Africa, the cradle of human being. Africa, arguably the proof of a claim of ‘variety is the spice of life’. Africa, arguably, the Mosaic of humanity. Africa: in terms of resource, arguably the richest continent in the planet. But, enslaved, colonized and demonized by rest, actually by the west and finally being ‘a burden for the white man.’ The white man cry out loud for such 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.
On his mission of civilization of the uncivilized and backward dark, this White man declare that Africa is “… the land of childhood, which lying beyond the day of self-conscious history, is enveloped in the dark mantle of Night.” And sail in the sea. Sometimes the white man goanna crazy by instructing his chattels/colonies about the ‘right’ type of sexual intercourse – ‘man-on-‘top is ‘God’s favorite’ and we used to call it the Missionary position.
But, in this ‘land of childhood’, beyond the traditional African way of life there are global minds that glimmers in refute for the white man’s arrogance of setting a yoke in Africa for a decoy of civilizing it, there are Africans who shines ‘in the dark mantle of Night’, there are Africans who raise their voices in defense of Africa. Among these son and suns of Africa, I found Ali Mazrui an African scholar of EVERYTHING: Politics, Culture, History, Mythology, and almost everything.
In words of Seifudein Adem “He [Mazrui] is arguably one of the most original, versatile and productive African thinkers.” but also he has, on occasions, made intriguing and profound observations about Africa. Edward Said’s in his part showers his praise to Mazrui in the following manner.
…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 Intellectual who speaks Africanity in every aspect of life, in his own way as scholars used to call it as Mazruiana. Here in below is a litmus paper [Five Articles of Mazrui] to prove what they claim:
Mazrui’s Ethiopian link is immense but, his Ethiopian outlook had no similar image among different critics, for some he is an Ethiophobe and for others he is Ethiophile. Here I quote a long paragraph from Mazrui’s book Political Values and the Educated Class in Africa, as quoted by Seifudein Adem. It is about Mazrui records of his encounter with Ethiopian students:
…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…
On the other hand Mazuri ‘The Ethiophobe’ had something to say what I used to call ‘The Arrogance of Ethiopians’ of denial of 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.
Please, Take a break and check these articles of Mazrui:
When we come back to Ethiopian link of Mazrui. By now he tries to compares Ethiopian Revolution with the Bolsheviks one, as of:
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.
And he bounces to the present regime of Ethiopia to label it as a ‘taboo breaker’. As Mazrui observed, EPRDF broke two ‘taboos’:
[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.
And Mazrui continues…
Oh, Good Days! I become happier and more contented, my political interest mushroomed, I can’t disengage myself from the Internet and the news broke here and there, the domino was amazing, the snowball becomes big and big thanks to fat dictators, it glimmers hope for many, yeah, the gravity of social networking pull me inward.
This was in the very beginning of January 2011 and the following months that, The Arab Awakening awakes me and of course swallowed me.
In those ‘good days’ my daily mantra was ‘The Power of the People is Greater than the People in Power.’ The ‘Let Freedom Ring-Let Freedom Swing’ dictum was some of the words that my keyboard let me to type. That epoch in my life was and would be one of the unforgettable.
As many friends and ‘enemies’ wishes, I do the same, to experience what Mohamed Bouazizi’s Tunisia already done, What Khaled Mohamed Said Egypt clings, What Fathi Terbil Libiya achieved and longing to see the series of dying Tsar, to witness the unstoppable ideal of Liberty flourishes , to stand before the power of We the People.
I join many Ethiopian groups and pages on facebook, I follow the very news from the Maghreb thanks to twitter, even I join alternative pages on Google, in case if facebook is blocked and disabled, simultaneously I opened in one of the tabs of my browser, that is assigned to stream of Al Jazeera news channel’s live streaming.
Conversely, within a few months time my days of Jubilation had Gone with the Wind and the old days of depression circled me again. The whole awakening becomes mockery and derides, the social networks, all the talks, views and news in Ethiopia put the tail in legs and in shyness looks in to old days.
