Tuesday, September 23, 2014

The UN Human Rights Council adopted the outcome of the UPR of Ethiopia

HRLHA FineStatement from HRLHA
September 21, 2014
The UN Human Rights Council adopted the outcome of the Universal Periodic Review (UPR) of Ethiopia on September 19, 2014. On that date, Ethiopia was given 252 recommendations by the UN Human Rights Council member States[1]to improve human rights infringements in the country, based on the general human rights situation assessment made to Ethiopia on May 2014 at UPR.
The Human Rights League of the Horn of Africa welcomes the adoption of the outcome of the UPR on Ethiopia and appreciates the majority of the UN Human Rights Council member states’ recognition that one of their members, Ethiopia, has committed gross human rights abuses in its own country contrary to its responsibility to protect and promote human rights globally.  Most of the Recommendations the Ethiopian Government received on September 19, 2014 were similar to the 2009 recommendations that were given to the same country during the first round of UPR human rights situation assessment in Ethiopia[2]. This proves that the human rights situation in Ethiopia continues to deteriorate.
The Human Rights League of the Horn of Africa also welcomes the Ethiopian government for its courage of admitting its wrongdoings and acknowledged most of the recommendations and promise to work further for their improvements. The HRLHA looks forward the Government of Ethiopia to shows its commitment to fulfil its promises, and not to put them aside until the next UPR comes in four years (2019)
However, the government of Ethiopia failed again to accept the recommendations not to use the anti-terrorism proclamation it adopted in 2009 to suppress fundamental freedoms of expression, assembly and demonstrations. The country also rejected the recommendation of the member states to permit a special Rapporteur on the rights to freedom of peaceful assembly and of association to travel to Ethiopia to advise the Government.
Today, thousands of people are languishing in prison because they formed their own political organizations or supported different political groups other than EPRDF.  Thousands were indiscriminately brutalized in Oromia, Ogadenia, Gambela, Benshangul and other regions because they demanded their fundamental rights to peaceful assembly, demonstration and expression.   These and other human rights atrocities in Ethiopia were reported by national and international human rights organizations, and international mass media, including foreign governments and NGOs. The Government of Ethiopia has repeatedly denied all these credible reports and continued with its systematic ethnic cleansing.
The HRLHA appreciates the UN Human Rights Council members who have provided valuable recommendations that have exposed the atrocity of the Ethiopian Government against defenceless civilians and the HRLHA urges them to put pressure on the government of Ethiopia to accept those recommendations it has rejected and put them into practice.
Finally, the HRLHA strongly supports the recommendations made by UN Human Rights Council member states and urges the Ethiopian Government to reverse its rejection of some recommendations, including:
  • Ratifying the Rome Statute of the International Criminal Court (ICC),
  • Ratifying the International Convention for the Protection of All Persons from Enforced Disappearance, OPCAT,
  • Permitting the Special Rapporteur on the rights to freedom of peaceful assembly and of association to travel to Ethiopia to advise the Government;
  • Improving conditions in detention facilities by training personnel to investigate and prosecute all alleged cases of torture, and ratify OPCAT,
  • Repealing the Charities and Societies Proclamation in order to promote the development of an independent civil society “Allowing Ethiopia’s population to operate freely”
  • Removing vague provisions in the Anti-Terrorism Proclamation that can be used to criminalize the exercise of the right to freedom of expression and association and ensure that criminal prosecutions do not limit the freedom of expression of civil society, opposition politicians and independent media ;
and use this opportunity to improve its human rights record.
[1]  UPR Info’s 2RP (responses to recommendations), List of all recommendations made to Ethiopia and its responses to them,    http://www.upr-info.org/en/review/Ethiopia/Session-19—April-2014/UPR-Info%E2%80%99s-2RP-%28responses-to-recommendations%29#top
[2]UPR Info’s 2RP (responses to recommendations),List of all recommendations made to Ethiopia and its responses, http://www.upr-info.org/en/review/Ethiopia/Session-06—November-2009/UPR-Info%E2%80%99s-2RP-%28responses-to-recommendations%29#top
1 comment - What do you think?
Posted by admin - 21/09/2014 at 9:53 am
Categories: Human Rights  Tags:

One Response to “The UN Human Rights Council adopted the outcome of the UPR of Ethiopia”

  1. Hordofaa Qabsoossa says:
    21/09/2014 at 5:06 pm
    It is a wonderful step,that HRLHA is pushing against this horable fanciest junta government.continue your job , we stand with you.
    Reply
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National Gadaa Assembly of Oromia, progress in action

By Rundassa Asheetee Hundee | September 22, 2014
Oromo traditional decision making system The Gadaa System of Oromia (Democratic and all enclusive, consensus based). The Official tree is called Odaa. East Africa
Oromo traditional decision making system The Gadaa System of Oromia (Democratic and all enclusive, consensus based). The Official tree is called Odaa. East Africa
When the Oromo nationalism became root bound and began to deteriorate, few Oromians decided to transplant it. Carefully, they designed the Gadaa system from its scattered existence and put it into larger chart and named it KAAWOO GADAA or National Gadaa Assembly of Oromia. . The goal was to bring all abbaa Gadaas from across Oromia and let them elect one leader at Oromia level following the attached objective.  Please go to www.ona1.org and see Kaawoo Gadaa from archive.
Knowing that the Gadaa system will flourish slowly as it distributed it’s roots, the group watched and waited. Mean time, those who saw this idea still struggling left the group and went on with their personal lives. Others expressed frustration and blamed everyone involved. In Kenya, the Oromo refugees were bribed not to attend the Kaawoo Gadaa conference by an organization that suppose to fight for the unity and for the freedom of Oromo people. The majority who now echoes the Gadaa system use to criticize everything that KAAWOO GADAA group has tried, even declared that the Gadaa system is dead and it belongs in the history museum.
While the KAAWOO GADAA team continued holding it’s conference in Washington DC and Sweden in years 2005 and 2006, the envious among us used their brain covered with layers of envy tried very hard to make thing so difficult to change so that they can feel better. Luckily, their envy only blocked them from growing mentally and kept them from having pure motives. As their brain clogged by envy created a sense of “us vs. them” mentality, and made them feel negative toward others, KAAWOO GADAA continued to grow to what it is today.
After all that, these very men chant the Gadaa system slogan as they scratched their low self-worth brain, still not noticing that they suffer from inferiority complex syndrome while the confident relaxed with inner peace of excellence and hard work that made the impossible, possible. Yet still, the envious have a hard time to admit their mistakes and live with an emotional pain.
Nonetheless, the KAAWOO GADAA team shook off all the criticisms and continued to work hard until the idea they have planted sprouted it’s root system. As planned, today the abba Gadaas of Oromia came together and elected the national abba Gadaa. Sure enough, if the determined few didn’t push their idea of forming the National Gadaa Assembly of Oromia so vigorously, the Gadaa system would have never taken a new life and grew to what it is today. Looking back into few years, we can only ask; how many of us have tried to set our Oromo roots into the soil of Oromummaa? How many of us acted stranger to our own root system and defied anyone who tried to return to our own root?
The truth is, the negative efforts of those who acted stranger to their own root hindered our progress. That’s why change has been very hard and rough for us.
Regardless of what the envious have done in the past, KAAWOO GADAA is born out of the hard work of those who demanded less praise and more confidence. Now, their efforts have changed a rocky, weed-filled of inferiority into a beautiful garden of Oromummaa, those who failed earlier believing that it is impossible to harvest Oromummaa from the rocky field of inferiority covered with localism and religiosity appear to be the proponents of the Gadaa system.
These individuals may be able to nurture and develop the Gadaa system in the future, of course if they can see that nothing is so unchanging, so inevitable as change itself. The truth is, the things we see, touch, and feel are always changing. Relationships between friends, husband and wife, father and son, brother and sister are all dynamic, changing relationships. Yes, opportunist people know what change is but they see change as a constant that should benefit them personally. Should these inferior men believed in oneself, they would have separated their personal advantage from societal advantage.
Opportunist individuals feel that they will live forever. That’s why change is their enemy. They fight and resist change before they even discover what the actual effects of change will be. Instead of asking how change and development are linked, they fight everyone who oppose to their utopian world view where they think will live forever. Mean time, those who wanted to rebuild their shattered identity came together and repaired the leaks these opportunists made in the roof of Oromummaa.
A Chinese proverb says, “Great souls have wills; feeble souls have only wishes.” Unless we have the will to improve, all the other steps to change will be wasted. This is what separates the winners from the losers.
Rundassa Asheetee Hundee
4 comments - What do you think?
Posted by admin - 22/09/2014 at 4:41 am
Categories: Oromia  Tags:

