ወልፊ ስልጣን
ወልፊ ስልጣን በዓል ቈጽሊ፡ በዓል ሓይሊ፡ በዓል ጽልዋ ምዃን ደስ ይብል። ብዘይ ዓቃሪቦ ግን ኣይኮነን። ስልጣን ንመዓልታዊ ህይወት በዓል ስልጣንን ንንቡር ዝምድናታቱ ኣብ ስነሓባራዊ ናብራን ይቕይሮ። ርግጽ፡ ስልጣን ኣብ በዓል ስልጣን ኣዎንታዊ ጽልዋታት ይፈጥር እዩ። ነፍሰ
ወልፊ ስልጣን
በዓል ቈጽሊ፡ በዓል ሓይሊ፡ በዓል ጽልዋ ምዃን ደስ ይብል። ብዘይ ዓቃሪቦ ግን ኣይኮነን። ስልጣን ንመዓልታዊ ህይወት በዓል ስልጣንን ንንቡር ዝምድናታቱ ኣብ ስነሓባራዊ ናብራን ይቕይሮ።
ርግጽ፡ ስልጣን ኣብ በዓል ስልጣን ኣዎንታዊ ጽልዋታት ይፈጥር እዩ። ነፍሰ ንቕሓትን እምነትን ክብ የብል። ነቲ በዓል ስልጣን ብመጠነ ስትራተጂን ረቂቕን ኪሓስብ ይገብር። ተመሳጥነቱ የላዕል። እዚኣቶማት ሓፈሻዊ ጽቡቕ ወኒን ጽርሃ ዕዉትን ይፈጥሩሉ። ስልጣነኣልቦነት ከኣ ብሓፈሹ ኣሉታዊ ወኒታት ይፈጥር።
ስልጣን ጥዑም እዩ ምኽንያቱ ነቲ ድራግን ስጋዊ ርክብን ጻማና ንምኽፋል ዝጥቀምሉ መትናዊ ሰኪዐት እዩ ንሱ’ውን ዝጥቀም ይብል ዶክቶር ሮበርትሶን። ዶክቶር ስነፍልጠት መትንታትን ስነኣእምሮን እዩ። ስልጣን ጸረ ነፍሰጽቕጠት መድሃኒታዊ ብቕዓታት ከምዘሎዎ’ውን ተረጋጊጹ እዩ። ንተስተስትሮን የኻዕብት። እምበኣር ስልጣን ከም ዝኾነ ሰራሕ-ውልፊ መድሃኒት/መርዚ እዩ። ወኒ ጥራሕ ዘይኮነስ ተመሳጥነትን ድፍረትን ሓዲስ ምህዞታትን ፈተነታትን ይቕስቅስ። ነቲ ድኹማትን ዕቡሳትን ዘይደፍርዎ የድፍር። “ስልጣን ትጉህ፡ ጎራሕ፡ ልዑል ተተምናዪ/ስሱዕ፡ ጸዓሪ/ዓመጸይና፡ ጽዑቕ ሸቶኣዊ ይገብር”።(ሮበርትሶን)። ክሳብ እውን ስልጣን በቲ መንጽር ጾታ ብሁግ ይገብር። (power makes sexy!) ስልጣን በቲ ንሱ ኣብ ኣእምሮ ዝኸፍቶም መዓጹ ስልጣን ንጠባይ ይቕይር። እቲ ዝዓበየ ስልጣን ዝምገቦ ዝዓበየ ስልጣን እንዳደለበ እቲ ዕንክሊል ስልጣን ይቕጽል። ስለዚ ከኣ እቲ ዘይተኣደነ ስልጣን ክራገጽ ጅምር። ስልጣን እንተዘይተጠቒምካሉ ኣይስልጣንን። ስለ’ዚ ከኣ’ዩ ዝበዝሐ ስልጣን ዝበዝሐ የበላሹ ዝበሃል። ሱልጣን ሳሊም ናይ ትርኵ፡ ብጸጋም እንተተንሲኡ፡ ናብ ደስ ዝበሎ ሸነኽ ኢስጣንቡል፡ ብዘይካ ዝኾነ ምኽንያት መድፍዕ ይትኵስ። ኣብ ግጉይ ቦታ ኣብ ጉጉይ ሰዓት ዝጸንሑ ከኣ ይቕተሉ። ስለምንታይ ዝኾነ ዘይበደሉ ይድብድብ ተሓቲቱ ‘ክገብሮ ስለዝኽእል’ ኢሉ መሊሱ። ጽጡሕ ስኽራነ ስልጣን። ንቡራት፡ ጥዑያት ሰባት ኣብ ልዕሊ ካልኦት ምሉእ ስልጣን ኣብ ዝተዋህቦም ጊዜ ናብ ኣራዊት ክቕየሩ ኣብ ብዙሕ ፈተነታት ተረጋጊጹ እዩ።
