INTRODUCTION Since the commencement of the Oromo people as an organised family of nation, in course of their historical development, have

successfully organised an egalitarian polity indigenous to African political and social system. The system was organised under the institution of Sirna Gadaa (the Gada System, as others like to call in foreign terminologies). The Sirna Gadaa Oromo regulates and controls generations activity in the society, their rights and obligations, duties and responsibilities. Human dignity and reverence to plant and wild lives are fundamental codes enshrouded in the Sirna Gadaa Oromoo. Being under the rules of the Gadaa laws, which are under constant amendments every eight year, the Oromos were once a prosperous and stabled nation in north eastern Africa. Individuals and group of individuals in descent groups, in major and minor clans are judged and evaluated by the Gadaa laws, not by the whims and wills of autocratic-divine rulers, which is alien to Oromo social organisation but the case so eternal to neighbouring peoples like Abyssinian autocratic societies. Among the major Oromo tribes, the Matcha-Tulama descent group has got one of the largest populations, stretching over vast area of land in central and western Oromia. As we are able to learn from our forefathers, Matcha and Tulama are Borana brothers, being Tulama angafa (first born) and Matcha qixisuu (second born son). As common to all Oromos, the tradition that governs the social role of angafa and qixisuu, which begins right from the immediate family unit and extends to the national level, has a deep functional role in checking and balancing peoples way of life, in re-invigorating their ritual performance and spiritual satisfaction. From the earliest time of which we have a tradition hanging down to us, The Matcha-Tulama Oromo groups have had a supreme legislative organ known as Chaffe. The Chaffe legislates laws which would eventually be adopted as seera Gadaa, meaning the Gada laws

They are headed by an elected hayyuus called 1st .Abbaa Bokkuu , 2nd Doorii and 3rd Raabaa . The Abbaa Bokkuu, as a president, is assisted by two important deputy hayyuus : the Doori who takes his seat on right side of the Abbaa Bokku and the Raabaa who takes his seat on the left sides of the Abbaa Bokkuu.

They have an assembly known as Yaaii Saglan Boorana, in which elected individuals from local clan confederacy are represented. The major function of Yaaii Saglan Borana is to deliberate on issues pertaining to regional problems, inter-clan and clan disputes and how interests of each clan in the confederacy are represented and local resources are fairly shared and wisely utilised.

These Boorana brothers are also referred to as Boorana Boroo or Boorana Kaabaa

Among the known Oromo Odaas, Odaa Nabee and Odaa Bisil are found in Matcha-Tulama region Beginning from the 13th century, however, the Match-Tulama territory (Boorana Boroo), adjacent to Abyssinian border, has begun to be attacked by a group of individuals whose legendary genealogy connects them directly to a certain King Solomon of non-African origin. They came and settled at a place they call Manz. After they organised themselves at this place, they started to pillage neighbouring villages of Cushitic Oromo family stock of Lalo, Ghera and Mammaa. The conquered villages were finally incorporated into the expanding Manz territory which eventually developed to the Kingdom of Showa in the late 18th century. Hereafter, they declared themselves being Ye Negaasi Zer- The Nagasi Race, the root of Showa Amhara dynasty.

After vanquishing Agew peoples identity and sovereignty on the northern frontier, the Nagasii Dynasties of Showa turned their face to the southern frontier to subdue the Match-Tulama of Borana and the Karrayu of Barantu Oromo. In such turbulent situation, the rule of Ye Nagasi Zer entered nineteenth century era, which ushered the era of the Scramble for Africa by European imperialist powers. From Africa, it was only King Minilik of Showa who was recognised as equal partner in the Scramble for Africa. After completing their mission, King Minilik made an agreement with his partners and officially declared himself, Emperor of Ethiopia. This is the Ethiopia that included, for the first time in history, those annexed territories to the old Abyssinia. The year 1887-89 was the boiling point for Miniliks declaration of being Emperor of Ethiopia ( ye Itiyophiya Nuguse,ngest ). It was the time when he exterminated the Gullalle Oromos from the marshy-hot spring and pastures land of Finfinnee and collectivised the place under a new colonial name Addis Ababa.

It was the time when he built full confidence in himself and built his permanent palace at Dhaqaa Araaraa, a sacred hill, where the evicted Oromos peacefully used to sit together and conduct peaceful deliberation for reconciliation.

It was the time when he annexed three-fourth of southern peoples territories, including the Oromo territory, to the expanding Showan Dynasty and put under the iron-fist control of his inderases (viceroys).