4 Responses to “National Gadaa Assembly of Oromia, progress in action”

  1. Barratu says:
    22/09/2014 at 8:48 am
    Rundassa
    I don’t want to comment on the content of the article since it does not make sense. But the Photo you posted is not about Gadda Assembly. Look at the pictures! Do you think there are more Women at Gadda assembly? this photo is taken during a community meeting possible taken by OPDO to lecture to our people regarding some development or event.
    Reply
  2. The Oromian bateleur says:
    22/09/2014 at 11:05 am
    Actually, Rundassaa has tried to explain the importance of Oromo’s root, culture and its obstacles. But, something which I havn’t understood is, whether it was intentionally or unintentionally, why he has dived too deep into the controvertial of too much blaming and insulting ? Today, we are held in the gridlock of multiple problems. Therefore, we have to be careful about aggravation or mongering for the sake of energizing our people.
    We all love our culture and identity in which we were born, live, breath and will die with.
    I LOVE THIS VERY RICH CULTURE OF MINE, OURS,
    WATCH THEM,
    Reply
  3. Horfaa says:
    22/09/2014 at 11:15 am
    Aadde barattuu,
    Do not rush to be little someonse’s effort.As far as it’s not harmful just let it go.He might come up with a better one tomorrow.
    Reply
  4. Oro says:
    22/09/2014 at 5:20 pm
    Rundee Keenya, don’t be bitter, nothing will come by becoming bitter. Our forefathers tried their best to protect us from the evils of the world. They were mostly successful until one of us denounced our root and copied something very foreign to us. We need to go back to our root and find our soul. The current enemy of Oromo are like small wind compared to what our fore fathers did to survive in that harsh world we call home. They saved us from extinction using that sophisticated system and we all with no exception of those who still love something forgein to Oromo, must go back to our root and cultivate it. No foreigners can do that for us.
    Reply

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SOMAAN GOOTAA URGAAYEE – 2

Taammanaa Bitimaa irraa | Fulbaana 22, 2014
DURAANDURSA
Dubbiftoota barreeffata kanaa jaalatamoo fi kabajamoo, mee waraqaa tana bakkuma isa dabre dhaabne san irraa ka’uun itti haa fufunu! Akka inni kun isa duraanii wajjin wal isiniif qabatuufan, mee isa xumura dabree irratti jedhame tokko isiniif kaaya:
“Dubbii lafarra harkisanii waggaalee heddumeessuu fi gubboon isaanii biyyuma ofii kana nama jibbisiisa. Himata galfachuufillee dursanii warra Afaan Amaaratiin iyyannoo namaaf barreessan, barbaadanii horii baasaniifii kitaabsisuutu ture. Jarreen qawwee fi fannoon biyya Abbaa Gadaa fi biyya Haadha Siiqqee seenan kun biyya kana Gondor fakkeessuuf, halkanii-guyyaa irratti hojjachaa turani. Kanaaf, “qeyee” jarreen kanaa fi “boongoo” jarreen kanaa kan tahe, manneen murtii irraa baqachuun Oromoon qeyee eebbaa fi qeyee ayyaantuu kan tahe, gara galmoota warra qaalluu dhaquun wal-himachuu filate.“
Galmoota Oromoo kanneen keessatti wanni gubboo jedhamu, gocha isaa dhiisitii sagaleen isaatuu hin aragmu. Achitti Afaan Amaaraa hin loqodamu yookaan simaamaloon wayii hin wacamu. Dhimmii sunis lafarra hin harkifamu. Wal-sobuu fi wal-gowwoomsuun, wal-arrabsuu fi wal-doorsisuun hin jiru. “Qalaaxee” fi balaaxeen, “maxiraa” fi qaxiraan wayiituu hin argamu. Fakkeenyaaf yoo namni Tolchaa Fayyisaa jedhamu waa irratti nama Gaaromsaa Bayii jedhamu kan himatu tahe, gaafa Kudhafree (kudharfee) warra qaalluu sanaa deemeti: “obboo Gaaromsaa Bayii kana irratti natti dabree jiraa, dhufee naaf haa gaafatamu” jedheetoo deeggartoota warra qaalluu, kanneen qeyee galma sanaa keessatti argamuun qaalluu gargaaranitti himata. Jarri kun: “kunoo, dubbiikee dhageenyee jirraa, dhaqiitii gaafa akkanaa akka obboo Gaaromsaa Bayii dhufuuf itti-himi!”, jedhuuni. Obboo Tolchaan akkuma jarri jedhanitti tolchee, gaaromsee obboo Gaaromsaatti hima. Dhaamsi dhaamsa mana eebbatii, sagaleen sagalee dhugaatii obboo Gaaromsaan gaafuma jedhame sana gara warra qaalluu dhaqa. Gaafasshanachi taa’ee inni akka dhugaa dubbatu kallachafaa qabachiisanii dhugaa baasisu. Mannis mana dhugaatii, laftis lafa dugaatii, warris warra dhugaatii, biyyis biyyaa dhugaa fi biyya eebbatii Oromoon achitti soba dubbatu gonkumaa hin jiru. Isa akkanaa kanatu bara sana, akka qeyeen warra abbaa sobaa fi warra abbaa qawwee onu taasise.
Akkuma Oromoon dubbii dhugaa kana wal-harkaa fuffuudhee biyyaa biyyatti dabarse sana, warri Amaaraas waayee kanaa aariin walitti dabarsuutti ka’ani. Amma biyya “Gaallaa“, keessumaa Ambo “quufe” kanaaf nama “qoricha qotuuf“, wal-mariyachuun Shaggar irraa gara Ambootti ergani. Barri isaa walakkeessa bardhibbee 19 fi shantamootaa (“1950s“) keessa, namni Oromoodhaa qoricha akka qotuuf ergame sun immoo namichaa durumaan jibba Oromootiin ija of-jaamse, kan Fitaraarii Saayiluu Dufaayee (Saahiluu Difaayee) jedhamu, kan bulchaa koonyaa Ererii fi Karrayyuu (Adaamaa) ture tokko. Biyyi Torban Kuttaayee kun erga abbaan Sadan Liiban (abbaan Ammayyaa, Walisoo fi Kuttaayee), Liiban Maccaa: “horii bacaqi; qaalluun si keessaa haa-bawuu qaalluutti buli!” jedhee isa eebbisee, biyyi kun biyya namni horee kuma gatu, kumaan bacaquu fi biyya qaalluu jechuun biyya eebbaa taheeti bara Saayiluu Dufaayee bira kutee kunoo nus, Dhaloota Qubees dhaqqabe. Hubaddhaa Liiban Maccaa kan jiraate kaleessa faa, bara Teediroos faa, bara Minilik faa mitii! Liiban Maccaa Sadan Liiban diina hollacciisoo san horee dabre kun, gara waggaalee 600 dura nama jiraate. Eebbi isaa lafatti hin buunee kunoo bara nafxanyicha moofaa, bara Sayiluu Dufaayee sana bira kutee bara nafxaynoota haaraa, warra Wayyanee kanaayyuu gayee jira. Biyya Liiban Maccaa eebbaan ilmaan isaa sadanitti dabarse kanatu oggaa Wayyaaneen: “Goojjam keessayyuu dabarree eenyumtuu nu hin tuqu” jechaa harree ooffattee, qawwee baaddhattee Laga Abbayyaa cewuun Biyya Oromoo seente san, kan qabu qawween kan dhabe shimalaan dura goree ishii kashakkashe.  

