his works and his thoughts alike.)

Let’s start from some praises by quoting Seifudein Adem:

[Mazrui] is arguably one of the most original, versatile and productive African thinkers.

Likewise, one of the great public intellectuals in the recent past, the late Edward Said praises, Mazrui as:

 …for the first time in a history dominated by Western representations of Africa, an African was representing himself and Africa before a Western audience, precisely that audience whose society for several hundred years had pillaged, colonized, enslaved Africa.

Mazrui is an African public intellectual, who speaks Africanity in every aspect of his life, so that scholars called his line of thought, Mazruiana. Mazrui looks every development across the globe with an African goggle. Africa was all in his lyrical essays. He sang Africa. He writes Africa.

Should African political parties bear African names?

Africa between the Baobab tree and the Owl of Minerva: A Post-Colonial educational narrative

Who killed Democracy in Africa? Clues of the Past, Concerns of the Future

What’s in a name? European imperialism and the re-naming of Africa

Between the Arab Spring and the African Awakening: An Afro-Arab Renaissance

An Ethiopian perspective of Mazrui is a complex one nonetheless Some say he is an Ethiophobe and for others contend and praise him Ethiophile. Quoting him in length from his book Political Values and the Educated Class in Africa might clarify some clouds in this aspect:

…I was in Ethiopia in December 1973, a few months before the creeping coup started. I was invited to address the student body. An American colleague came to fetch me from my hotel. We arrived at the University. The students turned up not just in their hundreds but in their thousands. The mass of humanity that was there was surprising for a professorial lecture. When I looked behind me my American colleague had disappeared. The students were singing political songs and he had apparently decided discretion was the better part of valour. I ploughed through this mass of humanity, arrived at the front platform. It was one of the loneliest arrivals of my career because there was nobody there to meet me. I was bewildered, wondering what to do next, and then saw somebody else struggling to come across, accompanied by some other. It turned out he was my host—the professor of political science there. When he stood up on the platform to introduce me he was immediately shouted down. The students were insisting that the meeting had to be under their sponsorship, or it could not take place at all. My colleague asked me, ‘What do you think?’. I said, ‘If I were you I would let them preside’. He was worried, presumably about the impact of surrender on university opinion of him, but he did capitulate to the situation. What emerged in the course of that address, after students have taken over the chair and given their speeches, was that these were the most radical African students I had ever addressed. They gave me a fair hearing, listening to me to the end, and after that asked questions deliberately intended to embroil me in their own profound and understandable dissatisfaction with the Ethiopian imperial system as they knew it…This was the most direct and most blunt critique of an African government I had ever heard from students anywhere…

In a stark contrast to this observation, Mazuri ‘The Ethiophobe’ rebukes, ‘the arrogance of Ethiopians’ denying their African identity:

Objectively, Ethiopians were a Black people, but subjectively they were in denial about their Blackness until Emperor Haile Silassie redefined their identity in the twentieth century. Ethiopia’s racial self-denial.

Mazrui’s view on the Ethiopian revolution was very interesting. He makes a plausible comparison with the Russian Revolution:

Although the differences from what happened in Russia were immense, the Ethiopian Revolution of 1974 was closer to the Russian Revolution of 1917 than anything else that had happened in Africa. Both revolutions overthrew ancient monarchical institutions; both revolutions confronted the opposition of a hostile external world; both of them had to confront hostile Orthodox Christian churches (The Ethiopia and the Russian national churches are both in the Orthodox tradition); both revolutions were followed by immense internal civil conflict; both revolutions were captured by extremely brutal dictators (Stalin and Mengistu Halile Maryam); and both revolutions finally ended with ethnic fragmentation in the body politic.

Yet again, Mazrui gets interesting in observing the politico-social aspect of Ethiopia vis-a-vis the advent of the incumbent regime to power:

[One] is the taboo of secession from an existing African state in the post-Colonial era—the independence of Eritrea with the full cooperation, if not enthusiastic blessing, of Ethiopia, of which it was once a crucial constituent province. The Eritrea flag was raised in May 1993 at a ceremony at which the President of Ethiopia was among the distinguished guests. This is the taboo of officially sanctioned ‘secession’. [The other] violated taboo is ethnic decentralization by a state which was previously unitary. Having lost Eritrea, the rest of Ethiopia is groping for a federal or confederal constitutional order within which “tribes” would have the kind of ethnic autonomy that African systems of government in the postcolonial era have persistently sought to deny them. This is the taboo of retribalization.