 It was the time when he assured un-shivering confidence of being continued to be assisted and advised by his European colonial partners militarily, diplomatically and technically.

It was a time when he banned Gadaa Birmajii not to coduct their periodically Assembly at odaa Nabee Here is the question: What happened to those Oromos who had been living at this place for centuries? Particular mention has to be made about those Tulama descent groups of Gullallee, Galaan, Jillee.The answer is very simple: They were merecelessly decimated; their villages burnt down, their pasture and arable lands confiscated and shared among the invading nobilities of Manzian Nagasii dynasty of whom the Ras Birru families were the most notorious ones. The leftover ones were distributed to their lackeys. Thereafter, the Oromo territory occupied by Matcha-Tulama was officially changed to the expanding Kingdom of Showa. Finfinnee was given a new colonial name called Addis Ababa, just like Harare was given Salisbury. Under this excruciating condition, the conquered Matcha-Tulama region had to lose its historic significance and had to be involuntarily submitted to the superimposed colonial name Showa. in addition to the former pejorative name Galla, imposed upon the conquered Oromos, the new regional name was prefixed to it. Hence,ye Showa Galla came into force as a collective name in addressing the Oromo of Matcha-Tulama.This clearly justifies the vertical segregation policy of the conquerors for easy identification of who is who in the occupied territory as a naftenya colonial masters and as a colonised chisanyagabbars. Ever since, using various forms of oppressive models, Abyssinian colonial tactics and strategies have been going on violently, and, now entered into the first half of the 21 st century. Since the second half of the 19 th century in particular, the oppressive system has been amassing massive firearms from European colonialist partners, enjoying diplomatic immunities and profitable political advises.

In the late 19th century, one European writer commented that, if the Abyssinians had not been armed and advised by global colonial powers of the day, notably France and Britain, late alone to defeat the heroic Abbaa Duulaa led Gadaa forces, they could not have even dared to encroach upon the limits of their territory. He wrote what he witnessed the real situation of the time as follows: Against the Galla [Oromo] Menelik has operated with French technicians, French map-makers, French advice on the management of standing army and more French advice as to building captured provinces with permanent garrison of conscripted colonial troops. The French also armed his troops with firearms, and did much else to organize his campaigns. Menelik was at a work on these adventures as King of Shewa during John's lifetime; adding to his revenues and conscripting the Oromo were thus conquered by the Amhara for the first time in recorded history during the last thirteen years of the nineteenth Century. Without massive European help the Galla [Oromo] would not have been conquered at all. " The writer further explained what he personally encountered during the campaign in the following unambiguous language: A large expedition was sent as far South in Arsi as frontier of Kambata to return with100, 000 head of Cattle. The kings army fought against tribes who have no other weapons but a lance a knife and shield, while the Amahras always have in their army several thousand rifles, pistols and often a couple cannon.---Captive able-bodied males and the elderly were killed. The Severity of the Zamacha [campaign] was aimed at the eradication of all resistance. Whenever the army surged forward, there was the utmost devastation. Houses were burned, crops destroyed, and people executed :" When we see the history of Abyssinian political philosophy, from which we have a written record, it is entirely based on the philosophy of depriving the Oromos from claiming any right to homeland. To convert Oromomummaa to Amaarummaa and ultimately to Itiyophiyawwinnet has been the policy in action up to

this very day. Even though the policy works on all Oromos indiscriminately, the one which has been exercising on the Oromos of Tulama in Finfinne and surrounding areas has its own unique feature. Some of the unique features are embedded in the formation of Addis Ababa itself, as a seat of colonial headquarters with all its oppressive machineries. To have ample space for the settlers, to build new infrastructures, to build army headquarters, to build churches in the name of numerous Saints of Greek and Hebrew origins, to build residences and offices for foreign embassies and missionaries, to build factories and storage houses the crucial demand was/is land. To fulfil the demands of the customers, helpless Oromo peasants of the area had to/have to be uprooted. They have been under routine eviction and land deprivation since the seizure of Finfinnee and the establishment of Ethiopian Imperial capital at this place. It could be incorrect to think of the current Wayyanee Arinnet Tigray (TPLF) regime as a detached entity from the whole system of Abyssinian colonial regimes, when we equated them against the vital needs of the peoples they generically conquered as Galla and Shanqilla.Though since 1991,the Ethiopian imperial system has been overtaken from the Nagasi Dynasty of Showa (the makers of the Empire) by their junior Tigrean brothers, the life of the colonised Oromo people has been going down from worse to the worst perhaps with the exception of a handful Oromo lackeys. What makes TPLF different from its predecessors is its total monopolisation of resources of the empire, right from the imperial palace to the bottom village levels, from the centre to the periphery. Arable and pasture lands, plain and forest lands, rivers and mining areas are totally under its predatory control. It is routinely evicting peasants from their plots, their only means of existence, and sells to Chinese, Indians, European, Turkish, Pakistani, Arabians and other companies at lowest price. In making this huge business, the most preferable area in the empire is Oromoland; of which the land around Finfinee holds rank first.