Saayiluu Dufaayee akkuma magaalaa Amboo seeneen: “hin dhuginaa“, “ulee qabattanii hin deeminaa” faa namaan jechuutti ka’e. Raajii Rabbii, Ambo mee biyya eebbaati malee, biyya namni dhugee machaawuun walis, namas rakkisu hin turree! Dubbiin kun naannoo Torban Kuttaayee bira dabree naannoo Afran Walisoo, naannoo Jahan Ammayyaa fi naannoo Jahan Bachoo faa dhaqqabe. Oromoon: “Sidaama maalitummoo biyya dhufe? Bulchaa akkamiimmoo nutti ergani?” jechuun raajeffachuutti ka’e. “Inni biyya bulchuu dhufe moo waan nuti nyaannuu fi waan nuti dhugnu nutti himuuf dhufe? Nuti farsoo garbuu keenyaa, kaasin-kaafnaa (kaatikaalaa) garbuu fi qamadii keenyaa, daadhii damma keenyaa yoo dhugne maaltu isa galche? Maali inni araqee diimaa (“konyaakii”) isa baargamaa, Biyya Faranjiiirraa dhufu dhugaa bulaa mitii?” Otoo biyyi Sadan Liiban kana malaaleffatuu (dinqeeffatuu) silaa biyya Torban Kuttaayee keessaa naannoleen Gindabaratii fi Jalduu lolumaaf dhalatanii, mootummaan Habashaa naannoo kana irraa gibiraa fi qaraxa guurrachuu malee, wanni inni uummataaf godhu hin turree, manneen barumsaa, buufanni fayyaa, karaan konkolaataa faa hin jiruu, amma Gindabarat gibira galchuu dide. Saayiluu Dufaayee kana dhagayee otoo qorichaa Oromoof akka qotuuf, ergame sana dhaqeetoo hojii irra oolchuuf: “akaakii zarraaf” isaanii san jedhuu, akkuma “kan qabuufan dabala jettee harreen lagatti fincoofti” mammaaksi Oromoo jedhuu san, biyya Afran Walisoo keessaa naannolee Bodda, Dandii fi Qaqaldhii jedhamanitti Oromoon gugsii fardaa irratti  gaafa ximqataa wallole. Garuu, Oromoonni wallolan sun akkuma aadaa Oromootti ennasuma dubbii sana jaarsummaa fi obbolummaan fixatani. Naannoleen Walisoo sadeen kanaa olitti himaman immoo erga bara Xaaliyaanii boodatii koonyaa “Jibaati fi Macca” jedhamu jala, jechuun “mootummaa” Saayiluu Dufaayee jalatti argamu. Amma dubbiin badde! Egaa, namtichi kun dura Gindabarat gibira galchisiisa moo baddaa Walisoo: Dandi, Qaaldhii fi Bodda dhaqqeeti “maaf gugsiif baatan?” jechuun Oromoota adaba?
Oromoon naannoo Oromiyaa Waltajjii kun akkuma Oromoota naannolee biroo sirba jaalata. Walalooleen akka sirbaatti qopphaawan seenaa fi aadaa isaa keessatti bakka guddaa qabu. Sirboonni kunimmoo akka addaddaa fi bakka addaddaatti dhiyaatu. Oromoon keenya otoo addunyaa tana irratti walmorkiin heddummina akaakuu sirbaa kan sabni tokko qabuu, “haa dhiyaatu!” jedhamee tarii tokkoffaa tahuu dandaya. Godinoonni Oromiyaa marti sirboota garagaraa qabu. Kana malees godinni tokko immoo ofumaafuu sirboota addaddaa qaba. Mee yoo godina Wallaggaa fudhattan kan achitti sirbamu iyyaaseecallaa isinitti hin fakkaatini. Sirboota gosa danuu tahan qaba, uummanni Oromoo Macca Lixaa kun. Kan godina Oromiyaa Waltajjiis akkanuma. Innimmoo waan gosoolii lama jechuun Tuulamaa fi Macca Bahaa of-keessaa qabuuf, caalayyuu akaakuun sirbootaa baay’ata.
Akkuman gara biraatti ibsuuf yaale, Oromoon naannoo kanaa mankiristaanaa (bataskaana) kan jaraa gara olbaa aadaan isaa itti-agarsiifamuu godhatee jira. Oromoon kan gaafa taabonni waggaa waggaatti ayyaaneffatamu (“naggasu“) faa,  gaafa ximqataa faa bataskaana dhaqu Waaqa kadhachuufii miti.Dhiichisa, ragada, awwayyaa fi sirboota biroo sirbuu fi booda immoo gugsii fardaatiif yaa’ee dhiichisaan lafa sochoosaa achi deema. Bacho Maaramii Rimeechaa (Rimeessaa), Gabreelii Guftee fi Goorgisii Tajii faa; Waliso Maaramii Dandii, Garbeelii Kotobaa fi Mikaa’ela Qamaxxee faa; Kuttaayee Mikaa’ela Xuqur Incinnii, Mikaa’ela Awwaaroo faa Waaqa kadhachuuf dhaqa namni jedhu yoo jiraate, nama aadaa fi duudhaa naannoo kanaa sirriitti hin beekne tahuu dha qaba! Inni naannolee Jahan Bachoo, Afran Walisoo fi Torban Kuttaayee irratti jedhame kun immoo dubbii gabaabsuufi malee: naannoleen Abbichuu, Jiddaa, Darraa, Salaalee, Sulultaa, Meettaa, Aabbuu, Galaan, Gimbichuu, Ada’aa, Sooddoo, Caboo, Ammayyaa, Noonnoo, Gaamoo Jibaat, Calliyaa fi Daannoo faas akkanuma.
