Sunday, July 14, 2013

Tigrayan Modern Elites and their bizarre Love for Colonial Language

Tigrayan Modern Elites and their bizarre Love for Colonial Language

Sunday, July 14, 2013

A Reply to Fiseha Haftetsion Gebresilassie's "Choosing a Working Language in Multiethnic Nations: Rethinking Ethiopia’s Working Language Policy" & Alemseged Abbay “Is Multilingualism a problematic paradigm in Ethiopia?” (Frostburg State University)

Getatchew Reda (Editor Ethiopian Semay)

Two articles, whose authors and titles are given above have been circulating since some time, the first much earlier and the second recently The authors, Fiseha Haftetsion, and Alemseged Abbay, propose, the replacement of Amharic with English as a national language. I waited in vain for a rebuttal to come from someone concerned.



 Fiseha Haftesion’s  bizarre article allegedly for a feedback so he would revise it to be ready "for a publication in a reputable journal." The major part of his article was prepared during the author's "fellowship with ACCORD (African Center for the Constructive Resolution of Disputes)." Where this center is and who financed his fellowship are not stated other than his gratitude to Prof. John Daniel and Dr. Kwesi Sanscullotte-Greenridge (sic) "for their constructive comments." But it is not difficult to guess who financed it. The center has an office in Addis Ababa, Institute for Security Studies, headed by Tim Murithi. Fiseha Haftetsion claims that quoting his article "is strictly prohibited." That is, he circulates a venomous article and prohibits the exposure of the venom in it! 


I could not tell who John Daniel is, but Kwesi Sansculotte-Greenidge is identified as "a research fellow at the Centre for International Cooperation and Security in the Peace Studies Department at the University of Bradford." My understanding is that TPLF has collaborated, possibly with the United States, in establishing a virtual University for Peace, with centers in Addis Ababa and Costa Rica! The University has an e-publication called Africa Peace and Conflict Journal in whose second issue Kwesi Sansculotte-Greenidge has an article on "Judiyya: A Test of Traditional Conflict Resolution Mechanisms in Complex Conflicts in Darfur." One wonders what were the comments of Kwesi Sansculotte-Greenidge on this article. It would be strange if, being an advocate of African tradition, he had overlooked the insulting proposal to use in an African country a colonial language (English) in place of, not even together with, the indigenous Amharic.


But let me concentrate on the demerits of the paper: To begin with, the author is not aware that this paper can never appear in a reputable journal however he polishes it because no reputable journal accepts a mediocre and insulting composition, especially from someone who has not established his own credibility as a serious scholar. The time for defending the civilizing mission of the colonialists, which Ato Fiseha Haftetsion is doing, is over. Nevertheless, Ato Fiseha Haftetsion wants to injure the only country that has not been injured by colonialism, while nations injured by it did not know how to heal themselves from the injury they suffered. It is either ignorance or desperation or arrogance and indifference on the part of TPLF that it recruited Ato Fiseha Haftetsion for this gross assignment. His analysis, findings and recommendation cannot be worse. Look at his authorities on Ethiopian history. They are Aregawi, 2004; Alemseged, 2004; Kassahun, 2007; Getachew and Derib, 2006. These people could be politicians, or famous political activists, but none of them is known in the circle of historians. And so he audaciously makes the following points whose flaws I attach:


● Atse Tewodros is called "Emperor Tewodros IV." Who were the first, the second and the third Tewodros?


● "Among the changes introduced by Tewodros was the beginning of the use of the Amharic language in the recording of official documents." This is totally false; the Emperor did not play any role in the decision of the scholars to use Amharic as a written language. He was not borne when the decision was made. Amharic was the official language centuries before Tewodros II.   


● "Kahsay Mircha, a Tigrayan, became Emperor Yohannes IV of Ethiopia." This, too, is false; there is no evidence that the Emperor was ever called, or called himself,  Kahsay, but always Kassa. The Emperor would have cut Fiseha Haftetsion's fingers if he saw him lowering him so to ethnic confinement.


● "Yohannes did not introduce any change in the status of Amharic perhaps for the sake of maintaining the unity of the empire." Totally false! It never occurred to the Emperor to change the official national language to English or any other language. Why should it occur to him? He was not a TPLFite in his mentality, but an Ethiopian who knew that Amharic is no more an ethnic language within Ethiopia.


● "Menelik expanded the empire by conquering neighboring peoples to the south of the traditional Abyssinian polity." Totally false! According to professional historians, Emperor Menelik never went beyond traditional Abyssinian polity. The manuscripts found in the Island of Zway, called Debre Tsion, are among the oldest. The Gibe regions were under Emperor Iyyasu (1674-98). See Yeabba Bahriy Dersetoch, p. 153 by Professor Getatchew Haile. Birbir Maryam is a living witness that Gamu Gofa, where the church is, was part of what Fiseha Haftetsion calls "traditional Abyssinian polity." Abba Bahriy, the author of Zenahu le-Galla, (again by Getatchew Haile) was a monk serving there until the Oromo overran the region. The renowned Professor Getatchew Haile  on this subject said “For those who read German, I recommend Eike Haberland's works, especially, his "Altes Christentum in Süd-Äthiopien," Frankfurter Historische Forträge, Heft 2 (1976).


● "The people of the conquered areas were forced to adopt the language and religion of the conquerors (Alemseged, 2004, Aregawi, 2004)." Totally false!  No authority, much less Menelik, has ever forced any one to speak Amharic. It is only in school environment that children were forced to learn Amharic and in Amharic. Outside schools, no authority ever interfered in the use of any ethnic language. Throughout the history of Ethiopia, all ethnic groups were free to speak in their ethnic language. At court and other governmental places, translators were freely provided by the government for those who did not know Amharic.


● "To make things worse, Amharic was imposed as the de facto sole official language of the empire even in Tigray, the historic core component of the Abyssinian Empire, forcing the people to not use their language for official purposes despite the fact that the Tigray people speak one of the oldest and richest of written and spoken languages." This is totally false and ridiculous; in fact, it is the mother of all lies. There is nothing of importance written in Tigrigna before the 20th century, other than the works of Debtera Fisiha (TPLF’s main tributary river) who wrote Tarik Ethiopia, hand written at the end of of the 18th century (1899) , and the protestant converst, Haleqa Teweldemedhin Gebru (Adua/Mai MiSham) who translated the protestant bible into Tigringa (1933)  and ‘Zanta Eyo MisYonawuyan Ab Tigray’ (The history of Missionaries in Tigray hand written –120 pages ) by Gobeze Goshu ( Naider/Axumite). Those individuals were influenced by the missionaries started to use Tigringa instead of Amharic around 1920- “not even Tigringa from Tigray” (see Dekike Teweldemedhin authored by me- Getachew Reda-2012). There was never established any traditional institution in Tigray that taught school children in Tigringa language during Emperor Yohannes or before him or during Axumite era). Manuscripts coming from Tigray testify that people in Tigray wrote either in Ge'ez or in Amharic. What a reputable journal will ever consider publishing an article which says "Tigray people speak one of the oldest and richest of written and spoken languages"? But this wrong imagination about the glory of Tigrigna was created by TPLF to be, unfortunately, its driving force to destroy Ethiopia through destroying Amharic and its speakers.


● "The Constitution legitimized the absolute power of the emperor [Haile Sellassie] (Art. 5) but it did not say anything regarding language. In practice, the use of the Amharic language in all the public sectors was comparable to the absolute powers given to the Emperor by the Constitution."  What a confusion! Absolute power of the kings of Ethiopia was legitimized long, long, before the Constitution. In fact, the Constitution is known for limiting the power of the emperor, not for legitimizing the legitimized. And why and what was the Constitution supposed to say regarding the language that has been in use since ages?


