መላጉቦ ጊዜ፡ ዝሓለፈ፣ ህልዊ፣ መጻኢ፤
መላጉቦ ጊዜ፡ ዝሓለፈ፣ ህልዊ፣ መጻኢ፤ ምስናድ ታሪኽ ተጋድሎ ሓርነት ኤርትራ፡ ካብ ምዕቃብ ታሪኽ ናይ ዲሞክራሲያውያንን ሓርበኛታትን ኤርትራውያን ተፈልዩ ዘይረአ ሃገራዊ ሓላፍነት እዩ። ዕላማ ተበግሶ ምስናድ ታሪኽ ተ.ሓ.ኤ. (ብጽሑፍ፡ ብቃል፡ ብስእሊ)፡ ብባህርያቱ ፍትሓዊ እዩ። ስለዝኾነ፡ ካብ ንሃገርን ህዝብን
መላጉቦ ጊዜ፡
ዝሓለፈ፣ ህልዊ፣ መጻኢ፤
ምስናድ ታሪኽ ተጋድሎ ሓርነት ኤርትራ፡ ካብ ምዕቃብ ታሪኽ ናይ ዲሞክራሲያውያንን ሓርበኛታትን ኤርትራውያን ተፈልዩ ዘይረአ ሃገራዊ ሓላፍነት እዩ። ዕላማ ተበግሶ ምስናድ ታሪኽ ተ.ሓ.ኤ. (ብጽሑፍ፡ ብቃል፡ ብስእሊ)፡ ብባህርያቱ ፍትሓዊ እዩ። ስለዝኾነ፡ ካብ ንሃገርን ህዝብን ኤርትራ ንምድሓን ንለውጥን ንፍትሕን ዝሓንን ዘሎ ቃልሲ ኣይፍለን። ምንቃስቓስ ዳግመ-ርኽክብ ኣብ ተ.ሓ.ኤ. ናይ ዝነበሩ ተቓለስቲ፡ ሓደ ኣገዳሲ ኣካል ምንቅስቓስ ደለይቲ ፍትሒ ኤርትራውያን ምዃኑ ከም`ቲ ንሓደ ፈለግ ብዙሓት ተጸንበርቲ ስንጭሮታት ክሕወስዎ ከለዉ ዝብርትዕን ዝሕይልን ክምሰል ይክኣል።
ሓርበኛ ዕጥቃዊ ቃልሲ ህዝቢ ኤርትራ፡ ዝሓለፈ እዩ ተባሂሉ ንክርሳዕ ምግዳፉ ንኤርትራውነት ዘጉድል ዘንባል ተረድኦ ጥራሕ`ዩ። ታሪኽ ሓርበኛዊ ዕጥቃዊ ቃልሲና ንናይ ሓባር ሃገራዊ መንነትና ከዐሙቝን ከድልድልን ኣኽኢሉ። ስለዝኾነ፡ ንሎሚ ይኹን ንዝስዕብ ቀጻሊ ወለዶታትን፡ መላጉቦ ናይ ሓባር ኤርትራዊ መንነት ብምዃኑ ቆንጠጥ ኢልና ብክብሪ ክንስንዶ ክንዕቅቦን ግድነት ይኾነና።
ናይ ትማሊ፣ ናይ ሎሚ፣ ናይ መጻኢ፣ ምእንቲ ምርግጋጽ ኤርትራዊ ነጻነት ዝተወፈዩን ዝውፈዩ ዘለዉን መስዋእቲ፡ ናይ ሃገራዊ ሓድነትና ዋሕሳትን ክተሜታትን እዮም። ተጋድሎ ሓርነት ኤርትራ፡ ብኣኣን ኣብኣን ዝተፈጸመን ዝተሳላሰለን እወንታኡ ይኹን ኣሉታኡ ታሪኽ ተሰኒዱ ንወለዶታት ብሩህ ክኸውን ምግባሩ፡ ሃገራዊ ረብሓን መኽሰብን ኢዩ። ዕላማ ተበጉሶ ዳግመ-ርኽክብ ኣብ ተ.ሓ.ኤ. ናይ ዝነበሩ ተቓለስቲ እምብኣር ነዚ ሃገራዊ ረብሓን መኽሰብን`ዚ ብዓቕሙ ክዉን ንምግባር`ዩ ነቲ መስርሕ ፈሊምዎ ዝርከብ።
ዕላማ ዳግመ-ርኽክብ ናይ ኣብ ተ.ሓ.ኤ ተቓለስቲ ዝነበሩ እቲ ሰፊሕን ክቡርን ታሪኽ ተጋድሎ ሓርነት ኤርትራ፡ ከም ዘይፍለ ኣካል ሓርነታዊ ታሪኽ ቃልሲ ህዝቢ ኤርትራ፡ ተቐቢሩ ከይተርፍ፡ ከይርሳዕ፡ ብዚተፈላለየ መልክዑ ንምእካቡን ንምስናዱን ስለዝኾነ፡ ክሰፍሕ፡ ብሓሳብ ይኹን ብተሳትፎ ኣብዝሓ ክረጋገጽ ዘየቋርጽ ጻዕሪ ክገብር ይግበኦ።