This’s is the Mazrui’s take on Ethiopia, that the accuracy stuns us. He takes almost every African countries with an astounding depth. They said sharing is caring. Let’s wrap-up this annotation sharing some more writings from Mazrui.

Democracy and the Politics of Petroleum

Civilization and the quest for creative synthesis: Between a global Dr. Jekyll and a global Mr. Hyde

Language and the Rule of Law: Convergence and Divergence

The end of the Cold War and the Rise of Democracy?  between Africa and the West

The Bondage of Boundaries

The Beauty of Gibran

There is writing & there is Gibran’s writing, mystic, poetic & mesmerizing. When I read book sometimes I drop it in the beginning, sometimes I throw it in the midst & sometimes I finish it bored. But, my favorite is the book that I swallow in a blink & one breath, among the later one, books written by a Lebanese American writer Kahlil Gibran (1883-1931) are lined up in the front.

When I meet Gibran via his books, I submerged deep in emotion & sentiment. I feel as of, I personally meet with the characters, it may be God or the Devil. Sometimes Gibran strangulate & leave me breathless.

If Gibran lives before 2000 years, I bet he was one of the writers of the Gospels or some Chapters in the Quran. I am not waging in vain, rather with a strong backup like his masterpiece The Prophet & Jesus the Son of Man.

If you are wondered how a man evolve to be mad, Gibran’s  Madman explain the rational behind his madness like this:

You ask me how I became a madman. It happened thus:

One day, long  before many gods were born, I woke from a deep sleep and found all my  masks were stolen,-the seven masks I have fashioned an worn in seven  lives,-I ran maskless through the crowded streets shouting, “Thieves, thieves, the cursed thieves.”  Men and women laughed at me and some ran to their houses in fear of  me.  And when I reached the market place, a youth standing on a house-top cried, “He is a madman.” I looked up to behold him; the sun kissed my own naked face for the first time. For the first time the sun kissed  my own naked face and my soul was inflamed with love for the sun, and  I wanted my masks no more. And as if in a trance I cried, “Blessed, blessed are the thieves who stole my masks.”

Thus I became a madman.

I feel same here, if I lost all my masks I will roar naked in search of it & I will evolve from ‘man-ness’ to madness. My mask can be love or Compassion, But, I am not sure whether it includes Freedom.

Gibran’s Madman continues his explanation of the result of his madness:

And I have found both freedom of loneliness and the safety from being understood, for those who understand us enslave something in us. But let me not be too proud of my safety. Even a Thief in a jail is safe from another thief.  

I envy The Madman’s privilege of safety.

In The Prophet Almitra ask the Prophet to tell them about Love and the Prophet answers beautifully:

LOVE has no other desire but to fulfill itself. But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love; And to bleed willingly and joyfully. To wake at dawn with a winged heart and give thanks for another day of loving; To rest at the noon hour and meditate love’s ecstasy; To return home at eventide with gratitude.


Oh Gibran!

To share my Love experience with Gibran, herein below, I attach some of his works, CHEERS !


A Tear & A Smile

Jesus the Son of Man

Lazarus & his Beloved

Sand & Foam


Spirits Rebellious

The Earth Gods

The Forerunner

The Madman

The Prophet

The Wanderer

Some content on this page was disabled on May 14, 2016 as a result of a DMCA takedown notice from Kensington Publishing. You can learn more about the DMCA here:


“ἀνεξέταστος βίος οὐ βιωτὸς ἀνθρώπῳ – the unexamined life is not worth living” is Socrates’s immortal adage.  A human life left unexamined and end with the shelled comfort for fear of the unknown is a life less interesting to live and un-regrettable to lose.

The life of Christopher Eric Hitchens aka Hitch, the late English-American writer, Essayist, Journalist, and everything is typical of the ‘Socratic ideal life’, a life well examined. Examined by what he did. Examined by what he accomplished. Examined by his fierce battles with friends and enemies.