This politically architected scheme, in the name of investment and development, is daily evicting peasants around Finfinnee often with meagre or no compensation at all. As a consequence, some of them are migrating to cities like Finfinnee and are becoming beggars

Some of them are leaving the country for unknown destination and found being refugees in neighbouring countries like Kenya and Yemen.

Since most of them who have no any alternative, they remain on the sold land and become daily labourers earning less than one dollar a day.

Farm lands that had been producing sufficient grains of various types are now turned to produce non-edible flowers and factories that produce toxic materials which contaminate rivers and lakes.

The incumbent Ethiopian regime of Tirean Peoples Liberation Front (TPLF), more than any other imperial regimes of the past, is committed to make the Oromo people an African Gypsy. At one time the deceased prime minister of the Empire and EPDRF leader, Meles Zenawi, refers to the Oromos, who are numerically majority ethnic group in the Empire, said, It is easy to make them a minority. They are practically showing to the world the evil mission they vowed to accomplish. When they become rich of the richest in the Empire, the Oromo peasants they are daily uprooting are becoming poor of the poorest, being reduced to beggary and often deprived of burial sites after death. This evil work, as we have tried to indicate above, has given priorities to sweep off garbage around Finfinnee

and ultimately to encompass three-fourth of the region of Showa as a domain of non-garbage dwellers. What should be done to overcome the tranny? This is the first question we had asked ourselves before we asked others, friends and foes alike. The answer we got from ourselves was very clear and unanimous. 1. Undertaking Unconditional Task: From the bottom village levels, those of us who are on the front line, whose homes are directly exposed to the utmost devastation, eviction and erosion should get-organised unconditionally. 2. Institutionalising Uncompromising Stand: We should stand with our families, brothers and sisters legitimate right of struggle in any form of movement they may pursue to protect their right-self and defend their ancestral araddaa with no compromise. As we have vividly explained, the Oromo of Tulama, since the onset of colonisation, have begun to be collectively addressed as ye Showa Galla. Not only they are collectivised by this depreciatory remark, they have been degraded to the lowest ebb of servitude. Those who resisted the ebb, have been inhumanly executed or hanged, their land and livestock have been confiscated and shared among the well-armed conquering power. When Minilik invaded the Gullalle and Galaan Oromo in Finfinnee, they remarkably resisted to the last minute but finally defeated. Those who remained behind the massacre had no other chances except to leave for other regions against their choice. In their new homes, they have been treated as collaborators of the invading Showans even by their own kinsmen, calling them goobana (derived from one of Minilik generals name, believed to have an Oromo family background). Those able-bodied men were conscripted to the colonial army, which is typical to all colonial policies, and despatched for further campaign as far as Warder in Ogdenia in

the east, to Lake Turkana in Dhasanach in the south, and to Sobat River in Gambella in the south-west and to BeneshangulGumuz in the west. From time to time, all Abyssinian forces, changing forms of their names, swearing in the name of Ethiopian unity, Ethiopias sovereignty and citizen right, have never turned down the initial policy of evicting the Oromo from their ancestral araddaa. Araddaa Oromoo is the embryonic stage where Oromummaa has begun to radiate from. Hence, by virtue of its original formation, now and then, it could not be integrated into Abyssinians enforced policy of Itiyophiyawwinnet . Since the enforced policy has shown no visible success for the past 130 years, this time, it has taken on to shoulder the last option of sweeping them off from around what they call Addis Ababa as a priority number one. As a consequence, came into being, the destruction of Oromo survival relationship with their ancestors plot of land, their only means of survival. The desecration of their shrines, sacred rivers, sacred mountains and sacred trees of which the case of Burqaa Finfinnee, Tulluu Cuqqaalaa, Dhakaa Araaraa and Caffee Tumaa in the vicinity of Finfinnee are quite enough to mention.TPLF regimes long range missile policy of destroying Oromos relation to their historical araddaa is not the end. It is just the beginning extrapolated to bring the end At this critical time, we do not want to be oblivious of the horrific situation going on in our birth villages. As an enlightened sons and daughters of the villages, we must be a forerunner advocator for our survival interest. Thus, we would like to make our stand very clear to our Oromo brothers and sisters in Oromiyaa and elsewhere in diaspora. That, central Oromo region which has been historically known by one of the major Oromo tribes, Matcha-Tulama, but changed to Showa by colonisers in the late 19 th century, is critically being pushed to the ill-marked Zebra Roads of the Colonial Capital for easy control.