ቅያ ሰራዊት ሓርነት ኤርትራ (ተ.ሓ.ኤ.) ተደርብዩን ተረሲዑን ንከይተረፍ፡ ብቃል፡ ብጽሑፍን፡ ብስእልን ንምስናድ ቀሊል ስራሕን ብድሆን ኣይኮነን። ብዙሓት፡ ዓቕሞም ዘፍቅዶ ከበርክትሉ ከለዉ ጥራሕ`ዩ ዝልለ ውጽኢት ከረጋግጽ ዝኽእል። ኣብ ተ.ሓ.ኤ. ዝተመኮርናዮ ተመክሮታት፡ ኣብ ምርድኡን ምትርጓሙን ሓደ ዓይነት ክኸውን ኣይክእልን። ተመክሮታትና ኣብ ተ.ሓ.ኤ. ብሓባር ክንድህስሶን ናብ ሓቂ ዝቐረበ መኣዝን ናይ`ቲ ታሪኽ ንክሕዝ ጻዕርታትን ንክንገብርን ግን ተደላይነቱ ዕዙዝ`ዩ። ዕላማ ደግመ-ርኽክብ እምበኣርከስ ንታሪኽ ተ.ሓ.ኤ. ብመንጽር ዝተፋለለየ ፖለቲካዊ ኣረኣእያን ኣተራጓጉማን ምግንጻል እምበር ኣብ ሓደ ናይ ሓባር መደምደምታ ንምብጻሕ ኣይኮነን።
ታሪኽ ተጋድሎ ሓርነት ኤርትራ፡ ኣብ ወረቓቕቲ ወይ ኣብ ቪድዮ፡ ወይ ኣብ ካልእ ናይ ታሪኽ ማህደራት ንዝተሰነደ ናብ ሓደ ንምጥርናፉ ኣጸጋሚ ኣይምኾነን። እቲ ሰፊሕን ዓሚቝን ታሪኽ፡ ኣብ ተመኩሮታት ተዘክሮታትን ናይ`ቶም ኣሻሓት ተቓለስቲ`ዩ ዘሎ። ሎሚ ደጊምና ክንረኽቦ ዘይንኽእል ተዘክሮታት! ቅያታት! ፍጻሜታት፡ ምስ ብሞት ዝተፈለዩና ተቓለስቲ ተቐቢሩ እዩ። ከምኡ`ውን ምስ ምድፋእ ዕድመን ምንዋሕ ዓመታትን ዝሃስስን ዝርሳዕን ተመክሮታት ብቀሊል ክግመት ኣይክኣልን። ነዚ ሓቅታት`ዚ ተረዲእናን ክሳራታትና ዝተዓጻጸፈ ከይከውን፡ ይጽናሓልና ከይበልና፡ ኩሉ ዝክኣለና ክንገብር፡ ኣድላይነቱ ህጹጽ`ዩ።
“ሓጺሩኒ ተበልኩስ ተደቢሩ ይስዕስዕ“ ከም ዝባሃል፡ “ቅድም ንስርዓት ምልካዊ ስርዓት ጉጅለ ኢሳያስ ነልግስ!!“ ድሓር ጉዳይ ታሪኽ ንገብር.. ዝብሉ ምህላዎም እዩ። ተነጻጺሉ ክረአ ዘይግበኦ ናይ ቃልስን ስራሕን መስርሕ ፈላልዮም ከቕርብዎ ይፍትኑ። ምሉእ ናይ ዓወት መዛዘሚ ከረጋግጽ ዘኽእል ናይ ቃልሲ መስርሕ ነጺጎም፡ ፍርቂ ኣካሉ ዝለመሰ ይመርጹ። ዝተሰነደ ናይ ኩሉ ህዝባውን ውልቃውን ንጥፈታትን ፍጻሜታትን፡ ኣብ ህልዉን መጻእን መወከሲ ምዃኑ ከመይ ይዝንጋዕ? ከም`ቲ “ክወግኡካ ከለዉ፡ ምድሪ ውጋእ“ ዝብሃል፡ ንዓማጺ ሃገርን ህዝብን፡ ኣብ ባይታ መሊእካ ረጊጽካ ምግጣሙ ዝመስልዎ የለን።