● Regarding the 1974 revolution, Fiseha Haftetsion says, "Owing to the then prevailing socio-economic injustices (discriminatory language policy being one of the main ones), different ethno-linguistic groups began to fight the central government for equality, justice, and self determination." Fiseha Haftetsion presented this way falsely even the history we lived and witnessed. Who were the different ethno-linguistic groups whose main grievance was the language policy? The major revolt came from MEISON and EPRP, and these were nationalists, not ethno-linguistic groups.


● "In 1974, the resistance against the imperial rule from all corners of the society reached its peak." What has this anything to do with "different ethno-linguistic groups"? Are "all corners of the society" ethno-linguistic groups?  And what is the evidence for the resistance against the imperial rule to have been from all corners of the society?


● "On the other hand, . . .. identified as a defect in the [Derg's] new language policy [is] the imposition of the Geez script - used by the Semitic languages - on all the other languages, as well as the continuing dominance of Amharic-speaking teachers. . ." In the eyes of this TPLF surrogate, this virtue of using one's own script for writing indigenous languages is the only crime the Derg committed. What a crime! The real crimes are not mentioned because they would remind us of the similar crimes committed by TPLF.


An accusation, such as, "the imposition of the Geez script - used by the Semitic languages - on all the other languages," comes only from someone who is functionary illiterate, because sound symbols or scripts or letters are language neutral. In other words, any script—e.g. that of Ge'ez, Arabic, Latin, etc.—can be used for writing any language. Letters are imaginary pictures of language sounds. Persian, a non-Semitic language, is written in Arabic script, a script invented by the Semites for their Semitic language. Ge'ez can be written in any script, including Latin. If according to the author “the imposition of the Geez script - used by the Semitic languages - on all the other languages,"  is  a crime, why was imposing Latin/English on Ethiopian different languages replacing Amharic/Ge’ez not a crime?


Fiseha Haftetsion's suggestion is the non-Semitic languages of Ethiopia should be written in Latin. Here, we should ask two pertinent questions: (1) Why is the Latin script preferred over the Ge'ez script for the non-Semitic languages of Ethiopia? Latin was certainly not originally designed with Ethiopian non-Semitic languages in mind. (2) Is not the Latin script a development of a Semitic script? It sure is.  We know that the Latin script is called Alphabet? Alphabet comes from "alef bet," a Semitic name for a Semitic invention. It is called so because the Semitic script begins with "a" called alef, and "b" called bet. The letter "b" was called "bet" (meaning "house") because it initially looked like a house. Our bet has still preserves the form of a house: . (B). A closer study of some of the letters of the so-called Latin script would reveal how it developed from a Semitic script. For example, it is not coincidental that the Latin "t" looks like the Ge'ez "ተ", the Latin "w" looks like the Ge'ez "ወ", the Latin "m" looks like the Ge'ez "መ," the Latin "o" looks like Ge'ez "ዐ". What would we get if we write the letter "o" and put a line through it? The Latin got "Q", and we got ቀ. Both developed from a symbol created to represent the same sound.          


● "Under this section, the language policy experiences of Nigeria, India, and Switzerland are examined. These countries are selected based on their similarities to Ethiopia in terms of diversity and their experiences on the subject matter."  This is totally wrong.  I can understand the similarity of the case of Switzerland with that of Ethiopia but not of Nigeria and India which were colonized by Great Britain and English was imposed on them. Proud Switzerland never considered using a foreign language. Similarly, Ethiopia was never colonized nor ever considered using a foreign language when it had proud leaders. The strange thing is that Fiseha Haftetsion examines the language policies of these countries but he recommends none of them. For example, he tells us that Switzerland uses all its four languages and Nigeria and India use their own local languages and English as national languages. But for Ethiopia he recommends to do away with the indigenous national language to give the place for English! Why was the need for examining the language policies of these countries?


● "The EPRDF is composed of four parties: the Tigray People’s Liberation Front (TPLF), the Amhara Nation’s Democratic Movement (ANDM), the Oromo People’s Democratic Organization (OPDO), and the Southern Peoples’ Democratic Movement (SPDM)." Come on Ato Fiseha Haftetsion Gebresilassie! You must have written this to deceive your advisors.  The reality, and what you and we all know, is that the EPRDF is composed of TPLF and its Telettafis, created by TPLF.


● "Among the indicators of ethnic exploitation for the TPLF was the imposition of the Amharic language of the Amhara rulers on the Tigray people that had its own distinct spoken and written Tigrinya language." This totally false statement is repeated. Tigray never had a written language other than Ge'ez and Amharic. Ask Dejjach Subagadis, Ras Alula and Emperor Yohannes, all from Tigray, what their official language was. "Amharic, of course!' would be their immediate and unequivocal reply.  Check letters they wrote to foreigners and foreign authorities. All letters of communication written in Amharic  even from ordinary Tigrayan from Tigray are published  for all to see.”Internal Rivalries and foreign threats 1869-1879 Edited by Sven Rubesnson (Document 4 p/6 Assegeheng to Antonie d’ Abadie, 12 Feb, 1869”. See also all document or letters of communication by Dejach Kifleyesus  Amde Michael ruler of Enderta (1747-1773) Ras Welde Selassie Kifleyesus (hereditary chief of Enderta -before Emperor Yohannes). Check also all Emperor Yohannes’s letters. All indicated Amharic not Tigringa was traditional written language in Tigray. If it did, it never came out strong or never was favorite written language of communication comparatively to the the already favorite Amharic language by ordinary Tigrayans and by “all” hereditary chiefs of Tigray. No hereditary chife in Tigray started to replace Amharic for Tigringa. No document showed such, if at all there was any attempt. The leaders and citizens clearly understood that Amharic language and its written alphabet is born out from the womb of Ge’ez. Their names and their ancesorial names indicated Amharic names- because it is theirs, not any bodies.  It is only the present deluded TPLF elites want Amharic to be eradicated from the face of the earth to be replaced by foreign languages “English/Latin” in the name of “Globalization” (conspiracy!).  


 None of the them (letters/documents) was in any language other than Amharic and Ge'ez. This is what happened regarding Amharic: The rulers who came after Emperor Yohannes inherited its use as a national language from Emperor Yohannes, just as the Emperor inherited it from his predecessors. No politician is to be credited for it. Amharic became the national language by historical accident and popular choice.


● Regarding TPLF's Constitution, Fiseha Haftetsion laments, "Despite the extensive rights given by the TPC (Transitional Period Charter) to the nations, nationalities, and peoples of Ethiopia, article 19 of the same document declares English and Amharic texts to have equal authenticity ignoring the duty to translate the charter to any of the other languages as one could expect in situations of true language equality." What is this? Was he expecting the Transitional Period Charter, which was shelved away within months, to be translated into eighty languages?


● Regarding minorities in a given Killil, Fiseha Haftetsion states, of course, expressing the position of his bosses, "The minorities may be ‘indigenous’ people to the area that have their defined territory within the states or ‘immigrants’ who came in search of economic opportunities from the other regions." What a fallacy! What a distortion! And what an ignorance! He does not understand that we, all people of the world, came at different times to a given region from another "in search of economic opportunities from the other regions." He is not aware that popular movement is an ongoing process.  He does not see how, by ignoring this historical fact, he is creating an Adam and Eve for every ethnic group in the world. Are the Semitic language-speaking Gurages, who live in the south, "indigenous" or "immigrant"?  The fundamental point is, however, that no one who lives anywhere in his own country, including Fiseha Haftetsion Gebresilassie, can possibly be called an immigrant, just because he/she lives outside his/her birth place. There is no Ethiopian Diaspora who lives in Ethiopia.