ስልጣን ናብ ርእሲ እንተኣትዩ፡ በዐዓል ስልጣን ከኣ ከም ዊንታኡ ክገብር እንተ ጀሚሩ ነቲ ሰብ እንታይ ክብለኒ ዝብል ገደብ በብቁሩብ ይጥሕሶ። እንተድኣ ዝኾነ ተቓውሞ ዘይተራእዩ ከኣ እቲ በዓል ሓይሊ እንዳደፈረ ይኸይድ። ክሳብ እቲ ምጥሓስ ንቡር ዝመስሎ ከኣ ዶባት ይጥሕስ። እቶም ተኣዘዝቲ ከኣ ነቲ ምእዙዛት ምዃን ክሳብ ንቡር ዝኾኖም እንዳለመድዎ ይኸዱ። ኣብ’ዛ ህሞት’ዚኣ ከኣ እቲ ዲክታቶር ይውለድ። ንንቡርነት፡ ንሕርመታት፡ ንልጓማት ምጥሓስ ንበዓል ሓይሊ ምስክርነት ናይ ሓይሉ እዮም። ክሩሸቭ ብሳእኒ መካነ መደረ ሕቡራት መንግስታት ይትምትም። ሳዳም ሑሴን ኣብ ኣኼባ ሚኒስተራት ንዘይተሰማምዕዎ ይቕንጽል። በለስኮኒ ዘይጠሓሶ ሕጊ ኣምላኽን ሰብን የሎን። ኢሳያስ ደስ ንዘይበሉዎ ደቂ ሃገር ኣብ ሃገሮም ንኽቕበረኩ ይእግድ መረጋገጺ ርእሰ ዓንተርነትም እዩ። ከም’ዚ ኢሉ ከኣ ስልጣን ንምዕረ ሚዛንነት ሓንጎል ይዝርግ።
እቲ ቀንዲ ሓደገኛነት ስልጣን ናብ ዓመጻ ክቕየር እንከሎ እዩ። ተቛወምትን ተወዳደርትን ምቕንጻል፡ ምእሳር፡ ቁጣባዊ ምፍራስ፡ ጎረባብቲ ምውራር ወዘተ። ዓማጺ ሓይሊ ኣብ ትሕቲኡ ንስለኡን ንስለነፍሶምን ዝዕምጹ ንኣሽቲ ዲክታቶራት ይሰርሕ እዩ። እቶም ብዘይካ ማሕበራዊ ቦታ (ንኣብነት ሽመት፡ ትምህርቲ … ) ሓይሊ ዝተዋህቦም ደቀቕቲ ሰበሰልጣናት ከኣ እቶም ዝኸፍኡ መሰቀቕቲ ይኾኑ።
ገንዘብ፡ ጾታዊ ርክብ፡ ከም’ኡውን ስልጣን ከም ዝኾነ መድሃኒት ሰራሕቲ ወልፊ እዮም። ድሕሪ ክንደይ ስልጣን’ዩ ስልጣን ናብ ወልፊ ዝእየር ኣገዳሲ ሕቶ እዩ። መብዛሕትኦም ሰበስልጣናት ካብ ንእስነቶም ክእዝዙ ዝተለማመዱ እዮም። ኣብ ቤት መግቢ ኣትዮም እቲ መስተአንገዲ፡ ዕድሜኡ ብዘየገድስ፡ ብዘይካ በጃኻን ኣቱምን ድልዬቶም ይእዝዙ። ሽሕ’ኳ ኣብ ቤት መግቢ ኣትየ ነቲ መስተአንገዲ ክእዝዞ ዝኸፍል ምዃነትይን፡ እቲ መስተአንገዲ’ውን ክእዘዚ ስርሑ ምዃኑን ዝፈልጥ እንተኾንኩ፡ እንዳተሰከፍኩ እዬ ዝእዝዝ። ስርሑ ስለዝገበረ ከኣ ልዕሊ መጠን አመስግኖ መረስረሲ ኣበራዊ ስምዒተይ እመስለኒ። ንክእዝዝ ኣይተፈጠርኩን ወይ ከኣ ገና ወልፊ ኣይሓዘንን። ስልጣን ናብ ወልፊ ንኽቕየር ዝገብር እቲ ስልጣን ዘምረቶ ብዝሒ ዶፓሚን ዝተባህለ ቅመም እዩ። እዚ ቀመም’ዚ ከኣ’ዩ ኣብ’ቲ ማእከለ ደስታ ሓንጎልና ፍስሓ ዝፈጥር። እቲ ዝነውሐ ኣብ ስልጣን ዝጸንሐ ከኣ ዝበዝሐ ዶፓሚን የድልዮ። ስለ’ዚ ከኣ ስልጣኑ የንውሕን ኣብ ዓመጻታቱ ጠገለ ይስእን። ስለዚ ከኣ’ዩ ንነዊሕ እዋን ኣብ ስልጣን ዝጸንሑ ውልቀመለኽቲ ንነፍሶም ካብ ስልጣን ከልግሱን ብኻልእ ስልጣን ክትክኡን ብርቱዕ ዝኸውን። ካስትሮ፡ ኢሳያስ፡ ሆሰ ኤድዋርዶ ዶስ ሳንቶስ፡ ሮበርት ሙጋበ፡ ፑቲን ቅሉዓት ኣብነታት እዮም።