Just reading Wael Ghonim’s Memoir, Revolution 2.0 re-ignite me to ask the question of: Why, we are not successful to flow in the path of the spring in the Arabia? Ok, we may say I don’t know. But, at least why we can’t able to manage a civil discourse on the cause and end up in an EVERY-ONE-SHOUTS-NONSENSE-IN-THE-WILDERNESS state? Why? And possible ‘answers’ pop up in my mind.
The Cause and the Bearers
Did Ethiopians have a real cause to go to the streets and to chant? Absolutely we had, particularly if we compare our situation with the Maghreb. We are not Poor rather we are the definition of poor, we are not in a mere democratic sink rather, we are the people belongs to despots, our social fabric blows and set us in a slippery slope. No need of calling to a witness (an Index or a Data) to testify these realities, because I live It. Definitely we had a cause, but, who bears the cause? is the question of determination of the success and failure of the social network driven rage.
Do peoples who propounded the cause really determinants? Or they prefer to cry from their bed room? The end result of the last two years of online engagement justifies the later. Many groups call for peaceful demonstrations in many different times but, not to mention the called, the callers was absent from the ground. The bearers of the case seems far to reach Tahrir. The calls are ill organized and per-mature with no clear goal.
Wael Ghonim was the one who prominently organize Egyptian march for freedom. Yes, he was residing in Dubai, UAE but, when Egyptians decided to knock the palace from Tahrir on January 25, 2011 Wael fly to his home country to be one of midwives of history and blindfolded and languished in jail for 10 days. Are Ethiopians who shoot from afar takes such daring move, with a determination? Unto now we witness the only online ‘patriots’ and yearning for the real friends of the people.
The other thing that hits me when I surf the different Ethiopian Social networking groups and pages is the tone of opposition and rage. Wael Ghonim explain his reason to launch a facebook page the seeks justice to an Egyptian young guy named Khaled Said he who is molested and killed by Egyptian police officers, as of the following:
“I discovered that a page had been [already] launched under the title “My Name Is Khaled Mohamed Said.” I browsed among the posts on that page. It was evident that the contributors were political activists. Their discourse was confrontational, beginning with the page’s headline: “Khaled’s murder will not go unpunished, you dogs of the regime.” From experience I knew that such language would not help in making the cause a mainstream one. I decided to create another page and to use all my marketing experience in spreading it. Out of the many options I considered for the page’s name, “Kullena Khaled Said”—“We Are All Khaled Said”
Yes, modesty and calmness worth’s. It enables us to win the heart and minds of the whole stratum of ideas from moderate to extremes. If we determine to fight injustice and equality with hate mongering, the end will ripe hate and our move blow in the midst. This is one of the main problems I test on different Ethiopian pages that call for the Arab Spring like demo. Expressions like ‹‹ሞት ለወያኔ ፤ድል ለኢትዮጵያ ሕዝብ›› – “Death to Woyane, Victory to the People of Ethiopia’ are far from the cause and near to hate that seems unbearable by the mass.
What a Regime!?
The Other main problems that chopped down the tree of social network not to ripe a fruit is the government with its amputating apparatus. Back in June 2012, according to my manual search more than 60 facebook pages and group pages was not accessible In Ethiopia. Individuals’ facebook pages and Youtube accounts are also managed to be blocked. During the Egyptian rage in January/February 2011, the Mubarak government tries to set down facebook and twitter but, that raise international condemnation. When hundreds of blogs and pages settled to go to dark, in Ethiopia, no one cares. The Ethiopian government can manage to make pages that preach peaceful demos inaccessible and the main public goes in ‘No-Info’ manner of life.
Like Mohamed Bouazizi different Ethiopians like Yenesew Gebere set themselves on fire, like Kalid Said of Egypt, in Ethiopia different reports indicate police and security apparatuses brutality but the public go in the dark. The Ethiopian government manages to answer the rage of citizens by slapping them in the face and blindfolding the public not to notice the slap.
Beyond such cyber walls the government takes a step forward to demolish any seemingly ground work of a call of rage, arresting different Journalists and opposition politicians for a crime of looking to the Arab Spring and the chilling effect cripple any positive call for justice and equality.