● After applauding TPLF's policy that children of what he called "immigrants" to learn their primary and kindergarten education in the language of the Killil they live in as guests, Fiseha Haftetsion regrets that "children in Addis Ababa are forced to learn their primary and kindergarten education in Amharic, regardless of their ethnic backgrounds."  What a contradiction! Whose are these children, of the indigenous or immigrants? He and his likes—"immigrants," according to his classification—want to live in Addis Ababa and benefit from the policy TPLF designed for the "indigenous" people!


● In a nutshell, Fiseha Haftetsion Gebresilassie's disappointment is "the predominant position given to the Amharic language by explicitly recognizing its importance as a language of country-wide communication, despite the historic association of the language with oppression and discrimination."  Has English, the language he wants to replace Amharic, no association with oppression and discrimination in Africa? Actually, the historic association of Amharic was not with oppression and discrimination but with the legacy of preserving the unity of the nation.


● "Despite the privileged status given to Amharic, there is no certainty of advantage associated with speaking the language for Ethiopians . . .. Rather it symbolizes the dominance of its speakers, negatively affects the promotion of other languages." Who are "its speakers"? As far as I know, the majority are those who gave up their languages and adopted Amharic during the process of national unity. Amharic was initially the language of the Amharas of the region of Amhara Sayint. The rest of those outside that region, including those who founded the Shoa-Amhara dynasty in 1270, have been from the different ethnic groups (Tigrayans included). One can call them the Amharicized or naturalized Amharas or "nationalized" Ethiopians. Furthermore, dominance comes, as Fiseha Haftetsion knows, from the barrel of the gun (as TPLF did it ), not from speaking a given language. Nevertheless, he and his group can be like the rest and part of them as soon as they speak Amharic.


● "Adopting English as the sole official working language of the Federal Government of Ethiopia by displacing the position of Amharic would have two advantages. (1) it would contain potential violent conflicts over language use and (2) maximizes economic benefits from global employment and business opportunities."


With this bold statement, Fiseha Haftetsion nullified all the cases he examined in the preceding paragraphs, Nigeria, India and Switzerland, none of which ever thought shamefully of throwing out their national languages in favor of a foreign language. The two advantages the author listed do not exist; at least, we have no evidence for their existence. They are his creations. If there is any violent conflict regarding the use of Amharic, it is what has been nurtured and promoted by his TPLF. The second in his list of advantages  is most ridiculous: Indians are not at a disadvantage because they have their national languages besides English. For his information, English-speaking American business is moving to India.


Of course, Indian parents and their children used English to communicate among each other (this is undeniable) . What does that show you? That shows the indigenous language is surely but slowly fading away from the brain file of the Indian population, because the colonialist language “English” is intentionally by elites choice (not by ordinary citizen) made to replace Indian language.   It is now happening in Ethiopia as we speak. That is why Tigrayans such as Alemseged Abbay and Fisiha are advocating English as the language of the new world order (Global market) should take over the place of Amharic as a neutralizer to the Amharic which we are told by Tigrayans  “the hate for Amharic language is live inside the mid of the 80 some ethnic Ethiopians. ( what a distortive and hateful elements Tigray is producing in this era!)


Fiseha Haftetsion Gebresilassie's and Alemseged Abbay’s  problem is their ignorance of their country's history and their hate of the historic position of Amharic. Both wants to believe that Amharic is still a language of an ethnic group with which his ethnic language has to compete, because he saw many of us speaking it as "mother tongue." What he could not see is that it happened so over centuries ago when our ancestors gave up their mother tongue in favor of Amharic. Amharic was the lingua franca of the entire Horn of Africa until the documented invasion of the country by the Oromo in the sixteenth-century. The advice Gragn gave to his invading army was that they dress like the Christians and speak Amharic like the Christians so people would not recognize that they were the invading forces. He led the example by speaking Amharic; and the strategy worked well for him. We read this interesting story from Gragn's own chronicler who wrote in the Futuh al-Habasha.


The following is taken from an article Professor Getachew Haile wrote over a quarter of a century ago, under the title, "The Unity and Territorial Integrity of Ethiopia," The Journal of African Studies, vol. 24,3 (1986), pp. 465-87. He quote it to show how widespread was the use of Amharic.


When Zer'ay Deres, an Eritrean, was recruited in Asmara in 1936 to go to Rome as an interpreter; he was interviewed by an Italian official, as follows:

What is your religion?


Does this descend from your parents?

No, my parents are Orthodox. I changed [my religion] when I was in school.

Is your wife now used to [living with you]?

Yes, she is. After all, our religion would not allow her otherwise.

How many languages do you know, anyway?

I know my own language only.

What! Didn't they tell me that you know Amharic?

It is about that, too, that I say I know my language.

Do you know Amharic very well?

Yes, I do.    


The fact that Amharic is spoken on a national level and is used as a national language along with English has become Professor Alemseged Abay and Fiseha Haftetsion's pain in the neck. He dismisses as unlikely TPLF's argument—an evil machination in itself—that English will replace Amharic in the long run, if both are used on a national level.  "It is sometimes said," he argues, "that whatever the constitutional situation English will in the end dominate anyway." His example against this hope is the Nigerian case: "that in the Nigerian case English has not succeeded in replacing or displacing other Nigerian languages or in dominating, undervaluing, or marginalizing them." 


To encapsulate this guy's destructive advice to the TPLF is Stop this evil Amharic by all means while you have the power to do it—before it is too late. Both may not know but TPLF is doing exactly this, slowly but surely, using the flimsiest reason for justification.  

Part II will continue on Alemseged Abbay’s paper next time.

Getachew Reda (Editor Ethiopian Semay)





Monday, July 1, 2013

“አማራው ያሬድ አይቼህ” ደግሞ ምን ፍጠሩ እያለን ይሆን?

 Ethiopian Semay

አማራው ያሬድ አይቼህ” ደግሞ ምን ፍጠሩ  እያለን ይሆን?
                                                         ብሥራት ደረሰ