ኢሳያስ ሓደ ደንቈሮ፡ ስምዒትኣልቦ፡ ገባቲ፡ ቀናእ፡ ቀንጻሊ ዲክታቶር ስለዝኾነ ኵላትና ንጸልኦ ኢና። እንተኾነ ኢሳያስ ንበይኑ ነፍሱ ኣይሰርሐን። ንሕና እውን ኢና ሰሪሕናዮ ኢና። ኢሳያስ ንኽኸውን ኣኽኢልናዮ። ምስኪን ኢሳያስ ኣሪገ፡ ደኺመ፡ ኣብ ሓንቲ እግረይ ጠጠው ኢለ ንድንክል ድፍእ ጥራሕ ተሪፋትኒ እንከላስ እንታይ ኴይኖም እዮም ዘየልግሱኒ! ምሉእ ህይወተይ ክገዝኦም’ስ ንዓይ’ከ ኣይሓልዩለይን ድዮም! ኣነ’ስ በዓል ወልፊ ኴይነ ንሳቶም’ከ ስለምንታይ ዘይሓልዩለይ! ኢሉ ከምዝጭነቕ እስምዓኒ። ኣሕዋተይ፣ እቲ ንኢሳያስ ዝጸልእ ንነፍሱ’ውን ክጸልኣ፡ እቲ ንኢሳያስ ዝጻረፍ ከኣ ንነፍሱ’ውን ክጸርፋ ፍትሓዊ እመስለኒ። ንዝሰረተ ዲክታቶርነት ምልጋስ ቀሊል ስራሕ ኣይኮነን። እቲ ዝበለጸ ሜላ ንዲክታቶርነት ምልጋስ ብጥርሱ፡ ኣብ ቍልዕነቱ ካብ ስሩ ምብንቋሱ እዩ። ተመሊሱ ከይጥጥዕ ከኣ ለይትን መዓልትን ምሕላዉ።
ዳንኤል ሰመረ ተስፋይ
20.05.2014
ጀርመን/ ባድ ቪልዱንገን
Geja May 25, 2014
ayte beyan negash, read below what Salah Gadi had said about the burning of Eritrean language:
The burning of Tigre books – Saleh Ghadi’s account
If there is one human being that would never be suspected of ignorance in matters big and small regarding Jebha, it would be Ghadi. So the idea that somehow he was not in the know regarding the burning of Tigre books in mieda would be a joke. Only he didn’t claim ignorance, but came up with an utterly benign version of it.
Here is the strategy the Awate duo employ in their anesthetizing mission: if any damaging evidence surfaces, deny it; but if the chances of counter-evidence seems to be real, trivialize it.
