6. January 2009 by Assimba.

              ያትውልድ

ይህ አስተያየት እንድሰጥ ያነሳሳኝ አቶ ሲራክ ስለህብረት (ትብብር) ከ 1 እስከ 5 ያቀረበው አስተያየት ነው። በእርግጥ እኔም በከፊሉ እስማማለሁ። ቀሪው የማልስማማበት ሐሳቡ ላይ ግን ይህን አስተያየት ለመስጠት ተገድጃለሁ።

ወደ ህብረት ወይም ትብብር ጉዳይ ሀሳብ ከመስጠቴ በፊት እስኪ ስለ ትግሉና ትግል እናደርጋለን ስለሚሉ ድርጅቶች አላማ ልበል።

ላለፉት በተለየም 18 አመታት በጸረ ወያኔ ግንባር አያሌ የነጠላም የስብስብም ትግል ተካሂዶአል፤ በዚህ አውደ ውጊያ ብርቅ ድንቅ የሆኑ መልሰን ልናገኛቸው የማንችላቸው ነባር ታጋዮችን አጥተናል። ያም አሁን ላለው የተፋዘዘና እርስ በእርስ ያደበላለቀ ሁኔታ እንዲፈጠር አስተዋጸኦ አለው። በእርግጥ ነው ትግል በተናጠል ዛሬ ባለው ያገራችን ጭብጥ ሁኔታ የሚሆን ብንፈልግም የሚሳካ አይደለም በመሆኑም ይህችን አገር ከደመኛ ጠላታችን እጅ እንንጠቅ ካልን የድርጅቶች ማለትም ወያኔ ጠላት ነው መወገድ አለበት ብለው የሚያምኑ ሁሉ መስማማት ሲሆን መተባበር ካልሆነ ተከባብሮ ሳይጠላለፉ የጋራ ጠላት ላይ ማነጣጠር የሚጠበቅ ሁኔታው የሚያስገድደው ነው።

አቶ ሲራክ አምስት መስፈርቶች ለትብብር ወይም መፈጠር ላለበት ህብረት አቅርቦአል እነሱም 1-ያገሪቱን ሉአላዊነትና አንድነት የሚቀበሉ 2-እንደ AFD አይነት ጠላት ድርጅቶችን ያላቀፈ 3- ብቃት ያላቸው በግል መሬት የረገጡ መሆናቸው መታወቅ ያለበት 4- አስመሳይ ያልሆኑ 5- እወቁኝ ባይ ከሆኑ ለተክለ ሰውነት ከሚታገሉ መራቅ ይላል።

ከላይ ከሞላ ጎደል የተቀመጡት መስፈርቶች ያቶ ሲራክ ናቸው ታዲያ በእርግጥም ጠላት አንድ ብቻ ሳይሆን ጥንድ እንደሆነ ሊገጠም የሚገባውም በዚያው መልክ መሆኑን ይህ ጽሁፍ ያሳያል።

ጽሁፉ ውብ አቀራረብ እና መልካም እርእስ ከመያዙ በስተቀር እንደኔ አዲስ ነጻና ለየት ያለ እርእሱን የሚያግዝ ሀሳብ አልቀረበበትም ባይ ነኝ። ዛሬ በየፓልቶኩ ዘራፍ ሲባል የሚዋልበት ሀሳብ አልባ እና መረን ዘለል የሆኑ፤ ዛሬ ክበው ነገ ይሚያፈርሱ፤ ዛሬ አክብረው ነገ የሚያዋርዱ፤ ስለ ትግል ደንታ የሌላቸው ግለሰቦች ከዚህ የተለየ አላቀረቡም ያው እነሱ ሲሉት ሲደክሩበት የሚውሉትን ነው ሲራክም የደገመው። እንደኔ ሐሳብ ከሆነ ስለህብረት ወይም ስለትብብር ከማሰብ ከማለም በፊት ታጋይ ነኝ የሚል ግለሰብ፤ ስብስብ፤ ወይም ድርጅት ሁሉ የራሱን ህልም ተግባራዊ የሚያደርግበት ስልት ነድፎ ጠላትን በእውን የትግል አውድማ መፋለም መጀመር የግድ ይሆናል። ይህን ሳያደርግ ከተቀመጠበት ሳይነሳ ስለትብብር ማውራት ብቻውን ከወሬ ያለፈ አይሆንም። ተግባራዊ ቢሆን እንኩአን፤ የሚሰባሰቡት ያው መሰል ወረኞች ከመሆን ላይዘሉ ነው ባይ ነኝ።

ከላይ እንዳልሁት ዛሬ በየፓልቶኩ ስለ ትጥቅ ትግል ማውራት ወይም በትግል ስልት ልዩነት ፈጥሮ መነታረክ የተለመደ ሆኑአል። አንድ ጠበንጃ የተሸከመ ሰው ጫካ ሳይሰዱ ለምን ሰላማዊ ትግል አላችሁ ብለው ሲገለገሉ የሚውሉት ስንት ናቸው። የትናንት ቱባ ታጋዮች በስንቱ አፍ ተዘረጠጡ፤ ስንቱስ እነዚያን ብርቅየ ታጋዮችን አወገዘ? ያ ሁሉ የሚሆነው ዛሬ ባዲሱ ከኮምፒውተር ጀርባ ተቀምጦ በሚወራበት ፓልቶክ ነው። ዘንድሮም አምና ታች አምናም፤ እነዚያው ሰወች ስለትጥ፤ ስለህብረት፤ የጠላት አሰላለፍ ሲያወሩ ከርመዋል። ዛሬ ዛሬ አልፈው ተርፈው የዚህን የመነጋገሪያ መድረክ መቅለል ያዩ፤ መልከ መልካሞች የስደት መንግስት አዋጅ አውጀዋል። በነዚህ ሰወች መፍረድ የሚገባ አይመስለኝም። ስድቡንም ትናንት በታጋይነት ከሚያውቓቸው ዛሬ እርስ በእርስ ሲሰዳደቡ ያውም አይነት ያለው ስድብ ካፋቸው ሲወጣ አስተውለዋል። ባንድ አፍና ምላስ የስደት መንግስት ከመኝታ ክፍላቸው ሲያውጁ ከጥንት ታጋዮች መልስ ሲሰጥ ተመልክተዋል። እንግዲህ ያለንበትን ጊዜ ለማሳየት ስል የወዳጅ ጎራ የጠላት ጎራ ብሎ መከፋፈልም አስቸጋሪነቱን ለመጠቆም ነው ይኽን ያክል የምሽከረከረው። በእርግጥም አንድ ነገር መቀበል የግድ ይላል፡ ሁነኛ ታጋዮች ዛሬ እራሳቸው በፈጠሩት ችግር ተተብትበውና ተከፋፈለው ያሉበት ሁኔታ ነው የሚታየው። እንዴውም የዘመኑ በሽታ በነሱ የሚብስ ይመስላል። የነበራቸው ህብረተሰብን የመለወጥ ብርቅ ድንቅ ህልም ዛሬ በስድብና በመወነጃጀል ተለውጦ፤ ያጉል ተምሳሌ መሳለቂያ ለመሆን የቅድሚያ ቦታ ተይዞላቸዋል። ወደዋናው ጉዳይ ልመለስና፤ ላለፉት 18 አመታት ውብ ስራ የተሰሩትን ያክል ካንድ ህብረት ወደሌላ ሽግግር ግዜና ገንዘብ ያባከነ ይመስለኛል። ዛሬ ህብረት መፍጠር እንደዋነኛ የትግል ስልት በመቆጠሩ፤ በየትኛውም መታገያ እናምናለን የሚሉት ሜዳ ገብቶ ጠላትን ከመግጠም ይልቅ ከከተማ ከተማ መመላለስና ማን ከማን ይሆናል የሚለው ጎራ ልየታ በዋነኛነት በመያዙ ዋና ጠላት ተረስቶ፤ ፎክክሩ ቲፎዞ ማፍራት ሆኖአል። ይህ ለችግራችን አንዱ ይመስለኛል። ይህ ደግሞ ትንሽ ትልቅ ድርጅት ሳይለይ የተጠናወተን አቢይ ችግር ነው። አቶ ሲራክ እንዳለው AFD መቃወም መልካም ሆኖ ሳለ በምትኩ ግን ሊታይ ሊጨበጥ የሚችል ስራ ባለመደረጉ ካራት አመታት በሁአላም እዚያው ነን ማለት ነው። ዛሬ ስድብ ትግል፤ ትግልም ስድብ የሆነበት ጊዜ ነው። እንዴው ለላሙና ይህን የስድብ ጋጋታ ለማሳየት ከሁሉም በላይ አሳፋሪ ከሆኑት ትቂቶቹ “ እኔም ትግሬ ነኝ” በቤልጅግ አሊ “አለ ነገር በነብርቱካን መንደር” እነዚህን ለአብነት ለማሳየት እርእሶቹን ብቻ እንጅ ውስጠ ነገራቸው የሁለቱም ጽሁፎች አሳፋሪ አሳዛኝም እነዚያ ከጥንት ጀምረው ባረበኝነት በታገሉበት መድረክ ተራ የመንደር ተሳዳቢ ሲውረገረግበት ስናይ ባናዝን እናፍራለን ነው የሆነብን።