እዚ ደምሳሲ ክብሪን መንነትን ናይ ሕብረተ-ሰብና ዝኾነ ስርዓት ጉጅለ ኢሳያስ፡ ብኩሉ መኣዝናት ናይ ቃልሲ ክብዳህ፡ ኣብ ሓድ-ሕዱ ዝማላላእን ዝማራኾስን ናይ ቃልሲ ባህሊ ኣታኣታቲና፡ ንኤርትራን ህዝባን ንምድሓን ኣብ ዝካየድ ህዝባውን ዲሞክራሲያውን ቃልሲ ብኩሉ መዳያቱ ሓያል ኮይኑ ክወጽእ፣ ንናይ ጥፍኣትን ምብዳምን ወረራ ብሓድነት ንበድህ!!!
ምልካዊ ስርዓት ኤርትራ፡ ግደፍ ንታሪኽ ተጋድሎ ሓርነት ኤርትራ፡ ንታሪኽ ህዝባዊ ግንባር ሓርነት ኤርትራ ከይተረፈ ብቐጻሊ ይድምስሶ ኣሎ ። ስርዓት ኢሳያስ፡ ንጅግንነታዊ ቃልሲ ህዝቢ ኤርትራ ዘህሰሰን ዘዳኸመን`ዩ። ኣብ`ዚ ጥራሕ ዝሕጸር`ውን ኣይኮነን። ንዘበናት ቀንዲ መለለዪ ናይ መንነት ሕላገትን ኮይኑ ንዝጸንሐ መነባብሮ፡ ያታን ልምድን፡ ክብሪ ቤተ-ሰብን ስኒትን፡ መንፈሳዊ እምነት፡ ስነ-ኣእሙሮዊ ኣተሓሳስባ ናይ ሕብረተ-ሰብና ብስም “ሓዳሽ ኤርትራ“ ደሚሲሱን ብቐጻሊ ይድምስስ ኣሎን። እዚ ሓቅታት`ዚ መመሊሱ ይበርህ`ሎ። ኤርትራ፡ ብዘይ ኣሰር ናይ ታሪኽ ዘለዎም ለባማት፡ ብዘይ መንእስያት፡ ብዘይ ምሁራት፡ ዝገደደ ከኣ፡ ብዘይ ዜጋታታ ዕጸ-ግዳም ጥራሕ ክትከውን ዝተፈረደት እያ ኮይና ዘላ። ኣብ ከም`ዚ ዝበለ ኣዝዩ ሓደገኛ ህሞት፡ ኣብ ኣስመራ ንዘሎ ኢደ-ወነናዊ ስርዓት፡ ክቕኒ ዝመርጹ፡ ዝተዳናገሩን ምስ ጥፍኣት ኤርትራ ረብሓ ዘለዎምን ጥራሕ እዮም። ብኣንጻር`ዚ፡ ተልእኾን ሽቶን ዳግመ-ርኽክብ ኣብ ተ.ሓ.ኤ. ናይ ዝነበሩ ተቓለስቲ፡ ንሰራውር ኤርትራውነት ብኩሉ መኣዝናቱ ኣብ ምዕቃብን ህይወት ኣብ ምሃብን ዝነጥፍ ዘሎ ወለንታዊ ምንቅስቓስ እዩ።
ኣብ ኣትላንታ፡ ሰነ 27-29 2014 የራኽበና።
ሕንቕ-ንቕ ኢሉኒ ን ኽ ዝ ክ ረ ካ > > > >
ረ ሲ ዐ ካ ድ የ >>>> ን ስ ኻ ር ሒ ቕ ካ !!! መዝሙር ጽባሕ (ሜዳ)
ጸጋይ ነጋሽ
06/20/2014
oromay June 26, 2014
ኣንታ እዞም ሰባት እንታይ እዮም ዝብሉ ዘለዉ ኣብዚ ተሃዋሲ ግዜ? ሃገርን ህዝብን ኣብ ታሪኽ ዓለም ተሰሚዑ ዘይፈልጥ እናተገብረ ብሓጺሩ(National genocide)እናተፈጸመ ከመይ እሉ እዩ ሕጂ ስነዳ ዝረኣዮም መንከ ከንብቦ እዩ ህዝቢ እንተዘየልዩ? ካብ 1982 ክሳብ ሕጂ ከይትስንድዎ እንታይ እዩ ከልኪልዎም ጸኒሑ? ሕልና ግበሩ። ሰብ እናተሓረደ ኮላሊቱ ኣብ ዕዳጋ እናተሸተ መጽሓፍ ዓብይኩም ካብ ካብ ዝተፊእ ዘሎ ሰብ። ምሉእ ታሪኽ ኤርትራ ክጸሓፍ ከምዝግባእ ዘከራክር ኣይኮነን ግና ንኹሉ ግዜ ኣለዎ። ታሪኽ ህዝቢ ኤርትራ ናይ ውድነይ ውድብካ ኣይኮነን እኩብ ድምር ቃልሲ ህዝቢ እዩ።