አፍ ሲከፈት ጭንቅላት ይታያል፡፡  የወደቀም ግንድ ምሣር ይበዛበታል፡፡ ኢትዮጵያም ቀን ጣላትና፣ ቀን ጣላትናም በጠላቶቿ እጅ ወደቀችና፣ በጠላቶቿ እጅ ወደቀችናም የድፍን ስድና መረን ያደገ ዋልጌ ሁሉ የስድብና የዘለፋ አፍ ማሟሻ የመሆን ዕጣ ደረሳትና ይሄውላችሁ በየቀኑ ተነግሮ የማንሰማው ተጽፎም የማናነበው ነገር የሌለን ሆነን ዐረፍነው፡፡ የገዛ ልጆቿም እየከዷት አንዱ ወግጂልኝ ይላታል ሌላው ለርሷ ለመሞት ቆርጦ ተሰልፎላታል፡፡ ደርግ ጥሩ አማርኛ ነበረቺው፡- ‹የእናት ጡት ነካሽ› የምትል፡፡ ዛሬ ዛሬማ የእናት ጡት ነካሽ ብቻ ሳይሆን ባት ቆራጭም፣ ማጅራት ገትርም ማለቴ ማጅራት መቺም፤ አነጣጥሮ አናት በርቋሽም ልጅ ሞልቶናል - የልጅ በያይነቱና ማኅበራዊ በብፌ መልክ በሽበሽ ብሎ ፊታችን ላይ ተዘርግቶልናል (የምግብ ስሞች ናቸው)፡፡ የበዓሉ ግርማ የምናብ ፍጡር የሆነው የካድማስ ባሻገሩ አበራ፣ ገነት ሆቴል የፋሲካ ዋዜማ የጦፈ ዳንስ ላይ የአምቦዋ ሳዱላ ሉሊት ታደሰ ስሟን እንድትነግረው ሦስቴ ጨቅጭቆ ላለመንገር ደጅ ስታስጠናው ‹ከነስምሽ ገደል ልትገቢ ትችያለሽ› እንዳላት ዓይነት ጃዋር ሲራጅን ዓይነቱ ወያኔ ዘራሽ ጎረምሳ በ‹ጤፍ ብድር ሳይቸግር› እንዲያው ከሜዳ ይነሣና ‹ኦሮሞነቴን ካልተቀበላችሁ ከነኢትዮጵያችሁ ገድል ልትገቡ ትችላላችሁ› እያለ ይዝትብናል - ከነገር አባቶቹና አሰልጣኞቹ (አሰይጣኞቹ ብልም ያው ነው) ከነሌንጮ ለታ የቀሰመውን እንጂ እርሱማ በጥቂቶች ጥፋት የተነሣ ያን በክፉነት የሚታማውን ዘመን የት ደርሶበት፡፡ እኛ የኢትዮጵያዊነትን መቁነን የምንሰጥ ወይ የምንነሣ ይመስል በማናውቀው ነገር በትዝታና በታሪክ ዋሻ ውስጥ መሽገውና በአስተሳሰብ ላለማደግ ምለው ትናንትም ዛሬም እዚያው የሚኖሩ በሽተኞች ይነተርኩናል፡፡ ‹ጌታውን ቢፈሩ ገበር ገበሩን› ይባላል፡፡ አሁን ኢትዮጵያን ቀጥቅጦ እየገዛት ያለው አማራ ሳይሆን ወያኔ/ኢሕአዴግ መሆኑ እየታወቀ ‹ሞቶ መቃብር ውስጥ የገባ›ን አማራ መጨቅጨቅ ያስፈለገበት ምክንያት እንኳንስ ለሰው ዘር ለእግዜሩም ዕንቆቅልሽ ሣይሆንበት የሚቀር አይመስልም፤ ‹የሞተን› መውቀስ ደግሞ ከፈሪና ከባለጌ እንጂ ከጤናማ ሰው በጭራሽ አይጠበቅም፡፡ ጉደኛ ዘመን ውስጥ ነው ያለነው፡፡ ይሄ የበታችነትም በሉት የበላይነት የሚባል ምስቅልቅል ስሜት እንዴት ያለ መጥፎ በሽታ መሰላችሁ!

Actually, psychologists say that there is no superiority complex as such; it is, they say, the extension or the byproduct of inferiority complex. Therefore, it is logically worthwhile to suggest that people who are busy of dismantling Ethiopia, in some instances, like the Woyanes’ seizure of political and economic power, along with voraciously plundering its resources and appallingly impoverishing the majority of its citizens, are people who are suffering from an overdose of inferiority complex. Otherwise, at normal conditions, you do not lay down your intrinsic identity to the negotiating table and bargain over it as if it is a commodity; identity is not an item to be given by someone nor should it be something to unreasonably bicker upon with somebody, that somebody being abstract or tangibly concrete. The Jawars and their likes of any ethnic group in Ethiopia are funnily engaged in this futile busy-ness and making us laugh. What is Ethiopianness after all? Who has the right to anoint Ethiopianness? What is the source of all this abracadabra and stupidity over Ethiopianness? Where the hell do people of other nations other than Ethiopians invest much attention and commotion on such unproductive and counter-productive matter? Who are more Ethiopians? The Amharas or the Oromos? The Tigrians or the ‘X and Y’s and others? How do some allegedly ‘erudite’ people become cunningly self-destructive to the extent of negotiating their inbuilt who-ness anew after leading an intermingled societal life for thousands of years presumably under one identity? What could be the nature of such an illness that makes people succumb to the traps of the astute who are there at the top of the tower of politics to merely exploit the idiocy of their prey? Anyways, whatever the present scenario might look like, believe me, these weeds of history will lament in the near future when Ethiopianness re-emerges with all its imaginable dignity and glamour. There are indications for the rise of the new sun and we surely will rejoice at the dawn of our freedom.

ይሄን ስም ዐውቀዋለሁ፡፡ ‹ጉረኛ!› እንዳትሉኝ እንጂ ያለ ብዙ ማጋነን ውሎና አዳሬ ከዚሁ ከድረ ገፆች ንባብ ጋር በመሆኑ ብዙ የብዕርና የእውነት ስሞችን መያዝና ማስታወስ አያቅተኝም፡፡ ይሄ ያሬድ የሚባለውን ስም ታዲያ የማውቀው በዚሁ ወያኔና አስመሳይ ቅጥረኞቹ ከተቃውሞው ጎራ ጋር በምናብ ጦርነት በሚተጋተጉበት የድረ ገፅ ዘመቻ ነው፡፡ በሌላ የያሁ ግሩፕም ሲበጠብጠን የነበረ ይመስለኛል፡፡ በጥባጭ መኖሩ ጥሩ ነው፤ ወያኔም በታሪካችን ብቅ ብሎ “ሰውና ሀገር ከኖሩ ለካንስ እንዲህም ያለ ጉድ አለ! ለካንስ በርግጥም ‹ሀገር ሲያረጅ ጃርት ያፈራል› እሚባለው ነገር እውነት ነው” እንድንልና ለወደፊቱ እንድንጠነቀቅ ማስታወሱ ለበጎ ነው፡፡ ሁሉም ክፉ ነገሮች ክፉ አይደሉም፤ በአንድ ወይ በሌላ መንገድ አስተማሪ ናቸው፡፡ ትምህርቱ በዝቶ እንዳሁኑ ናላን እንዳያናውዝና መፈጠርን እንዳያስረግም ግን ሁሉም ነገር መጠን ቢኖረው ደግ ነው፡፡ ከዚህ አንጻር የኛ ችግር መጠኑን አለፈና በየቀኑ የሚፈልቀው ጉድ አጃኢብ እያሰኘን ማስደመሙን ቀጥሏል፤ በተሎ ዕልባት ካላበጀንለት ከአሁኑ የባሰ መጥፎ ደረጃ ላይ መድረሱ ግን ይሰመርበት፡፡

በቅድሚያ የያሬድን የመሰለ በቅርበት ብቻም ሳይሆን በርቀትም ክፉኛ የሚከረፋና አንዳች አንዳች የሚል ሃሳብ ለማስተናገድ መድረክ መገኘቱ የሀገራችን ልጆች በርግጥም የምዕራቡ ዓለም ሃሳብን በነጻነት የመግለጽ በጎ ልማድ እየማረካቸውና ተቃራኒ ሃሳቦችን በአንድ ማዕድ ማስኬድን እየለመዱ መምጣታቸውን በጉልህ ያሳያልና ይህን መነሻና መድረሻው የማያስታውቅና በአዛኝ ቅቤ አንጓችነት የሚቅመደመድ ጽሑፍ ያነበብኩበትን የዘሃበሻ ድረገፅ ማመስገን እፈልጋለሁ፤ በእግረ መንገድም ይህን ጽሑፌን እንዲቀበሉኝና በተመሳሳይ መድረክ እንዲያስተናግዱልኝ እማጠናለሁ፡፡