እንግዲህ ህብረት ብቻውን የሚያመጣው ለውጥ ቢኖር ኢዴሐቅ፤ አማራጭ ሐይሎች፤ ሕብረት፤ ቅንጅት ከነዚያ በፊትም ፓሪስ 1፤ ፓሪስ 2 የተባሉ ነበሩን ግና ምን ፈየዱ ብለን ዛሬ ሒሳብ ልናወራርድ ብንነሳ የምናገኘው አወ በየጊዜው አዳዲስ የህዝብ ተስፋ ሰጥተዋል፤ ብሎም ትግሉን ግን ለድል ማብቃት አልቻሉም የሚል የሂሳብ ዘገባ ይኖረናል ማለት ነው። ለህብረት ምስረታ የታገልነውን ያክል እያንዳንዱ ድርጅት ቀበቶውን ጠበቅ አርጎ እና ኮስተር ብሎ በመሰለው ቢታገል ኖሮ ምናልባትም ካለንበት የተሻለ ሁኔታወች ቢአንስ ይኖሩን ነበር አልያም በለስ ቀንቶን ጠላትን ፈንግለነው ነበር። እንዳለ እድል ሆኖ ግን ቪዥን ያለው ከራሱ በላይ ለህብረተሰብ ለውጥ በቁርጥ የቆሙ መሪወች እያነሱ ወይም እየጠፉ መሄዳቸው ነው ይመስለኛል። ዛሬ ላለፉት አራት አመታት ድርጅቶች ከውስጥ እየፈረሱ ከሌላው ጋር ስለመተባበር ሲያወሩ ከርመዋል። ትግሉም ከላይ እንዳስቀመጥሁት፤ ወይዛዝርቱ ሳይቀር ከቆንጆ ቤታቸው ሳይወጡ መታገልን ስላወቁበት የስደት መንግስት እስከማቆቓም ደረሱ ማለት ነው። በዚያ ተቃውሞ የለኝም። ማንም ሰው ያሰበውን መስራት መብቱ ነው። ደግሞም አማራጭ ነው ብለው ሲያቀርቡ መልካም ቸር መንገድ ከማለት የሚያልፍ ትርፍ የሚያናግር ነገር የለውም። ግን የነዚህ ዜጎች ይህን ያክል እረጅም መንገድ ማሰብ ምክንያቱ እንደማነኛችንም ተስፋ ማጣት እና ባሉ መሪወችና ድርጅቶች እምነት መመንመን ይመስለኛ። ለዚህ ያደረሰን ደግሞ አቶ ሲራክ በየፈርጁ ያስቀመጠው ከማን እናብር የሚለው በውነቱ እንኩአን አቀበት አንድ እርምጃ ቁልቁል የሚሄድ አይመስለኝም። ለምን? ለሱ ጠላት እንደሱ የማያስብ ሁሉ መሆኑ ነው። እነሱ አንጃ ይሉታል እሱም አጃ ይላል። ግን ቃሉ እራሱ ያለፈበት ስለሆነ በጀ ብሎ የሚያዳምጥ ባለመኖሩ፤ እንደኔ ከሆነ የቁራ ጩኸት ሆኖ የቀረ ይመስለኛል። በሚኒሊክ ጊዜ የደነቆረ ይባል አይደል። ዛሬ ዘፈኑም እስክስታውም ስለተቀየረ እንደ አቶ ሲራክ አይነቶች ሁሉ የከበሮውን አመታት ቢቀይሩ ይሻላል ሰሚ ለማግኘት ነው ዋናው ነገሬ።

ታዲያ የሲራክን አስተሳሰብ መንቀፌ መተባበር አያስፈልግም ለማለት ሳይሆን፤ 1- መተባበር አስፈላጊ ነው ግን ለትብብር ቅድመ ሁኔታ ተገቢ አይደለም 2- ዛሬ ጠላታችን አንድ ብቻ ሆኖ የዚህ ጠላት ጥንካሬ ደግሞ በተቃዋሚ ጎራ ያለው አለመስማማት በመሆኑ፤ እንደኔ ይህ መጭው ትግል መለኝነትን፤ መሰሪነትን የሚፈለግ ነው፤ ስለሆነም ማንም የዚህ ደመኛ ጠላትን መወገድ የሚያምን ሁሉ ከኦጋዴን እንስከ ኢሮብ፤ ከሰላማውያኑ ታጋዮች እስከ ታጣቂወች ቢቻል ባንድ የትብብር ጃንጥላ አልያም ላለመነካካት ተስማምቶና ተከባብሮ በጠላት ላይ ፊትን ማዞር ምርጫ የሌለው ነው ብየ አምናለሁ። ይህ ነው ከሲራክ ጋር የማያስማማኝ እንዴውም የሲራክ አስተሳሰብ የመሸበት እና ለጠላት ጠቃሚ በመሆኑ ደግሞ ይታሰብበት ባይ ነኝ።

ያትውልድ

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20. December 2008 by Assimba.

የአቶ ሰውየውን ጽሑፎች በዚህና በሌሎችም ድረ-ገጾች ላይ ስለሚያገኟቸው ያንብቡና እኒህ ወገናችን
በሚሉት ላይ በመጨመር ወይም በመደገፍ ካለያም የግል አስተያየትዎን ያስቀምጡልን
አቶ ሰውየው ከሕብረተ-ሰቡ  የሚሰነዘረውን ለመስማት ዝግጁ ነው።

ነገሬን በተረት ልቀድሰው ባገራችን አንድ አባባል አለ ይኸውም ሰውየው ማንን ታሸንፋለህ ቢሉት ሚስቴን አለ ይባላል ደካማነቷን አይቶ ማለት ነው እንደሱ ያለውንና የፈረጠመውን ጎረምሳ እንዳይል ፈርቶ ይህንን አባባል እኛም ዛሬ ኢሀደግን እየታገልን ነው የምንለውም የዚ ተረት ወራሽ ሆነን እንደ ወረርሽኝ በሽታ ተዛምቶብን ዋናውንና የሀገራችን ደመኛ እህአዴግን ከመታገል ይልቅ አቅም ያጣውንና ሊያገግምና ሊነሳ የሚጣጣረውን የህዝብ ወገን የሆነውን ድጋፍ የሚሻውን ደካማውን እየፈለጉ ጭራሽ ከበሽታው እንዳያገግም በተኛበት ሄዶ እንዳይነሳ ማድረግ ጀግንነት አድርገነው ደረታችንን እንነፋለን ይሄ ጀግንነት ወይም ወንድነት አይደለም ይልቁንም ይሄንን መሰል ድርጊት ፈጻሚውን ትንሽነትና እርካሽነት የሚያሳይ ጉልህ መስታወት ነው።
በቅርቡ በተደጋጋሚ በተለያዩ ድህረገጾች ላይ አቶ ሰውየው በሚል ስም የግለሰቦችን ስም እያነሳ በጣም የወረደና ዝቅ ባለ ክብረነክ ዘለፋዎችን ጽፎ ተመልክቼ በጣም አዝኛለሁ። እኚህ ሰው ብዙ ግዜ በምገባባቸው የውይይት መድረኮች ውስጥ እድል ገጥሞኝ ስገባ አደምጣቸው ስለነበርና አመለካከታቸውም ከኔ ከግል አመለካከት ጋር በብዙ መንገዱ ስለሚቀራረብ ለኚህ ሰው ትልቅ ከበሬታ ነበረኝ። አሁን ድርጅት በድርጅት ላይ እየተፈጠረ ተቃዋሚው ቡድን ከቀን ወደቀን እየደከመ እየተከፋፈለ በመጣበት ጊዜ በመሀከላችን ያለውን ልዩነት ለማጥበብና ለመሰባሰብ ጎንበስ ቀና እያልን በምንሯሯጥበት ወቅት ተቃዋሚ ነን በሚል ስም በአድራጎት ግን ኢሀዴግን ሊያግዝ የሚችል ነገር እየሰሩ ተቃዋሚውን ካለው ድክመት ላይ ይባስ የሚያዳክም የእርስ በርስ ሽኩቻን አጋኖና አልፎም ተፈጠረ ለሚባለው አለመግባባት እንዳይበርድ እያራገቡ ያለ የሌለ ነገር እየቀባጠሩ መዘባረቅ የሚያስተዛዝብ ሆኖ አግኝቼዋለሁ። አለመግባባት ካለም ላለመግባባት ምክንያት ለሆነው ጊዜ ሰጥቶ ለችግሩ መፍትሄ መሻት በተገባ ነበር ያን ሳያደርጉ ተንደርድሮና ተቻኩሎ ነገሩ እንዳይበርድ ተጣድፎ ለነደደው እሳት ቤንዚን ማቀበል እጅግ የሚያሳዝን አቀራረብ ነው። ምነው እኚህ ግለሰብ ለተፈጠረው አለመግባባት አስታራቂ ሊሆን የሚችል ሀሳብ እንዳሁኑ ለመከፋፈልና ለማዳከም እንደሮጡት ለማስታረቁም በዚሁ ፍጥነትና ጉልበት አልሰሩበትም? ለማፍረስና ለመከፋፈል ሲሆን ምን አጣደፋቸው? ለግንባታ ሳይሆን ለማፍረሱ ብእራቸው ሰላ እነኚህ ተወቃሾች ዛሬ ቢያንስ ኢህአዴግን ባለ አቅማቸው እየታገሉ ያሉ ግለሰቦች እንደሆኑ እኔ እንደግለሰብ የምመሰክርላቸው ብቻ ሳይሆን ማንም ስራቸውንና ድርጊታቸውን ያየ ሁሉ የሚመሰክርላቸው ነው። ነገር ግን የህዝብ ወገን እንደሆኑ እያወቅን እኛ ያልነው ብቻ ካልሆነ እኛን ካላደመጡ በሚል ትምክህት ተነሳስቶ ይህን ያክል ወቀሳና ክብረነክ ባልተገባ ነበር ። ዛሬ ባለንበት አገር የኑሮውን ሁኔታ እያወቅን ያንን ሁሉ መስዋእትነት ከፍለው እየታገሉ ያሉን ግለሰቦች እንደማበረታታት በተቃራኒው ከፍ ዝቅ እያደረጉ ማራከስና መዝለፍ ታጋዮች ከትግል እንዲርቁ ለማድረግ የሚደረግ የውስጥ ስራ ካልሆነ በስተቀር ሌላ ሊሆን ይችላል ብሎ ለመገመት ያዳግታል።
ኢህአዴግን በጠላትነት የፈረጀና ኢህአዴግን እታገላለሁ ከሚል አንድ ግለሰብ የሚጠበቅም አይደለምና ጸሀፊው ያላቸው አቋም ኢሀዴጋዊ እንጂ ኢትዮጵያዊና ወገናዊ አልመስል ብሎኛል።
ይህንን ተደጋጋሚ የሆነ ጽሁፍ ሲያወጡ በነገሩ አላሰቡበትም አልተጨነቁበትም ለማለትም አያስደፍርም ስለሆነም የኚህን ግለሰብ የፖለቲካ አመለካከት ቀደም ብዬ አደምጣቸው ከነበረውና ከአንደበታቸው ይወጣ ከነበረው ቃል ጋር እጅግ የተለየ ሆኖ በማየቴ እውን እኚህ ግለሰብ ያን ሁሉ ጊዜ ያልሆኑትን እንደሆኑ አድርገው ነበር የሚያቀርቡት? ያ ከሆነ በእውነት በማስመሰል ችሎታቸው ሳላደንቃቸው አላልፍም። ካልሆነ ግን መሰረተቢስ በሆነ የግል ፍላጎት ተነሳስቶ ዜጎችን ማዋረድ ባህላችን አይደለምና ጸሀፊው ልቦናው ሰጥቷቸው ወደህሊናቸው ተመልሰው ላደረጉት ስህተት ይቅርታ ጠይቀው ከትግሉ ጎራ ቢሰለፉ መልካም ነው የሚል አስተያየቴን እለግሳቸዋለሁ። ያን ማድረግ ቢያቅታቸው አንኳን ለሀገራቸው በሚደክሙና በሚለፉ ቡድኖችና ግለሰቦች መሀከል እየገቡ ቀና ሰዎችን እንዳይሰሩ ከማደናቀፍ ቢቆጠቡ ይመረጣል ይህንን መፈጸም ካልተቻላቸው ግን በትክክል ከየትኛው ወገን እንደሚያስፈርጃቸው ለጸሀፊው ልነግራቸው አይገባም ከኔ የላቁና ያወቁ ናቸው ብዬ አምናለሁና።
እዚህ ላይ አንድ ሳልጠቅሰው የማላልፈው ጉዳይ ቢኖር እኚህ ግለሰብ የሚደግፉት ድርጅት የሚወነጀልበት አንዱ ጸሀፊው በጽሁፋቸው የሚያንጸባርቁት አይነት የእኔ አውቅልሀልሁና የሁሉ ነገር ፈጣረና ወሳኝ እኛ ብቻ ነን የሚል ትምክህተኝነት ስለሆነ የሚወነጀሉበትን ሁኔታ ያጠናክረዋልና ምናልባት የሚደግፉትና እየታገልኩለት ነው ለሚሉት ድርጅት እውነተኛ ደጋፊው ከሆኑ ለድርጅታቸው አሳቢና ተቆርቋረ ከሆኑ ድርጅቱን እየጎዱት እንጂ እየጠቀሙት እንዳልሆነ እንዴት ተሳናቸው? ድርጅቱም የጸሀፊው አካሄድ ትክክል እንዳልሆነ አስገንዝቦ አቋም ሊወስድበትና አባላቱንም እንዲታረሙ ማድረግ የሚቻልበት መንገድ ካለ በጽሞና ሊያስብበት ይገባል።
በትግል ስም ትግልን ማዳከም በኢትዮጵያዊነት ስም ኢትዮጵያን መግደል በህዝብ ስም ህዝብን መበደል ሊያበቃ ይገባልና ወደ ህሊናችን ተመልሰን አገራችን ከወደቀችበት አዘቅት እናውጣት።
አ . ሰመረ
አድርባይና አስመሳይ ታጋዮች ይጋለጡ
ኢትዮጵያዊነት ለዘላለም ይኑር
አምላክ አገራችንን ይባርክልን