Mee akka fakkeenyatti isaan kanaa olitti tuqaman keessaan tokkoo isaa qofa fudhaddhee isiniif addeessa. Dursee bataskaanni akaakuun lama akka naannoo Oromiyaa Waltajjii kanatti argamu kanaan dura bakka tokkotti ibseen ture. Habashoonni qawween cabsanii Biyya Gadaa seenan sun Oromoo dirqisiisanii gara lagaatti geessuun bishaan itti-facaasanii “maqaa kiristinnaa” kan jedhamu, maqaa Oromoon sirriitti waamuu hin dandeenye kan aadaa fi seenaa isaa wajjin waa tokkollee guduunfaa hin qabne baasaniifi. Kana bira kutanii Oromoon nama du’e bataskaanatti malee, akka hin awwaalle “abunni” isaanii maganee, mootummaan isaaniis seera baase. Namni seeraa fi magantii kana hordofuu dide ni adabama. Raajii Waaqaa, safuu namaa! Jarri seera baasan malee, taabotaan maganan malee, bataskaanuma saniyyuu bakka uummanni barbaadutti hin ijaarre. Kun humna isaanitii ol ture. Garuu, humna fi haala qabatamaa isaan keessatti argaman caala kan ture: tuffii, oftuuluu, duubatti-hafummaa fi sanyummaa isaaniiti.
Fakkeenyaaf, biyya Afran Walisoo humna qawwee Faranjiitiin cabsanii seenan san keessatti kan dursanii bataskaana dhaabbatan Danditti, jechuun Maaramii Dandiiti. Maaramiin Dandii tun abbaa lafaa (haadha lafaa) ishii akkamiiti. Akkum Raas Dargee, Raas Birruu, Raas Masfin Silashii faa lafa wantaa (“gaasshaa“) hedduu qabdi. Kana malee, ishiin balabbaatasi. Lafa “ishii” kana irraa hoomisha: irboo, sisoo yookaan hirtaa galchisiifatti. Kana ishiif kan qotee galchuu qotee-bulaa Oromoo isa lafti isaa irraa fudhatame sana. Kana malees, lafa warri Amaaraa fudhatan jechuun Oromoo irraa dhuunfatan keessaa dhibbantaan 30-ni kan bataskaana Habashaati. Isa Oromoof hafe irraayyisi gibirri kan galu: Waliso yookaan Ambo, Tullu Boolloo yookaan Giinciitti warra mootummaatii otoo hin taane, Danditti ishiif gala. Fakkeenyaaf, Qaqaldhii keessaa warri Gurree Birqii akka isaan jedhanitti: “lafuma abbaa-saanii isa mootummaa Sidaamaa irraa deebisanii bitatan“, kan gandeen Shimala-a fi Dirree Warra Shuruu keessatti argamuuf gibira hamma bara 1970-tti, mootummaaf Giincittii mitii, Maaramiif Danditti galchaa turani. Fakkeenyi as irratti kaafame kun uummanni Oromoo: lafa isaa, biyya isaa fi mirga isaa dhabee mootummaa fi bataskaana Habashaatiin bitamaa akka ture, ammallee karaa tokkoon akka jiru ifumatti nutti agarsiisa.
Uummata Afran Walisoo keessaa inni naannoo hedduu baldhaa Bodda, Dandii fi Qaqaldhii keessa jiru, keessumaa ganna-ganna nama du’e reeffa isaa baatee Maaramii Dandii geessuun daran isa rakkise. Oromoon akka aadaa isaatti du’aa isaa awwaallachuu seeraan dhoowwame jechaa dha. Oromoon aadaa isaa keessatti nama du’e bakka lama keessaa kan fedhetti awwaallata ture. a) Bakka Kaabbaa jedhamu kan gandi tokko yookaan sanii ol nama ofii kan du’e itti-awwaallatu. Bakki kun qulqullinaa fi magariisa tahuun eegama. Naannoo sanaa fi awwaala irratti mukkeen addaddaatu dhaabama. Dallaan marfamee qulqullinaan eegama. Faranjoonni bara 1838 keessa karaa Biyya Amaaraa isa Manjee jedhamuu Biyya Oromoo keessaa Tuulama seenan, Oromoon uummata qaroome jechuun wanneen isaan raajeffatan keessaa inni tokko akka Oromoon bakka awwaalaa kunuunsee eeggatu arguuni. b) Naannoo qeyee ofiitti namni barbaade nama ofii awwaallata. Biyyis biyya Gadaa fi biyya dimokiraasitii, uummannis uummata Oromoo kan Gadaatii namni lamaan kana keessa filachuun bakka fedhetti awwaallata tureeyyu. Uummanni Afran Walisoo keessumaa inni naannoo Qaqaldhii keessaa: Gafarsa, Dirree Warra Shuruu, Shimala, Kotoba, Dannaba, Maaruu Warra Tolaa, Komboloota, Jawwee, Oddo Heexoo, Kabaashee, Dhalata, Qaldhaa, Shube, Biichee, Gaatiraa Walisoo, Gareeruu fi Xiraange faa irraa guyyaa guutuu reenfa baatee Maaramii Dandii geessuun itti-hammaannan warri Gurree Birqii, jechuun warri abbaa Gadaa Walisoo lafa isaaniif hafe keessaa kennuun “bataskaanni Oromoo” kan Garbeelii jedhamu Kotobatti ijaarame. Garbeeliin Kotobaa kun hiyyeessa Rabbiitii homaa lafa wayiituu hin qabu. Irboo, sisoo fi hirtaa hin galchisiifatu. Kan inni qabu uummata Oromoo qofa. Uummanni Oromoo kun immoo silaa oggaa sana daaqoniinis, qeesiinis Oromoon hin turree, Amaaruma “mindeeffate“-ef bona-bona oggaa midhaan galu, qunnaa tokko yookaan sanii gadi sunumtuu namni dandawu walitti buusetoo qeesichaa fi gargaartuu isaatii kennama. Boodallee gara bara 1965 irraa kaasee qeesii fi gargaartuun isaa Oromuma turani.