በቅድሚያ ያሬድ አይቼህ የተባለ ሰው ስለመኖሩ እጠራጠራለሁ - የብዕር ስም እንዳይሆን በመስጋት፡፡ አለም ከተባለ ችግር የለብኝም፡፡ ችግሩ ሃሳቡ እንጂ ስሙ አይደለም፡፡ አማራ ነኝ የሚለውን ተረት ግን ይሂድና ሌላውን ይብላ(አፄ ኃ/ሥላሤ ኒክሰን የተባለ የአሜሪካ ፕሬዚደንት ለጉብኝት መጥቶ ሳለ ከሽሮ ሜዳዎቹ ዶርዜ ሃይዞዎች የተሸለሟትን ባለጥበብ ድንቅ ነጠላቸውን ሊለካት እንደወሰደባቸው ላለመመለስ ሲያቅማማ ባዩት ጊዜና Nixon, go and eat another, answer my singular - ብለው በማሣፈር አስመልሰውታል አሉ - ለዚያውስ ፈረንጅ ማፈር ሲያውቅ አይደል፡፡) እናም ያሬድ ‹አማራ ነኝ›ነቱን እዚያችው ራሱ ይብላት ወይም ለማያውቀው ወስዶ ያብላት፡፡ ያሬድ አማራ ብቻም ሳይሆን ባይገርመውና ባይገርማችሁ ኢትዮጵያዊም አይደለም፤ በኢትዮጵያውያን መካከል ወይም ኢትዮጵያውያን ቢሆኑ ሊያሣፍራቸው በማይገባ ወገኖች መሀል ሽብልቅ የሚቀበቅብ ያሬድ፣ ‹የዱሮ አማሮች ለኢትዮጵያ መፈረካከስ መነሾዎች ናችሁና ገደል ግቡ፤ ሀገር እንደዳቦ የሚጠፈጠፈው በየመቶ ዓመቱ ስለሆነ ከዜሮ የጀመረች አዲስ ኢትዮጵያ ታንጻለችና በዚያች ኢትዮጵያ ካልተስማማችሁ ከነአሮጌ ኢትዮጵያዊ ማንነታችሁ እንጦርጦስ ውረዱ፣ ጃዋራዊ መሆን ካልቻላችሁ ዐርፋችሁ ተቀመጡ› የሚል ያሬድ አማራ ብቻ ሳይሆን ኢትዮጵያዊም፣ እንዲያውም  ከነአካቴው ሰውም አይደለም ቢባል ስህተቱ ለክፉ የሚሰጥ አይሆንም - ለዚህ አቋም ኃላፊነቱን እወስዳለሁ፡- በዚህ ልዩ የማንነት ጥያቄ ዙሪያ ቢያንስ እኔ አልሳሳትም ፡፡ ይህ ዓይነቱ ወንድምን ከወንድም ለማናከስ ቆርጦ የተነሣ በግብርና በአስተሳሰብ በሀገር ላይ የወየነ ግለሰብ በእናቱ ማኅፀን ሳለ ቢጨነግፍ ይሻለው ነበር፡፡ ይሄ ‹ሰው› በሰው አምሳል የተፈጠረ የሰይጣን ስሮት የትውልደ አጋንንት ውጤት ነው፤ ሰይጣን ደግሞ ይሉኝታና ሀፍረት ስለሌለው፣ ዜግነትና ሀገርም ስላልተበጀለት ድርጊቱም ሆነ ንግግሩ እንደልቡ ነው - ለዚህ ነው ይህ ያሬድ የሚባል ‹ሰው› በምግባሩ ሳቢያ አማራ ቀርቶ ሰው አይደለም በማለት ልከራከር የወደድኩት፡፡ የአንባቢ ሥጋት ይገባኛል - ‹የኢትዮጵያዊነትንና የአማራነትን መክሊት ለማበጀትና ማንነትን በመቁነን ለማደል አንተ ማነህ?› ቢለኝ ትክክል ነው፡፡ ያሬድ በብሔረሰብና በዜግነት የማንነት ችግር ውስጥ መዘፈቁን እንኳንስ እኔ ተሰዳቢው፣ አሰዳቢውና አሰዳዳቢው እንዲሁም አሳዳቢው ሁሉ ያውቃል፡፡ አማራ ነኝ እያልክ አማራን መሳደብ ማለት የውሸት ማንነትን መናጆ በማድረግ የስድብ ኳስህን ወደተፈለገው ግብ መለጋት ማለት ነው - ተዓማኒነትን ለማግኘት፡፡ አማራ ሳትሆን አማራ ነኝ እያልክ አማራነትንና በዚያም ተንጠላጥለህ ኢትዮጵያዊነትን መዝለፍ የጤና ሳይሆን ከኅልፈት መልስ ምድራዊ ፈውስ የማይገኝለት ትልቅ ደዌ ነው፡፡ ያሬድ አማራ ሊሆን አይችልም - በጭራሽ! ይህ የነቢባዊ ክርክሬ ማዕከላዊ ጭብጥ እንጂ አማራ ሆነው በዕብደት ምክንያት ከአማራነት ተራ የወጡ ብዙ ወፈፌዎች ስላሉና እያደረጉ የሚገኙትን በማድረግ ላይ ስለሚገኙ ይህ ሰው አማራ ሊሆን የሚችልበት በርና መስኮት ሁሉ ተከርችሟል የሚል ዝግ ውሳኔ እንደሌለኝ ልጠቁም እፈልጋለሁ - ግን ራስህን በራስህ ትቃረናለህ ብትሉ የለሁበትም፤ ከተግባራዊው የደምና የአጥንት አሌታዊ ፍልስፍና ባለፈ ዋናው እሳቤየ ግና ሰውዬውን በኢ-አማራነት ለመፈረጅ መነሻየ ተግባሩ እንጂ ደሙ አይደለም፤ አማራነትን መንጥሮ የሚያሳይ የደም ምርመራ ደግሞ ኢትዮጵያ ውስጥ ገና አልገባም መሰለኝ፡- ያም አለ ይህ ያሬድ እንደወያኔ ሁሉ ለአማራ ጥፋት የቆመ እንጂ ለሌላ ገምቢ ነገር ያልቆመ በመሆኑ እሳት ካየው ምን ለየው ነውና ፀረ አማራ ፍጡር ነው - አማራ ሆነም አልሆነም፤ ትግሬው ገብረ መድኅን አርአያ የአሉላ አባነጋነትን የሀገር ወዳድነት ሽልማት የተጎናጸፈው ታሪክ ሲዘክረው በሚኖር መልካም ሀገራዊ ተጋድሎው እንጂ አማራን ወይም ሌላውን ዘውግ በሌላው እንዲጠላና እንዲጨፈጨፍ ለማድረግ በተበረከተ ሰይጣናዊ አስተዋፅዖ አይደለም - ከዚህ ጀግናና የኢትዮሰማይ ድረ ገፅ ዋና አዘጋጅ ባለቤት ከሆነው ጌታቸው ረዳን ከመሳሰሉ ፀረ ወያኔ ግለሰቦች ብዙ የምንማረው አለና ዕዝነ ልቦናችንንና ዐይነ ኅሊናችንን ፈጣሪ ለበጎ ነገር እንዲከፍትልን እንጸልይ ይልቁናስ፡፡ ሁሉንም ወያኔ ማለቱ ፋሽኑ ስላለፈበት እንጂ ይህ ሰይጣን ሰው ወያኔ ነው ማለትን በወደድኩ ነበር፤ ለወጣቱ ትውልድ መወናበድና ለኢትዮጵያዊነት መውደም የበኩሉን ተልእኮ በመወጣት ላይ የሚገኝ ከወያኔም በበለጠ እየሠራ ያለ መሠሪ ሰው ነው ቢባል ለማስረገጫው የዛሬ ጹሑፉን ዘሀበሻ ድረ ገፅ ላይ ማንበብ በቂ ነው ፡፡ ባለጌን ባለጌ ካላሉት በማያውቀው ጉዳይ ጥልቅ እያለ መፈትፈቱን ተውትና ዛሬና አሁን ወይም እየቆዬ ‹ጭንቅላታችሁን በደንብ እንዳገኘው ወረድ ብላችሁ ቁሙልኝ ማለቱ አይቀርም› - ሊሸናብን፤ የባለጌዎች መጨረሻ እንደዚህ ነው፡፡ መንግሥቱና መለስ በተፈጥሯቸው ያን ያህል ባለጌዎች ላይሆኑ እንደሚችሉ በበኩሌ ይሰማኛል - ሰው ነው እያጃገነና እያሽበለበለ እንደዚያ ጭምልቅ ያሉ ባለጌዎች ያደረጋቸው፡፡… ይህን የመሰለ ሰው ማኅበራችንን እንዲያውክ መፍቀድና በስሱ ገላችን እየገባ ሚጥሚጣና በርበሬ እንዲነሰንስብን፣ ምሣርም እንዲሰቀስቅብን ነጻ መልቀቅ ስህተት ነው፡፡ የዴሞክራሲን ዐይን እንደመደንቆል ስለሚቆጠርብኝ እንጂ የዚህን ከንቱ ዜጋ ጽሑፍ፣ የዚህን በዘጠኝ ወር ሳይሆን በአምስት ወሩ የተወለደ ሕይወት ያለው ጭንጋፍ ሰውዬ መጣጥፍ ለዳግመኛ አናንብ ብዬ በማይም ቃሌ ብገዝት ደስ ባለኝ፤ ምን ሊሠራልን? ለመናደድና ወርቃማ ጊዜያችንን በመንጨርጨር ልናሳልፍ? ወያኔዎች እኮ የኛን መትከንና መብገን በጣም ነው የሚፈልጉት፡፡ ስንናደድ አንጀታቸው ቅቤ ይጠጣል፡፡ ምክንያቱም ሀዘን አምላኪዎች ናቸውና፡፡ በዚህ ሰውዬ ጽሑፍ ግርጌ ከ100 የሚበልጡ - ብዙዎቹ ግን በተመሳሳይ ስሞች የተደጋገሙና በወያኔያውያን አፈ ቀላጤዎች የተጻፉ የሚመስሉ አስተያየቶችን ተመልክቼ ለነዚህ አስተያየቶች የባከነውን ጊዜ ሳስብ አዘንኩ፤ በስንቱ ወያኔያዊ ሥራ አስፈቺ ጊዜያችን እንደሚቃጠልም ታወሰኝ፤ ይሄው እኔም እንቅልፌን ትቼ በንዴት መብከንከኔን ተያያዝኩላችኋ! ምን ይደረግ? ጊዜው ማለቴ እኛው በሞኝነታችን ባመጣነው ጣጣ ተቸገርን፡፡ ማን ተከፋፍላችሁ ተነታረኩ አለን? ከዚህ በበለጠ ፍሬያማ ተግባር ላይ ጊዜያችንን ማዋል አንችልም ነበርን?