oromay June 26, 2014
መቐጸልታ ዳንከራ ህግድፍ ኣብ ነሓሰን መስከረምን ቦሎኛ 2014 ኣኸባ ፡ ዳግማይ ርክብ ተ.ሓ.ኤ ን27 ሰነ ኣብ ኣትላንታ ናይ ህዝቢ ኣውያት ዘይዓጦም ጉጂለኣዊ ዕላማኦም ዘካይዱ ንስቓይ መናወሒ ዝምህዙ ምኻኖም እነሆ ህዝቢ ባእሉ ይዕዘቦም ኣሎ። ህዝቢ ኤርትራ ኣምላኽ ምሳኻ ይኹን!
oromay June 26, 2014
ታሪኽ ባእሉ ዝተዋሳኣሉ ስለዝኾነ ኣብ ሓቒ ዝተመርኮሰ እዩ። እንተኾነ ግዳ ምጽሓፉ ሸጊርኩም ዘሎ ኣብ ክልቲኡ ውድናት ንጹሃን ተቓለስቲ ስለዘጥፋእኩምዎም ሓቀኛ ሰነድ ይኩን ታሪኽ ክትጽሕፉ ትብዓት የብልኩምን። ምኽንያቱ ነቶም ገበን ፈጸምቲ ብሕይወት ይህልዉ ኣይሃልዉ የሕትቶም ስለዝኮነ።
rresoum June 26, 2014
the ELF leaders never announced the names of fighters who were killed by the ELF security force in 1970s. To mention some the Fallul movement in 1977 and those fighters who were killed in Dankalia in 1978
“Where Is Your Brother?
Wolde Yesus Ammar the leader of the ELF-RC accused Abdella Idris of being sectarian in killing Melka. However Wolde Yesus has never said any thing about liquidation policy of the ELF against Fallul movement in 1977 . This was when Seyoum’ campaiged against the Fallul movement by saying “HA Hu Bel Falulay” through broadcasting over ELF’s radio programme from Omdurman. Why does Wolde Yesus keep silent about the ELF’s read more http://www.ehrea.org/commerT.php
Find more on the Liquidation in the ELF http://www.ehrea.org/elfpurge.php
asmara June 27, 2014
Are you sure it was Seyum who said “Ha Hu Bel Falulay”?
oromay June 26, 2014
ይቕረታ..ህዝቢ ኤርትራ ዝብል ብገጋ ተሪፉ ኣሎ ኣብ ቅድሚት.