Egaa, Mudde bultii 19 guyyaa Garbeeliin Kotobaa ayyaaneffamu Oromoon wal-haretoo bawuun aadaa ofii agarsiifata. Oromoon sirba irrattis, gugsii faa irrattis walmorka. Walmorkii qajeelaa kanatu uummata Oromoo irra-qaraa, irra-jabeessaa dhufe. “Hardha ganda kamtu sirbaan caale, ganda kamtu gugsiin caale? Ilma eenyutu gogsiin caale? Intala eenyutu sirba morma-shiitiin biyya harkatti galfate?“, jedhama. Oggaa Gafareen, Kowoo fi Hulluuqqoon “Dullee, Dullee, sii dhufee Dulleen” jechaa bakka heddutti hiramuun gurmuu gurmuun dhiichisaa dhufu, ennaa Kabaasheen “Kabee, Kabee, sii dhufe Kabeen, sii dhufee Qaqeen“, Kotobni “Kotee, Kotee, sii dhufe Koteen, sii dhufe Qaqeen“, Gafarsi, Xiraange, Shube, Dhalanni faa gurmuu gurmuun lafoon dhiichisaan dachee sochoosaa, warri fardaa gurmuu gurmuun hiramuun “kaawoon deebitewoo” faa jechaa dhufan dhugaa mitii fiilmii Holii-wudii tokko namatti fakkaata. Uummata Oromoo miidhagaa, aadaa Oromoo miidhagaa, Afaan Oromoo miidhaa, Biyyoromoo miidhagaa Waaqni mimmiidhagsee uume kana raajeffachuuf sagalee fi jechatu nama hanqata. Inni yaa’ee dhufe kun dallaa bataskaanaa fuuldura dirree jiru keessa gurmuu gurmuun hiramee dhiichisa yookaan ragada. Dubarrii fi dubartoonni feenaan dhiiroota waliin, feenaan qobaa ofii gurmuu dhaabbatanii ragadaa oolu. Keessumaa oggaa naannoo Afran Walisoo fi naannoo Torban Kuttaayeetti awwayyaa-n sirbamu, dubara Oromoo kana irraa mormi isaanii lookoon sun citee Harar yookaan Naqamte waan gawu fakkaata.
Akkanuma gaafa Maaramiin Dandii guyyaa Guraandhala 21 “naggaftu” kan Garbeelii Kotobaa isa armaan olitti ibsame harka hedduun namaa fi fardaan caalutu buqqa’ee bawuun ayyaaneffata. Waan Afran Walisoo guutuun achitti yaa’etoo walgaye fakkaata. Kunis sababa malee miti, naannoo Afran Walisoo kana keessaa kan ayyaaneffannoon Maaramii Dandii hundumaa irra-caalu. Nafxanyyoonni Biyya Oromoo qawwee ibiddaatiin cabsanii qabatan bataskaana kana bakka dur Oromoon yaa’ee itti-irreeffatutti ijaarani. Taabonni kun xiqqoo-shii irraa siqee qarqara Dambal (Hara) Dandiitti dhaabate. Akkuma bakki Gabreelii Qullubbii inni gooroo Barentuu (Harargee) bakka dur Oromoon yaa’ee itti-ayyaaneffatuutti ijaaramee jechaa dha. Lookolee saglan Oromoon Walisoo nan qaba jedhu keessaa sadii: Boddi, Dandii fi Qaqaldhiin sirbaa fi gugsii fardaatiif haramanii achitti bawu. Warri lafoo fi warri abbaa fardaa gurmuu gurmuun hiramaniiti dhiichisaa fi kaawoon deebitewoon lafa sochoosaa dhufu. Warri kun dallaa bataskaana marsee jiru sanillee hin seenani. Dirree bataskaana fuulduraa fi cinaa jiru keessatti dhiichisu, ragadu, mirqaanu. Ennaa taabonni bayee mana sana naannawuuf jedhu: namoonni warra bataskaanaa gargaaran gadi bayanii karra irra dhaabachuun sagalee olqabaniitoo: “maaloo yaa Waliso, maaloo yaa biyya taabonni bayee mee xinnooshii nuu obsaa!”, jedhu. Amma biyyi ni kadhatame malee, hin ajajamnee hundumtuu cal-jedha. Taabonni sun bayee, mana isaa sana oggaa sadii naannayee akkuma bayetti nagaan gala. Warri yommuu taabonni bayee naannawu sana wajjin deemee naannawu: nafxanyootaa fi keessummoota isaanii, tajaajiltoota bataskaanaa, abbootii sangaa (baalabbaatota), abbootii lagaa (ciqaa-shuumota) fi namoota Oromoo tokko tokko qofa. Akkuma taabonni galeen abbootiin fardaa gugsiif, namoonni kaan immoo doowwachuuf akkuma dhufanitti sirbaa dirree garmaama fardaa kan achuma bataskaana sanatti dhiyaatee jirutti qajeelu.
Duudha fi muuxannoon akkanaa kun itti-fufuun bara Fitaraarii Saayiluu Dufaayee dhaqqabe. Akkuma irranatti addeeffame namtichi kun leencota Torban Kuttaayee isaan Gindabarat keessaa gibira mootummaa nafxanyaa sanaaf baasuu didanatti duuluuf raroo isaa haratee, “akkakii-zaarraaf” isaanii sana deddeebisee dadarbachaa karaa qabate. Namtichi kun waan mootummaan Hayila-Sillaasee qabu mara of-duubaa qaba: Loltuu meeshaa waraanaa kan ammayyaa kanneen addaddaa mataa irraa kaasee hamma miilaatti hidhate, balaliyaa (xayyaara) waraanaa boombii samii irraa gaddarbatu, karkarroyyaa (taankii) akka gafarsa madaayeetti baalaa-muka, lafaa-margaa of-duraa haqaa gangalatu, gaazexeessitoota dhumiinsa uummataa “farra-Toopphiyaati“ jechuun barreessan, phaaphasii fannoo qabatee farra Kiristoosii fi farra biyyaati jechuun dhumiinsa uummataa eebbisu faa of-duubaa qaba. Oromoonni Torban Kuttaayee fi Afran Walisoo garuu, jaalala mirgaa fi biyya isaanii, tokkummaa ofii fi onnee Oromoo kutattuu sana malee, wanni of-duubaa qaban hin turre.