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17. December 2008 by Assimba.

By Obo Arada Shawl    December 13, 2008

Background Information

Aethiopia is a beautiful country. That is the only reason why the Aethiopians have kept their Independence intact. How, why and what kind of beauty? I leave the real answer to my readers.

But for me and for others who think like me, Aethiopia’s beauty lies in its natural-ecological beauty expressed in 13^th months of sunshine as in Ethiopia and 3 seasons in just 2 hours of vehicular travel as in Eritrea. In other words, Aethiopia is endowed with mountains for cooling purpose and it is located near the Earth’s Equator for warming purposes. Isn’t that something of value to be thankful to God or to our ancestors? Adam and Eve (A&E) ገርሂ እና ድንቅነሽ

According to legend, the people who have inhabited this Land are righteous, humble and God fearing people. With my own experience, these Aethiopians didn’t differentiate between names, boundaries and careers. They all lived as nomads, herders, tillers, traders, warriors, bandits or teachers (debteras included).

Philosophically, these Aethiopians had lived on the principle of “live and let live” regardless of name, address or career differentiation. All of them are governed by Market Place በአገር ገበያ and not by Wall Street. I have been visiting markets – from Monday to Sunday as was part of my job and they all were located and based on open market. The amazing part, most of them speak their own dialects or languages with no sense of fear or indignation for not knowing the language of neither of the merchants nor of the government in power. To classify them on language basis is pure racism. There is neither market place for ideas nor for products that govern Aethiopians as at to date.

Technically, though, the Aethiopians were living in 17^th or 18^th centuries, as 90% of the land mass is without communication and transport services.

Those who conceived this situation had embarked upon developing freedom of social movement and the open economic market fabrics of the Great Society into the 20^th century. Not in technical terms but in philosophical, ideological and political contexts.

Kiflu Tadesse who authored the book on “The Generation” has this to say

This is a book about a generation of Ethiopians who embarked on an arduous struggle to transform its country. The first members of this generation were born in the early 1940’s and the youngest in the early and mid 1950’s. It was a generation of activists who came together because of altruistic aims and goals. It was a generation that was visionary, idealist and perceptive and consisted of the most enlightened and brightest citizens. Many of the members of these groups were among the privileged few who had access to modern education. Most of them were successful academically and many were honor students.”

^* Emphasis is mine

However, a widespread ignorance of a crucial nature in politics, philosophy and economics is apparent in today’s Aethtiopia. What has happened to the Ethiopian Eway Revolution? Was there something wrong with the stars or the Revolutionaries? What has intervened or what has happened in between the following years? The answer should come from my readers. Decipher the letter B. You will find the answer.

1961 - 1974 = 13 years

1974 – 1987 = 13 years

1987 – 2000 = 13 years

2000 – 2013 = 13 years

• Hint: Menghistu brothers; international conspiracy against Aethiopia; peace deal and the dawn of DEMOCRACIA

If we cannot figure out the years of the software indicators for reflection, conspiracy, peace and downfalls for 52 years, then surely all our docile educated class have reason to believe that WMD (Wallelligne Makonnen – DEBTERAW) have brought to Aethiopia real WMD (weapons of mass destruction).

If this is the case, we have to revisit the software path of the Eway Revolution.

Again, Ato Kiflu continues writing in his preface as follows

“ An effort is made to portray events, incidents, decisions and activities realistically. Detailed analysis and interpretations of the activities are not provided, only the account of the history itself. This was done for the sake of fairness and with the intention to express the actual feeling of the fallen comrades. It is the intention of the author to tell their story the way it was made and the way they want it to be told and retold. The correctness or wrongness of events or decision is not the main focus, but an explanation of why things happened the way they did and the attenuating circumstances that influenced decision making.”

^** Emphasis is mine

This week, I have visited the office of EPRP in Washington, DC. Although I have made several visits in the past, this is my first time to observe a special item of interest. Was it the set up of the office? No. Was it the variety of books? No. Was it the rack on which computers was place? No. Was it the radio room? It was none of the above.

It was a painting, hanging on a wall that attracted my attention. I have seen it a dozen of times but never figured it out the way I did it now. ልብ እንጂ ዓይን አያይም የሚሉት ትክክል ነው። The painting has been in the office for almost 2 decades, but to my amazement, I did not give the attention they (the personalities) or it (the painting) deserves.

Now that I have, what does this painting represent in EPRP’s office? Who were or who are these personalities? These three individuals were true comrades who honestly believed to be the pioneers in idealizing Aethiopia but only if they would be involved in the Eway Revolution. All three portray different family and education background but above all their true passion in each of the following areas of

• Politics

• Revolution and

• Philosophy

Matters to all of the Great Society of past Ethiopia and the future of Aethiopia, for understanding these three departments of knowledge is a priority. I believe that without these precondition, nothing will go forward and albeit backward. For EPRP, these tasks have been carried out by many of its members and supporters and so the task of the party of EPRP will be focused on organization and leadership.

On Organization

Anyhow, let me go back to what I can decipher from the painting where I can contribute to the truth.

They are from left to right

1. Wallelligne Makonnen ዋለልኝ መኮነን

2. DEBTERAW and ፀገየ ገብረ መድህን

3. Tilahun Gizaw ጥላሁን ግዛው

As widely believed to be, nameless and faceless members of EPRP and supporters are considered to be followers of Marx-Engels-Lenin. But that was and still is not true. Aethiopian Revolutionaries were not reading or following what Marx, Engles or Lenin have written or said, or as the paintings of MEL as displayed on Revolution or Meskal Square. The majority of EPRP supporters and associates were following their own national heroes of Wallelligne-Debteraw-Tilahun (WDT ሠዐፐ). Let us briefly examine what these personalities have represented and are still representing.

Wallelligne Mekonnen: on collectivism

Wallelligne was a person who deeply believed in independent thinking. He was an individualist who believed that collectivism in any form was wrong especially the type of Russian or the Chinese style. I am actually referring to our way of organizing principles -on the basis of nationalities - is very wrong. Organization should not be based on languages alone. Even by the standard of Stalin’s definition, language is one among many. True to Wallelligne’s nature, language be it any language including Amharic by itself is not a criterion for an identity. Wallelligne believed that language is only a tool for communication and a tool for thought processing. Nothing else. That was actually the main reason why he wrote the article on nation and nationalities in order to dispel oppression, as many believed that the culprit is the language of Amharic.