ያሬድም ሆነ ያሬዳውያን ጃዋርን ከወደዱት - በዓላማ ቁርኝት ማለቴ እንደሆነ ይሰመርልኝ - አዝለውት አገር ላገር ሊዞሩ ይችላሉ - ይህን መብት ማንም አይሰጣቸውም ወይም አይነፍጋቸውም፤ እኔም ሆንኩ እኛ በዚህ አንቀናም፡፡ አንድ ጥግ ላይ ተወትፎ የወያኔን አጀንዳ ማራመድ መጨረሻው እንደማያምር ግን የሚመለከተውን ሁሉ ማርዳት እፈልጋለሁ፡፡ በወሬ ሕዝብና ሀገርን ለማፍረስ መሞከር ቀላል ሊመስል ይችላል - ለጊዜው ብዙ ወጭ የለውም፤ የኢትዮጵያ አምላክ የፍጻሜውን ፍርድ ሲሰጥ ግን አሁን እንዲህ ቀን ሰጠኝ ብሎ በሀገር ሀብትና በሕዝብ ሥነ ልቦና ላይ ሲዘባነንና በወረት ፍቅር ተጠምዶ እየቀላመደ ሲዘባርቅ የነበረ ሁሉ ደብቁኝ ደብቁኝ እንደሚል መታወቅ አለበት፡፡ ከጠላት ወገን ቀለብ እየተሰፈረለትና ወርሃዊ ምንዳ እየተቀበለ የጠላትን አሉቧልታ በጮርቃውና ታዳጊው ትውልድ ላይ የሚያናፍስ ተባባሪ ሁሉ ዋጋውን የሚያገኝበት ጊዜ ይመጣል፡፡ ይሁዳ ክርስቶስን የሸጠበትን 30 አላድ ሳይበላው በገዛ እጁ ዛፍ ላይ ተንጠልትሎ ሞቷል፤ የነ ያሬድና መሰል ፀረ-ኢትዮጵያ ኃይሎች የወደፊት ዕጣ ፋንታም ከዚህ የተለዬ አይሆንም፡፡ ሁለቱ ክህደቶች የጊዜ እንጂ የይዘት ልዩነት የላቸውም፡፡ ለነጃዋር ባላችሁ ቀረቤታ ወይም ለእኔ ባላችሁ ያልተገባና በቂ መደላድል የሌለው ሊባል በሚችል ግምት የተነሣ ይህን እውነት አዘል ደብዳቤ ልኬላችሁ የማታወጡ ድረ ገፆች እንደምትኖሩ ከልምድ አውቃለሁ፤ ለዚህም ፍርዱን የምጠብቀው ቢውል ቢያድርም ከእውነት ፈራጁ  ከኢትዮጵያ አምላክ ብቻ ነው፡፡ ደግሞም እውነት ትዘገያለች እንጂ ተደብቃ አትቀርም፤ ትቀጥናለች እንጂ አትበጠስም፡፡ ስለዚህ እውነትን እንዳለች ማስተናገድ ሲገባ በጠቆረ ነጣ፣ በወፈረ ከሣ ሚዛን የማያነሳ ቅድመ አእምሮ ፍርድ ተመሥርታችሁ ‹ባለጌና ውሻ በቤቱ ይኮራል› እንዲሉ በራችሁን ብትጠረቅሙብኝ የእውነት ዘገር ሌሊት እየመጣች ታስጨንቃችሁ፡፡ እውነትን እንዳመጣጧ እናስተናግድ እንጂ በምንም ዓይነት ቡልኮ ጀቡነን ጓዳችን ውስጥ ቀብረን ማስቀረት አይኖርብንም፤ ይህ ዓይነቱ ቸልታ ቆምንለት ከሚሉት ዓላማ የሚያስወጣ ከመሆኑም በላጥ ትልቅ ኩነኔ ነው - ሲያንስም ነውር፤ በዚያ ላይ የኅሊና ትዝብትም ቀላል አይደለም፡፡ ለማንኛውም ‹እኔ እያስመዘገብኩ ነው›፡፡ ይሄ ይታወቅልኝ፡፡ ፀረ ኢትዮጵያ መንጋ ሁሉ እንዲህ በአደባባይ እንደፏለለ ይቀራል ማለት ደግሞ ዘበት ነው ፡፡ ሰማይ ምድር ያልፋሉ፡- እግዚአብሔር በአመፀኞች ላይ የሚያሳልፈው ብያኔ ግን መቼም አይቀርም፡፡ ይህ ተብሎ ተብሎ ያለቀ አጠቃላይ እውነታ ነው፡፡