Uummanni Oromoo beektotaa fi gamnoota, muraacii fi abshaalota of keessaa qaba. Kanaaf ennaa Saayiluu Dufaayee kun dhaadachaa magaalaa Amboo irraa bayeetoo karaa Giincii-tiin Gindabaratitti duuluuf qajeelu, gamnoonni biyyaa kun waan haala Oromoon keessatti argamuu beekaniif, dubbii qabbaneessuuf Amaarticha bira dhaqani. Inni humna loltuu hammamii yoo qabaateyyuu, otoo Gindabarat hin dhaqqabin waan naannoo Jalduutti isa eeggatu itti-himani. Gindabaratii fi Jaldu keessa eenyumtuu akka takkaa humnaan keessa hin dabarre, akka Oromoonni Jalduu lafa irra dhiisii muka irrayyuu taa’anii rasaasa namatti roobsan, namni Jalduu nama gonkumaa hin muldhanne akka tahe, “diina” hin muldhanne kanaan loluun akka hin dadayamne itti-himuun, achumaanillee waayee Oromoo beeksifachuun, akka isaan jaarsa biyyaa gara Gindabaratitti erganii dubbii tana karaa nagaatiin fixan faa itti-himani. Marii fi haasaa dheeraa booda Sayiluun jaarsolii Oromoo saniin tole jedhee, gara Ambootti deebiye. Gamnoonni Oromoo sun gara Gindabaratis hin dhaqnee, gara qeyee ofiittis hin deebinee, namoota sadii of-keessaa filachuun gara Finfinnee Shaggaritti ergatani. Namoota kana keessatti jagnicha Oromoo amma lubbuun hin jirre, Zoogaa Boojiyaa Hasaquu Horaa-tu argama. Oromoonni kun mooticha mootolii, Hayila-Sillaasee bira dhaquun: “akka namni biyya bulchuuf ergame sun biyya gubuuf adeemaa jiru” tokko tokkoon itti-himani. Dubbii “araqee hin dhuginaa, ulee hin qabatinaa” irraa kaasee hamma dubbii Gindabaratii fi Danditti duuluuf qopphaawuu isaa itti-himuun, yoo inni hatattamaan isaan irraa kaafamuu baate, dubbiin gara biraatti akka deemuun ishii hin oolle, gurra mootichaa buusani. Hayila-Sillaaseen jarri nagaan akka biyya isaanitti galanii fi inni immoo akka dafeetoo isa isaan jedhan sana fiixaan-baasu waadaa galeefi. Otoo torban tokko hin guutiin silaa Hayila-Sillaaseen qaruutee dhaa, namicha akka shoomutti “dajjaazmaach” jedheenii akka Wallagga bulchuuf gara Naqamteetti dabarse.
Akkuma irranatti ibsame, gaafa Maramiin Dandii “naggaftu” namni gugsii fardaa keessa wallolee, tokko tokko miidhamani. Saayiluun kana dhagawuun akka isa fuulduratti dhiyaataniif, xalayaa “qalaxee” jedhamutu itti-erge. Kanas nama inni matadeemaa (“ring leader“) jedhutti erge. Namni inni itti-erge kun Tashoomaa Gammachuu ilma Gammachuu Qamalittii Waarii ture. Tashoomaa Gammachuu Qamalittii akka jedhame sanitti gara magaalaa Amboo hin dhaqne. Karaa namicha xalayaa Saayiluu fidee isatti kenneeetiin deebiii qabu, gara Sayiluu isa Ambo keessa taa’ee dhaadatuu sanaatti dabarse. Xalayichi duraanii “koottutti waayee dubbii kana natti himi” kan jedhu, kan afaan nagaa fi arraba qaroominaatiin itti-ergame hin turre. Xalayichi xalayaa doorsisaa fi tuffii ture. Booda Tashoomaa Gammachuu Qamalittii: “namana ati silaa eenyu kan akkanatti anas, biyyakoos doorsiftu? Dhiirri dhufee nama qaba malee, erbee doorsisaa namatti hin ergu. Egaa yoo dhuguma dhiira taate koottutii na qabi? Garuu, otoo mana keetii hin bayin Dandi kun, Waliso kun biyya eenyyu faa akka ta’e, anis ilmaa fi sanyii eenyu faa akkan ta’e qoraddhu! Erga kana qorattee anis akkuma qeerransoota Gindabarat Kuttaayeen si eegaa jiraa, Arfan Walisoos si eegaa jiraa koottu!” “Erbeen” Tashoomaa Gammachuu jedhu sun “qalaaxee” warra Habashaa sani. Saayiluu Dufaayee dhaamsi kun sonaan isa aarsullee Dandi Walisoo dura Gindabarat Kuttaayeetti duuluu filate. Eekaa, dubbiin dubbii gibiraatii, gibirri immoo dubbii horii fi garaa warra nafxanyaa saniitiwoo!
Ennasum waayeen “erbee” Saayiluu Dufaayee fi deebiin Tashoomaa Gammachuu Qamalittii biyya Afran Walisoo keessa tamsaye. Eekaa, akkuma abbaan Liiban sadanii, Liiban Maccaa: “beeki; beekaan si keessaa haa bawu; beekumsatti buli!”, jedhee ilma isaa Waliso eebbise san walaloon dhiichisaa, kan “SOMAAN GOOTAA URGAAYEE ” jedhamu, baddaa Walisoo keessatti walaleeffamuun biyya keessa facaye. Amma armaan gaditti walaloon sirbaa, kan dhiichisaan lafa sochoosu kun isiniif dhiyaata. Haatahu malee, waan kutaan kun dheeratee yeroo keessan isin jalaa fixuu dandayuuf, asuma irratti dhaabnee kutaa sadaffaa irratti walitti deebinaa, hangasitti nagaa fi nageenyaan naa bubbulaa!
                                                                                        Itti-fufa —!
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Tan dabre:
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 Hirbuu Dhiigaan Eegalame