                  Hitchens by Michael Hogue

Hitch, lives a life well examined with appalling writing skill, with a mesmerizing oratory and with a dare rejection of any celestial and worldly tyranny.  He loves to read, to write, and to debate. Of course, whiskey accompanied him in his table, and a roll of tobacco feels comfortable in his left hand. His right hand is always on duty, a sacred duty —Writing.

He loves Orwell. Religion was his number one enemy. Even the gods feared him. He is one of the few who will be remembered in the posterity. Of the many of his precious gifts, here are six of them.

Arguably: Selected essays

Hitch-22, A Memoir

The Missionary Position: Mother Theresa in Theory and Practice

The Trial of Henry Kissinger

God is Not Great: How Religion poisons everything

The Portable Atheist: Essential readings



የበጋው መብረቅ ይናገራል

በ15 ዓመት ዕድሜው ጠላትን እፋለማለሁ ብሎ የተነሳ፣ ብዙ ተከታዮችን አፍርቶ ጠላት ሊይዝ ሲያሳድደው ሲያሻው ጭልሞ ጫካ ውስጥ ዛፍ ላይ መሰላል ሰርቶ እየተደበቀ፣ ሲያሻው እንደ ምትሃት በጠላት ፊት እየተንጎማለለ ሀገሩን ነፃ ያወጣ ጎረምሳ፡፡

ጃገማ ኬሉ !

የበጋው መብረቅ !

ድንገት ዱብ ባዩ !

ያው የዘር ፖለቲካ ሀገራችን ውስጥ እንደ አስፈሪ ጡር ተመዞ የሚወጋው እየፈለገ ነው፡፡

– ግማሹ “ኢትዮጵያ የፅድቅ ሀገር ነበረች አሁንም ናት” ሲል

– ሌላው “የለም! የለም! የብሄር ብሄረሰቦች አስር ቤት ነበረች አሁን ግን የብሄር ብሄረሰብ ሙዚየምነቷን አረጋግጣለች ይላል፡፡”

– ግማሹ “ኢትዮጵያ ወይም ሞት” ሲል ቀሪው ደግሞ “ወዴት! ወዴት! ጎሳየ ለኔ ህይወቴ” ብሎ ጎሳውን በሃሳብ ይደጉማል፡፡

– “የኢትዮጵያ ታሪክ በመደብ ጭቆና የተሞላ ነው” ሲል ‘ማርክሲስት’ ነኝ ባዩ

– “አይ ! የቅኝ ግዛት ነበር” ይላል ተገንጣዩ – አስንጣዩ (የደረግን ሀረግ ለመዋስ)፡፡

የሆነ ሁኖ ነጭ እና ጥቁር የታሪክ ትርጓሜ ይሄው እንደ ውርስ ሀጢያት አልወርድ ብሎ እሳቱም እየጋመ  ይገኛል፡፡

እነዚህ ሰዎች ያልተገነዘቡት ምን ይሆን? ሲባል መልሱን እንደ ጃገማ ኬሎ አይነት አኩሪ ጀግኖች ናቸው ሊመልሱት የሚችሉት፡፡

ጀነራል ጃገማ   “ነጭ ጤፍ ከጥቁር እንደማይለይ ኢትዮጵያዊያንን ማለያየት አይቻልም!” በሚል ርዕስ በ1986 “ኢትዮጵያዊነት” የተባለ ድርጅት ባዘጋጀው የውይይት መድረክ ላይ ያደረጉት ንግግር፡፡ እነሆ ፡

ከዚህ በመቀጠል በጠላት ዘመን ያየሁትን እና የሰማሁትን ላውጋችሁ፡፡

“ነጭ” ጤፍ ከ “ጥቁር” እንደማይለይ ኢትዮጵያዊያንን ማለያየት አይቻልም!