Lilay June 26, 2014
ኣሰባኡት ኒ ዓይበት ይቕደዱ መኣምንኒ ጥራጥ ተራእይዋ ክብሉኹም ከምዚ ናይ እዚኦም እዩ።
ahmed saleh June 26, 2014
I applaud their effort to document ELF history before it gets late since many old aged eye witness
survivors start to pass away .
At the same time we need people who have experienced mistakes , tragedies and political trials to
help our country survive the current situations . We must use the thing we learned from experience
for good cause . Time to find a meaning in what you have been through for the sake of our people .
Conquer the dirty politics of accusations , blackmailing and victimization because it only brought
negative atmosphere and destruction to the whole country . Regardless our past political affiliation
in Ghedli time , we are capable to judge a situation realistically . Therefore , either ELF or EPLF
ex-fighters do not let nobody beat you down emotionally to effect your self-esteem .
The MARTYRDOM of around 100,000 lives is the foundation of our strength on national question .
keren June 26, 2014
ኦሮማይ ንስካ ድኣ ብዛዕባ ኤርትራ ዝይዓጠቃ ሰብ ኢካ ኢሰያስ ጥራይ እዩ ኤርትራ ነዓካ ኣምላኪ ዉልቀ ሰብ ዝኮነ ሰብ ወድብ ክእከብ ምሰል ኣለዎ እንታይ እዩ ሽግርካ ?
Paradiso June 26, 2014
Brief history of Jebha for the record:
Jebha and its alien components
Think about how the Eritrean sewra started: a number of Muslim elite congregated in Cairo, the hotbed of pan-Arabism, Islamism and Gamalism at that time, and decided to start a revolution inspired by these alien -isms. Then they assigned the task to a notorious former shifta, who not only had fought hard to reinstate Fascist Italy long after the Italian army surrendered, [5] but also had been assaulting native Eritreans for years after that. What is more, those elites initially provided Awate with a fighting force almost entirely composed of Sudanese police/soldiers with transnational identities. And to make matters worse, the Muslim elite declared that Arabic would be the national language of the country; of course, at the expense of their mother tongues.
And in its course of its 20-years long mieda life, predictably Jebha’s inspiration came entirely from the Arab world. It starts from the very term, “sewra”, one that was originally created in the Arab world to be applied within the context of Arab nationalism only, where the revolution conducted had to necessarily be against a non-Arab occupier. [6] And when Jebha became socialist-oriented, it had to come in its Arab grab as Baathism; and at its pluralistic best, it had to seek guidance from the “Algerian experience” to flirt with “regional autonomy” of the mieda type when it briefly divided itself into five regional fighting forces. That is, for Jebha, it was impossible to imagine anything outside the Arab world; its world view was entirely informed by Arabism. That is why even the internationalist elements that inspired many third-world revolutions during that era had to be Arabized first before they could be digested by Jebha Arabists.
If so, why is it that none of the nationalists (hagerawyan) ever added up all this Arab elements and then seriously doubted the “Eritrean identity” of Jebha? This is, indeed, very strange given that Eritrean nationalists have prided themselves with the fact that theirs is a genuine self-reliant revolution conducted by dekebat. What explains this odd phenomenon?
There is a simple answer to the above raised question: the measure of “Eritrean identity” has always been how much one is willing to renounce (or “sacrifice”) one’s own, both in terms of one’s own heritage and one’s own people, for the sake of the elite’s “Eritrea”. Notice that this is a strange kind of sacrifice, for it asks one to sacrifice nothing less than the real Eritrea for an alien one that the elite wanted to construct. When pushed to its logical end, this would mean that at its sacrificial most, one has to be willing to “sacrifice” one’s identity for the sake of that alien “Eritrea”!