In his Memoir Wael Ghonim attach a post from the We are all Kalid Said’s facebook page. It is a fictitious conversation between Wael and a young guy called Abbas, he who seems disinterested on the cause that Wael and the like- minded guys raise. In their conversation Abbas told to Wael:
You guys need to wake up and smell the coffee . . . Why are you wasting your time on nonsense? . . . It’s time to focus on your own life.” You’re making me feel like you’re in Guantánamo . . . Our country is just fine, and the fact that something small happened does not mean we have problems. Anyway, this is their country . . . don’t you realize? Leave me alone, I want to watch the analysis for the Brazil-Portugal game.
And Wael answers:
No, it is not their country . . . it is our country, ours, us Egyptians.
I see so many Abbas’s in the Ethiopian cyberspace. They denounce causes for justice and liberty, even goes far to promote their passivity in a return to usurp active citizens. This makes the cyber initiatives lame and a place for nonsense tittle-tattle. Hence, our case is strange and Abbas’s are many and many that ripe fear.
We can mention so many other reasons like the low Internet penetration and the unbearable cost of accessing to the Internet as well. The bottom line is can the social networks can be a force for good, in the Ethiopian realm? Time matters.
Back in 2010 Jawara Mohammed wrote an article regarding to student conflicts in Ethiopian Colleges and Universities, their causes and the goals and Abiye Teklemariam wrote a ‘brief-response’ to Jawara’s view on the case and now, after early 2013 students conflict in Addis Ababa University, 4 Kilo Campus the debate reinvigorate.
Most of the arguments and counter arguments arise are in relation with the cause of ‘scholars’ battle’ in the academia. Jawar blame the ‘Leviathan’ as the main cause of the ‘campus wars’ with a special emphasis to benefactors and ‘state secret agents’. And Abiey gives much emphasis to students as a forefront runner of causing such conflicts and pointing to the ‘Deconstructive Oromo Students’ and the ‘Hegemonic Non-Tigrian northern’ students.
As a passive ‘warrior’ in the campus wars, I prefer a mediocre view on the cause of such ‘battles.’ As a student I was witnessing about three ethnic clashes in my four years University enrollment but, my pacifism can’t help me from a big scar in my leg that resulted from the ‘battle’.
All the three clashes that I witnessed involve Oromo students in the one side. At this moment, we may ask, why always Oromo students? And we may conclude that something is wrong with the Oromo students and their culture of tolerance as Abiye argues.
However, this can’t be the sole justification for the question of Why always Oromo’s? Rather we have to ask the question of why Oromo students develop such mentality? It should go far to the victim mentality of an Oromo and an ongoing repression to the Oromo’s, thanks to OLF et al. The trend is, if an Oromo student had a critical view on the regime, the system label such students as the destructors of Ethiopia via OLF.
So, how can students who knows and experience such labeling had a constructive view on the Ethiopian state? And can able to think beyond the Oromoness/Oromummaa? It is difficult.
However, some students also should take the blame of Intolerance. Why a student is happy to read Assefa Jalta’s books and unhappy on Aba Bahri book? Ok, if someone considers that, Aba Bahari’s book as a distorted one, then deal with that in a scholarly manner. But, as the past told as some students raise their voice against Aba Bahari’s book and ask for ban of it in the libraries. There are so many such incidents that happen in Ethiopian schools. If a Grade 6 student grows to put an Amharic textbook in a trash pan and develop hatred, how can s/he swallow a book with any ‘pejorative’?
Back in the campus, my colleagues apply to the university to ban a book about State Formation in Ethiopia, because of that, the writer mentions the ‘G’ word in different many pages and successful in their ‘effort’. But, Is this the way forward?
As Alemayhu Fantaw in his latest “Response to Abiye Teklemariam’s piece re: Campus Wars” put It “I don’t see the problem with deconstruction as long as it is used to critique or revise the received opinion of Ethiopian history.” But, my problem is the way peoples deal with it. Application for banning of a book because of you are ‘offended’ in the content is Laughable at best, Madness at worst and it can’t help us to solve the ongoing crises.