የኢትዮጵዊነት አላማ በኔ አሰተያየት፡-

የኢትዮጵያ አንድነት እና ነፃነት እኩልነት ከተጠበቀ በተፈጥሮ ሃብት የተደላደለች በታሪኳ የነነች ኢትዮጵያ ሳትከፋፈል እና ሳትቆራረስ ለዘላለም እንድትኖር የጎሳ ልዩነት ሳይደረግ በኢትዮጵያ ውስጥ የተወለደ ኢትዮጵያዊ ሁሉ ኢትዮጵያዊነት ግዴታው እና መብቱም ነው ብየ አምናለሁ፡፡ አንድነት እና ህብረት እንደኛ የአድዋን ድል ለኢትዮጵያ ብቻ ሳይሆን ለአፍሪካም ጭምር አስገኝቷል፡፡ ሁለተኛው በአምስቱ የጠላት ዘመን ከየጎሳው ተነሳስተው እና ተውጣጥተው እስከ በመጨረሻ በመጋደል ለነፃነት ያደረሰት አርበኞች ሕያው ምስክሮች ናቸው፡፡

ከዚህ በመቀጠል በጠላት ዘመን ያየሁትን እና የሰማሁትን ላውጋችሁ፡፡

የኢጣሊያ ፋሽስት ሀገራችንን ወርሮ ከለቀቀ 53 ዓመት የሆነ ይመስለኛል፡፡ በዚያን ጊዜ እኔ ልጅ ሁኜ አጎቴ ፊታውራሪ አባዶዩ ዋሚ፣ የሜጫ ባላባት ዘንድ ነበርኩ፡፡ የጠላት ፕላን መጀመሪያ በባላባቶቹ አማካኝነት ህዝቡን እና አገሩን ለማወቅ ባላባተቹን በየአገራቸው ላይ መሾም፣ ሕዝቡን እና አገሩን ከአወቀ በኋላ የህዝቡን አንድት ለማፈራረስ በጎሳ ለመለያየት ጀመረና ኦሮሞዋቹን ከክልላችሁ ውስጥ አማራን ለምን አታስወጡም በማለት ገፈፋቸው፡፡

መሬታችንን ልቀቁ በማለት የጠላት ስልት ያልገባቸው የዋህ ዜጎች እስከመጋደል ከደረሱ በኋላ፣ በአካባቢው የሚገኙ ባላባቶች “ፊትውራሪ አባዶዩን አሳምነን አማራን ከአገራችን ማስወጣት አለብን ወይ?” በማለት ቀጠሮ ጠይቀው አጎቴ ቤት ስብሰባ ይደረጋል፡፡ የስብሰባው አላማ ሳይጀመር የምሳ ሰዓት ደረሰና ምሳ ሊበላ እቤት ልንገባ ስንሄድ ፊትውራሪ አባዶዩ የሰዎቹን አመጣጥ ለምን እንደሆነ ስለሚያውቁ አንድ ኩንታል ሰርገኛ ጤፍ እበራፍ ላይ አስቀምጠው አቆዩዋቸው፡፡

እንግዶቹ ከቤት ሲደርሱ አባዶዩ “ከመግባታችሁ በፊት ይህንን ጤፍ እፈሱ” ይሏቸዋል፡፡ እንግዶቹ ጤፉን ካአፈሱ በኋላ “ነጩን እና ቀዩን” ለዩልኝ ይሏቸዋል፡፡ “አይ ጤፍ ነጭና ቀይ መለየት አይቻልም”፣ ብለው እጃቸውን አራግፈው እቤት ገቡና ምሳ መጋበዝ ጀመሩ፡፡ ምሳ ሲበሉ የፊታውራሪ አባዶዩ ባለቤት አብረው እንግዶቹን ጋብዘው ወጡ፡፡

ከምሳ በኋላ

“እንግዲህ የመጣችሁበት ጉዳይ ገብቶኛል፤ እዚሁ እንነጋገራለን፣ አማራን ከአገራችን ወይም ከክልላችን እናስወጣ፣ አለዚያም እንግደላቸው ለማለት ነው የመጣችሁት አይደለም?” ሲሏቸው

“አዎን ጌታችን ሆይ፤ አንተ የልባችንን ሁሉ ታውቃለህ” ይሏቸዋል፡፡

በዚህ ጊዜ ፊትውራሪ አባዶዩ “ጃገማ” ብለው ይጠሩኝ እና “ልጆቼን ጥራቸው” በማለት ያዙኛል፡፡

ወጣ ብየ ልጆቹን ጠርቸአቼው ልጆቹ ወደቤት ሲገቡ “በሉ ያው አቅርቤላችኋለው እና ልጆቹን ግደሉ ! ከዚሁ እንጀምር !” ብለው ይጠይቃሉ፡፡