Jiituu lammii, Ful. 23, 2014
Halkan dhawaata bari’a. Hanga obsaa fi murannoon itti deeman mallattoo barii lafaa eeru arguu fi dhaga’uu jalqabu. Hangasitti garuu cichaa fi murannoo gaafata. Seenaa qabsoo bilisummaa Afrikaa keessatti Hanga xumura waraana Addunyaa 2ffaa (WWII)tti dukkanni gabrummaa dachee Afrikaa dhuunfate tasuma waan bari’u hin fakkaatu ture. Haa ta’uutii garuu taateen seenaa kana jijjiiru guyyaa isaa eegee  dhalachuu hin oolle. Innis sochii barattoota Afrikaa ti.
Barri 1935 – 1960 bara sochiin barattoota Africa jabinaa fi heddumminaan itti mul’atee dha. Baay’inni dhaabbilee barnootaa dachee Afrikaarratti mul’achuun,  lakkofsi ilmaan Afrikaa mana barnootaa seenan akka dabalu taasise. Lakkoofsi barattoota ilmaan Afrikaa biyya keessaa fi alaatti dabalaa deemuun dammaqiinsa siyaasaa fi hadheeffannoo gabrummaarratti isaan qaban jabeessuu eegale. Dammaqinsaaa fi hadheeffannoo kana keessaa warraaqsi dammaqinsa hawaasaa uumu dhalate. Dhaloota warraaqsa kanaatu dukkana gabrummaa dachii Afrikaa dhuunfatetti daangaa kaa’uun waldhaansoo haaraaf karaa saaqe. Waldhaansoo Diddaa Gabrummaa!
Sochiin jalqabarratti seenaa fi aadaa sabaa dhaadhessuutti fuulleffate, dhawaata bifa fincilaa fi diddaatti geeddaramuun gaaffii bilisummaa kaase. Warraaqsi kun hidda jabeeffatee dhaloota jaarmiyaalee bilisummaaf karra saaqe. Hoogganoota siyaasaa jajjaboo magarse. Tarsimoo fi tooftaa bilisummaa biyyaa dhugoomsan akeekuun qabsoo tarkaanfachiise. Akkaataa kanaan biyyoonni Afrikaa: Gaanaa (1957), Nayijeeriyaa (1960), Seeraliyoon (1961), Keenyaa (1963), Ugandaa (1962), Tanzaniyaa (1961), Tunisiyaa (1956) fi kanneen biroo hedduun Gabrummaa ofirraa cabsuu danda’an.
Akkuma seenaa biyyoota Afrikaa kanneenii faana seenaa Qabsoon saba Oromoo keessa darbe yoo yaadanne, sochiin barattoota Oromoo seenaa fakkaataa qaba. Jaarmiyaa Oromoo walaba (independent Oromo Organization) ijaaruu dabalatee diddaa Oromoon bifa faffaca’een gabroonfattootarrattii geggeesssu bifa qindoome akka qabaatu gochuuf  barattoonni Oromoo seenaa seenaan hin daganne kaayaniiru.  Aadaa, seenaa fi walumaa galatti eenyummaa Oromoo ifa baasuun Oromoo dammaqsaniiru. Akeeka jabaa fi tarsiimoo fulla’aa kaa’uun qabsoo Bilisummaa Oromootti bu’uura jabaa tolchaniiru.
Qabsoon Oromoo haala ulfaataa fi qormaata jajjabaa keessa bahee dhimmoota waan hin danda’amne fakkaatan danuurra aanee isa kaleessa fageenyatti ilaalamee “kuunno ti!” jedhamaa ture har’a dhiyeenyatti “kunoo ti!” akka jennuuf itti wareegamaniiru. Barattoonnii fi Barsiisonni Oromoo carraa dhiphoo bara seenaa qabsoo Oromoo keessatti bara ce’umsaa ykn ‘Charter’ jedhamu keessa argamtetti haajamuun akeeka bilisummaa Oromoo ABOn barsiise saffisaan simataniiru. Akeekni kun hundee jabaa horatee qe’ee Oromoo keessatti akka dagaagu itti cichaniiru. Akeekni Walabummaa Oromiyaa fi Bilisummaa Oromoo Onnee Oromoo keessatti akka biqilu gatii jabaa baasaniiru.  Ifaan  bilisummaa gaafas qabate har’a balbala Oromoo hundarraa ifa.  Kanatu hidhata qabsoo Oromoo fi sochii brattoota Oromoo gidduu jiru  jabeessa. Kanatu diina yaaddessa.
Har’a sochii barattoota Oromoo addunyaatu beeka. Jaarmiyaaleen mirga dhala namaaf dubbatanii fi midiyaaleen addunyaallee sochii kana haalaan dhaggeeffatu. Tokkummaa Oromoo jabeessuu fi qabsoo bilisummaa Oromoo fuulduratti furgaasuu bira darbee  wiirtuu siyaasa Impaayerattii sochoosu danda’eera. Kanaaf jarmayaaleen siyaasaa Impaayerattii maqaa dhahatan hedduun miiraa fi akeeka adda addaatiin sochii kana xiyyeeffannoon hordofuuf dirqamaniiru. Sochiin kun seenaa sochii barattoota Afrikaa keessattillee yoo ta’e sadarkaa dursaatti akka yaadatamu boru seenaan dhugaa bahuuf dirqama.
Kuni yaadannoo seenaa kaleessaa qofa miti. Dhugaa har’aa fi ta’innaa boruullee of keessaa qaba.Qabsoon Oromoo qabsoo si’aawaa (active struggle) shaffisaan of fuulduratti ce’aa jiru ta’eera. Duubbee isaa Qeerroo fi Qarree barattoota Oromoo miliyoonatti lakkaawamantu hiriire. Ka’umsaa fi galma isaanii beeku. Jalqabaa fi xumura imala isaanii yaadatu. Kayyoo fi karoora ofii qabu. Isaan masakamu. Kanaaf Qabsoon kun dhiigaa fi lafee Qeerroo fi Qarree Oromoorraa ijaarame. Hidhata addaa walirraa qabu. Hammeenyii fi gidiraan bifa kamiituu walirraa gargar baasuu dadhabe. Sobaa fi sossobbaan hin dagachiisu. Shiraa fi gooliin hin gufachiisu. Kumoota ajjeesanii kumaatama yoo hidhan, akeekaka sabaa kaayyoo ganamaa  galmaan gahuuf dacha dachaatu bakka bu’a. Inni dhufaa jiru isa argaa jirru caala. Hirbuun dhiigaan eegalame bilisummaan xumurama.
Gadaan Gadaa Bilisummaa haata’u!!
Ani Jiituu Lammii ti!
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Tuesday, September 2, 2014