Here is how Ghadi handled the claim that I made in this article – that Jebha burned all Tigre books:
“Saay, this is sounding as if a library was burned. The ‘books’ are actually handwritten, a few pages typed, copies for use as a teaching aid–sort of a curriculum of a few pages. Some of those who wrote it didn’t even speak Tigayet and all those who were pushing Tigrayet in place of Arabic were Tigrinya speakers, including Zemehret. I am not sure but I doubt if few pages reached the duplicator stage. But exaggeration has been the hallmark on such issues.”
His first reaction was: how do I attribute the burning of the Tigre books to Kebessa elite? This is a brilliant move, because if he could do that, the Tigre elites would be absolved of that horrendous sin of burning their language – for that is what the burning of the books symbolized. First, he claimed that it was written by Tigrignas who don’t speak Tigre (or Tigayet, as he calls it)! The idea is to make it seem a preposterous idea from the very beginning. And in doing that, Ghadi found a perfect scapegoat: Zemhret Yohannes! This is a smart move since it would make many of the Kebessa zombies happy, that being part of the ongoing anesthesiology.
Ghadi’s second strategy is to trivialize the incident to an inconsequential point: that it is a matter of few handwritten pages. Think of Jebha that has been printing countless pamphlets suddenly preferring to do it the medieval way, with hand-writing scribes toiling in the candle light, when it comes to books!
Enter Amnuel Hidrat, who spoils this damage control by spilling the beans, telling the Awate duo that the burning concerns 1,500 printed books written by none other than Kerenites (which means that Gadi had heard it before over and over one thousand and one times, as a bed-time story).
Since the spilling of the beans, we have yet to hear from Gadi on this matter.
Geja May 25, 2014
A certain Beyan Negash writes in awate website:
” The implication of that far reaching legacy [Eritrean language policy]is that, to this day, many African countries suffer from that perpetual mimicry they have learned from their colonizers by using it on their own people who happened to speak different language than them. Eritrea’s predicament has been a classic textbook case that one can easily trace its genesis…”
Who is doing the “perpetual mimicry” in Eritrean political landscape now? The answer is that the ignorant elite Arab wanabe Eritreans are burning Eritrea’s languages to walk, to pretend and to smell like their Arab masters. The ignorant elite Arab wanabes are doing this to promote Arab identity instead of their own Eritrean identity. If the European colonizers did this as you said, the ignorant elite Arab wanabes of Eritrea are merely aping the colonizers.
Who is working hard in Eritrean politics to import alien Arabic language by burning Eritrean languages in what you called “a classic textbook case that one can easily trace its genesis”?
Haqi tezareb May 26, 2014
Geja, you made a good observation, however, the best response to beyan negash’s disjointed mambo jumbo, to what you rightly wrote as, “Who is working hard in Eritrean politics to import alien Arabic language by burning Eritrean languages in what (beyan negash) called ‘a classic textbook case that one can easily trace its genesis’?”, is the following paragraph from the same essay by yosief gebrehiwet.
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.
Haqi tezareb May 26, 2014
— continued from above,
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?
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.
daniel s. tesfai May 26, 2014
I dont understand how the hell ‘language arguments’ could presented as commentaries to an article entilled Addiction to Power. The commentaries have nothing to do with the article. I have observed that such a thing happened twice to my articles and I think it is done with intention to hijack and bury the article under the weight of misplaced shit. The Assenna.Com administrator/s must be able protect the website from such PFDJ litterary thugs.
rezen May 26, 2014
Daniel,
I sympathize with your concern i.e. commentators veer-off to different subjects entirely outside the subject-matter at hand. I have seen it so many times. And there is a fundamental reason for it, but I refrain from spelling it out. Have patience, Daniel >>> unless you want me to tell you about an exhausted Armenian Shop keeper in Addis Ababab, Ethiopia when dealing with an ancient veteran who wanted to buy old fashioned cork-hat — just like the Emperor’s !!! SMILE.
tegerime May 27, 2014
dani
you are the best keep going on bro and ur my hero I am sure you will make a lot of change
you are true Eritrean god bless you
Daniel May 28, 2014
As usual very deep analysis. Always when I have read your articles I use to feel in lighted.
keep writing and teach us, thanks brother Daniel.
By the way I am waiting to read your coming new book. When will you publish the book?
/Daniel