 That, the Oromo inhabited region of so-called Showa is driven to it, to be crushed by the Citys Bajaji Drivers, which is very eminent for those localities around Finfinnee. That, the ill-devised plan is politically architected to disconnect Oromias east-west geographical connection. To come to the final goal, in the baptised Oromo region of Matcha-Tulama as Showa, in collaboration with remnants of neftenya grandchildren and some Oromo lackeys, the TPLF regime is intensifying migration of non-Oromos en mass into towns like Sabbataa, Aqaaqii, Sulultaa, Buraayyuu,Hoolota, Sandafaa, Lagaxaafoo, Lagadaadhii and selling peasant lands to foreign companies. The objective is to deprive Oromos majority vote for anything that may have beneficiary relations with Oromos basic interests. That is why the regime is intensely undertaking the expansion of Addis Ababa, without any boundary limit or border demarcation. They say that, an Oromo has no any jurisdictive right on Finfinnee or surrounding areas. When we are committing ourselves to work on this boiling issues, we are recalling one of our forefathers proverbs, Abbaan iyyatu malee ollaan namaa hin birmatu as a guiding tool of seeking solidarity; and; with a hope of securing unconditional support from our fellow Oromos. We say, it is legitimate for us to bewail; as far as our homes and livelihoods are on the front line of direct devastation. Standing together for the common cause, self-dedication, commitment and unity of action in unison are bound to be our last option. To authenticate this noble commitment, we found the necessity of establishing an advocacy forum, which we believe, can bring a sustainable solution when we are able to ascribe to it. The Advocacy Forum has a clear vision as manifested by its Kaayyoo (programme). It has an internal statute as well as rules and regulations GENERAL PROVISION

Recalling the history of the ciisanya-gabbar system imposed on our people by Showan Nagasi Dynasty, their clergies and crown

nobilities, and how the naftenyas carried out land grabbing and eviction in Finfinne (renamed Addis Abba) and surrounding areas, to complete servitude, devastation and eradication, And now, giving exceptional attention to the present uprooting and sweeping off policy of Wayyane Aarinnet Tigray who overthrew the Showan hegemony in 1991 and took control of Finfinnee; Observing with curiosity, the system of grabbing the land in the name of investment and development around Finfinnee, the deliberate expansion of the amorphous city over them,the miserable lives our peasant communities are subjected to, the economic crisis, beggary situation and social chaos they are facing, Seriously analysing, the conspiracy against the depiction of Oromo ethno-history, Oromo theology and the systematic destruction of Oromo sacred sites like the Nabe Shrine on Tulluu Chuqala (in the district of Adaa Liben), Looking at the pollution of rivers and lakes produced by the citys chemical industries waste materials, excreta disposals, garbage dumped on them; and by witnessing how this inhuman act is exposing our peasant lives to chronic diseases, Being aware of the non-existence of any advocacy forum or any other organised body dedicated to alleviate the unique problem that has been chronically devastating the lives of our people in this area, Whereas, it is necessary to organise ourselves and, thereby, our victimised peasants, in order to re-activate pre-existing heroic values, restoring self-pride and the right to ones own ancestors farm and pasture lands as against the brutal land grabbing and eviction, Therefore, we, pursuant to our tradition, have sworn by great confidence to stand together to help our helpless local communities, who are brutally subjected to routine eviction from their ancestors aradddaa. And, hereby, as a testimony to our commitment, we declare a catalyst forum known as

Advocacy Society of Araddaa Finfinnee and Surrounding Areas (ASAFSAh), in Afaan Oromoo, Waltajjii Falmii Ardaa Finfinnee fi Naannoo (WFAFN), hereinafter Waltajjii Falmii Araddaa.