ባለፈው ሰሞንም ይሄው ያሬድ በአባ መላ ላይ የጻፈውን ተመልክቼዋለሁ - በዚያ ጽሑፉ አባ መላን እያበሻቀጠ ስሎታል፤ ሰው መለወጥ እንደማይችል፣ በአንድ አቋም የሚታወቅ ሰው በዚያው አርጅቶ መሞት እንደሚጠበቅበት… በተዛዋሪ የሚገልጸው ያ ጽሑፍ በአስቀያሚነቱና በምቀኝነት ልክፍቱ ወደር የማይገኝለት ሆኖ አግኝቼዋለሁ፡፡ ሰው የሰውን ዕድገትና ለውጥ ለምን እንደሚመቀኝና ትኩር ጥምድ አድርጎ እንደሚይዝ አይገባኝም፡፡ የአንዳንድ ሰው ተፈጥሮ ይገርመኛል - የሰውን ዕድገትና መለወጥ እንደሥጋት ስለሚያይ ይመስለኛል - አንድ ነገር በሆነ ማግሥት ያን ሁኔታ ጥላሸት ለመቀባት እንቅልፍ አጥቶ ያድራል፤ ክፉኛ መረገም ነው፡፡ በሀገራችን ውድ ከሆኑ ቃላትና ሐረጋት ውስጥ ‹አመሰግናለሁ፤ ይቅርታ፣ ልክ ነህ/ሽ/ናችሁ፤ ኦ! ተሳስቼ ነበር› የሚሉት ጥቂቶቹ ናቸው፤ ምቀኝነትና ሰውን በተንኮል  ለመጥለፍ ማሤር እንዲሁም ሰዎችን ለማደኽየትና ለማሳበድ በየጠንቋይ ቤቱ ማፋደስ ግን በብዛት ይስተዋላሉ - በዚህ ዓይነት ጉዞ ሀገር እንዴት ወደፊት ልትራመድ ትችላለች?

ይህ ያሬድ የሚባል ሰው በተለይ በረት እንደሚበጠብጥ ቀንዳም ፊጋ በሬ ዓይነት ነው፡፡ ያኔ ልጽፍ ፈለግሁና ረሳሁት ወይም ንዴቴ እንዳሁኑ በጣም አላስፎገላኝም ነበር ማለት ነው ተዘነጋኝና ተውኩት - ደግሞስ በስንቱ ላይ ተጸፎ ይዘለቃል፡፡ የአሁኑ ግን ወጥ ረገጠና አናደደኝ፡፡ እናም እውነቱን ‹እስከዶቃ ማሰሪያው› ልነግረው ፈለግሁ፡፡ ከባለጌ ሰው ብዙ አይጠበቅምና ከዚህ በላይ ስለዚህ ሰው መናገር አስፈላጊም ተገቢም አይደለምና በእግረ መንገድ ሌላ ጉዳይ አንስቼ ጽሑፌን ላብቃ፡፡ (በነገራችን ላይ በግለሰቦች ላይ እንዲህ ተናድጄ ጽፌ አላውቅም፤ በዚህም አንባቢን ከፍተኛ ይቅርታ እጠይቃለሁ - አይለመደኝም ጓዶች! ምን ላድርግ - የምንንጨረጨርበት ነገር በዛ እኮ፡፡)

ሌላኛው ስመ ጥር ወያኔ፣ አትሌት ሻለቃ ኃይሌ ገብረ ሥላሴ የኢትዮጵያ ፕሬዝደንት መሆን አማረኝ እያለ መሆኑን ዛሬም በድጋሚ ሰማሁ፡፡ በክበበው ገዳ አንደኛው የቀልድ ሲዲ ውስጥ እንደሚገኘው እንደሸምሱ ነፍሰ ጡር ሚስት እኔ መቶ ብር ያምረኛል - ኃይሌ ደግሞ ፕሬዚደንትነት ያምረዋል፡፡ ያምሮቶች መለያየት ግን አይገርምም ትላላችሁ?  የኢትዮጵያ መሬት መረገም እጅጉን ይገርመኛል፡፡ እርግጥ ነው - በአንድ በኩል ይህ ሹመት ሲያንሰው እንጂ አይበዛበትም - ቤት ለመጠበቅና ተሹዋሚ አምባሳደሮችን ተቀብሎ ለመሸኘት እንኳንስ እርሱ ታዋቂው ሯጭ እኔም አያቅተኝም ባይ ነኝ፡፡ በዚያ ላይ ሌባ ግቢውን አይደፍርም - የተሰጣ እህልና ልብስም ፈጣንነቱን በተማመነ የመንደር ጩልሌ አይደፈርም ፤ ኃይሌ እንደአቦሸማኔ በሚፈተለኩ እግሮቹ ሩጦ ስሊውን ያንቀዋላ - ከዚህ ሌላ ምን የረባ ሥራ ሊኖረው እዚያ ቦታ፡፡ ግን ኃይሌ ይህን ቦታ ለምን ፈለገው?[Is he a real moron? I couldn’t get the point as to why he excessively wished to grab the scepter of Woyane’s fake presidential post.] ለካምፓኒዎቹ ዋስትና ለማሰጠት አስቦ ይሆን? ለተበደለው ጭቁን ኢትዮጵያዊ ፍትህና ርትዕ ሊያመጣ ፈልጎ ይሆን? ከአንጀት ለሕዝብ ሊሠራ ነው ወይንስ ለታይታና በሩጫው ሲያረጅ በአዲስ ጉልበት ወደፖለቲካው ገብቶ ስሙ አየር ላይ እንደተንጠለጠለ ሳይረሳ እንዲቆይ ሊያደርግ አስቦ ነው? ምን ዓይነቱ … ራስ ነው ወገኖቼ! በቅጥር የግል አስጠኚና በግል ጥረት ‘is’ን ከ’was’ ለየና ራሱን ምሁር ማድረጉ ይሆን? ኢትዮጵያ ሰው አጣች ብትባል ጊዜ ይህ ነው የሚባል የትምህርት ደረጃም ሆነ የአመራር ችሎታና ብቃት ሳይኖረው  ከመሮጫ ትራክ በቀጥታ ወደቤተ መንግሥት ቢገባ ሀገር የሚያልፍላት መስሎት ይሆን? ወይንስ ለመለስ ሞት ያለቀሰ ሁሉ ለፕሬዚደንትነት ቢወዳደር የሚከለክለው የለም ያለው ይኖር ይሆን? ያኔ ናዝሬት ላይ - መለስ ሳይሞት - ‹የተሸለምኩትን ካናቴራና ፓንት ለውዱ ጠቅላይ ሚኒስትራችን በማስታወሻነት አበረክታለሁ› ብሎ እጅ መንሻ ያስገባው ለዚህ ይሆን እንዴ? የምን መጃጃል ነው? ደግሞስ በዕድሜስ ቢሆን ገና ትንሽ ነኝ ይላል አይደለም እንዴ? እንዲህ ምን አጣደፈው? ትንሽ ቆየት ቢል ይደርስበት ነበር እኮ!  ኃይሌም ሆነ ሌላ ማንኛውም ዜጋ ለየትኛውም የሥልጣን ቦታ በገዛ ሀገሩ መወዳደርና ማቸነፍ መብቱ ነው - እኔ አሁን አምርሬ እየተቃወምኩ ያለሁት በዋናነት ጊዜውን ነው - the timing - ፡፡ ከጊዜው ጋር በተጓዳኘም የሰውዬውን ተፈጥሮ ገባ ብሎ ከመመርመር አኳያ የተገነዘብኩትን ነገር ስገመግመው የምለውን ነገር እንዳልል የሚገፋፋ በቂ ምክንያት አጣለሁ፤ እናም እላለሁ - ኃይሌ ይህ ህልሙ ይቅርበትና የሁላችንም አንጡራ ሀብት እንደሆነ ይቆይ፤ የሥልጣን ፍላጎቱ ትዝብት ውስጥ እንዳያስገባውና ነገ መሪያችን እንዲሆን ብንፈልገው ያን ዕድል እንዳናጣ አሁን ‹አይነጅሰን› ነው አንዱ መልእክቴ፡፡ እውነትን ብቻ እንነጋገር ካልን - በሀገር ውስጥ የሚኖሩ ልጆቹ ከኢትዮጵያዊ ቋንቋዎች ተለይተው በእንግሊዝኛ ቋንቋና በፈረንጅ ባህል ማደጋቸውን ባይናችን በብረቱ እያየን በምን ወደደንና ልምራችሁ ብሎ ይጫረት ያዘ? ምንስ ጎደለበት? መጀመሪያ ልጆቹን ኢትዮጵያዊ ማድረግ ይቀድማል ወይንስ ‹ስለኢትዮጵያና ህዝቧ ተጨንቆ› ለፕሬዝደንትነት ዕጩ ሆኖ መቅረብ ይቀድማል? ትንግርት እኮ ነው ወንድሞችና እህቶች እንዲሁም አባቶችና እናቶች!