Since Wallelligne was a political science student as such, he was writing, thinking and acting on political level. He knew that the Amhara was a symbol of political affiliation not an economic or a cultural affirmation. He did not only address the problem of the national question but he had also attempted to redress it. It is up to us to follow his solution in the right context and in the correct way and not a^ la Woyane’s way. Wallelligne Mokonnen Kassa did not recommend the future of Eritrea as a state of nine nationalities or as many as eighty-one something in the Ethiopian case and worst at that solely based on geography or ethnic languages.

As to his organizational affiliation to EPRP, he was recruited or has recruited others on an individual basis not on a group or national as it was the case with the Woyane and Shaebia’s way of recruitment. Any EPRP member was convinced to join the organization on a personal level and not by threat or cheat. Wasn’t this a wonderful way of organizing a revolutionary political party. There is no regrets whatsoever for those who has joined on this principles of organization.

I have no doubt that Walleligne would abhor the concept of ethnic rule. Ethnic rule with all its dogmas and rules, traditions and dialects would surely be a mental disaster. Tribes will subsist on the edge of starvation and at the mercy of natural disaster. A man of self-esteem like Walleligne would not accept the notion that the content of his mind should be determined by muscles, namely by the means of unspecified string of ancestors. Determinism by Marxism is far superior to ethnicity. Collectivism based on language should be abolished. That was not the idea of WMK. Due Consideration might be given to the article of October 23, 2008 (call me by my address: Solutions with DEBTERAW, III). The proposal was not mainly based on the three individual’s wish, but of thousands especially with mixed parentage.

Tsegey Gebre Medhin – DEBTERAW: on myth

The mystic’s doctrine that men must give credit to God for all their virtues and vices was unacceptable to DEBTERAW. Religion encompasses ancestral or cultural traditions, writings, history and mythology as well as personal faith and religious experience. Ritual myths of performance practices or patterns associated with temples or centers of worship, preliterate oral traditions that may vanish as the written word becomes the story and the literate class becomes the authority. Aethiopians must blame for all their sins upon themselves, is the mystic’s doctrine. The principle of men’s right to their own life, their liberty, to the pursuit of happiness would be the ultimate goal of all Aethiopians after the Eway Revolution as declared by DEBTERAW and his party.

However, social myths reinforce or defend social values or practices. On the one hand, in our cases, we have seen nationalist modern scholars such as Tecola Hagos (a Tigrian nationalist), Jordan Gebre Medhin (an Eritrean nationalist) whose works of studies was/is as exposed by Girma Bekele in his writings on ethnocentrism is distortion of the highest form.

DEBTERAW, on the other hand, expounded the traditional story, typically involving supernatural beings or forces of creature, which embodies and provides explanation. Justification (etiology) a religious belief or ritual or a natural phenomenon was clarified by DEBTERAW, Tsegeye G Medhin to anybody who needed at the time of the revolution.

Not all traditional stories are myths. For instance, a person or thing held in awe or generally referred to with near reverential admiration on the basis of popularly repeated stories be it real or fiction is not a harmful myth. Those who knew DEBTERAW personally can testify.

So what is wrong with being debtera? DEBTERAW has enlightened the Aethiopian population through traveling – physically, philosophically, socially, spiritually and above all via the Eway Revolution from Assimba via Tselemt, via the Abay river back to the Market Places of Aethiopia.

For those of us who do not know the difference between a debtera and a priest, the former is mostly responsible for education (spiritual life of community) whereas the latter has a representative function. Unlike that of the Jewish debtera, the Aethiopian debteras were part and parcel of the church hierarchy for they are poets, writers, musicians, dancers and healers. DEBTERAW has opposed the interference of the state into the affairs of the church and vice versa. By the way, the Independence of Aethiopia has been kept by the work of the debteras. The distinction between the task of the debtera and the priests is the same between personal and business matters.

Tilanhun Gizaw: on altruism

Tilahun Gizaw was the elected student president of USUAA. Tilahun was from the nobility of Tigrai state. His sister was married to Emperor Haile Sellasie’s son.

Tilahun has been taking courses in Sociology, which was not popular at that time in Haile Sellassie’s University.

However, from our class discussions and personal conversation, Tilahun had the following core beliefs

• The right to own property over random search and seizure

• Liberty over oppression

• Natural right to life over the constant fear of death

After his failure to become a student president, he studied the true nature of Aethiopian societies condition and desire first hand. Unlike the unholy claim that he was against the fortune’s of his sister, Tilahun finally took the idea that when Aethiopians have the opportunity to choose, they will choose to be ruled by the consent of the governed not by the coercion of the Ethiopian State. This is what we globally call nowadays as the rule of law, not by the whim of the rulers. How true Tilahun was.

As to his altruism, I do not think, Tilahun had believed in this concept. I also think that the author Kiflu Tadesse’s statement of altruism did sink or match with the beliefs of most Revolutionaries let alone with all Aethiopians. Why? It is an appropriate question. Here is why.

Altruism is a condition, which refers to people who keep sacrificing themselves and their values. We have seen this state of conditions during the DERG era, the Anja era, the TPLF and the EPLF era. That is to say that altruists sacrifice their friends to enemies, their allies to their antagonists, their convictions to anyone’s wishes, the truth to lie, their strength to anyone’s weakness and the good to any evil.

There is a misconception about altruism in the Eway society. Altruism is confused with kindness or due consideration to others. In fact, altruism is a moral theory that preaches that man must sacrifice himself to others. In our revolutionary struggle, many people thought that the comrades should place the interest of others above their own and that they actually are required to live for the sake of others. Was this not our Aethiopian core of confusion? If it is not let us discuss and solve our problems.

The reason why Tilahun Gizaw participated in the Eway Revolution was simply to ameliorate the economic and the social conditions of all Aethiopians via the politics of democracy – allowing the will of the majority to prevail while protecting the rights of the minority, including the Royal Family.

Concluding remarks

Unless the term ‘generation’ has different meanings to Ato Kiflu, a generation is defined as the average time between a mother’s first offspring and her daughter’s first offspring. This makes a generation around 30 years in length. Compare this with 33 years of Jesus Christ as one generation. Sociologists mostly accept the classification of generation of Silent (1925-45); the Boom (1946-61); the Thirteen (1962-81); the Millennial (1982-2000) and the New Silent (2001-?). Ato Kiflu should rename his title of his book; otherwise, the generation he is referring to is dying out. It is time for detailed analysis and conceptual understanding of a generation. The struggle is still continuing with or without DEBTERAW. But Ato Kiflu seems to forget WDT. Let us all visit the EPRP office for a reminder of the living and the fallen comrades as Ato Kiflu has displayed a poem on the page of his book.

Ethnicity has a history of endless and bloody warfare. We should not wait for that to happen. Our only hope would be to be organized on a common cause and common ground. DEBTERAW has shown us the way to dispel mythology, Wallelligne has written and struggled until death to bring the solution to the problem of nations and nationalities and Tilahun has shown the courage for what was right and honorable in defiance to his social class. The painting that is hanging on the walls of EPRP office is a true reminder of Aethiopian role models for political leadership.

In other words, these three giant personalities have shown us

• How to know ourselves

• How to love our country and

• How to differentiate one’s ally from the enemy

^ የዋለልኝ መኮነን የአገር መበተን ዘመቻ፤ የጥላሁን ግዛው የምንቀኝነት አባዜ፤ እና የደብተራው ፀገየ ገብረ መድህን መሰሪ ሥረ በተራው ሕዝብ ዘንድ ሰለተስራጨ ይህን ጽሑፍ ይነበብ።

TRUTH WILL PREVAIL

For comments and questions

woldetewolde@yahoo.com

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*

*^*

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11. December 2008 by Assimba.

By Tedla  Asfaw                                   To
read Awde Ethiopia - 19th Edition [1]

_Hate is a force that is driving_ _Meles and his racist_ _circles.
They are also experts in digging underground jails in Northern
Ethiopia where they kept many EPRP leaders like “Debteraw” and former
Ethiopian army high officials for more than two decades. The case of
the Ethiopian Air Force pilots we recently learned about is fresh
testimony to that._

To read Awde Ethiopia - 19th Edition [2]

The military government of Mengisu Hailemariam, Derg, was known for
widespread killing of its opponents. Elimination of opponents was well
choreographed then. The first official victims were the sixty high
officials of Imperial Ethiopia thirty five years ago. Since then many
opponents lost their lives and we were accustomed to the accompanying
musics/ “Shilela”, the famous one was “Yefeyele Wetete/young goat Vs
tiger” , the trademark of Derg’s brutality.

However, the TPLF regime is totally different. It has its own
choreography. You do not hear official music/shilela before or after
killing of opponents. Killing is usually followed by seating down with
victim families and watch who is showing up and try to find out what
the public is thinking about the killing and possibly find other
enemies.

The killing is also going slowly in many prison camps as we speak.
Young Oromo prisoners were gunned down few years ago under the cover
of prison riots, however, the most common method of eliminating
political opponents is by exposing them to unsanitary and deadly
condition inside the prison. One of such prisons is the malaria
infested Ziwaye prison where our beloved son Teddy Afro is rumored to
be sent.

Why Ziwaye prison/ Abu Ghairb ? It is just to expose Teddy Afro to the
deadly malaria that took many prisoners lives in the past. It is also
a place where torture is carried out regularly far from witnesses and
we might not see Teddy Afro alive if he is sent to Ziwaye. We have to
expose the deadly scheme of TPLF before it is too late.

TPLF racists can not sleep well until they shut down Teddy Afro’s
mouth forever and that is why they are going to send him to his death
cell in Ziwaye. Teddy Afro is not a criminal to be sent far from his
families and millions of his admirers. TPLF wanted to preempt the
weekly visit of thousands of Ethiopians similar the elected Kinijit
leaders while they were locked up in Kaliti few years ago.

TPLF know that Teddy Afro has millions of followers, most of them
young who would like to see him each week if he is in Kaliti. When
Ethiopians are calling for Teddy Afro’s immediate and unconditional
release in last month Great Run, sending him to remote far prison not
to be visited is an insult to millions of Ethiopians.