Ethiopia’s walk over water


A short life-span for water pumps in Ethiopia can threaten the very well-being of those who rely on it to survive.

A short life-span for water pumps in Ethiopia can threaten the very well-being of those who rely on it to survive.
A short life-span for water pumps in Ethiopia can threaten the very well-being of those who rely on it to survive.
August 31, 2014 (Aljazeera) — More than 40 million Ethiopians are nable to tap into a sustainable water source just metres below their feet.
Tshay, an Ethiopian mother of three, relies on a broken waterpump to sustain her family. Using her shirt, she filters the worms from the water in an attempt to make it less horrific to drink.
The pump of the hand-dug well next to the mud-lined walls of her home broke.
The river, her alternative water source requires that she spends hours carrying the burdensome 20kg of water several kilometres a day.
Her children suffer the consequences of drinking the contaminated water: Their bodies racked with diarrhea. But she has no choice. Filthy water is better than no water at all.
Water politics
The well by Tshay’s home was a gift that was taken away; a healthy source of life terminated because of a broken pump.
In Africa, there are an estimated 31 million hand-dug wells with about 500 people benefiting from each source. But after five years, up to 70 percent of those pumps will break, leaving frames of a source once tapped.
Government offices cannot handle the maintenance at the required level, because on one hand they do not have enough manpower and logistics and on the other, they do not keep parts in their office due to budget constraints. –  Kebede Fekede, Ethiopian hydrogeologist
As much as water is a source of life, it is also the epicentre of complicated and tense political debate.

Kebede Fekede is an Ethiopian hydrogeologist who consults for non-governmental organisations (NGOs) and private organisations within Ethiopia on the development of groundwater resources.
Fekede said the government first approved the actions of an NGO in Ethiopia, but once the NGO installed the pump and trained locals on how to use it, the regional water committee takes control.
A statement to Al Jazeera from the Ethiopian Embassy in London said that low-maintenance pumps were expected from NGOs, along with training, to assure the pumps can continue functioning after the wells are installed.
“In Ethiopia, the relationship with NGOs is based very much on partnership,” the statement said. “This means that when an NGO operates it does so on the understanding that it will pass on skills and know-how to the local communities so that the projects they initiate are sustainable.”
However, Fekede said even partnerships do not ensure well pumps will remain operable.
“Government offices cannot handle the maintenance at the required level, because on one hand they do not have enough manpower and logistics and on the other, they do not keep parts in their office due to budget constraints.”
Fekede told Al Jazeera that some NGOs use old bike and car parts for the internal structure of a well. He said this can help keep the well running longer and can prove to be an easier fix, if (and when) the system breaks.
“These pumps are cheap and could be easily manufactured locally,” Fekede said.
“It’s two times cheaper to use these parts than imported materials … The most important thing is for people to know what kind of pump they have and to be trained on how to fix that particular system.”
Women and water
Women across the world spend a collective 200 million hours a day collecting water.
For millions of women and girls across Ethiopia, fetching water is a full-time job and consumes time that would otherwise be used for attending school or advancing in a professional career.
Women like Tshay, along with younger girls, are primarily impacted by the lack of clean drinking water because they not only have to drink it, but are also responsible for transporting it.
UNICEF estimates 71 percent of the burden of drinking water is carried on the shoulders of women and girls, sometimes causing growth defects and developmental problems.
The Ethiopian Embassy in London said the impoverished country is making strides with water development that stretches into classrooms.
“Lack of water is a factor in education provision in that if girls [who traditionally do this work] have to collect water, sometimes far from their homes, they are less able to attend school. Ethiopia now provides primary school education to over 98 percent of children – both girls and boys.”
Alternative sources
The Ethiopian Embassy in London also stated that alternative water supplies are being utilised to combat the prevalence of broken wells. “There has been a radical increase in small – and medium-scale irrigation from captured rainwater and from groundwater,” the Embassy said.
In a five year report published in 2014 by the Ethiopian Ministry of Finance and Economic Development, ten million people have benefited from an expansion of water supply in the 2013 fiscal year.
The ministry said this only happened in part because of joint relations between the government, NGOs and donor agencies. But even the Embassy said that has not been enough.
“Nonetheless, to meet … the target of universal access to potable water supply, the efforts of all these actors have to be redoubled.”
The Ethiopian Ministry of Finance and Economic Development’s plan was to increase potable water supply coverage 66.5 percent in rural and 81.3 percent in the urban areas by 2013, construct 25,121 wells and maintain 10,747 rural water sources.
The Ethiopian Embassy in London said, “the targets were ambitious and, though they were not met, the results were still significant when compared to those from when the plan period started (2010) – a 20 percent increase”.
I am really happy, because there is such a big difference. Previously the water directly from the river was without treatment and made us very sick. From this well, we are now really healthy. – Gidessa Gisha, Ethiopian farmer in Baitu community
It said the next target, “is to increase the potable water supply coverage to 98 – 100 percent by 2015″. That’s a benchmark the United Nations Development Program has been pursuing since 1990.

Still, about 30,000 Ethiopian children die from diarrhea each year, and worldwide some 760,000 children under the age of five die from diarrhea linked to waterborne diseases every year – a fear Tshay no longer has to face.
Recently, an NGO provided Tshay’s village with a pump made from spare parts. Tshay gave 50 Birr (about $2.50) to contribute to the cost of the well’s installation. The NGO asked the community to give a total of 600 Birr ($30), to encourage ownership and responsibility in using the well.
Gidessa Gisha, 45, is a farmer with a family of eleven who serves on the local water committee in the Baitu community of southern Ethiopia. He was made responsible for maintaining the fence around the well to protect it from livestock and tends to a community garden fed by the well.
The community’s 600 Birr contribution also gives Gisha a job and ensures the well remains operable.
“I am really happy,” said Gisha, “because there is such a big difference. Previously the water directly from the river was without treatment and made us very sick. From this well, we are now really healthy.”
Gisha is an instrumental leader in his community. Thirty households use the well that fall under Gisha’s authority as he ensures his community remains healthy.
With a budding sense of responsibility, Tshay even calls her new water pump “my well,” and no longer relies on the pit of worm-infested water next to her home.
“My family is now healthy. The whole community is healthy,” Tshay said. “We are saving time [not filtering water] and now have more time to take care of our kids.”
She gives two Birr (about ten US cents) to her community’s water committee every month, to ensure upkeep continues for her only source of healthy and precious water.
For Tshay the contribution is insurance that keeps her family from becoming one of the 768 million people worldwide who lack access to a reliable faucet or pump.
Despite the progress that has been made, the World Bank estimates roughly 40 percent of Ethiopians continue to sift out worms and rely on water like that which devastated Tshay.
Source: Aljazeera



                                                                                

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