To grasp the severity of this disowning phenomenon, try to imagine this impossible scenario: a Tigre-speaking Muslim elite loudly entertaining of having Tigre (alongside Tigrigna) as a national language. He would be immediately branded as a traitor to the Eritrean cause, as the Muslim elite saw it then and see it now, for it would derail their colonial aspiration (under its Arab grab). That means that he had to disown his mother tongue if he was to be accepted as a true Eritrean by his fellow elite. Or, if we put it in the language of the culture of martyrdom, he had to be willing to “sacrifice” his mother tongue if he wanted to see the kind of alien “Eritrean identity” that the Muslim elite wanted to construct come into fruition.
In fact, there is a vivid example from Jebha’s past that depicts how far the Muslim elite were willing to disown their own in order to embrace the “Arab heritage”: they burned all books written in Tigre at mieda! If this evokes the image of the medieval world where books of “heresy” were burned, it is because the very idea of writing books in Tigre was taken as heretic to the Arab project! The fear was that if Tigre-speaking masses began to read and write in their language, they might not be willing to give it up for an alien language, thus derailing the Arab colonial aspiration of their elite. Even the idea of Tigre as a written language coexisting with Arabic was too threatening to the Arabists; they thought that this coexistence would only come at the expense of the hegemony of Arabic. According to them, talking in their mother tongues won’t take them far enough from the habesha world they wanted to distance themselves from; that is, languages like Tigre (for the Tigre-speaking Muslim elite) and Tigrigna (for the Tigrigna-speaking Muslims) were and still are too close for comfort. That this linguistic disowning also afflicts the Kebessa elite can be seen from asking this question: why is it seeking such blatantly alien language as Arabic is not seen as un-Eritrean, while a Tigrigna spoken with an accent becomes an immediate suspect amongst them?
… continues to …
Paradiso June 26, 2014
… from
Now, to this linguistic distancing, if we include all the Arab elements mentioned above, we can see why Jebha’s authenticity as a genuine Eritrean movement was never put into doubt. To the contrary, the more it sought its colonial “Arab heritage”, the more Eritrean it became, simply because by doing that it was traversing the longest distance possible from the dreaded point of departure.
Given that the heritage that everyone wanted to distance from – be it the colonial modernists of the Kebessa type or the Arabists – was the habesha one, it is no wonder that the Tigrignas had to work doubly hard to prove their Eritreanism, and hence the Regal Disease becomes by that much pronounced in them. For the Kebessa elite, the Regal Disease started early when they disowned their fathers, and everything those fathers represented; that is, after having branded them as andnet traitors. Ever since, their Eritreanism has been measured by how much they could distance themselves from the legacy of their fathers. Moreover, in the process of claiming the Italian colonial legacy as their own, they had to erase all the suffering and pain their fathers had gone through in that colonial era. Once this disowning becomes the measure of who is genuine Eritrean, nothing was left sacred: language, history, culture, tradition, religion, education, society, family, etc. As they renounced their rich habesha heritage, they felt they were coming closer and closer to the “authentic” Eritrean identity they wanted to build ex nihilo. That is to say, this nationalist quest to identify themselves as “Eritrean”, to intimately identify themselves with the Regal Disease, has made the Tigrignas look inside themselves for enemies of the nation. Thus, not only were they disowning the social riches of the past associated with their fathers, but also actual flesh-and-blood population groups of their own kind: the peasants, the women, the youth, etc.
Let me start by focusing on the “jasus” (informer) factor that prevailed throughout the ghedli era to address this “disowning” phenomenon: how the Kebessa elite, in the process of purging the “habesha” in them, uniquely applied this witch hunt to their own kind only.
From YG’s
Disowning Eritrea: Owning the Regal Disease
Friday, 02 May 2014 13:04 Yosief Ghebrehiwet
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Disowning Eritrea: Owning the Regal Disease
(II – Kebessa Eritrea’s Suicide Mission)
By Yosief Ghebrehiwet at: http://www.asmarino.com/articles/2072-disowning-eritrea-owning-the-regal-disease
MnO2 June 27, 2014
Not a bad idea