Hate is a force that is driving Meles and his racist circles. They are
also experts in digging underground jails in Northern Ethiopia where
they kept many EPRP leaders like “Debteraw” and former Ethiopian army
high officials for more than two decades. The case of the Ethiopian
Air Force pilots we recently learned about is fresh testimony to that.

Meles and his inner circles had “Phd” in “prison management” and have
more than thirty years of experience on how to brake opponents spirit
using prison and in many cases these underground prisons also became a
burying ground for many Ethiopian patriots. Ziwaye Prison is not
underground but still run by the underground prison experts guided by
the thick prison book/constitution of TPLF.

Human Right Organizations should expose these prisons both underground
and on surface for international community and held those who run this
deadly enterprise accountable. Former TPLF founders like Ato Sieye
Abraha, Gebru Asrat and many others who now claim to be on peoples
side should expose the “prison industry” of Ethiopia they pioneered to
bring all who have blood on their hands to face justice.

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11. December 2008 by Assimba.

Commentary by Kassa Gebeyehu: <Kassag48@gmail.com - December 6, 2008

“We are the makers of our own destiny.”   Mahatma Gandhi

Ethiopia: a “Garden” on the Abbay River.”

Ethiopia has a long history and a rich, diverse cultural heritage. In the view of this author, and in the light of all its attributes, it will not be far-fetched to call our country a ‘Garden on the Abbay River.’ Today, this Ethiopian “garden” faces significant risks unless its political and social elites exercise wisdom to discuss and arrive at a common ground and framework that will serve the varied and competing political, social, cultural, and, economic interests of its diverse citizens. An outdated political tradition of bitterness, animosity, hatred, ethnic division, exclusion and, prejudices will not respond to the hopes and aspirations of the coming generation. The missing link towards a future of shared prosperity for the “garden’s” mosaic of people is lack of political and social leadership to establish the social, cultural, economic and, political infrastructure— institutions and norms— for good and inclusive socioeconomic and political governance.

In discussing the unrecognized potential of the country’s diversity of nationalities, faiths cultures and natural resources, an Ethiopian from a minority nationality who loves his country and, the author discussed a metaphor that best describes its enormous potential. Our image of Ethiopia is that of an “unappreciated garden.” A garden’s beauty resides in the variety of flowers and plants that dot it. Imagine a garden without an assortment of colors. It loses its beauty and appeal. Imagine a garden that lacks water and other nourishments. It dies. Ultimately, the garden will become a desert. A diverse country without wise political and social leadership is similar. Devoid of care, instability, poverty, divisions, dependency and, hopelessness persist. Its young people leave in droves in search of alternative employment opportunities abroad. It loses the vitality, creativity, engagement, enterprising spirit, and commitment that come from youth.

This author’s perception is that a country with diverse nationalities, cultures, faiths and, resources is like a rich and beautiful garden. It possesses a prospective wealth of natural and human resources that all of its citizens can enjoy under the stewardship of wise political and social leadership. Its considerable potential resides in its population and in its natural resources.

In order to bloom, a garden would need constant attention; so does a country. A garden requires water, soil, air, sun and, other ingredients to make it flourish and sustainable. A nation is similar. It needs nurturing and careful stewardship from its political and social leaders. It needs wisdom in leadership to empower its population so that they can become masters of their own destiny. Like a garden that blossoms when given care and attention, the Ethiopian “garden” prospers & remains unified when its various stakeholders make it their responsibility to propagate ‘seeds’ of amity, reconciliation, peace, mutual tolerance, empowerment, participation, civic culture of engagement prosperity for all, the rule of law….. No garden will be worth its name when one flower flourishes and, others vanquish because exclusion from the socioeconomic system.

The resiliency of the Ethiopian “garden” will depend on the realization of political and social leadership that development and growth must serve the interests of all constituents. In this principle lie the theme and argument throughout this paper for shared prosperity. We believe that this can occur when political and social governance opens up the political landscape for all citizens to express their voices and to become creative contributors rather than passive recipients. By definition, ‘passive recipients’ are objects of state policy. They have very little say in policy or program design. Government officials are not accountable to them. On the contrary, citizens are accountable to state officials. For example, service delivery to citizens appears to be a favor rather than an obligation of public institutions and their officials. Disempowered citizens cannot demand services. They wait for them.

Citizens of the Ethiopian “garden” will not thrive and create income and wealth for themselves, their families and for the society without active and unrestrained engagement, participation and, empowerment on all matters that affect their lives. Let us share another example to illustrate the point. A large segment (close to 7 million) people of the “garden” that should feed itself continue to depend on food. The persistence of this dependency behooves us to ask why this continues to happen. There is an apt saying that describes the phenomenon, namely, “Give a man (person) fish, you will feed him/her for a day. Teach a man/person how to fish you will feed him/her for life.” Food aid has made citizens of the “garden” virtual dependents. Providing incentives such as better tools, seeds, information, extension services, and access to credit, land, roads, transport, and markets will go a long way to equip potential producers and consumer “how to fish.” This too is the meaning and application of empowerment.

The missing link:

In the view of this author, political ‘elite capture’ and a ‘rent-seeking’ mental model of political and social governance continue to be primary sources of underdevelopment, continued dependency and hopelessness, especially among the “garden’s” youthful population.

Past government policies, programs and leadership and, current political elites and intellectuals have failed to acknowledge the vitality and variety of this “garden” as fundamental strengths for its evolution, employment generation, business expansion, all inclusive development and, growth. They have been unsuccessful to promote a cohesive social and political culture based on individual and collective acknowledgement and recognition that past and current discriminatory and exclusionary political, social, cultural, and economic policies and practices have diminished trust and confidence in Ethiopia’s body politic. They have failed to exercise wisdom, ability and capacity to accommodate the aspirations of all those who consider this “garden as their home.” They have not lived up to the promise to the Ethiopian people that no past history, tradition, culture or criteria should make any citizen to feel that she/he is a stranger and, does not belong to this “garden” or mosaic. They have not recognized the need to obliterate from our ‘lingering collective culture’ that no Ethiopian should feel obliged to justify her/his belonging to the community of citizens because of color, language, religion, disability, gender or ideology. In sum, political and economic policies, institutions and, public sector leaders have not created an enabling environment for citizens of the “garden” to “fish,” and, to become self-sufficient.

Today, the world is changing at an unprecedented rate. Changing times require changes in mindset and attitudes to cope with complex problems. Current civic leaders, political elites, intellectuals and, opinion makers have lead responsibility to pave or at least to show the way that the “garden’s” youthful population can cope and thrive in this changing world. Perpetuating a culture of ‘greed, personal and individual glory, self-centeredness, what is in it for me…” will not do it.

Changing times call for political and social leadership to help eradicate cultural and other lingering norms that deter citizens from collaborating with one another. In an age of interdependency at the global level, the pursuit of internal trust, cooperation, collaboration, learning and, support of one another based on a spirit to serve the common purpose are not luxuries. They are social and economic necessities for peace, national reconciliation, shared development and, growth. Tackling perceived or real barriers of the past strengthens clears the way towards mutual confidence and trust. For some, these may seem just academic concepts and platitudes, but we ignore them at our peril.

Elites cannot expect the Ethiopian “garden” to thrive if individuals and groups continue to suffer from indignities associated with terms such as “shiritam, baria, koltafa” or any other derogatory term. Words convey values, attitudes, a sense of superiority and arrogance. Such humiliating terms are demeaning. They devalue persons and groups. They cannot and should not be condoned and/or tolerated. These and other similar terms convey prejudice. Future generations should never inherit or accept them as normal values. They do not and cannot promote unity in diversity that all Ethiopians want. Debasing of any segment of the Ethiopian “garden” should convey moral outrage because it degrades and shames all of us.

Current reality tells us that cleansing remnants of the past and present will not occur through prescription or wishes. They will not happen without self- examination and acceptance of responsibility for mistakes of the past and, without agreeing on a common vision for the future. They will not take place by continuing the current political stalemate of mutual distrust, vilification, badmouthing of one another and attention grabbing. The people of the Ethiopian “garden” do not deserve inconsequential political elitism whose tradition has been to ‘manufacture’ political organizations and coalitions and to dissolve them periodically.

Instead, the people of the Ethiopian “garden” want to see mutual tolerance, acceptance and, cooperation among different groups. They are keenly aware that growth and development will not be possible without peace and reconciliation. They want to see practical applications of mutual respect and inclusion based on honest, open, non-judgmental dialogue and discussion. To begin with, they want current political and social elites to stop the ideology of internal strife and arrive at common ground. Bitterness, animosity, mistrust, vilification of one another, and, personal grudges reflect outdated practices that will not lead the society anywhere. These behaviors and attitudes will not solve poverty; they prolong it. They will continue to prevent citizens of the “garden” from becoming independent and self -sufficient materially. Attitudes, behaviors and, values that have kept citizens of the “garden” dependent and poor will not change unless there is singular focus on constructive dialogue to solve common problems. This is common sense.

Readiness and willingness to discuss honestly, critically and objectively the “big elephant” in the room—- poverty, technological backwardness, cynicism, mutual mistrust, insensitivity to others— may help us pave the way. We say this because these problems affect the entire segment of the Ethiopian “garden.” The country’s youthful population —that is largely unemployed and in total despair– needs employment opportunities, possibilities to create new businesses and encouragement to “fish” and not to be dependent on others. In turn, such a future state and the youthful generation require individual and collective courage to preserve, develop, and, grow the “garden” — Ethiopia, not for a privileged few but for the vast majority.

The footprint of common heritage we can strengthen:

History tells us that foreign intruders had attempted to occupy the Ethiopian “garden” to which we all belong numerous times, but had failed. When its sovereignty, territorial integrity, identity and, culture were threatened, the Ethiopian people closed ranks and defended it heroically and successfully. The Battle of Adwa is a prime example of this. Against formidable odds, the Ethiopian people achieved victory because they set-aside ethnic and religious differences for the greater and common good. Differences in language, culture, nationality, religion, social status, wealth and other factors did not deter them from defending and preserving their “garden” They knew that common problems required common solutions. They applied common sense.