Therefore, In the one hand the government and its benefactors labeling of an Oromo student as trouble maker and the new version of it ‘Terrorists’ pushes students to feel to be in an aliens land and in the other hand some students unwise ‘protection measures’ of their ethnic group ablaze the fire. The role of ubiquitous party as well as idiocy of students takes the blame.
As of my experience, most of the ‘ethnic battles’ in the campus are started from individuals brawl and diffused to an ethnic level. Here, the main problem is pointing to individuals who have no stake at all in the quarrel. When Gemechu and Hagos had a disagreement, why the blame transcend to Tola and Teklay? Why other students are vicariously liable for what they had no idea at all? This is the very essence of ‘campus wars’ in Ethiopia, Tribalization of individuals tussle and transferability of an individual’s fault to the group.
‘The New Deal’
The good thing is such Bi-ethnic and Tri-ethnic clashes seem diminished in the last 3 Years. Why? We can list so many reasons for such ‘improvements’.
The Tribal relationship takes an ‘All-against-all’/’Every-One-is-Enemy-of-Every-One’ stance and that reduces a clash between two or three Ethnic groups. On recent arrest for the AAU incident, you can notice that there are some names from different Ethnic groups in the South, that had a conventional ‘observer capacity’ in different ‘Campus Battles’ in the past.
Even if the enmity is still exist but there is one center of the cobweb, EPRDF. At this time almost all University students are members of EPRDF. As EPRDF recently claims that, in all Ethiopian Universities the party had around 200,000 Members. So, when there is a sign of a clash, it should be reported to the party organization in the moment and different ‘Cells’ that are organized in the department level discuss the matter unto revealing the culprits. Students are very cautious of such ‹አውጫጭኝ› and they prefer to keep going on the road.
Students awareness on their surrounding is not as much as it was in the past (Sorry for spelling this, but it is my view). In such ignorance, they are only able to do with fun and glee. When such different concerns braided with the above mentioned two, it can only delivers deafening silence (The recent 4 Kilo incident is very exceptional)
But, beyond this fear based and far to the problem bushes, we had to look at the well founded Tree.
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.
To share my Love experience with Gibran, herein below, I attach some of his works, CHEERS !
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.
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
God is Not Great: How Religion poisons everything
The Portable Atheist: Essential readings
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፡፡
“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፡፡
“Every line of serious work that I have written since 1936 has been written, directly or indirectly, against totalitarianism and for democratic socialism, as I understand it ”
This is a statement of George Orwell that he explained his reason for writing in his 1946 essay ‘Why I Write’.
For me the yardstick of a Novel & an Essay should not be other writer than of George Orwell. Orwell is simply a writer with pain, with smile, with understanding and with justice. When you raise his book to read I can bet that, you will return it back to the shelf without a single dog-ear or a coffee ring. Every Orwellian line has a breath that stand for itself.
Beyond the beauty of every line, Orwell’s line has a greater mission of mocking & damning a dictator and Serving justice & equality. I am lucky, because Orwell writes more than half of a thousand articles that is waiting me on my reading list.
Please, Look for this data:
3 Books, 6 Novels , 555 Articles, 5 Stories, 37 Collections, 7 Pamphlets, 17 Poems, 1 Plays, 4 Scripts, 5 Journals, 5 Letters, 2 Books edited, 1 Periodicals edited , 2 Newspapers edited.
Unless the man is not Orwell these all can’t be accomplished by one man beautifully, with 47 years of earthly life.
Yea, Orwell is really a WRITER !
To share my amazement of Orwell, here I try to upload almost all pieces produced by George Orwell. Here we go.
50 Essays in One Document, that Includes:
Good Bad Books
Why I Write
Notes on Nationalism
Books Vs. Cigarettes
Politics and the English Language & 45 more.
Poems of Orwell
By the way Do you know that:
Wαґ ḯṧ ℙεαḉℯ
ℱґ℮εḓ◎м їṧ ϟℓα♥εя¥ &
ℑℊᾔ☺яαᾔḉℯ їṧ ϟ⊥ґ℮η❡☂н ?
If not, check the Orwellian Society.
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