ለነገሩ መለስ አባ ለጥፍ ደህና አድርግ በነገር አቅምሶታል አሉ - የመሌ ምላስ ባትታሠር ኖሮ ይሄኔ ስንቶቻችንን በስድብ ውርጅብኝ አሽሮን ነበር፡፡ የኃይሌን የሥልጣን ጥም ሰምቶ እንዲህ አለው አሉ፡ - ‹ሀገር እኮ በአእምሮ እንጂ በሩጫ ክሂሎት አትመራም፡፡› የልኬቱን መጠን ነግሮታል፡፡ ከኢትዮጵያዊ ጨዋነት አንጻር ወደዚያ መግባቱ ነውር ነው እንጂ ለጫማ ጠራጊና ለመኪና ጠባቂ ከስሙኒ በላይ የማይወጣው ንፉግና ቆንቋና ለሰውም  የማያዝን ዜጋ በየትኛው የሞራል ብቃቱና በየትኛውስ ማኅበረሰብኣዊ ዕውቀትና ችሎታው ነው ለፕሬዝደንትነት አብቁኝ የሚለው? አናውቀውም እንዴ? ‹እንደኔ ፈግታችሁ በላባችሁ አግኙ› የሚለው ፈሊጡ ለሥራ መትጋትን ከማበረታታት አንጻር መልካም አባባል መሆኑ የማይካድ ሆኖ ለተቸገረና ላጣ ለነጣ እንዲሁም ለታመመና ድንገተኛ አደጋ ለደረሰበት ዜጋ የሞራልም ሆነ የገንዘብና የማቴሪያል ድጋፍ ቢያደርግ ምኑ ይጎዳል? እስኪ ኃይሌ እገሌን አስታምሞ አዳነ፤ ለእገሌ መታከሚያ ‹ይህን ያህል ዕርዳታ ሰጠ› ሲባል ሰምተን እናውቃለን? ተው እንጂ - አታናግሩኝ እባካችሁ፡፡ መለስ ራሱ እኮ ስለኃይሌ የበጎ አድራጎት ሥራ ሲጠየቅ አሉ - ‹ይልቅስ ስለቻቺ ጠይቁኝ› ብሏል ይባላል፡፡ እናም ኃይሌ በዓለም የስፖርት አምባዎች ባንዲራችን ከፍ ብሎ እንዲውለበለብ ከማድረግ በተጓዳኝ በማኅበራዊ የበጎ አድራጎት ሥራዎች ብዙ ይጠበቅበታልና በዚያ በኩል ይበርታልን - በነገራችን ላይ ስለ ኃይሌ ከምለው ውጪ የምታውቁት ነገር ካለ ንገሩኝና አስተካክሉኝ፡፡ በመሠረቱ ማንንም አለመርዳት መብቱ ነው - ግን በልባችን እንዲገባ ብዙ ይጠበቅበታል፡፡ የሕዝብን ልብ ማግኘት ቀላል አይደለም፡፡ ቸርነት ደግሞ አንዱ የቀልብ መግዣ መንገድ ነው፡፡ እያለህ የሌለህ መሆን ወይም መምሰል በባህላችን ነውረኛና ንፉግ ያስኛልና ይህችን ቀላል ነገር በመረዳት በሚያልፍ ዓለም የማያልፍ ትውፊት ትቶ ማለፍ ከብልሆች ይጠበቃል፡፡

ምንም እንኳን ለወያኔ ሹመት ታማኝነት እንጂ ዕውቀትና ችሎታ ባያስፈልግም በብዙ አሉታዊ ነገሮች የማውቀው ኃይሌ ምን ቢንቀን ነው ፕሬዝደንታችሁ ልሁን ብሎ ጠላታችን ወያኔ ጫማ ሥር እየተደፋ የሚጎናበሰው ብዬ ማሰቤ ደግሞ አልቀረም፡፡ ከገንዘብና ከዝና አጥሮች ውጪ መኖር የሚሣናቸው ኃይሌን መሰል በሽተኞች ያሳዝኑኛል፡፡ ያለውን ሳይበላ ለሀብት ብዙ የሚስገበገብና ስመጥርነቱ ሳያንሰው ለተጨማሪ ዝና አላግባብ የሚንሰፈሰፍ ሰው ስሜቴን ያጎፈንንብኛል፡፡ በእውነት እናንተስ አልተናደዳችሁበትም? እንደዘፈኑ ግጥም ‹የራስጌ ወለባ ያንገት ሀብል ናቸው› ብላችሁ  እንዳትቀልዱብኝ እንጂ ለመሆኑ ሩጫና አመራር ምንና ምን ናቸው? ብንወደው ጊዜ ለምን ይቀልድብናል? የወደድነውስ በሩጫ እንጂ በማኅበራዊ ሣይንስ ዕውቀቱና በተመራማሪነቱ ነው እንዴ? ስንትና ስንት ሺህ ምሁራን በሀገር ውስጥም ከሀገር ውጪም ሞልተውን ሳለ ነገር ግን በሁኔታዎች አለመስተካከል ምክንያት አንገታቸውን ደፍተው ቀን እየጠበቁ ባሉበት ሁኔታ የትናንት ኃይሌ ገና ለገና በሩጫ እታወቃለሁና ቦታውን ይሰጡኛል ብሎ እንዲህ ያለ ጣጣ ውስጥ መግባቱ ማንን ለማስደሰትና ሳይታወቀውም ቢሆን ማንንስ ለማስከፋት አልሞ ይሆን? በውነቱ ከያሬድ ይልቅ በዚህኛው ጉዳይ በጣም ተናድጃለሁ፡፡ የያሬድ ለዓላማ ስለሆነ ነገር ከመጠረቅና የተዳፈነ ብሶትን ከማውጣት ባለፈ ያን ያህል ልናደድበት እንደማይገባኝ እረዳለሁ፡፡ በኃይሌ ግን አንጀቴ ነው የጨሰው - የማምነውን!

የብሶት አቅማዳየን ላስር ነው፡፡ ደህና ሁኑልኝ፡፡ ኃይሌንም ይቅናው፤ ውድ ፕሬዚደንታችን ኃይሌ ሣቅ በሣቅ ሆነው እንግዳ ሲቀበሉና ሲሸኙ እያየሁ ከአሁኑ መዝናናት ይዣለሁ፡፡ የምኒልክ ቤተ መንግሥት ለአርባ አራት ሰባት ካልተጠበለ ችግሩ የሚቀረፍ አይመስልም፡፡ ለማንኛውም ቸር እንሰንብት፡፡