Accordingly, the people of Sidamo, Harrar, Wollega, Gondar, Shoa, Wollo, Gojjam, Arsi, Gambela, Illubabor, Bale, Gamugofa, Tigray, Eritrea, Afar, Ogaden and others made huge sacrifices in lives and property. Citizens brought to the table different assets at different times. These different contributions made them successful in repulsing external aggression. Despite attempts to rewrite history and to establish a new ethnic based organizing principle, there is no evidence to deny the validity of this common legacy.

Differences in national, ethnic, religious affiliation, language, poverty and, technological backwardness did not discourage the people of the “garden” from defending and pass it on to succeeding generations. Their unity of purpose, namely national independence and territorial integrity, was the driving mantra that saved the country. As a result, Ethiopia’s victory became a source of inspiration and pride, not only to Ethiopians but also to people of African origin throughout the globe.

This author genuinely believes that no single ethnic and religious group has the moral authority to claim this victory as its singular achievement. The “garden that is Ethiopia” was defended and preserved by all Ethiopians and, belongs to all who occupy its geopolitical space. In spite of differences, injustice and inequities, the people of this “garden” do not need a reminder about the value of their hard won inheritance of national independence, territorial integrity, identity and, freedom from foreign occupation. They lived and practiced them. The challenges they face are continuity, freedom, social, economic, and political equity, inclusion, the rule of law, shared material prosperity for this and the coming generation.

A looming danger:

One of the most significant dangers for continuity and shared prosperity of the “garden” today is the fact that economic and financial benefits from public investments are not ‘shared’ equitably and fairly. Even in most highly developed nations such as the United States, skewed wealth and income affect employment, further investments and continued prosperity. For sustainable development and growth to take roots, benefits have to spread widely and fairly. Unless this happens, poverty will not be resolved. Concentration of wealth creating assets in a few individuals and creating a privileged group at the exclusion of large segments of the “garden” will inevitably perpetuate economic and financial inequities for which even those who are privileged will pay. Resentments will solidify and class stratification will become the norm. Hopelessness will force youth and others to search for alternatives outside their home country thereby depriving the “garden” of its creative and innovative talent pool.

Fragility and instability will persist. As we have seen in neighboring Somalia, desperate citizens do desperate things. Anticipating what may happen if we do not tackle the root causes of inequity and poverty is not only wise leadership but smart and prudent option to avert potential tragedy that may follow. Blind faith to policies and programs that do not work for the vast majority, that is, policies that do not help a person “fish” will result in the “garden’s” reputation as one of the poorest countries in Sub-Saharan Africa.

In the light of this reality, political and social elites need to recognize and accept the fact that each constituent group in this “garden” has alienable right to expect that its social, cultural, economic, and political interest is respected. All members of the “garden” must have a level playing to “fish.” In this author’s view, mutual acceptance of interests and shared prosperity are key ingredients for the preservation and future prosperity of the “garden.” The “garden’s” future is as good as the political and social leaders who defend a new political and economic governance of inclusion that accommodates and responds to the varied and seemingly competing economic, political and social interests of its constituencies. The motto “divided we will fail and, united we will prosper” will not be a bad one for political elites, intellectuals and members of the Diaspora to internalize and, to promote more forcefully than they have done in the past. Economic, financial, and, political benefits can and, should spread much more widely in order to respond to the “garden’s” mosaic.

As a garden would turn into a desert if not cared for, a nation without a common purpose and wise, caring and, compassionate leadership to realize the potential of its citizens will atrophy. It is vital to realize that, the “garden’s” demise is not in anyone’s interest, including those who are running it today. A new ethic of responsible political and social leadership that will place the common interests of the “garden” central to dialogue and discussion is the only way that will avert the current “governance and leadership deficit.”

As noted, the country’s independence, territorial integrity and rich and diverse cultural heritage are the outcomes of the heroic and determined national struggles of all our ancestors. They sacrificed their lives and property and left us with a unique identity that money cannot buy. Ethiopia’s long and glorious history & the cultural values inherited reflect the contributions of its entire population. They are not vested in one or two groups of people or in one single religion. This tribute to the country’s diverse population is a clear testimony to Mahatma Gandhi’s wise and enduring quotation that the Ethiopian people were “makers of their own destiny.” In preserving the country for the future, they expected, from this generation, individual and collective responsibility to focus on common interests and pursue a path of shared prosperity and well-being.

Past exemplary commitments/contributions have relevance:

The current dismal socioeconomic and political landscape may tempt us to be cynical and desperate. The intransigence of the leaders of the ruling party of the Tigray Peoples Liberation Front (TPLF) and its umbrella wing, the Ethiopian Peoples Revolutionary Democratic Front (EPRDF) may push some to conclude that there is no hope for peaceful transformation. There is ample justification for this world-view. It is important, however, to remember that similar sentiments prevailed concerning regimes in the past. Against insurmountable odds, the educated and the general-public did not give up their struggle for social and economic justice and, political transformation, as we will illustrate in a summarized form below.

The Ethiopian “garden” is not devoid of constructive contributors. Post Italian fascism, Emperor Haile Selassie’s regime made significant efforts to build and promote enduring national institutions and a cadre of educated technical, professional, and, managerial leaders with commitment to advance the country to the modern age. To a large extent, the national university, elementary and secondary school education system, the armed forces and other public institutions, including Ethiopian Airlines, encouraged continuity, common bonds, national identity and, merit based state governance and appointments. An objective review of who is who in state administration of the “garden” at the time will show that meritocracy based on technical and professional training increasingly drove appointments. Education was a key instrument for recognition and advancement. This is by no means to deny that ‘loyalty’ to the Imperial system was not required.

In assessing the generation following the “garden’s” liberation from foreign occupation, we would find that there is a key strand in intellectual thinking that stands out and, that is often dismissed or subverted. Young and promising citizens sent abroad for education and training were most commonly determined to return and to serve their society. The end of education then was not simply to advance self- interest alone, but to bring about rapid socioeconomic transformation to the “garden.” There was energy, engagement and enthusiasm to address social, economic and political backwardness. There was determination to promote social and economic justice; and, to achieve rapid material changes so that the lives of ordinary citizens would improve. The preoccupation was to explore how other countries, for example, Japan, developed rapidly.

The ‘educated cadre” of citizens were fully cognizant of the fact that the Japanese people pursued their development and growth objectives while adhering to their nation’s history, traditions, values, culture and, identity as Japanese. The intent was to examine ways and means to replicate lessons of experience in economic, technical, and, managerial advancement suited to the society while retaining the “garden’s” uniqueness for posterity.

Citizens studying and living abroad made it their social responsibility to reach-out to one another. The “garden’s” civic culture of mutual respect, humility, courtesy, honesty, integrity, support for one another and so on, predominated. They tried to learn from one another and, recognized individual commitments, achievements and, contributions to the society. In making these and other major contributions, the post fascist generation of ‘educated’ Ethiopians made it their responsibility to retain national identity while pursing the path of socioeconomic transformation. They knew that the “garden’s” future depended on economic and social transformation for all. In pursuing larger and common national objectives through reforms, they were not preoccupied with distinctions embedded in ethnic, religious and, ideological differences.

The late mid 1950s, l960s and early1970s brought with them new challenges and new opportunities for a new generation of citizens in general and, the ‘educated’ cadre of the garden in particular. The “garden’s” social, economic, and, political backwardness was a gripping reminder to the ‘modernizing segment of citizens’ that change was essential. The desire for such change did not revolve around a narrow band of individuals or groups. It was a simmering broad gauged mindset.

The Tahisas 1953 EC coup attempt led by Mengistu Neway, Germamie Neway, Workineh Gebeyehu and Germamie Wondafrash– a blend of thinkers and military leaders–was evidence that the status quo was not responsive to the society. These and other individuals associated with the coup attempt broke from a system of privilege, power and influence because the greater good was far more important to them than the benefits they gained. They could have easily lived with conditions as they were because their individual interests were not at risk. On the contrary, the daily material, social, political and, other miseries of citizens made them angry. They sacrificed advantages for social justice. For the young generation of citizens at the time, the coup leaders became the pace setters of political and social thinking. They served as courageous models. They left an indelible mark in the hearts and minds of citizens that never went away. Because of them, the “garden’s” political landscape changed permanently and almost irreversibly.

Tahisas 1953 happened in a political organizational and leadership vacuum. The ‘educated cadre of the generation’ that followed acquired the attribute of left leaning. This may be largely correct, but underestimates the variety of political and social thinking that permeated the “garden” whether individuals were abroad or within the country. In addition to the socioeconomic backwardness of the “garden” that was led by the Imperial system, this generation had one major thing in common. It was angered and outraged by social injustice, a feudal land holding system that kept the vast majority landless and dependent.

It became defiant against all forms of oppression, including nationality and faith based exclusions, discrimination and, repression. It was rebellious against the feudal regime’s link and subordination to imperialism. “Land to the Tiller” became its rallying theme. Despite variations in ideology, strategy and, tactic, this generation was effectively anti-feudal and anti-imperial. This generation was convinced that it would be impossible to meet the social, economic, and, political demands of the people within the “garden” through reform, but through some form of social and political revolution.

In this regard, Ethiopian students within and outside the country became catalysts of social, political and ideological agitation and drive for change. Emboldened by previous attempts to change the system, they turned institutions of learning to centers of debate and dialogue. Students in North America and Europe organized themselves into associations for learning and new political and social thinking. The 1974 social revolution that toppled the Imperial and feudal system took place against this background.

The “garden’s” citizens and others have written a great deal concerning the pros and cons of this generation. It is therefore not the intention of this author to provide a comprehensive history. Instead, we would like to identify the ‘thread’ that cannot be ignored or forgotten regardless of ideological differences. Similar to the post fascist generation of thinkers and donors, the late l950s and early mid-1970s generation desired and fought for social and political changes with persistence, determination and courage. Students and teachers in the “garden’s “campuses articulated ideologies and views that begun to spread to the general public. They were beaten, jailed, and, killed. Many left their homeland and joined the throngs abroad who shared their determination and aspirations for change.