እንግዶቹም ደነገጡና “ለምን ልጆቹን እንገድላቸዋለን?” ሲሏቸው ጊዜ “አሁን ምሳ ጋብዛችሁ የወጣችው ባለቤቴ አማራ ነች፤ ቅድም ጤፉን ነጩንና ቀዩን ለይሉኝ ስላችሁ የማይቻል መሆኑን የነገራችሁኝን፤ እኔም ለምሳሌ ነው ያደረግሁት” አሏቸው፡፡ ቀጥለውም :-

“በተለይ በሽዋ አማራና ኦሮሞ ከብዙ ዓመታት ጀምሮ የተጋባና የተቀላቀለ ስለሆነ፤ አሁን በጠላት ግፊት እንዴት ሊለያዩ ይችላሉ ከእናንተ መካከል ከአማራ ጋር የተጋባችሁ እዚህ የላችሁም ወይ?” አሏቸው፡፡

ሁሉም “እኔም ተጋብቻለሁ”፣ “እሱም ተጋብቷል” በማለት ስለተግባቡ ከዚያን ቀን ጅምሮ ግድያው ቆሞ ጠላትም ፕላኑ ተጨናግፎበት አማራው እና ኦሮሞው አንድነቱ ሳይፈርስ ጠላትም አገራችንን ለቅቆ ለመውጣት ተገደደ፡፡ ህዝቡ በዚህ ንጥረ ሀሳብ ሊስማማ የቻለው በፊታውራሪ አባዶዩ የአርቆ ማስተዋል ጭምር ነው፡፡ ከዚህ ከፊታዉራሪ አባዶዩ ዘዴና ምክር በኋላ ነው በአገሩ ላይ የነበረውን አማራና ኦሮሞ ትግሬ ሳይቀር ሁሉም ተስማምተን የአዲስ አለምን ምሽግ ሰብረን ከሰባ (70) በላይ ነጭ ጠላት ገድለን፣ 1500 ጠብመንጃ ማርከን 80 ተዋጊ ዜጎችን ከእስራት ለማስፈታት የቻልነው፡፡

ስለዚህ ከላይ እንዳልኩት አንድነት፣ ነፃነት እና እኩልነት ከተጠበቀ ኢትዮጵያ በጎሳ ሳትከፋፍል ዳር ድንበሯ ሳይደፈርና ሳትቆራረስ በነፃነቷ ትኖራለች ብየ አምናለሁ፡፡

Ethiopians by choice

ARGUABLY, there’s no individual who tirelessly toils studying Ethiopian Philosophy as the late Canadian philosopher Claude Sumner. Sumner penned five volumes of monographic works on Classical Ethiopian Philosophy and collected and later published three volumes of folktales and wisdom of the Oromo of Ethiopia. Musing on his attachment to Ethiopia, Sumner calls himself as ‘Canadian by birth, Ethiopian by choice’.

Sumner is not a lone case. Aplenty of foreigners — scholars and observers alike — immerse themselves in the Ethiopian Studies that stretched from history to philosophy to literature to anthropology to politics and law. Among others, Francisco Álvares, James Bruce, Jon Abbink, John Markakis, Donald Levin, Richard Pankhurst,  Claude Sumner, and Christopher Clapham are some of the notable ones.

Reading their works written from an outsider perspective flashed a different viewpoint that we regard for the country that we know.  When the ‘Abyssinian Liar’ James Bruce, hyperbolically, told Europe that he witnessed the horror of raw meat consumption in Ethiopia it was one of the biggest stories that hits his homeland though it was just part of Ethiopians daily cuisine. In other words, what’s cherished as a honorable act could be a horrifying spectacle from an outsiders standpoint. Hence, a mirrored perspective is priceless.

For a starter, regardless of their motive behind, herein, I share some of the works of foreign akin-observers of Ethiopia.