In the ensuing years, and, especially after the l974 ‘revolution’ that was captured by the military elite, an untold number of young citizens, intellectuals, and members of civic society lost their lives. There may be great disagreements about ideological differences, strategies, tactics and, divisions of this generation but one thing is clear. The thread that runs throughout the struggle of this generation is its resolve to bring about socioeconomic and political justice to the citizens of the “garden” members loved. Similar to earlier generations of Ethiopians who wanted the country to be free of material backwardness, bias, discrimination, exclusion, special privileges for the few, members of this generation of Ethiopians paid dearly to save the “garden” from its malaise. This generation was not satisfied with material comforts for itself either.

Matters of self- interest, greed, individual power and glory, material comfort, wealth and status were set aside in pursuit of political and social governance that will free the “garden’s” poor and excluded to thrive and prosper. In the sacrifices made, this generation showed continuity of social and political heritage from previous ones that the common interests of the “garden” were far more important than the narrow interests of those holding political power.

Vacuum in national political organization and lack of a tradition of national political leadership based on dialogue and compromise to sustain change would have helped this generation to succeed in transforming the “garden’s” political landscape for the better.

Sad, but true, the current generation of political elites, intellectuals and, opinion makers has failed to learn the best and the worst from the past. They have failed to recognize the saying that “Those who fail to learn from the past are likely to repeat it.”

Part II of this commentary will identify organizing principles that are fundamental in the search for better and good political and economic governance and, the missing link of leadership for common ground. Part III will offer outside of the box thoughts for dialogue and discussion in pursuit of the unfinished business to tackle the “garden’s” material, social and, political hurdles.

Please Note: This commentary has three Parts. We intend to post Part II in about three weeks.

Feel free to send views and comments to Kassag48@gmail.com

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6. December 2008 by Assimba.

By Obo Arada Shawl

December 5, 2008

ራስህን ዕወቅ

አገርህን ውደድ

ጠላትህን ለይ

ከደብተራው ዝክረ ነገር

On Solutions

To solve a problem, we must identify, rectify or eliminate the causes of the problem.

I have seen collectivism being practiced by the DERG in the state of Arussi. It was humiliating experience for the peasants of Arussi to be collectivized without their consent. I was saddened to see them in such a state of affairs dictated by fascists. I saw the experiments of collectivism in Ethiopia as the root of social evils especially compared to the CADU projects.

I had also visited the lowest and crudest form of collectivism in Hitler’s racism as displayed in Auschwitz.

I am seeing it in our collective selfishness being covered up in ethnicity. What is ethnicity? In my opinion, it is an anti-concept ( ጽንስ ሀሳብ ) used as a disguise for the word ‘racism’. Shaebia and Woyane’s concept of ethnicity is simply a tradition for racism though they may not know it.

The nine nationalities of Eritrea without the tenth of Jeberti and the eighty something ethnic nationalities in Ethiopia are simply a tribalism mentality destined for self-arrested development in EE countries. For we know that language is a conceptual tool coded in a visual-auditory symbols that denote concepts only.

To a person who understands the function of language, it makes no difference what sounds are chosen to name things as long as they are clear. But to a tribalist, language is a mystic heritage, a string of sounds handed down from ancestors and memorized, not understood. In other words, for any tribalism, language is not a tool of thought and communication. It is something else.

Ethnic languages are not full languages. They are dialects. In our situation, they are local corruptions of the language of Tigre ትግረ as in the case of Eritrea and Amharic አማርኛ as in the case of Ethiopia and Oromiffa (ኦሮሚፋ) as in the other states of Ethiopia.

In Aethiopia tribalists are fighting or rather struggling not for their languages but fighting to

• Protect their level of awareness

• Their obedience to their tribe

• To honor their mental passivity

• Their desire to ignore the existence of outsiders and

• For religious purposes

Of course, do not take me wrong; language expands for abstract capacity and vision, if properly learned.

On October 23, 2008, in my article entitled call me by my address, solutions with DEBTERAW, III, I have indicated all the attributes to the 14 States of Aethiopia.

The names of 14 states as most of my readers know are Arussi, Bale, Eritrea, Gemu Gofa, Godjam, Gonder, Harrarghe, Illubabor, Keffa, Shewa, Sidamo, Tigrai, Wellega and Wollo. Alternatively, all of these states are coded in the following manner.

Abe3ghik2st2w = 13

Let us all hold on to these wonderful what I call “State Names of Aethiopia” when and if decipher properly in their true original status as surely and squarely they will help us understand to solve our differences. Call me by my name. What is my name?

On Names and NAT ION

As far as name is concerned, we have named names but we have not come to accept of given names by our parents or pastors or judges. Let us keep our original names for they signify something of value for us and for our parents, grandparents and ancestors. They are not like the ethnic languages, which are unimportant.

There is no nation without nationals. In present Ethiopia, there are more nationals that the given names. If the estimated population is 70 million, then there are more than over 100 million peoples’ names. Why? Figure it out for yourself. There is too much lies about names.

In old Ethiopia, Abyssinia, Kush, Hamasien (land of Ham and Sem), Midri Eritrea, proper names were connected to something of value or importance. Nowadays names signify nothing.

What is Ethiopia’s current name, or better how is it spelt? We may have different names for the old Ethiopia, but mine is Aethiopia (in Latin) and ኤትዮጵያ (in GE’EZ).

For me, I have baptized so to speak Eritrea as the country of ZAAK (ZalaAnbesa-Asab-Karora) and the country of Ethiopia as MAKK (Moyale-Afar-ZalaA-Kurmuk). But in reality the Nation that was given by እግዚአብሔር (Egziabher) and forged and shaped by the present population is demarcated by rivers, trees, mountains, and valleys and is called as the EMAKK (Moyale-Assab-Karora-Kurmuk) Great Society. That is the future address of Aethiopia with a language of ATO spoken and written.

On Addresses

As to the geographical positions of Aethiopia, I have traveled from Moyale - a border town between Kenya and Aethiopia in the South, to Karora town bordering Eritrea with the Sudan in the north of Aethiopia. Indeed, I have also traveled from the sea port of Assab in the Red Sea in east of Aethiopia to the border town of Kurmuk (I presumed a Turkish name) in the west of Aethiopia bordering the Sudan. It was a criss-cross path of concept-theory and application.

Most people wanted to know where this populace came from or who created them. In other words, people wanted to know their origin. Why they wanted to know the origin of Aethiopia, I do not know. But, we are observing nowadays how rich and famous Black Americans are currently searching for their origin in Africa. For what purpose, I do not understand.

As far as I am concerned, religiously Adam is from Eritrea and Eve from Ethiopia. Scientifically, ገርሂ INOCCENT aka Gerhi was discovered in Eritrea and ድንቅነሽ LUCY aka Dinknesh was discovered in Ethiopia.

Where were Eritrea and Ethiopia during the creation of Adam and Eve? No one can tell. God, the Bible and Jesus Christ did not say where. But the scientists (archeologists) discovered the remains of A&E (Adam and Eve) in present Eritrea and Ethiopia. (Notice how the letters A and E united)

The question is where is Eritrea and Ethiopia’s geographical location? The EPLF and TPLF fought in 1998-2000 for No Man’s Land known as BAD-ME.

I know that Ethiopia was the center of the world and Eritrea is the key not only to Aethiopia but also to Africa. It is safe to assume therefore, that AEthiopia would be the center when and if people of the world want to search for their origin. In my vocabulary center is equivalent to origin. Key is the physical shape of Eritrea.

For those who counter these arguments, such as the Arabs, the Chinese, the Iranians and others, they have to recognize that Eritrea was/is their path to the center and thereby Eritrea could become a key to Africa. The key and the center are inseparable mentally and physically, not emotionally. The emotion for unity has destroyed the Great Humane Society.

On Tasks

Both religion and science have merged in Eritrea and Ethiopia, i.e. E=E= may be MC2

For me, since J=10 and K=11

J=Jesus

K=Knowledge

The Eritrean and Ethiopian population have difficulty what to follow as the EPLF do not seem to recognize religion and that TPLF do not seem to comprehend what science is about.

Without the basics of science in Ethiopia and without the freedom of religion in Eritrea, we cannot make any argument to live or let live.

The nationalist leaders of A, E, O, S and T base their claim for self-determination including the right for secession were based either on wrong premises or on false promise chief among them is the language.

For instance

• First, Haile Sellasie I was not for modernization like his predecessor Minilik but he was for Education. What went wrong with his educational system is another matter. The nationalists accuse Haile Sellassie of Amharanization.

• Second, the DERG used to unite the country using revolution (M-L) concept. The DERG regime was not revolutionary. It was anti-Revolution. It was duped by internal allies and by the Soviet Union.

• Third, the TPLF is based on Democracy. This is wrong again. It is a hoax.

So what is missing?

The missing part as explained earlier in my articles, it is about DEBTERAW’s stand on READ (Revolution-Education-Arts-Democracia). According to DEBTERAW’s Revolutionary struggle, the following steps and tasks (careers if you will) are necessary.

• Information officer

• Organizer

• Strategist

• Manager and

• Leader

Thanks to DEBTERAW’s EPRP uninterrupted opposition to Haile Sellassie’s education system, opposition to the DERG’s anti Revolution stand and opposition to the hoax of TPLF’s obstruction to Kinet via DEMOCRACIA.

The first task of informing (ማንቃት) has now been successfully accomplished. Everyone and everybody among literate Aethiopians have now access to either TV, or Cell phone or the Internet. In other words, information is no longer power, thanks to Technology.

The second step is about organization for political purposes not for collectivisms.

DEBTERAW was a visionary and a committed Revolutionary. He was also a remarkable organizer. DEBTERAW’S organizational skill comes from his courage to speak truth to power. Every individual who wants to be an organizer should emulate his integrity and trust, for without trust no organization would be viable. Once more the key is in TRUST.

Concluding Remarks

The current conflict in Aethiopia is a fear of identifying or challenging the political/philosophical fundamentals. Both sides are seemingly willingly to fight in open confusion (as opposed to silent confusion), to stake their beliefs, their future, on the outcome of a battle over the effects of unnamed causes. Such is the case of the walk away groups of EPRP.

One side is composed predominately of people who dare not name the cause (DEBTERAW’s fate), the other do not dare to discover the Eway Revolution.

As a person and as a mind, DEBTERAW is unique. The root of his uniqueness is the nature of his mental process. If we could be allowed to talk to him, one would be amazed to see his courage and integrity to continue our vision. Let us rally around his fate. It would be beneficial not only to EPRP but to the whole Nation of Aethiopia as DEBTERAW had visualized it.

There is no doubt that Aethiopia’s attempt to revolutionize is a failure unworthy of ancient nation. We have a political failure, a philosophical failure, a diplomatic and a moral failure. Political and intellectual leaders are still missing from the Eway Revolution. Why and How? Let us discuss it honesty.

To the country I have and am deeply in love, allow me to name it as ኤትዮጵያ (Aethiopia).

TRUTH WILL PREVAIL

For questions and comments

woldetewolde@yahoo.com

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23. November 2008 by Assimba.

An Ethiopian proverb says: someone who has been out in the rain will not worry of getting wet. Having been out in the rain for far too many times that I care to remember I am presently unperturbed by the slack I may pick when I deal with weighty and sad subjects in what some may consider a lighter vein. Of course, satire being an altogether different ball game, some fail to grasp its core and often accuse me and others of trivializing “serious subjects”. Here goes anyway.

I contend that the present mayhem and havoc in Goma and Eastern Congo is caused by jealousy and fierce competition with Darfur. Someone claiming more knowledge than poor me, has authoritatively stated that jealousy first originated in Africa much like human kind– Dinkinesh or Lucy of Ethiopia being the first one to date. It is evident that this assertion is flawed, as jealousy and the rivalry engendered by it are to be found all over the world. According to Bush junior, the Al Qaeda attack on America was motivated by their jealousy and envy of America which suggests that at least Arabs are also jealous. Huntington’s clash of civilizations is really a jealousy theory. Most Ethiopians think the world is jealous of their beautiful country, the Japanese think they are a special race envied by others and the Chinese consider the whole world inferior and jealous of their aged civilization. To come to the mundane or what the French, trying to be Anglo chic, call “people” topics, Madonna was red hot jealous of Angelina Jolie and when the latter adopted a small girl from Ethiopia/not an orphan but poor/ and so she went farther South and adopted a small boy from Malawi/not an orphan but poor/. Will Madonna next go to Asia to compete is not an issue that is riveting anyone’s attention but let it be said that even rich pampered dolls are jealous of each other.

That said, the contention that Eastern Congo became jealous of Darfur needs a reminder in that the havoc in the Congo predates the one in Darfur and is not comparable at all. Four million Congolese have perished in a free for all carnage that was ignored even by Kofi Anan and led to the Armies without Borders phenomenon when numerous African countries intervened in the Congo to destroy or prop up a regime and, in the process, rob the mineral rich country blind. The war in the Congo was sponsored or pushed ahead by multinationals like the British Anglogold Ashanti corporation and other gold diggers and Coltan chasers, with rowdy militias being paid by the companies to wreak havoc and assure the mineral extraction. Congo lost its patriotic nationalist son Patrice Lumumba in the same way when Washington and Brussels collided to have him murdered brutally and to bring in puppet Joseph Desiree Mobutu. You are rich and everyone bothers you, you are poor and no one lets you alone to enjoy your poverty–this has been the sad fate of our continent. Did anyone hear the two candidates for the American presidency mention Eastern Congo? The Kentucky Fried Chicken franchise promised to give 20,000 dollars to a charity against hunger if and every time Obama or McCain mention world hunger–they did not. What chance could Goma have had then? Darfur is another matter altogether and there is why Eastern Congo has flared up in envy and jealousy. The problem of Darfur has a whiff of oil in its wake but it hogged the limelight because of the nature of the regime in Khartoum which, if truth be told, is not anymore odious than the mercenary one in Kinshasa. The hatred for the fundamentalists in Khartoum made Darfur very, very interesting. All of a sudden, right wing Christian fundamentalist groups and the White House got interested. Even Britain that has funded and still supports many a murderous group in Africa cried foul at Khartoum. Beshir of Khartoum was cornered and the casualty figures in Darfur went up. Well known actors like George Clooney chimed in. Who talked of Eastern Congo? Maybe Ben Affleck from the actors group, no more. Ghanaian Kofi Anan talked more of Afghanistan than Eastern Congo where his UN troops were not protecting anyone but raping young girls. And so Darfur became a hit song….and every George and Brad was mouthing the word Janjaweed taken by some to mean ganja weed or marijuana. Poor Goma. Poor Kivu. Sad Eastern Congo. 4 million dead and no one to rile and cry– no one to pull out his or her hair and wail!

I am particularly sympathetic because my country Ethiopia gets little or no attention unless Mr. Famine visits it as it does, lucky us, every few years. Take the Enough Project of concerned Americans–they are concerned about Somalia but not Ethiopia. Take the International Crisis Group–the same. The stars in these bodies from John Pendergast to Gayle Smith were former groupies of the Meles Zenawi cabal who chose to castigate all opposition as Amhara chauvinist and the nostalgic of the deposed military regime. Ethiopia has had its massacres from Arba Gugu, Areka to Water and Gambella but not many bothered. The blood stained regime of Meles is presently dancing with joy at the possibility of Hilary Clinton being named as Secretary of State and with reason as she had hailed in the past the most ruthless dictator in the Horn as a democrat and was only topped by her husband who added the Great Lakes dictators as democrats too. Talk of the short end of the stick! Eastern Congo lost four million–is this comparable to half a million in Darfur? Eastern Congo has many regimes and forces battling over it–is this comparable to Darfur where disparate rebel groups have to confront just one regime? Take any measurement and by all standards eastern Congo deserved the primary attention that Darfur was basking in instead. So, who is to blame if Eastern Congo raises the ante and calls on all of us: “hello, there is a bigger mess here, please take notice”? Does Darfur have flamboyant rebels like Laurent Nkunda of Eastern Congo, who changes chairs and uniforms and attire so often right there in the jungle and tells foreign journalists his idol is Charles De Gaulle of France , the very country accused by his backers in Rwanda of supporting the genocide in Rwanda? So, Eastern Congo had to explode and attract foreign attention away from Darfur. If only….! And then the Somali pirates had to appear, chewing their kat and swaggering in their “shirit” skirt- like wear, brandishing their ordinary Ak-47s. Given the fact that the Somalis have been at it for the last 20 years, Nkunda could not be expected to cope, could he? And where could the rebels around Goma find so many ships and super tankers to sea jack? And to cap it all, most of the Congolese of all hues in the East are not even Moslems !

Life is not fair in Africa. And so we simmer and boil in our jealousy and rivalry and competition and die in millions and not much changes. A half Kenyan has come to power in the USA but who said even full blooded Kenyans were ever sympathetic of anybody else. Obama will surely make some noises over Darfur and Somalia. Eastern Congo? They have to die more and hope for the best. And if Hilary Clinton becomes Secretary of State? Will a dove be hatched from an egg of a serpent? Between Nkunda, Kabila and Hilary… and Darfur and Somalia ….the Congolese will, if we can imagine it, be in a worse mess. Of course they can take solace in the fact that this is Africa as we know it and that there are others worse off than them that are forgotten even more.

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23. November 2008 by Assimba.

November 23, 2008

• One was born in Eritrea’s village dominated by Catholics and the other was born in Gonder town dominated by Orthodox Christian

• Both were Revolutionaries one in political science the other in artistic songs

• One is a professor by profession and the other a singer by trade

• Both individuals are Arada and from Arada – if you know what I mean!

• One lives in NY, where anything goes and the other lives in Addis, where everything fails.

The professor is Mesfin Araya (PhD) and the singer is Tamrat Molla (Ato). Why are you comparing these two individuals, one may ask. One of them is my friend and the other is from my Kebele. Although I have personal knowledge about them, I do not wish to write something of a personal nature. My interest in writing this article is about issues that concern all of us, old, adult or young, male or female, literate or illiterate. I believe there is a missing link between what singers grasp and what theoreticians or Revolutionaries were supposed to understand and apply.

A week ago, two events have happened, one Online Web and the other on Radio Wave. My comments might help to educate readers and listeners. Please, read the speech and listen to the interview.

A commentary on the Professor’s speech

Professor Mesfin gave a speech on the occasion of EPRP’s 36^th anniversary. It was true that EPRP was a vanguard for the Ethiopian Revolution, because revolution by definition was anti establishment. Notice, It was not about change!!! For that reason too many progressive student leaders, workers, trade leaders, teachers and progressive bureaucrats had joined the EPRP and of course, thousands if not millions had followed what EPRP was doing, saying and writing in the publication of DEMOCRACIA.

What about now? How do literate ምሁራን people like the professor show or lead EPRP members or supporters to get going, especially at a time when there is a rift or confusion in issues of names and addresses? A slogan to call that EPRP is the sole political leader for Ethiopia is not tenable. We do not have to be an EPRP apologist to feel a twinge of pity for the insult condemnation of the party. The Revolutionary Party had and has to tolerate all names and abuses. EPRP was and is not about leadership per se. It was about the burning issues of peace in Eritrea and dismantling the land tenure system in the rest of the country. Since all our bets were on democracy, EPRP since its inception to the current DEBTERAW’s dungeon prison and beyond has not yet to be fulfilled.

What is democracy? Call me by my name and address.

“የዲሞክራሲ ለውጥ ለማምጣት፤ ያላቃረጥከው ወንዝ ፡ ያልውጣኽው ተራራ፡ ያላፈሰስከው ደም የለም” There is no river that you did not cross, no mountain that you did not climb and there is no blood that you did not split.”

The above may be a figurative statement but it does not beat to the tune. The statement sounds very militaristic. It has no democratic tone.

But EPRP was and is about democracy. It is about capital D not M. In fact, the infamous slogan coined against the works of EPRP was