A History of Ethiopia, Harold G. Marcus  or buy a copy on Amazon

Ethiopia and  The Red Sea, Mordichi Abir or buy a copy on Amazon 

Ethiopia and the Middle East, Haggai Erlich or buy a copy on Amazon

Ethiopia, Traditions of Creativity, Raymond A. Silverman or buy a copy on Amazon

Travels And Adventures In Abyssinia, James Bruce or buy a copy on Amazon

 Imagining Ethiopia: Struggles for History and Identity in the Horn of Africa, John Sorensen or buy a copy on Amazon

Islam in Ethiopia, J. Spencer Trimingham or buy a copy on Amazon

Remapping Ethiopia, Socialism and After, Numerous Authors or buy it on Amazon

Southern Ethiopia, Abbink et al in North-East African Studies

Religious Manifestos

Die Religion … ist das Opium des Volkes  or “Religion is the Opium of the People” , the more you smoke the more you became deluded , the more you puff the more you cut the throat of others, the more you smoke the more you became dull and dormant to say no for dictatorship, Oppression-tyranny, to slavery etc. This is Marxian Version of religion. That holds an atheistic view on a denial of the existence of God and preaching boldly the ‘God is Not Great’ dictum.

“Religion and God are the foundation of life, Morality, existence, even this Blog,” is the other side of the coin in praise for religion. The irony is even in support of religion there is no agreement among religions on the way to God, on moral-immoral matters, on vice and Virtues, on quality of God and on so many different matters. Every denomination comes up with its own Scripture as a “Word of God,” As a way to haven and condemn others for their wrong way.

Anyway, It is religion that Marx beautifully put  as “Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.” It is your right to decide which one is better and which one is wrong.

To help you on your selection, I upload some of the scriptures from different religion enjoy or smoke it.


 Major Texts of Buddhism

The Bible in English or in Amharic

The Nag Hammadi Texts ( Including The The Gospel According to Mary Magdalene)

The Mormon Book

The Kitab i Aqdas ( Bahia Texts)

The Satanic Bible

The Women Bible

The Torah

The Q’uran in English or in Amharic

The Vedas ( The Four Vedas as one document)

እነሆ ‘አዋልድ’ መፅሃፍት

ገድለ ክርስቶስ ሰምራ

ገድለ ተክለ ሃይማኖት

ድርሳነ ኡራኤል

ውዳሴ ማርያም



የጉለሌው ሰካራም

የተመስገን ገብሬን ግለ ታሪክ “ሕይወቴ” ን አንብቤ በመገረሜ እና በመደመሜ  የተመስገንን ታዋቂ ስራ “የጉለሌው ሰካራም”ን መለጠፍ አሰኘኝ:: እንዲህ ብሎ ይጀምራል ልብ-ወለዱ:-

‹‹ በጉለሌ የነበረው የታወቀ ዶሮ ነጋዴ ማነው ብለው ከገፈርሳ እስከ ደጃዝማች ይገዙ ሰፈር ለጠየቁ ሰዎች፤ ተበጀ ሰካራሙ ተበጀ ዶሮ ነጋዴው፤ ተበጀ ነው ብለው ይነግሯቸዋል፡፡

የሕይወቱ ታሪክ ፍፁም ገድል ነው፡፡ ጢም ያለው ሽማግሌ ሰው ነው፡፡  ራሱን ጠጉር ውሃ ወይም መቀስ ነክቶት አያውቅም፡፡ ማለዳ አይናገርም፡፡ በጠርሙስ የከመረውን ከጠጣ በኋላ ሲራገም ወይም ሲሳደብ ሲፈክር ወይም ሲያቅራራ ድምጡ ከፈረንጅ ውሻ ድምጥ ይወፍራል፡፡ ቢያውቀውም ባያውቀውም ላገኝው ሁሉ ማታ ሰላምታ ይሰጣል፡፡ ቢያውቀውም ባያውቀውም ካገኝው ሁል ጋር ማታ ይስቃል፡፡ ቢውቀውም ባያውቀውም የሰላምታው አይነት እንደ ወታደር ወይም እንደ ሲቪል ቢሆን ለእርሱ እንደተመቸው ነው፡፡ ከሰላምታው ጋር ድምጥ ትሰማለችሁ፡፡ ከአፉ ከሚወጣው ከሚወጣው ግን አንድ ቃል መለየት አትችሉም፡፡›› …

እያለ እያለ ይቀጥላል…



%d bloggers like this: