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Feb2011 – Apr2011 ሓድነት ህዝብና፡ ዋሕስ ሓርነታዊ ዓወትናሓድነት ህዝብና፡ ዋሕስ ሓርነታዊ ዓወትናሓድነት ህዝብና፡ ዋሕስ ሓርነታዊ ዓወትናሓድነት ህዝብና፡ ዋሕስ ሓርነታዊ ዓወትና

ወጋሕታ-ብርሃን ልዑላውነታን ሓድነት ህዝባን ዝሐለወት፡ ሰላምን ፍትሕን ዝሰፍና፡ እትመሓደር ቅዋማዊትን ደሞክራስያዊትን ብልጽግቲ ሃገረሰሰለስተ ወርሒ ብግሊ እትዳሎ ልሳን ምልኪ ኣብ ዝሃለወ ይሃሉ ኣብ ምልጋስ ከይተሓለላ ኣብ ቃልሲ ዝርከባ ደሞክራስያውያን ሰልፍታትን ሲቪካዊ ማሕበራትን ህዝባዊ ደገፍ ረኺበን ንኣደራዕ ህዝብና ብዝቐልጠፈድርኺትን ትገብር። ሓድነት ህዝብና ከም መትከላዊ እምነትን ስትራተጅን ገይራ ስለእትርእዮዝሃሲ ኣራኣእያን ተግባራትን ትቃለሶ። ስለዝኾነ ኸኣፕሮግራምን ኣቛምን ስትራተጅን ትድግፍን ምስ ብኣረእእያ ዝሰማማዓ ውድባት ሓድነት ክገብራ ትድርኽን ተተባብዕን። ምልኪ ንምልጋስን ኣብ ኣብዝሓ ሰልፍታት ዝተመስረተ ፍትሓውንምትካልን እቲ ዘተኣማምንን፡ ብዝተሓተ ክሳራህዝብና ዝኸይድ፡ በሰላታት ዘሕውንኣማራጺ ምዃኑ ብመትከል ትኣምን። እቲ ሰላማውን ደሞክራስያውን ቃልሲ ክዕወት ከኣ ኩሉ ደላይ ፍትሕን ሰላምን ንዕድመ ምልካዊ ስርዓት ዘሕጽር ኣብ ልዕሊ ምልካዊ ስርዓት ብውልቀ ደርጃ ይኹን ኩሉ ዓይነት እገዳ ከዘውትርን ህዝቢ ብሓደ ጊዜ ብሓድነትተካይድ። ዋርሳይ-ይከኣሎ ብዘይድሌቱ ኣብ ከርተት ዝርከብ ኣካል እቲ ውጹዕ ህዝቢ ኤርትራ ገይራ ስለ እትግምግም ከኣ ኣካል ናይ ፍትሕን ለውጥን ኮይኑ ኣብ ክንዲ ንምልካዊ ስርዓት ንህዝባዊ ስርዓት ኣብ ጎኒ ህዝቡ ኮይኑ ንፍትሕን ለውጥን ክምክት ትዕድምን ትጽውዕን። ኣብ ልዕሊ ዋርሳይ ይከኣሎ ብካብ ናይ ምክልኻል ሓሊፉ ናብ ምጥቃዕ ዘድሃበ ብረታዊ ጎነጽ ንረብሓ ህዝብናን፡ ህዝብና ዝጸብዮ ለውጥን ከምዝየገልግል ስለእትኣምን ብንጹር ኣብ ተስምዕን። ልዑላውነት ሃገርን ሓድነት ህዝብን ከም ቀዳማይ መትከላዊ ዕላማ ገይራ ስለእትወስዶ ብሄር ክሳብ ምግንጻል ዝብል መርገጽ ዝኽእል ሳዕቤን ኣብ ግምት ብምእታውማዕርነታዊ መሰልን ፍትሕን ዘውሕስን

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1. ነብሰነብሰነብሰነብሰ----ምምርማርምምርማርምምርማርምምርማር ወይ ነብሰወይ ነብሰወይ ነብሰወይ ነብሰ

2. Amanuel and Awate Team: Teaming up to Justify the Unjustifiable

3. መትከላዊ ጽንዓት 20

ሎምስ ንለብም

rhan, Please Email us at [email protected]

ሓድነት ህዝብና፡ ዋሕስ ሓርነታዊ ዓወትናሓድነት ህዝብና፡ ዋሕስ ሓርነታዊ ዓወትናሓድነት ህዝብና፡ ዋሕስ ሓርነታዊ ዓወትናሓድነት ህዝብና፡ ዋሕስ ሓርነታዊ ዓወትና

ብርሃን ልዑላውነታን ሓድነት ህዝባን ዝሐለወት፡ ሰላምን ፍትሕን ዝሰፍና፡ ብኣብዝሓ ሰልፍታት ቅዋማዊትን ደሞክራስያዊትን ብልጽግቲ ሃገረ-ኤርትራ ኣብ ምርግጋጽ እጃማ እተበርክት

እትዳሎ ልሳን ሓርነት እያ። ንሓርነታዊ ባህጊ ህዝብና ክዉን ንምግባርምልኪ ኣብ ዝሃለወ ይሃሉ ኣብ ምልጋስ ከይተሓለላ ኣብ ቃልሲ ዝርከባ ደሞክራስያውያን ሰልፍታትን ሲቪካዊ

ህዝባዊ ደገፍ ረኺበን ንኣደራዕ ህዝብና ብዝቐልጠፈ ንምልጋስ ዓቕማ ዘፍቅዶ ምትሕብባርትገብር። ሓድነት ህዝብና ከም መትከላዊ እምነትን ስትራተጅን ገይራ ስለእትርእዮ

ዝሃሲ ኣራኣእያን ተግባራትን ትቃለሶ። ስለዝኾነ ኸኣ: ነቲ ሰልፊ ደሞክራሲ ህዝቢ ኤርትራ ን ትድግፍን ምስ ብኣረእእያ ዝሰማማዓ ውድባት ሓድነት ክገብራ ትድርኽን

ተተባብዕን። ምልኪ ንምልጋስን ኣብ ኣብዝሓ ሰልፍታት ዝተመስረተ ፍትሓውን ደሞክራስያውን ስርዓት ኣብ ዝተሓተ ክሳራ ውሕስና ክኸውን ዝኽእል፡ ምስ ኩነታት ናይ ቃልሲ ሸውሃት

በሰላታት ዘሕውን፡ ነባሪ ሰላም ዘስፍንን ሰላማውን ደሞክራስያውን ኣገባብ ቃልሲ ዝሓሸ ኣማራጺ ምዃኑ ብመትከል ትኣምን። እቲ ሰላማውን ደሞክራስያውን ቃልሲ ክዕወት ከኣ ኩሉ ደላይ ፍትሕን ሰላምን ንዕድመ ምልካዊ ስርዓት ዘሕጽር ኣብ ልዕሊ ምልካዊ ስርዓት ብውልቀ ደርጃ ይኹን

እገዳ ከዘውትርን ህዝቢ ብሓደ ጊዜ ብሓድነት ከም ማዕበል ገንፊሉ ንመሰሉ ክለዓል ህዝባዊ ጎስጓስ ብዘይድሌቱ ኣብ ከርተት ዝርከብ ኣካል እቲ ውጹዕ ህዝቢ ኤርትራ ገይራ ስለ

ኣካል ናይ ፍትሕን ለውጥን ኮይኑ ኣብ ክንዲ ንምልካዊ ስርዓት ንህዝባዊ ስርዓት ኣብ ጎኒ ህዝቡ ኮይኑ ንፍትሕን ለውጥን ክምክት ትዕድምን ትጽውዕን። ኣብ ልዕሊ ዋርሳይ ይከኣሎ ብደምበ

ምጥቃዕ ዘድሃበ ብረታዊ ጎነጽ ንረብሓ ህዝብናን፡ ህዝብና ዝጸብዮ ለውጥን ል ስለእትኣምን ብንጹር ኣብ ህዝባዊ መድረኽ ተቓውሞኣን መርገጻን ብዘይንሓፍነትልዑላውነት ሃገርን ሓድነት ህዝብን ከም ቀዳማይ መትከላዊ ዕላማ ገይራ ስለእትወስዶ

ል ዝብል መርገጽ ምስ ልዑላውነት ሃገር ዘይቃዶን ኣብ ሓድነት ሃገርኣብ ግምት ብምእታው ንሓድነት ሃገር ዘዕቁብን ንመሰል ውልቀ-ሰብን ብሄራትን ኣብ ቅዋም

ን ዝሓሸ መተካእታ ፍታሕ ተቕርብ።

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ወይ ነብሰወይ ነብሰወይ ነብሰወይ ነብሰ----ግምገማ ግምገማ ግምገማ ግምገማ 2

Amanuel and Awate Team: Teaming up to Unjustifiable 9

መትከላዊ ጽንዓት 20

m

6th edition

ብኣብዝሓ ሰልፍታት ኣብ ምርግጋጽ እጃማ እተበርክት ኣብ

እያ። ንሓርነታዊ ባህጊ ህዝብና ክዉን ንምግባር: ምልኪ ህግደፍን ምልኪ ኣብ ዝሃለወ ይሃሉ ኣብ ምልጋስ ከይተሓለላ ኣብ ቃልሲ ዝርከባ ደሞክራስያውያን ሰልፍታትን ሲቪካዊ

ዘፍቅዶ ምትሕብባርን ትገብር። ሓድነት ህዝብና ከም መትከላዊ እምነትን ስትራተጅን ገይራ ስለእትርእዮ፡ ንሓድነት ህዝብና

ነቲ ሰልፊ ደሞክራሲ ህዝቢ ኤርትራ ዝኽተሎ ፖለቲካዊ ን ትድግፍን ምስ ብኣረእእያ ዝሰማማዓ ውድባት ሓድነት ክገብራ ትድርኽን

ደሞክራስያውን ስርዓት ኣብ ናይ ቃልሲ ሸውሃት

ነባሪ ሰላም ዘስፍንን ሰላማውን ደሞክራስያውን ኣገባብ ቃልሲ ዝሓሸ ኣማራጺ ምዃኑ ብመትከል ትኣምን። እቲ ሰላማውን ደሞክራስያውን ቃልሲ ክዕወት ከኣ ኩሉ ደላይ ፍትሕን ሰላምን ንዕድመ ምልካዊ ስርዓት ዘሕጽር ኣብ ልዕሊ ምልካዊ ስርዓት ብውልቀ ደርጃ ይኹን ብእኩብ ተቓውሞን

ንመሰሉ ክለዓል ህዝባዊ ጎስጓስ ብዘይድሌቱ ኣብ ከርተት ዝርከብ ኣካል እቲ ውጹዕ ህዝቢ ኤርትራ ገይራ ስለ

ኣካል ናይ ፍትሕን ለውጥን ኮይኑ ኣብ ክንዲ ንምልካዊ ስርዓት ንህዝባዊ ስርዓት ኣብ ጎኒ ህዝቡ ደምበ ተቓውሞ ዝስንዘር

ምጥቃዕ ዘድሃበ ብረታዊ ጎነጽ ንረብሓ ህዝብናን፡ ህዝብና ዝጸብዮ ለውጥን ህዝባዊ መድረኽ ተቓውሞኣን መርገጻን ብዘይንሓፍነት ተብርህን

ልዑላውነት ሃገርን ሓድነት ህዝብን ከም ቀዳማይ መትከላዊ ዕላማ ገይራ ስለእትወስዶ ከኣ መሰል ኣብ ሓድነት ሃገርን ህዝብን ከስዕቦ

ሰብን ብሄራትን ኣብ ቅዋም

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መትከላዊ ጽንዓት 20 - 21

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ነብሰነብሰነብሰነብሰ----ምምርማርምምርማርምምርማርምምርማር ወይ ነብሰወይ ነብሰወይ ነብሰወይ ነብሰ----ግምገማግምገማግምገማግምገማ

ኣብ ትሕቲ ነብሰ-ምምርማር ዝብል ኣርእስቲ እቲ ቀዳማይ ሕቶ ኣብ ሓንጎልካ ክመጽኣካ ዝኽእል ሕቶ

ክሕተትን ክምለስን ግቡእ ይመስለኒ። ነፍሲ-ወከፍ ውልቀ-ሰብ ካብ ዝተፈጥረሉ ዘርኢ (DNA) ይኹን

ካብ ማህጸን ኣደ ይኹን ዕለት ብጽሕንኡ (Adult-hood) ዝቐስሞም ተሞክሮ፡ ትምህርቲ፡ ትዕዝብቲ

ወዘተ… ፍሉይነት ክህሎዎ ባህርያዊ ስለዝኾነ ፍሉይ ኣተሓሳሳባን ርእይቶን ከሕድር ወይ ክውንን

ባህርያዊ ይኸውን። ስለዝኾነ፡ ነብሲ-ወከፍ ሰብ ኣብ ሂወቱ ብቀዳምነት ዝሰርዖም ጉዳያት ወይ

ጠቕምታት ክፈላለዩ ይኽእሉ። ኣብ ሓደ ከባቢ ዝነብሩ ሕብረተ-ሰብ ፍሉይነት ውልቃዊ ኣረኣእያታት

ክህሉዎም ባህርያዊ ኮይኑ፡ ከምእውን ንኩሎም ዝጸሉ ተመሳሳልነትን ናይ ሓባር ጠቕምን ተሞክሮን

ክህሉዎም ይኽእል። እቲ ሕጂ ብዝያዳ ክተኩሮሉ ዝደሊ ነብሰ-ምምርማር ኣብ ናይ ኤርትራ ክውንነት

ወይ ፖለቲካዊ ጠመተ ወይ ራእይ ዘድሃበ ይኸውን። እዚ ከኣ ብነብሰ-ምሕታት (Self-inquiry or

Self-assessment) መልክዕ ክቐርብን ኣንባቢ ኣይስልችዎን ይኸውን ካብ ዝብል መንቀልን ኣንባቢ

እውን ከም’ቲ ብወገነይ ዘካይዶ ነብሰ-መሓትት (ምምርማር) ነብሱ ክሓትት ሓጋዚ ይኸውን ካብ ዝብል

ይኸውን።

1.1.1.1. ሕቶ ሕቶ ሕቶ ሕቶ ---- ስለምንታይ ነብሰስለምንታይ ነብሰስለምንታይ ነብሰስለምንታይ ነብሰ----ምምርማር ወይ ነብሰምምርማር ወይ ነብሰምምርማር ወይ ነብሰምምርማር ወይ ነብሰ----ግምገማ ኣድላዪ ይኸውን?ግምገማ ኣድላዪ ይኸውን?ግምገማ ኣድላዪ ይኸውን?ግምገማ ኣድላዪ ይኸውን?

መልሲመልሲመልሲመልሲ - ሓደ-ሰብ ሚእቲ ካብ ሚእቲ (100%) ነብሱ ይፈልጣ እዩ እኳ እንተዘይተባህለ ልዕሊ ካልእ

ሰብ ነብሱ ይፈልጥ እዩ ዝብል ገምጋም ኣሎኒ። ነብሰ-ምምርማር ጥልቕ ዝበለ ብዛዕባ ነብስኻ

ምድህሳስ ወይ ምግምጋም ኮይኑ ነቲ እንታይን ስለምንታይን ዝብል ሕቶታት ክምለስ ይሕግዝ

በሃላይ እየ። ንኣብነት ጠባየይ ከመይ ይመስል? ስለምንታይ ከምኡ ኮይኑን? ብዓይኒ ካልኦት ከመይ

ይምዘንን ስለምንታይን? ዝብሉ ሕቶታት መልሲ ክትረኽበሉ ይሕግዝ። እዚ ነብስኻ ፈሊጥካ ነቲ

ኣወንታዊ ሸነኽ ናይ ጠባይካ ዓቂብካ ነቲ ኣሉታዊ ሸነኻት ነብሰ-ምትዕርራይን ምምሕያሽን

ክትገብርን ክትቃለስን ይሕግዘካ ማለት እዩ። ብዝያዳ ምስ ካልኦት ሰባት ኣብ ናይ ሓባራዊ ጠቕሚ

ከስርሓካ ዝኽእል ጠባይን ኣቀራርባን ከተጥሪ ይሕግዘካ። ነፍሲ-ወከፍ ነብሰ-ምምርማርን ነብሰ-

ምትዕርራይን ምስ ዘካይድ ዝያዳ ናይ እሂን-ምሂን ልዝብ ማዕቢሉ ኣብ ብሓባር ዘራኽበካ ጉዳያት

ብምክብባርን ብሰላምን ክትሰርሕ የኽእለካ። እዚ ካብ’ቲ ቀንዲ ኣብ ኤርትራዊ ሕብረተ-ሰብ ጎዲሉ

ዘሎ ጉዳይ ስለዝኾነ ነፍሲ-ወከፍና ነብሰ-ግምገማ ከነካይድ ዝሓሸ ይኸውን።

2. ሕቶ ሕቶ ሕቶ ሕቶ ---- ነፍሰነፍሰነፍሰነፍሰ----ግምገማ ምስ ካልኦት ሰባት ጽቡቕ ዝምድናን ምርድዳድእን ንምግባር ይሕግዝ ኢልካ። ግምገማ ምስ ካልኦት ሰባት ጽቡቕ ዝምድናን ምርድዳድእን ንምግባር ይሕግዝ ኢልካ። ግምገማ ምስ ካልኦት ሰባት ጽቡቕ ዝምድናን ምርድዳድእን ንምግባር ይሕግዝ ኢልካ። ግምገማ ምስ ካልኦት ሰባት ጽቡቕ ዝምድናን ምርድዳድእን ንምግባር ይሕግዝ ኢልካ።

ብከመይ ማለትካ እዩ?ብከመይ ማለትካ እዩ?ብከመይ ማለትካ እዩ?ብከመይ ማለትካ እዩ?

መልሲ መልሲ መልሲ መልሲ ---- እወ፡፡፡፡ ዕቱብ ነፍሰ-ግምገማ ኣብ ናትካ ጉዳይ ጥራሕ ዘይኮነ ብወገንካ ዘሎካ ሚዛን ኣብ

ልዕሊ ካልኦት ሰባት ክትምርምር እውን ይሕግዘካ። ንኣብነት ስለምንታይ ምስ ገለ ሰባት ዝይዳ

ስምምዕን ወይ ጥቡቕ ዝምድና ካብ ምስ ካልኦት ይህሉወካ መልሲ ክትረኽበሉን ካብ ግጉይ

ሚዛናት (prejudice) ካብ ምውሳድን ክትእረምን ይሕግዝ። ገሊኡ ናይ ብይመስለኒ

(perception) ዝተጠርየ ሚዛናት ክኸውን ይኽእል እዩ። እዚ ከኣ ካብ ኣተዓባብያኻ ተሞክሮኻ


ተበጊስካ ብሓንቲ መረጼን ጉድለት ኣገማግማ ክኸውን ከምዝኽእል ምፍላጥ ንባዕሉ ሓደ ስጉምቲ

ንቕድሚት እዩ። ስለዚ፡ ነፍሰ-ግምገማ ናትካ ጠባይ ጥራሕ ዘይኮነ ናይ ካልኦት እውን ንምፍላጥ

ይሕግዝ ማለት እዩ። ናይ ካልኦት ጠባይን ኣረኣእያን ምፍላጥ ከኣ በየናይ መንገድን ኣቀራርባን

ምስ’ቶም ሰባት ክትሰርሕ ከምትኽእል ክትፈልጥ ይሕግዘካ። እዚ ኣፍልጦ እዚ ካብ ግርጭት

ኣድሒኑ ኣብ ስጡም ሓባራዊ ጉዳያት ብሓባር ክትሰርሕ ይሕግዘካ።

3.3.3.3. ሕቶ ሕቶ ሕቶ ሕቶ ---- ኤርትራ ንሓደ ውልቀኤርትራ ንሓደ ውልቀኤርትራ ንሓደ ውልቀኤርትራ ንሓደ ውልቀ----ሰብ ወይ ንዓኻ ብከመይ ትብጽሕካ ወይ እስኻ ንኤርትራ ብከመይ ሰብ ወይ ንዓኻ ብከመይ ትብጽሕካ ወይ እስኻ ንኤርትራ ብከመይ ሰብ ወይ ንዓኻ ብከመይ ትብጽሕካ ወይ እስኻ ንኤርትራ ብከመይ ሰብ ወይ ንዓኻ ብከመይ ትብጽሕካ ወይ እስኻ ንኤርትራ ብከመይ

ትብጽሓ?ትብጽሓ?ትብጽሓ?ትብጽሓ?

መልሲመልሲመልሲመልሲ - ኣነ ድየ ንኤርትራ ዝብጽሓ ወይስ ኤርትራ ንዓይ ትብጽሓኒ ቀሊል ሕቶ እውን ኣይመስለንን።

ነዚ፡ ሕቶ’ዚ ካብ ምምላሱ ብምህዳም ኤርትራ ብናተይ ነፍሰ-ግምገማ ውጽኢት ባዕዳውያን ገዛእቲ

ዝፈጠርዎ ዶብን ውጽኢት ናይ ብዙሓት ደቃ መስዋእትን መቕዘፍትን ዝኾነት ሃገር እያ። ስለዚ፡

ከም ሓደ ፍጡር ካብ ዜጋታት ኤርትራ እሞ ንስለ ክብራን ነጻነታን እጃመይ ኣበርኪተ ዝብል ሰብ፡

ኤርትራ ንዓይ መንነታዊ ክብረተይ ብዙሕ ዋጋ ዝተኸፍላ ምህርቲ ደም ናይ ሰማእታት ደቃ

ስለዝኾነት ልዑላውነታን ክብራን ተሓልዩ ክነብር ባህግታተይ ይኸውን። ሰማእታት ደቃ ከኣ ካብ

ኩሉ ሕብርታት ኤርትራ ዝተሰፍዩላ ሃገር ስለዝኾነት ከኣ ንኩሉ ኤርትራዊ ዜጋ ማዕርነታዊ ብጽሒት

(Sense of belongness) ይህሎዎ ወይ ይህሉዋ። ስለዚ፡ ንነብሰይ ከም ሓደ ውልቀ-ሰብ ዜጋ ኣብ

ውሽጢ ሓሙሽተ ሚልዮን ዝኸውን ህዝባ ከምምዃነይ መጠን ካብ 5 ሚልዮን ዜጋኣ ነብሰይ

ኣብሊጸ ወይ ኣትሒተ ኣይርእን።

4.4.4.4. ሕቶ ሕቶ ሕቶ ሕቶ ---- ኤርትራ ከም ሃገር ውጽኢት መስዋእቲ ደቃ እያ ኢልካ። እቲ መስዋእቲ ንሉዕላውነት ሃገር ወይ ኤርትራ ከም ሃገር ውጽኢት መስዋእቲ ደቃ እያ ኢልካ። እቲ መስዋእቲ ንሉዕላውነት ሃገር ወይ ኤርትራ ከም ሃገር ውጽኢት መስዋእቲ ደቃ እያ ኢልካ። እቲ መስዋእቲ ንሉዕላውነት ሃገር ወይ ኤርትራ ከም ሃገር ውጽኢት መስዋእቲ ደቃ እያ ኢልካ። እቲ መስዋእቲ ንሉዕላውነት ሃገር ወይ

ኤርትራ ትብሃል ሃገር ካብ ባዕዳዊ መግዛእቲ ነጻ ንምውጻእ ጥራሕ ድዩ ነይሩ? እሱ ጥራሕ ኤርትራ ትብሃል ሃገር ካብ ባዕዳዊ መግዛእቲ ነጻ ንምውጻእ ጥራሕ ድዩ ነይሩ? እሱ ጥራሕ ኤርትራ ትብሃል ሃገር ካብ ባዕዳዊ መግዛእቲ ነጻ ንምውጻእ ጥራሕ ድዩ ነይሩ? እሱ ጥራሕ ኤርትራ ትብሃል ሃገር ካብ ባዕዳዊ መግዛእቲ ነጻ ንምውጻእ ጥራሕ ድዩ ነይሩ? እሱ ጥራሕ

እንተነይሩ ንህዝቢ ኤርትራ እንታይ ለውጢ የምጽኣሉ?እንተነይሩ ንህዝቢ ኤርትራ እንታይ ለውጢ የምጽኣሉ?እንተነይሩ ንህዝቢ ኤርትራ እንታይ ለውጢ የምጽኣሉ?እንተነይሩ ንህዝቢ ኤርትራ እንታይ ለውጢ የምጽኣሉ?

መልሲመልሲመልሲመልሲ - አንታ ክቡር ሓታታይ ብዙሕ ከይሰጎምካ እኮ ናብ’ቲ ወጣርን ሕቶ የእቲኻኒ። ኤርትራውያን

ብሓባር ይኹን ብውልቂ ዝግባእ መልስን ነብሰ-ምምርማርን ብነፍሲ ወከፍና ከነካይደሉ ዝግባእን

ዘየካየድናሉ ጉዳይን ተጥሕለኒ ኣሎኻ። እስኪ ኣንባቢ፡ ብሓባር ነዚ ሕቶ’ዚ ክንምልስ ንፈትን።

ብርእይቶይ ሃገር ብዘይ ህዝቢ ትርጉም የብሉን፡ ህዝቢ ብዘይ ሃገር ክብረት የብሉን። ከም’ቲ ቆልዓ

ካብ ማህጸን ኣደ ዝውለድ፡ ሓርነት ናይ ህዝቢ ከኣ ኣብ ህሉውና ናይ ነጻ ሃገር ዝውለድ ጉዳይ እዩ

ኢለ ይኣምን። ስለዝኾነ፡ ቃልሲ ህዝቢ ኤርትራ ንነጻነት ሃገርን ንሓርነት ህዝብን ዝዕላምኡ እዩ

ዝነበረ። እዚ ማለት ከኣ ኣብ ህላዌ ባዕዳዊ መግዛእቲ መሰልን ሓርነትን ህዝቢ ኤርትራ

ስለዘይረጋገጽን ከምዘይረጋገጽ እውን ካብ ተሞክሮታት መግዛእቲ ህዝብና ስለዝፈለጠ ካብ ባዕዲ

ነጻ ምውጻእ ከም ቅዱስ ዕላማ ገይሩ ብሓባር ዓጢቑ ዝተቓለሰ። ናይ ባዕዲ ምልጋስ እሾኽ ምልጋስ

ኮይኑ እቲ መሰረታዊ ጉዳይ ሓርነታዊ መሰል ናይ ዜጋታት ኤርትራ ዝሕመረቱ ሓርነታዊ ቃልሲ እዩ

ነይሩ። እዚ ስለዝኾነ ከኣ ብዙሓት ንጻማ ዝተኸፍለ ምስዋእቲ ምህርቲ ንምሕፋስ ካብ ዝፈትውዋ

ሃገሮም ተፈልዮም ንስለ ሓርነታዊ ደሞክራስያዊ ለውጢ ኣብ ቃልሲ ዝርከቡን ዝርከባን።


5.5.5.5. ሕቶ ሕቶ ሕቶ ሕቶ ---- ቃልሲ ህዝቢ ኤርትራ በዚ ኣብ ላዕሊ ዝጠቐስካዮ ምርኩስ ብምግባር ዕላማታቱ (ሸቶኡ) ቃልሲ ህዝቢ ኤርትራ በዚ ኣብ ላዕሊ ዝጠቐስካዮ ምርኩስ ብምግባር ዕላማታቱ (ሸቶኡ) ቃልሲ ህዝቢ ኤርትራ በዚ ኣብ ላዕሊ ዝጠቐስካዮ ምርኩስ ብምግባር ዕላማታቱ (ሸቶኡ) ቃልሲ ህዝቢ ኤርትራ በዚ ኣብ ላዕሊ ዝጠቐስካዮ ምርኩስ ብምግባር ዕላማታቱ (ሸቶኡ)

የዓዊቱ’ዶ ትብል?የዓዊቱ’ዶ ትብል?የዓዊቱ’ዶ ትብል?የዓዊቱ’ዶ ትብል?

መልሲመልሲመልሲመልሲ - ነዚ ሕቶ’ዚ እውን ብነፍሲ-ወከፍ ሕልና ኣሎኒ ዝብል ኤርትራዊ ክምለስ ዘሎዎ ሕቶ

ይኸውን። ብወገነይ፡ እቲ ካብ ባዕዳዊ መግዛእቲ ነጻ ምውጻእ ማለት ልዑላውነት ናይ ሃገር ሸትኡ

ወቒዑ። ኤርትራ ብዓለም-ለኻዊ ደረጃ ከም ሃገር ተፈሊጣ ብዜጋታታ ክትመሓደር ነጻ ዝኾነት

ሃገር ተወሊዳ ማለት እዩ። እታ ነጻ ሃገር ግን ነጻነቱ ዝተሓለወሉ ዜጋ መሰልን ግቡኣትን ብንጹር

ኣብ ሕጊ ዝተሰነደሉ፡ ብህዝቢ ንህዝቢ ዘመሓድር ስርዓተ-መንግስቲ ከተረጋግጽ ኣይከኣለትን።

ብካልእ ኣበሃህላ ባህጊ ህዝቢ ኤርትራ ኣብ ሓርነታዊ ጉዳይ ጌና ዘይተረጋገጽ ጉዳይ እዩ። ቃልሲ

ህዝቢ ኤርትራ መቐይሮ ናይ ገዛእቲ እዩ ገይሩ። ባዕዳውያን ገዛእትን መለኽትን ብደቀ-ባት ኢና

በሃልቲ ገዛእቲ ተተኪኡ ማለት እዩ። ስለዚ ቃልሲ ህዝቢ ኤርትራ መኺኑ ከይተርፍ ነቲ ብዙሕን

ክቡርን መስዋእቲ ዝተኸፍሎ ሓርነታዊ ዕላማ ነፍሲ-ወከፍና ንፍሰ-ግምገማ ብምግባር ንፍትሕን

መሰልን ደሞክራስን ንምርግጋጽ ኣንጻር ደቀ-ባት መለኽቲ ክንቃለስ ይግባእ። ስለምንታይ፡ ብዘይ

ሰብኣውን ደሞክራስያውን ህዝባዊ ሓርነት ናይ ሃገር ነጻነት ምህላው ጥራሕ ንህዝብና መሰረታዊ

ለውጢ ክኾኖ ኣይክእልን። ነጻነት ሃገር እውን ትርጉም ኣልቦ ጥራሕ ኮይኑ ይተርፍ ማለት እዩ።

6.6.6.6. ሕቶ ሕቶ ሕቶ ሕቶ ---- ሓርነታዊ ሰብኣውን ደሞክራስያውን መሰላት ህዝቢ ኤርትራ ከይረጋገጽ መሰረታዊ ሽግር ሓርነታዊ ሰብኣውን ደሞክራስያውን መሰላት ህዝቢ ኤርትራ ከይረጋገጽ መሰረታዊ ሽግር ሓርነታዊ ሰብኣውን ደሞክራስያውን መሰላት ህዝቢ ኤርትራ ከይረጋገጽ መሰረታዊ ሽግር ሓርነታዊ ሰብኣውን ደሞክራስያውን መሰላት ህዝቢ ኤርትራ ከይረጋገጽ መሰረታዊ ሽግር

መን’ዩ ወይ እንታይመን’ዩ ወይ እንታይመን’ዩ ወይ እንታይመን’ዩ ወይ እንታይ እዩ?እዩ?እዩ?እዩ?

መልሲመልሲመልሲመልሲ - ዕንቅፋት ወይ መሰረታዊ ሽግር ናይ ዘይምርግጋጽ ደሞክራስያዊ ስርዓት (ሓርነታዊ መሰል

ምርግጋጽ) ብህዝባዊ ግንባር ንደሞክራስን ፍትሕን (ህግደፍ) ዝፍለጥ ጉጅለ እዩ ኢለ ኢየ

ዝግምግም። እዚ ጉጅለ’ዚ ከኣ ብሓደ መላኺ ኢሳያስ ዝምራሕ ኣብ ውሽጢ ህዝባዊ ግንባር

ዝበቖለ ንደሞክራስያውያን ብምቕንጻል ኣብ ውሽጢ ውድብ ነብሱ ብምውዳብን ድሕሪ ነጻነት ከኣ

ንባህጊ ናይ ህዝብና ብምጥላም ነብሱ ልዕሊ ህዝቢ ዝሰርዐ ጨካን መላኺ ጉጅለ እዩ። ስለዚ፡ እቲ

መሰረታዊ ሽግር ምልኪ ጉጅለ ህግደፍ እዩ፡ ኢልካ ዝዝዘም ጉዳይ ግን ኣይኮነን። ካልኦት

ተወሰኽቲ ሽግራት ከምዘሎው እውን ክስሓት ኣይግባእን።

7.7.7.7. ሕቶ፡ ሕቶ፡ ሕቶ፡ ሕቶ፡ ---- ኣብ’ዚ ጊዜ’ዚ እቲ መሰረታዊ ሽግር ህዝቢ ኤርትራ ምልኪ ጉጅለ ህግደፍ እዩ ካብ በልካ፡ ኣብ’ዚ ጊዜ’ዚ እቲ መሰረታዊ ሽግር ህዝቢ ኤርትራ ምልኪ ጉጅለ ህግደፍ እዩ ካብ በልካ፡ ኣብ’ዚ ጊዜ’ዚ እቲ መሰረታዊ ሽግር ህዝቢ ኤርትራ ምልኪ ጉጅለ ህግደፍ እዩ ካብ በልካ፡ ኣብ’ዚ ጊዜ’ዚ እቲ መሰረታዊ ሽግር ህዝቢ ኤርትራ ምልኪ ጉጅለ ህግደፍ እዩ ካብ በልካ፡

ከምኡ እንተኾይኑ ሽግር ናይ ህዝቢ ኤርትራ ምስ ምልጋስ ናይ ህግደፍ ክእለ ወይ ክፍታሕ እዩ ከምኡ እንተኾይኑ ሽግር ናይ ህዝቢ ኤርትራ ምስ ምልጋስ ናይ ህግደፍ ክእለ ወይ ክፍታሕ እዩ ከምኡ እንተኾይኑ ሽግር ናይ ህዝቢ ኤርትራ ምስ ምልጋስ ናይ ህግደፍ ክእለ ወይ ክፍታሕ እዩ ከምኡ እንተኾይኑ ሽግር ናይ ህዝቢ ኤርትራ ምስ ምልጋስ ናይ ህግደፍ ክእለ ወይ ክፍታሕ እዩ

ዲኻ ትብለና ዲኻ ትብለና ዲኻ ትብለና ዲኻ ትብለና ዘሎኻ?ዘሎኻ?ዘሎኻ?ዘሎኻ?

መልሲመልሲመልሲመልሲ - ሕጂ እሞ ኣብ መጻወድያ ከተእትወኒ ኢኻ ትህቅን ዘሎኻ። እቲ ሕጂ ኣብ ስልጣን ዘሎ

ሓይሊ ጉጅለ ህግደፍ እዩ። እቲ ቀንዲ ጸገም እቲ ኣብ ስልጣን ዘሎ ጉጅለ ህግደፍ ምዃኑ

ዘይኮነስ መላኺ ሓይሊ ምዃኑ እዩ። ስለዚ፡ ብካልእ ኣበሃህላ እቲ መሰረታዊ ጸገም፡ ምልኪ

(Dicatatorship) እዩ ክበሃል ይከኣል። ስለዚ ምስ ምልጋስ ናይ ህግደፍ እታ ህግደፋዊት

ምልኪ ጥራሕ እያ ተልግስ ዘላ። ስለዚ እቲ መሰረታዊ ፍታሕ ምልኪ ህግደፍ ብህዝባውን

ፍትሓውን ደሞክራሳያዊ ስርዓት ምትካእ እዩ። እዚ ከኣ እቲ ጉጅላዊ ምልካዊ ስልጣን ብህዝባዊ

ፍትሓዊ ስልጣን (ስርዓት) ምስ ዝትካእ ሽግር ህዝብና ክፍታሕ ይከኣል ዝብል መልሲ ክህብ

ይደሊ።


8.8.8.8. ሕቶ ሕቶ ሕቶ ሕቶ ---- እሞ፡ ጸገም ናይ ህዝብናስ ምስ ምልጋስ ናይ ህግደፍ ኣየብቅዕን እዩ ዘስምዕ እቲ መልስኻ። እዚ እሞ፡ ጸገም ናይ ህዝብናስ ምስ ምልጋስ ናይ ህግደፍ ኣየብቅዕን እዩ ዘስምዕ እቲ መልስኻ። እዚ እሞ፡ ጸገም ናይ ህዝብናስ ምስ ምልጋስ ናይ ህግደፍ ኣየብቅዕን እዩ ዘስምዕ እቲ መልስኻ። እዚ እሞ፡ ጸገም ናይ ህዝብናስ ምስ ምልጋስ ናይ ህግደፍ ኣየብቅዕን እዩ ዘስምዕ እቲ መልስኻ። እዚ

መልሲ’ዚ ኸኣ ንብዙሓት ተስፋ ዘቑርጽ እዩ ዝመስል። ህዝብና መልሲ’ዚ ኸኣ ንብዙሓት ተስፋ ዘቑርጽ እዩ ዝመስል። ህዝብና መልሲ’ዚ ኸኣ ንብዙሓት ተስፋ ዘቑርጽ እዩ ዝመስል። ህዝብና መልሲ’ዚ ኸኣ ንብዙሓት ተስፋ ዘቑርጽ እዩ ዝመስል። ህዝብና ቀልጢፉ ክርህዎን ጉጅላዊ ቀልጢፉ ክርህዎን ጉጅላዊ ቀልጢፉ ክርህዎን ጉጅላዊ ቀልጢፉ ክርህዎን ጉጅላዊ

ምልኪ ብፍትሓውን ህዝባውን ስልጣን ክትካእ እንታይ ክገብር ኣሎዎ ትብል?ምልኪ ብፍትሓውን ህዝባውን ስልጣን ክትካእ እንታይ ክገብር ኣሎዎ ትብል?ምልኪ ብፍትሓውን ህዝባውን ስልጣን ክትካእ እንታይ ክገብር ኣሎዎ ትብል?ምልኪ ብፍትሓውን ህዝባውን ስልጣን ክትካእ እንታይ ክገብር ኣሎዎ ትብል?

መልሲ መልሲ መልሲ መልሲ ---- ነዚ ሕቶ ድሕሪ ነጻነት ሃገር ንኣስታት 20 ዓመት ናይ ሓባር መልሲ ብሓሳብን ብግብርን

ዘይረኸብናሉ ጉዳይ እዩ። እቶም ተመሳሳሊ ርእይቶ ወይ መልሲ ዘሎና ብመልክዕ ውደባ

ንቃለስ ኣሎና: በብውልቂ ዝቃለስ እውን ብዙሕ እዩ። እቲ ዝበዝሐ ህዝብና ግን ንገዛእ ጉዳዩ

ኣማዕድዩ ይዕዘብ ኣሎ ክበሃል ይከኣል። ገለ ኣካላት ህዝብና ረብሐኦም ምስ ምህላው ጉጅለ

ህግደፍ ዝሰርዑ ኣብ ምንዋሕ ዕድመ ስልጣን ጉጅለ ህግደፍ ዓቢ እጃም ዘበርክቱ እውን

ከምዘሎው ዝስሓት ኣይኮነን። ስለ’ዚ ነዚ ሕቶ’ዚ ኣብ ምምላስ ንፍሲ-ወከፍ ኤርትራዊ ንብሰ-

ግምገማ ብምግባር ርእይቶታና ይኹን ረብሓና ምስ ናይ ሓፋሽ ህዝቢ ረብሓ ከነተኣሳስርን

ከነማዓራርን መድረኽ ይጠልበና ኣሎ። ዕቱብ ነፍሰ-ግምገማ ምስ እነካይድን ረብሓና ምስ ረብሓ

ህዝብና ምስ እነዛምዶ ኣብ ሓባራዊ ፍታሕ ክንሰማማዕን ብግብሪ እውን ከነተግብሮ ይሕግዘና።

ብመጀመርያ ነብሱ ዝግምግም ሕልና ዘሎዎ ኤርትራዊ መሰረታዊ ሽግር ህዝቢ ኤርትራ ምልኪ

ጉጅለ ህግደፍ ምዃኑ ክኣምን ይግባእ። ኣብ’ዚ ነጥቢ’ዚ ጥራሕ ተቓወምቲ ፖለቲካዊ ውድባት

እውን እንተኾነ ናይ ሓባር ተረድኦ የብለንን። ናይ ሓባር ተርድኦ ኣብ ስርዓት ህግደፍ

ስለዘይብለን ከኣ ናይ ሓባር ፍታሕ ከቕርባ ይጽግመን ወይ ኣይክእላን ማለት ይኸውን። ብካልእ

ኣበሃህላ መሰረታዊ ሽግር ናይ ህዝቢ ኤርትራ ወይ ጠንቂ ናይ ሽግርና ነፍሲ-ወከፍ ውልቀ-ሰብ

ይኹን ፖለቲካዊ ተቓዋሚ ሓይሊ ኣረዳድኡኡ ክግምግምን ናይ ሓባር ተረድኦ ከማዕብልን

የድልዮ ቅድሚ ቃልሲ ምትላም።

9.9.9.9. ሕቶ ሕቶ ሕቶ ሕቶ ---- ንምልክን ንጉጀለ ህግደፍን ዝፈላለኻዮም ኮይኑ ተሰሚዑኒ ወይስ ብጌጋ ተርዲኤካ እየ?ንምልክን ንጉጀለ ህግደፍን ዝፈላለኻዮም ኮይኑ ተሰሚዑኒ ወይስ ብጌጋ ተርዲኤካ እየ?ንምልክን ንጉጀለ ህግደፍን ዝፈላለኻዮም ኮይኑ ተሰሚዑኒ ወይስ ብጌጋ ተርዲኤካ እየ?ንምልክን ንጉጀለ ህግደፍን ዝፈላለኻዮም ኮይኑ ተሰሚዑኒ ወይስ ብጌጋ ተርዲኤካ እየ?

መልሲ መልሲ መልሲ መልሲ ---- እንታ ክንደይ ትሓሰም ኢኻ። ሓደ-ሓደ ጊዜ ሸልል ኢልካ ምሕላፍ እውን የድሊ እዩ።

ብወገነይ ምልኪ ዓዱ ኣብ ጉጅለ ህግደፍ ጥራሕ ኣይኮነን። ኣባይን ኣባኻን እውን ኣይሰኣንን እዩ

ዝብል ዕግበት እውን ኣሎኒ። ብዓቢኡ፡ ምልኪ ደቂ ተባዕትዮ ኣብ ልዕሊ ኣሓትና ደቂ-ኣንስትዮ

ሓደ ዘይካሓድ ህላዌ ምልካዊ ባህርይ እዩ። ስለዚ እቲ መሰረታዊ ፍታሕ ነፍሲ-ወከፍና ምልካዊ

ጠባያት ወይ ባህርይ ኣብ ምህላውን ዘይምህላውን ነብስና ክንሓትት፡ ክንምርምርን

ክንግምግምን ይግበኣና። እዚ ማለት ከኣ፡ ንመሰረታዊ ደሞክራስያዊ ለውጢ ዝቃለስ ባእታ፡

ምልካዊ ባህርይ ብደሞክራስያዊ ባህርይን ኣሰራርሓን ቀይሩ ነብሱ ከሓምቕ የድሊ ማለት

ይኸውን። እዚ መሰረት ወይ መንደቕ ናይ ደሞክራስያዊ ለውጢ እዩ። ሓደ ደሞክራስያዊ

ውድብ እየ ዝብል ሰልፊ ከኣ ደሞክራስያውያን ባእታታት ዝዓብለልዎ ደሞክራስያዊ ባህልን

ኣሰራርሓን ዘዘውትር ምስ ዝኸውን ጥራሕ እዩ ስምን ተግባርን ክሰማማዕ ዝኽእል። ስለዚ

ብወገነይ ቀዳማይ ቃልሰይ ኣብ ነብሰይ፡ ካልኣይ ኣብ ውሽጢ ሰልፈይ (ውድበይ)፡ ሳልሳይ ከኣ

ኣብ ደምበ-ተቓውሞን ብሃገር ደረጃን ክሰርዖ ይደሊ። ስለዚ ብሃገር ደረጃ ደሞክራስያዊ ባህሊ

ምስ ዝስስን ውሕስና ደሞክራስን ህዝባዊ ስልጣንን ክኸውን ይኽእል። እንተዘይኮይኑ፡ ምልኪ

ጉጅለ ህግደፍ ኣልጊስካ ምልኪ ብካልኦት ምትካእ እውን ከጋጥም ይኽእል ማለት እዩ። እዚ


እንተኾይኑ እቲ ለውጢ “መለሳ ቆሎስ ጥጥቖ” ስለዝኾነ ንህዝብና መሰረታዊ ለውጢ ኣይኮነን።

መሰረታዊ ለውጢ፡ ናይ ህዝብና ባህግታት ዘርዊ፡ ምልኪ ብፍትሓዊ ህዝባዊ ስርዓት ምትካእ

ይኸውን።

10.10.10.10. ሕቶ ሕቶ ሕቶ ሕቶ ---- እንተዘይተጋግየ፡ ተቓወምቲ ውድባት ኣብ ምልኪ ጉጅለ ህግደፍ ናይ ሓባር ኣናብባ ወይ እንተዘይተጋግየ፡ ተቓወምቲ ውድባት ኣብ ምልኪ ጉጅለ ህግደፍ ናይ ሓባር ኣናብባ ወይ እንተዘይተጋግየ፡ ተቓወምቲ ውድባት ኣብ ምልኪ ጉጅለ ህግደፍ ናይ ሓባር ኣናብባ ወይ እንተዘይተጋግየ፡ ተቓወምቲ ውድባት ኣብ ምልኪ ጉጅለ ህግደፍ ናይ ሓባር ኣናብባ ወይ

ግምገማ የብለንን ኢልካ። እንታይ ማለት’ካ እዩ? ኣብነት’ግምገማ የብለንን ኢልካ። እንታይ ማለት’ካ እዩ? ኣብነት’ግምገማ የብለንን ኢልካ። እንታይ ማለት’ካ እዩ? ኣብነት’ግምገማ የብለንን ኢልካ። እንታይ ማለት’ካ እዩ? ኣብነት’ዶዶዶዶ ክትጠቅስ ምኸኣልካ?ክትጠቅስ ምኸኣልካ?ክትጠቅስ ምኸኣልካ?ክትጠቅስ ምኸኣልካ?

መልሲ መልሲ መልሲ መልሲ ---- ብሕጽር ዝበለ ጽሟቕ መልሲ እንሆ፡

• ብወገነይ ኮነ ብወገን ዘሎኹዎ ሰልፊ ጉጅለ ህግደፍ ከም መላኺ ሓይሊ መጠን ዘገድሶ

ዕድመ ስልጣኑ ምንዋሕ ስለዝኾነ፡ ንዝኾነ ዝተጻብኦ ኣካል ይኹን ሓይሊ ክሳብ ብሂወት

ምጥፋእ ድሕር ዘይብል ጨካን ጉጅላዊ ስርዓት እዩ። እዚ ጉጅለ’ዚ ተሓላቒ ናይ ከበሳ፡ ናይ

ትግርኛ ተዛረብቲ፡ ወይ ናይ ኣመንቲ ክርስታና ኣይኮነን። ንኹሉ ኣውራጃታት፡ ብሄራት፡

ጾታ፡ ቆላ፡ ከበሳ፡ ብዘይኣፈላላይ ኣደራዕ ናይ ኩሉ ህዝቢ እዩ ዝብል ዕግበትን መረዳእታን

ኣሎኒ። ስለዝኾነ፡ እቲ ፍታሕ ኩሉ ህዝቢ ኤርትራ ብሓባርን ብሓድነትን ብምቅላስ ሽግሩ

ክፈትሕ እቲ ዝሓሸን ዝበለጸን (effective choice) ይኸውን።

• እዚ ዘሎ ስርዓት ክርስትያናዊ ስርዓት እዩ ብምባል እቲ ፍታሕ እስላማዊ ሃይማኖታዊ ውደባ

ከም ግብረ-መልሲ ፍታሕ ዝርእያ ውድባት ምህላወን

• እዚ ዘሎ ስርዓት ናይ ብሄረ ትግርኛ ዕብለላ ኮይኑ ናይ ትግርኛ ብሄር ኣብ ልዕሊ ካልኦት

ብሄራት ምልኪ ካብ ዝብል ብምንቃል ብብሄራዊ ውደባ ዝተወደባ ውድባት ምህላወን እቲ

ፍታሕ ብብሄራዊ ወዳባ ምክያድ ብዝብል ዝተወደባ። ዋሕስ ክኾነነ ብዝብል መመኽነይታ

ገሊኤን መሰል ብሄር ክሳብ ምግንጻል ዝብል ኣተሓሳስባ ከም ቀንዲ ዓንዲ ማእከል መተከላዊ

ዕላማ ገይረን ዝቃለሳ ውድባት እውን ከምዘጠቓልል።

• ገሊኤን፡ ንነብሰን ብሕብረ-ብሄራዊ ኣቋቑማ ተወዲበን ንዘሎ ስርዓት ከም ናይ ትግርኛ

ዓብላልነት እዩ ብምባል ኣብ ምውላድን ምትብባዕን ብሄራዊ ውደባ ዓቢ እጃም ዘበርከታ

ውድባት እውን ኣሎዋ። እቲ መሰል ብሄር ክሳብ ምግንጻል ዝብል ፍልስፍና እውን ነተን ናይ

ብሄር ውድባት ዘተሓላለፈኦ ፍልስፍናዊ ትምህርቲ እሰን እየን። ፍሉጣት ስለዝኾና ምርቆሓን

ሕጂ ኣገዳሲ ገይረ ኣይወስዶን።

• ካልኦት እውን ንነብሰን ከም ሕብረ-ብሄራውያንን ዕልመናውያን ውድባት ዝፍለጣ፡ ንጉጅለ

ህግደፍ ከም መላኺ ስርዓት ዘለልያ ውድባት ኣሎዋ። ኣብ ልዕሊ ስርዓት ኣገማግመኣን ካብ

ናይ ሰልፊ ደሞክራሲ ህዝቢ ኤርትራ ኣብ ፈለማ ዝገለጽኩዎ ብዙሕ ዝተፈልየ ኣይኮነን። ነቲ

ደቂቕ መጽናዕቲ ዝገብር ኣካል ግን እቲ ፍልልይ ኣብ ዘሎወን ፖለቲካዊ ፕሮግራምን

ገምጋመን ኣብ ልዕሊ እቲ ስርዓት ዘይኮነ ኣብ ኣቋቑማ ናይ ኣባላተን (Regional and

ethnical composition) ማለት ኣብ ውሱን ኣውራጃውን ዓሌታውን ምጥርናፍ ዝተመርኮሰ

ምዃኑ እዩ። በዚ ዓይነት ኣቋቑማ ዝቖማ ውድባት ናይ መላእ ህዝቢ ኤርትራ ጸገም ንክፈትሓ

ድሌትን ዕላማን ኣሎወን ንክትብል ብጣዕሚ ኣጸጋሚ ይኸውን። ብጻልጥኡ፡ ንሕና ንመሰል

ናይ እዚ ኣውራጃ ወይ ዓሌት ኢና እንቃለስ እንተዝብላ ኣግሂደን ዝይዳ ቅንዕና ምሃሎዎ ኣነ

እውን ብዝይዳ ኣብ ልዕሊኣን ዝይዳ ኣኽብሮት ምሃለውኒ። እቲ ቀንዲ መንሽሮ ናይ ውድባት


ሓድነትን ህዝብን ጋቢኤን ደሞክራሲ ውሽጠን ከኣ ጉልሒንጣዊ ወገናዊ ሕማም ከም ቀንዲ

መሳርሒ ተጠቒመን ዝወዳድባ ውድባት ምህላወንን ህዝቢ ኣብ ቃልዕ ከይተዛረበሉ ዕሽሽ

ኢሉ ዝሓልፎ ዘሎ ጉዳይ ይኸውን። ንሎሚ፡ ነተን በዚ ኣወዳድባ እዚ ዝስከፋ ውድባት

ንነብሰን ኣብ ቅድሚ መስትያት ክርእያ ተላብየ ክሓልፍ ይመርጽ። እወ፡ ከም ኣብ ሕታም

ቁጽሪ 5 ዝተገልጸ፡ እቶም ነዚ ዘሎ ምልካዊ ስርዓት ብወገናዊ ዝንባሌ ንዓና ይመስል ኢሎም

ዝድግፉን: ብኣንጻሩ ከኣ እቶም እዚ መንግስቲ እዚ ካብ ድሑር ዝንባሌታቶም ብምንቃል እዚ

ዘሎ ስርዓት ንዓና ኣይመስልን ኢሎም ዝጠራነፉን ዝቃወሙን ክልተ ስእሊ ናይ ሓንቲ ቅርሺ

እዮም። ክልቲኦም መንቀሊኦም ወገንን ጸቢብነትን ስለዝኾነ ከኣ ጉልሒንጣ ናይ ሃገራዊ

ሓድነትን ደሞክራስያዊ ለውጥን ስለዝኾኑ ኩሉ ደላይ ፍትሕን፡ ሰላምን ሓድነትን

ጥርናፌኦም ሃገራውን ህዝባውን ጥዕና ስለዘይህብ ኣብ ህዝባዊ ኣደባባይ ብቃልሲ ህዝቢ

ክስዕሮምን ህዝቢ ክነቕሓሎም ይግባእ። ዕላማኦም፡ ሓልዮት ናይ ፍሉይ ኣውራጃን ቀቢላን

ዘይኮነ፡ ነቲ ጸቢብ ሕማማት ተጠቒምካ ናይ’ቲ ዞና’ትን ቀቢላን ደገፍ ተጠቒምካ ኣብ ኮረቻ

ስልጣን ምውጣሕ ምዃኑ ዘጠራጥር ኣይኮነን። እንተዘይኮይኑ ህዝብና ካብ ቦታ ናብ ቦታ

ክጣየስን ክዋሰብን ዝጸንሐ ህዝቢ፡ ፍሉይ ኣውራጃዊ መለልዪ ወይ ዲኤንእ (DNA)

የብሉን። ኣብ 21 ክፍለ-ዘመን ዓለም ኣብ ዶብ-ኣልቦ ደረጃ ምዕባሌን ኣተሓሳስባን ዝምድናን

ኣብ እትሰጋገረሉ ዘላ ህሞት እዚ ዓይነት ምጥርናፋት ክትሰምዕን ክትርእን ከሎኻ ዘስደምም

ተርእዮ እዩ። እቲ ዝይዳ ዘተሓሳስብ ከኣ ሰብ ልቢ የዕብዩ ዕሽሽ እንተበሎም ሰብ ከም

ዘይፈለጦም ተመሲሎም ናይ ደሞክራሲ ተሓለቕትን ረብሓ ህዝቢ ከምዘቐድሙ ክግዕሩ

ክትሰምዕ ከሎኻ ብጣዕሚ ዘተሓሳስብ እዩ። ህዝቢ ኤርትራ ኣውራጃኡን ዓሌቱን ብዘየገድስ

ብሓደ ዝተወፈየን ንስለ ሓንቲ ሃገርን ክብርን ኤርትራዊ መንነትን መስዋእቲ ዝኸፈለ ህዝቢ

ሕጂ ንድሕሪት ብምምላስ ኣብ ነንሕድሕዱ ንክጎጃጀል ዝግበር ጻዕሪ ብግልጽን ኣብ ቃልዕን

ክብዳህ ኣሎዎ ዝብል ዕግበት እዩ ዘሎኒ። መን ካብ መን ዘይተወልደ፡ ዘይፈልጥ እንተሎ ሃሁ

ናይ ወለዶ ህዝቢ ኤርትራ ክፈልጥን ከጽንዕን ዝሓሸ ይኸውን። ነፍሲ-ወከፍ ዜጋ ካብ ኣየናይ

ኣውራጃ፡ ዓሌት፡ ሃይማኖት ተወሊዱ ብዘየገድስ ማዕርነታዊ መሰል ኣሎዎ። ናይ ሓደ መሰል

ምግሃስ ከም ናይ ብዙሓት መሰል ምግሃስ ብምርኣይ ንህዝብና ብዘይኣፈላላይ ንክብርን

መሰሉን ክንሕሉ ሕልናዊ ታሪኻውን ግዴታ ኣሎና።

11.11.11.11. ሕቶ ሕቶ ሕቶ ሕቶ ---- ኣንታ ኣነስ ከምኡ ኣግሂድካ ከምኣንታ ኣነስ ከምኡ ኣግሂድካ ከምኣንታ ኣነስ ከምኡ ኣግሂድካ ከምኣንታ ኣነስ ከምኡ ኣግሂድካ ከምኡ ክትብል ኣይተጸበኹንኡ ክትብል ኣይተጸበኹንኡ ክትብል ኣይተጸበኹንኡ ክትብል ኣይተጸበኹን ነይረነይረነይረነይረ። ዓይኒ ኣንቁሪ፡ ካብ ዝበልካዮ ። ዓይኒ ኣንቁሪ፡ ካብ ዝበልካዮ ። ዓይኒ ኣንቁሪ፡ ካብ ዝበልካዮ ። ዓይኒ ኣንቁሪ፡ ካብ ዝበልካዮ

ገለ ሓቅታት እኳ እንተሃሎዎ እውን እኮ ገሊኡስ ኣብ ውሽጢ ሒዝካ ዓዓቂንካ ምዝራብ እውን ገለ ሓቅታት እኳ እንተሃሎዎ እውን እኮ ገሊኡስ ኣብ ውሽጢ ሒዝካ ዓዓቂንካ ምዝራብ እውን ገለ ሓቅታት እኳ እንተሃሎዎ እውን እኮ ገሊኡስ ኣብ ውሽጢ ሒዝካ ዓዓቂንካ ምዝራብ እውን ገለ ሓቅታት እኳ እንተሃሎዎ እውን እኮ ገሊኡስ ኣብ ውሽጢ ሒዝካ ዓዓቂንካ ምዝራብ እውን

ዝሓሸ ልቦና እዩ። መሊሽካ ከኣ ተላብየ ክሓልፍ እየ ንሎሚ እንዳበልካ እኮ ኩሉ ዳሕዲሕካዮ። ዝሓሸ ልቦና እዩ። መሊሽካ ከኣ ተላብየ ክሓልፍ እየ ንሎሚ እንዳበልካ እኮ ኩሉ ዳሕዲሕካዮ። ዝሓሸ ልቦና እዩ። መሊሽካ ከኣ ተላብየ ክሓልፍ እየ ንሎሚ እንዳበልካ እኮ ኩሉ ዳሕዲሕካዮ። ዝሓሸ ልቦና እዩ። መሊሽካ ከኣ ተላብየ ክሓልፍ እየ ንሎሚ እንዳበልካ እኮ ኩሉ ዳሕዲሕካዮ።

ሎምስ እንታይ ዲኻ ኮንካ? እንታይ’ከ ክትውስኸሉ ከሎምስ እንታይ ዲኻ ኮንካ? እንታይ’ከ ክትውስኸሉ ከሎምስ እንታይ ዲኻ ኮንካ? እንታይ’ከ ክትውስኸሉ ከሎምስ እንታይ ዲኻ ኮንካ? እንታይ’ከ ክትውስኸሉ ከኣ ደሊኻ? ወይ ጉድ፡ ኣነ እየ ጉዳም ኣ ደሊኻ? ወይ ጉድ፡ ኣነ እየ ጉዳም ኣ ደሊኻ? ወይ ጉድ፡ ኣነ እየ ጉዳም ኣ ደሊኻ? ወይ ጉድ፡ ኣነ እየ ጉዳም

ባህርያትካ እንዳፈለጥኩ ንዓኻ ዓዳሚ!ባህርያትካ እንዳፈለጥኩ ንዓኻ ዓዳሚ!ባህርያትካ እንዳፈለጥኩ ንዓኻ ዓዳሚ!ባህርያትካ እንዳፈለጥኩ ንዓኻ ዓዳሚ!

መልሲ መልሲ መልሲ መልሲ - ይቕረታ፡ ክቡር ሓታቲ። ክንዲ’ዚ ፖለቲካዊ ቅኑዕነት ኣዘራርባ (Political Correctness)

ዘጥቅዓካ ኣይመሰለንን። መንቀሊ፡ ናይ’ዚ ቃለ-መሐትት ነፍሰ-ግምገማን፡ ምርመራን ሰለዝተባህለ

ነብሲ-ወከፍ ሰብ፡ ውድብ (ሰልፊ) ነብሱ ክምርምር/ክትምርምር እውን ይሕግዝ ካብ ዝብል

ሓልዮት እየ ዝነቅል። ሸራሪፈ ርእይቶይን ዝስመዓንን እንተሃብኩኻ እንታይ እሞ ክዓብስ እዩ።


ምስ ነብሰይ እውን ክትዓረቕ ኣይክእልን። ዘይኮንካዮ ንምዃን ምፍታን ገይረ ስለዝወስዶ ከኣ

ንጽቡቑን ንሕማቑን ሰብ እቲ ሓቃዊ ኩነታትካን፡ እንታይነትካን፡ ኣተሓሳስባኻን እንተተረድኣ

ዝሓሸ ኮይኑ ይስመዓኒ። ግሉጽነት ክበሃል ከሎ እኮ ከይሓባባእካ ንጽቡቑን ሕማቑን ኣብ ቅድሚ

ህዝባዊ መድረኽ ምቕራብ ስለዘጠቓልልን ኣንበብቲ መጽሄትካ እንተድኣ ኣቐይመዮምን

ኣሰንቢደዮም ኣቐዲመ ይቕሬታ ይሓቶም። እቲ ኣነ ዝላበዎም ከኣ ብዘይሕብእብእ ብግልጺ

ዝስመዖም ከስተንፍሱ እሞ ካብ’ኦም ክመሃር ከኣ ይደሊ። ብካልኣይ ደረጃ፡ “ሓባእ ቁስሉ፡ ሓባእ

ፈውሱ” ከምዝበሃል ግደ ወገንነት ኣብ ሓርነታዊ ቃልስናን ኣብ ሓድነት ሃገር ዘሎዎ ኣሉታዊ ተራ

ክንዛረበሉ ዘሎና ጉዳይ ኮይኑ ይስመዓኒ።

12.12.12.12. ሕቶ፡ በዚ፡ ኣብ ላዕሊ ዝጠቐስካዮ ኩሉ ወገንነት ወይ ወገናዊ ምትእኽኻብ ኣሉታዊ እዩ ዲኻ ትብለና ሕቶ፡ በዚ፡ ኣብ ላዕሊ ዝጠቐስካዮ ኩሉ ወገንነት ወይ ወገናዊ ምትእኽኻብ ኣሉታዊ እዩ ዲኻ ትብለና ሕቶ፡ በዚ፡ ኣብ ላዕሊ ዝጠቐስካዮ ኩሉ ወገንነት ወይ ወገናዊ ምትእኽኻብ ኣሉታዊ እዩ ዲኻ ትብለና ሕቶ፡ በዚ፡ ኣብ ላዕሊ ዝጠቐስካዮ ኩሉ ወገንነት ወይ ወገናዊ ምትእኽኻብ ኣሉታዊ እዩ ዲኻ ትብለና

ዘሎኻ?ዘሎኻ?ዘሎኻ?ዘሎኻ?

መልሲ መልሲ መልሲ መልሲ ---- ኣይፋል። ከምኡ ዘስምዕ መልሲ እንተሂበ ንክእረምን ዝይዳ ከብርህን ስለዝሓገዝካኒ

የቐንየለይ። ብወገነይ። ብጅምላ ወገን ሕማቕ እዩ ዝብል ገምጋም የብለይን። ነፍሲ-ወከፍ

ኤርትራዊ ካብ ነብሱ ብምጅማር ኣነ ወዲ-እገሌ፡ ወዲ ዓዲ ክስቶ፡ ኣነ ጓል እገሌ፡ ኣነ ጓል ዓዲ

ክስቶ፡ ኣብ’ዚ ወረዳ፡ ኣውራጃ፡ ሃገር፡ ዓለም ብምባል እዩ ንመንነቱ ብመርትዖታታ ዘሰኒ። እቲ

ዝይዳ እትሓልየሉን ነብስኻ፡ ሰድራኻ፡ ቤተ-ሰብካ፡ እንዳኻ፡ ዓድኻ ወዘተ… በብመስርዑን

ደረጅኡን ክኸውን ባህርያዊ ይኸውን። ከም ኤርትራዊ ካብ ኤርትራ ትብሃል ወገን (ሃገር)

ስለዝኾና ንስለ ነጻነት ሃገርና ሓርነት ህዝብናን ብምጥርናፍ ክንቃለስ ዝበቓዕና ናይ ኤርትራ

ወገንነት ስለዘጥቅዓና እዩ። ስለዚ እዚ ቅዱስን ጥዑይን ሃገር-ለኸ ምጥርናፍ ኤርትራዊ ወገንነት

ኣብ ቃልሲ ደራኺ መጠራነፊ ሓድነት ሰለዝነበረ ኣወንታዊ ነይሩ ዝብል ዕግበት ኣሎኒ። እቲ

ብወገነይ ከም ኣሉታዊ ወገን ዝመዝኖ፡ ኣብ ናይ ሓባራዊ ሃገራዊ ጉዳያት ይቃለስ ኣሎኹ

እንዳበልካ ካብ ሃገር ለጠቕ (ዝተሓተ) ኣውራጃዊ፡ ዓሌታዊ፡ ብሄራዊ፡ ሃይማኖታዊ ወዘተ….

ምጥርናፍ ብምክያድ ዘይኮንካዮ ንክትመስልን ናናይ ሓባር ጉዳይ ይቃለስ ኣሎኹ ምባል ቅንዕና

ዝጎደሎ ኮይኑ ይርኣየኒ። ብፍላይ ከኣ ኣብ ሓርነታዊ ቃልስና ሓባራዊ ራእን ስነ-ሓሳብን

ከነማዕብል ብሓባር ምልኪ ኣብ ምልጋስን ህዝባዊ ስልጣን ኣብ ምርግጋጽን ዕንቅፋት ከምዝኾነ

ንዘስተብህል ሰብ ዝተኸወሎ ኮይኑ ኣይስመዓንን። ውደባ ዕላማ ስለዘይኮነ፡ እቲ ክምለስ ዘሎዎ

ሕቶ ብወገናዊ ውደባ ኣቢልካ እንታይ ንምርግጋጽ ወይ ንምዕዋት እዩ ዝድለ ዘሎ ምፍታሹ ኣገዳሲ

ይኸውን። ብናተይ ሚዛን ኣብ ሃገር-ለኸ ዕላማታት ካብ ሃገር ለጠቕ ወገናዊ ኣወዳድባ ወይ

ጥርናፈ መሳልል ናይ ውሑዳት ፖለቲካዊ ስልጣን ንምርግጋጽ ዝዓለመ ምዃኑ ክንርደኦ ሓጋዚ

ይኸውን። እዚ ማለት ከኣ ምልኪ ህግደፍ ኣልጊስካ ምልኪ ብፍሉይ ወገን ዝተኣኻኸቡ ሐደስቲ

ወገናውያን መለኽቲ ምትካእ ስለዝኾነ፡ ህዝብና ካብ ብከም’ዚ ኣገባብ ውደባ ዝጥቀማ ውድባት

ብጊሓቱ ከለሊ ይግበኦ። ብፍሉይ ወገንነት፡ ተወዲብካ ረብሓ ናይ ሓፋሽ ህዝቢ ክሕሉን

ህዝባውን ማሕበራዊ ፍትሒ ከረጋግጽ ፍጹም ከቶ ኣይከኣልን እዩ።

መተሓሳሰቢመተሓሳሰቢመተሓሳሰቢመተሓሳሰቢ፡ እዚ ኣብ ላዕሊ ተጻሒፉ ዘሎ ቦታ ንምቑጣብ ተባሂሉ ብተባዕታዊ ጾታ ተጻሒፉ ዘሎ

እንተላይ ንኣንስታዊ ጾታ ዘጠቓልል ምዃኑ ኣንበቢ ክትርድኡልና ብክብሪ ንሓትት።


Amanuel and Awate Team: Teaming up to Justify the Unjustifiable

By Goitom Emam

After carefully reading Amanuel Hidrat’s response

http://awate.com/eritrean-history-a-transaction-of-bad-politics-part-i/ to

my article http://www.harnnet.org/index.php/articles-corner/english-

articles/1128-amanuel-hidrat-it-is-better-to-be-a-third-tier-writer-than-to-

be-a-plagiarist-, it is becoming clearer to me and to other attentive readers

why people like Amanuel behave the way they do and think the way they

think. How anyone reacts to a legitimate criticism also tells us what kind of

character and integrity a person posses. Most of the time, a simple and

candid response, such as ‘I made an error’ could have resolved or avoided

many of our current issues. Instead, politics of our era and our generation is

becoming an endless endeavor of trying to defend unjustifiable causes and

simple mistakes.

Let’s analyze together what tactics or defense mechanism Amanuel used in

trying to defend the issue of “Plagiarism” and Awate Team’s attempt in

defending one of its columnist writers.

Amanuel ignored or failed to address the reason for my commentary

From the onset, it should be noted that Amanuel did not address the gist of

the issue, an Internet hunter of phrases and a plagiarist belittling ‘third-tier

writers’. This was the issue I wrote about, but Amanuel deliberately avoided

addressing it. My overall comment was a “plagiarist writer” should not be in

a position to criticize or undermine other writers by calling them “Third-tier

writers.” Amanuel did that, referring to writers who are members of EPDP

who responded to his articles with plenty of baseless accusation and

misinformation. My point is if you are in a venture of belittling individuals

based on their literary skills, you are not immune from being criticized

based on your own flaws and cheatings. I do not have the luxury nor do I

enjoy it to point this to Amanuel, but his action and behavior triggered it. In

other words, someone must point to him about his habit of fudging materials

in order to attack others and then to come around and appear himself as a

“First-tier writer”. Amanuel said, “My question to them is: since when did an

advice become an insult?”, but my response to him is a “Third-tier writers” in

the context that he wrote was not an advice, but an insult and attack, which

is a typical culture of unethical and arrogant writers.


Amanuel attempted to justify the unjustifiable in defending plagiarism

Amanuel attempted to teach us a new meaning of “Plagiarism”. He wrote

almost a page to justify that he can copy other people’s works without giving

credit or reference to their originality. In doing this, he forwarded a flawed

‘well established theory’ argument to defend his unethical acts. Amanuel

wrote, “Writers have the luxury to use that theory [a well established

theory] for whatever argument they think it will fit into, even without

mentioning the owner of that theory”. In other words, Amanuel can use

someone else’s theory and act as if he was the original writer without using

proper quotations and/or references. This is contrary to the standard norms

and professional ethics. Moreover, Amanuel’s ‘well established theory’

argument is flawed. Here is the example he gave:

Well-established theories are known in the respective scientific communities

by their names, which are usually given after the name(s) of their original

creator(s)/discoverer(s).

Examples (let us take the examples given by Amanuel):

(a)

Marxian Theory (Principles) of Distribution which deals with the distribution

of income under communism and named after Karl Marx in his honor.

(b)

Newton’s Three Laws of Motion which are stated below and named after Isaac

Newton in his honor

1. Every object in a state of uniform motion tends to remain in that state of

motion unless an external force is applied to it.

2. The relationship between an object's mass m, its acceleration a, and the

applied force F is F = ma. Acceleration and force are vectors; in this law the

direction of the force vector is the same as the direction of the acceleration

vector.

3. For every action there is an equal and opposite reaction.

(c) Boyle’s Law which deals with the relationship between the volume and

pressure of a given mass of gas at constant temperature and named after

Robert Boyle in his honor.

Whenever a researcher uses a well established theory, he/she references it

by its name. You can just say, for instance, according to Newton’s II Law of

motion ---- or based on Boyle’s Law without describing the content of the


respective laws. There is no need for that because these laws or theories are

well established and well known in their respective scientific communities.

However, one cannot use paraphrasing or text description of the laws as part

of one’s text without proper citation or without including a footnote. Even if

his claim that he used a well-established political science theory were true,

putting paragraphs of text descriptions of the theories in his writings

without proper citation is nothing short of plagiarism. Amanuel’s new

teachings on plagiarism aside, there are legitimate reasons why we must

credit and/or use quotations whenever we use somebody else’s ideas:

1. You should give credit to the original writer. In addition, it also helps people

to be creative in advancing the literature to a new level. It discourages

writers from recycling literary works and avoids diminishing the pride and

sense of ownership that goes with it. When someone writes publicly, it is a

reflection of the writer’s thinking, depth of knowledge and individual

perspective about the issue or topic he or she writes. It means people judge

you assuming that the writing is original. What the writer is saying to

readers is that here is what I think and judge me based on my ideas.

2. For good or bad, the person who is quoting experts will not be personally

responsible or liable. He/She is protecting himself/herself from unnecessary

legal related matters. It also involves an underlying ethical issue.

Intentionally or unintentionally, it can be looked as portraying an inflated

image about the writer, which is not healthy discourse.

3. It helps your readers to clearly differentiate your ideas and thoughts from

others’, so they can make judgments on the overall quality, creativity and

originality of your own writings.

4. Not following these literary rules by itself is like going away from becoming

yourself, and giving up your rights how to be yourself, or living in the

shadows of others. Besides, people need to be responsible and accountable

to what they write. There is also a sense of ownership that goes with it.

Mortgage Analogy as it relates to ownership of literary work

Amanuel is telling his readers that what he wrote, whether or not he copied

it from others, is his and his only. He is telling us that he will use someone’s

article or work as if it was his regardless of his readers’ concerns and

knowledge about the originality of the article or the piece of work he

presents. This is like saying I have a full ownership of a house even if it is not

fully paid. I will use this mortgage analogy to make my point clear and why

Amanuel’s defense is unjustified.


A mortgage is composed of a principal and Interest payment without

considering tax insurance. In a mortgage, there are two entities involved -

The mortgagor and the mortgagee. A mortgagor is the person who borrows

money from the lender (mortgagee). A Mortgagee is the institution (bank,

credit union etc…) that lends money to a borrower when buying a

house/property. Any principal payment made by the mortgagor is

considered part of the homeowner’s equity. If the amount of principal

payment is 20% of the mortgage (assuming the price of the house stayed the

same), the equity or the homeowner’s real ownership is 20% of the value of

the house. It means 80% of the ownership belongs to the lender/mortgagee.

Based on this analogy, Amanuel’s action is like telling his readers that he has

full ownership, regardless of the borrowed money (ideas, thoughts, facts he

borrowed from other writers) from the lender. His defense or argument does

not hold water.

The easiest thing for him would have been to say, “I unintentionally made an

error” and move on without making the ridiculous newly invented and

flawed self-defense. As readers, we have the right to know how much of the

work is original and how much was borrowed from others. You can also

relate this with the Asset=Liability + Equity analogy as Mortgage/property

ownership = Lender Portion + Owner Portion. A writer’s product is an asset

for the writer, but how clearly and candidly, one declares and how much is

original and how much is referenced is an important yardstick of one’s

literary skills and originality. In this respect, Amanuel failed to tell his

readers his own equity (his thoughts, creativity and originality) in his

product. It appears based on his defense that he does not want his readers to

know for reasons that I pointed out in my first commentary.

Awate Team’s wishy-washy position on the issue

Even the Awate Team was not able to defend Amanuel in that they disagreed

with his explanation and did not seem to be happy how he tried to justify his

usage of other writers’ materials. This is part of what they wrote in their

“Plagiarism And Quotation Marks Commentary” -

http://awate.com/plagiarism-and-quotation-marks/. And following is how

the Awate Team responded to it, agreeing with my comment in a modest

fashion and trying to make a point without using the word “plagiarism”, an

obvious attempt to spare their contributor from embarrassment.

“Some writers have an understanding contrary to our understanding of

plagiarism. We have informed Amanuel that our editorial board doesn’t

agree with his understanding of plagiarism and we have asked him to


follow conventional referencing and quotations when he includes

materials from other sources”.

I would like to give them credit for pointing out to him about his

unconventional usage of literary work of others, but they failed short to call

it “plagiarism.” Credible journalists need to tell the facts as they see fit and

not to bend things in order to defend one of their columnists/contributors.

The truth is they were wish-washy and went out of their way in support of

Amanuel’s justification. Not only did they go out of their way to help and

defend Mr. Hidrat, but also attempted though not successful to search some

loopholes on Harnnet.org in his defense. I am not here to defend the

Harnnet website, but to me it is clear that the website have placed a

disclaimer and told the readers the materials that Awate team is refereeing

are compiled articles. If someone thinks that a disclaimer is not enough and

to avoid such criticism, I recommend them to put a source web link to give

credit to the original contributors in addition to the disclaimer.

Instead of responding to the main cause, Amanuel uses his response to

take his usual political attack on EPDP as if the Party is responsible for

my actions.

Amanuel took an opportunity to spread his political venom by taking a stab

at EPDP and LP (labor party that existed during ELF) without touching this

writer’s cause for writing the article in the first place, which is the “The

Third Tier Writers”, a nonsensical article put out by Amanuel. In this,

instead of dealing with Goitom Emam as an individual and treat the issue as

such, Amanuel used his usual tactics of defaming EPDP as if EPDP is the

aggressor here. The fact is Amanuel seem to have a hard time to understand

at the concept level individuals are free to express their thought individually

while they are still members of one political party. May be for Amanuel

political expediency is above anything else. This might be the reason why he

put us into one basket and characterize us as one brand in a deceptive

manner. More to the point, Amanuel wasted his time characterizing us as LP

for he thinks he will find a larger audience that can sympathize with him and

support his unfounded or baseless accusation and defamation tactics that he

is accustomed to.

Amanuel failed to see himself in the mirror

He said, “But I believe I am a staunch, farsighted fighter who can detect

the “slippery slope of bad politics and dry diplomacy.” I also consider

myself a “no none sense” political activist. In any case the attack in itself


is “fleshy with no bone” in it, and here I am going to prove it just to my

readers.” My honest observation on Amanuel’s self-serving statement

reflects arrogance and perhaps masking your own weakness. Let your

readers tell whether you are a “farsighted fighter”, a “First-Tier Writer” and

“a multi-ethnicity defender” etc. It appears either you are writing to prove

yourself to others about your stature and/or you are wasting your energy

painstakingly to express your loyalty to the cause of others. You see,

Amanuel, oftentimes being modest is the way to go. To pretend to be

superior and “Know it All Mentality” sometimes can take you towards the

cliff. I am sure that Amanuel remembers the famous quote by Senator Lloyd

Bentsen to Dan Quayle during the vice-presidential debate in 1988 telling

the republican candidate "You're no Jack Kennedy”; all I can say at this time is

– I do believe you ain’t a farsighted person either. This can be proven in a

one to one public debate.

Amanuel objects EPDP’s Responses to its critics and wants to create a

wedge between former EPP vs. EDP members and leadership vs.

members

Amanuel said, “The leadership of EPDP-I (EPP) is wild and combative in

nature. They always draw a “redline.” they warn you not to pass that redline.

If you pass that redline they will fight you.” This is nothing but another

example that indicates EPDP is a recipient (victim) of defamation,

blackmailing and mischaracterization. He also expects us to be silent and

stand still when baseless accusation and defamation in the face of all the

criticism that comes on our way. It is hypocritical of him to say that while he

is trying to defend the issue of plagiarism with no justifiable explanation.

Don’t you think the public/readers deserve to know two sides of the story?

In fact, it should be encouraged in order to advance free speech and

democratic culture. I wish the other political organization’s come-out from

their hidden closet to explain their political program, face the public scrutiny

and answer questions from the public. To EPDP constructive criticism is a

healthy discourse that gives us an opportunity to explain and influence the

general public in what we believe and our roadmap towards

democratization of Eritrea. If someone is expecting to ignore unfounded

labeling and misinformation about us, we have a duty the public to know our

side of the story.

On the second issue, Amanuel is trying his best to the limit urging former

EDP leaders to disassociate themselves from EPDP, an obvious attempt to

put a wedge-hammer between the two united political backgrounds as well


as between members and leaders. Nice try Amanuel. We are very much

accustomed to all these divisive tactics and all our members and leaders are

conscious about them. At the same time, concerted campaign from some of

the opposition members (like that of Mr. Ghedem’s article that you

volunteered to defend) continues unabated, criticizing the decision of

former EPP leaders (who are former ELF members) for aligning themselves

with the former EDP leaders (former EPLF members) such as brother Mesfin

Hagos. On another front, there is the LP conspiracy theory coming from

Amanuel’s angle. Here you have the opposition and Amanuel, working in

tandem against EPDP attacking from opposite corners for the same goal.

Wow! Here you have the Eritrean opposition of the 21st century. Honestly,

let me ask you one important question, Amanuel. Do you think the issue of

Mesfin Hagos or EPDP/LP could have been an issue had EPDP been part of

the ENCDC? If your answer is no, then do you people know what you are

saying to us and to the public? As far as the EPDP leadership and the

members are concerned, we know our leaders are elected democratically;

hence, they are reflective of the choices of their members. Do not even try to

waste your breath on that line of attack.

Mr. Hidrat is still living in the 70’s and 80’s

Amanuel is telling us that the 2010 EPDP is the former LP and those who

were major players in LP are the main players in EPDP. What this means is

that he is still living in the 1970’s and 80’s. Amanuel seems to live in the

“falul vs. LP” state of mind. Quite honestly, I do not know where else this

world could be found outside his mind. I do not know how much and for how

long Amanuel was traumatized by the “falul” episode. But from his writing

and the grudge he shows, it seems he must have been haunted by the

memory of that episode for quite a long time to the extent that it sticks with

him for the last 30 years plus. What remained of that era is a set of mind

with a constant urge for revenge and a mind that dwells in the past. The

relationship between the 1970s and the current Eritrean political discourse

is irrelevant. It is suffice to underline the overwhelming majority of the

Eritrean population was born after that episode and thus, 35 years old

politics will not have any currency. The world is changed since then and so

are the people, although there are few time-frozen individuals like Mr.

Hidrat.

I feel sorry for him for holding grudge for more than three decades. This

shows his failure to free himself from such subconscious Labor Party (LP)

nightmares.


On the other side, I should thank him for clarifying and divulging his reasons

to all readers why he was/is on the hunt to attack EPDP although his

reasoning is flawed, bogus, and unsubstantiated – he could not present

anything that ties EPDP to LP. Amanuel, I do not know about you, but I

honestly do not know who the members of LP were. If you have concrete

information that shows majority of EPDP members as former LP as you

already alluded to in your piece, I would encourage you to disclose the list of

names publicly. As far as the current EPDP goes, if I were you I would stop

insulting the intelligence of the readers, undermining former EDP members

and other member of different backgrounds who made up EPDP. Attempting

putting a wedge and divide a national party, all I can say is that it is sad that

you failed to see the bigger picture.

I have news for you

Allow me to provide you with some news to bring you, Amanuel, to 2011 or

to bring you out of the 30 plus years of information gap or perhaps helping

you stop living in the past.

• I have news for you that people change, so 30 plus years is a long time that

people will not stay stagnant without making changes. Those who have no

faith in change are doomed to failure.

• I have news for you that EPDP is an amalgamated party in that its members

are from different political backgrounds and affiliations, ethnicity/diversity,

regions and different age groups. It appears that you have problem only with

us given that you are wasting considerable time in attacking our party while

aligning yourself with those organizations that are composed of individuals

solely from one region, one ethnicity and/or one religion. In my view,

Amanuel, you could be as pretentious, puffed-up, and a rebel without cause

so you may need reassess your political outlook. EPDP is not perfect, but it is

continuously striving to include all groups of Eritrea’s multi-ethnic and

multi-religious society through its non-discriminatory membership drive

and its national and democratic political program. We are not there yet that

we need to overcome the ugly labeling of misinforming the general public

about our profile and our diversity composition. Our objective is to ensure

that our people feel that the party is a party of all that embraces their

aspiration and diversity. We are in the right direction. Our party has the

vision; it has laid down the ground; it has built a bride of unity and

reconciliation. If you can name any other opposition group more diverse


than EPDP or as diverse as EPDP, I want to hear from you or any other

person.

• I have news for you that individuals are free to express their God/Allah given

potential to sell their ideas and defend whatever they think is right even if

they belong to one single political party like ours. But this does not imply

that a member of a party can go out in the public and bush their own party

or stand against major decisions passed by majority. You do not rebel; you

dissent; you struggle; and that is how you earn majority decision in a

democratic party like ours. But democracy or majority decision has not

boded well for the Eritrean opposition. One example is the renegade group

of EPM that entangled itself between dissention and abiding by the majority

decision in 2010 that finally caused its defection from EPDP. How one claim

to be of “democratic change” while failing to abide by democratic decisions

is mind-boggling? This kind of behavior was the one commended by

Amanuel and ENCDC groupings that are in the defamation business.

• I have news for you, we at the EPDP, we have diverse opinions and views that

all party members freely entertain while respecting and defending both the

political program and constitution of the party. I gave more credit to those

EPDP leaders/members that supported in our party to participate in the

ENCDC convention, but elected to abide by the majority decision. I commend

them for standing what they believe in and at the same time for respecting

the majority’s decision. That is the culture that each and everyone justice

and peace loving person should encourage and support. Contrary to this

practice, Amanuel and supporters of ENCDC want us to abandon our

democratic process and majority decision. It is ironic that in the name

“Democratic Change”, they want us to give in to minority views and

decisions.

• I have news for you and that is “Change.” Change is the operative word here.

It is through individual’s free expression ideas that we can advance or

enhance our existing political program, as well as our policies, strategies and

vision. At the end of the day, it is through our democratic process, that, we

EPDP members pass our resolutions, policies, strategies …etc to which we

are willing to support and campaign to promote them. It is this principle

and culture, which holds the party members together and makes us

confident that our democratic ideals will propel and flourish. Again, it is

through these ideals that we see light at the end of the horizon for our

people, i.e. our people will be set free from any form of oppression or

subjugation that comes from any entity, including from entities such as


EDA/ENCDC. The party has a right to have a road map that we believe in and

one that can take our people and us from A to Z. We, as members, have the

duty to sell our road map, which we strongly believe will enable our peace

loving people reach their final destination, and i.e. – the formation of “a

government of the people, by the people and for the people.”

• I have news for you that only those who are abided by democratic principles

and decisions within our party (majority decisions) are the entrusted

guardians of our principles and ideals. Trust from the people will come only

after trusting yourself and trusting one another. We trust the majority of our

members are law abiding, peace and justice loving individuals. I, as an

individual, give more value and respect to individuals in our struggle for

justice on basis of three things – confidence in principle (In what you

believe in – goal/vision and best strategy), commitment and

democratization (democratic character and practice). Knowing these three

components and applying them to the best of our knowledge and capacity

will buttress our party.

• I have news for you that EPDP is not our goal; our goal as members is what

EPDP stands for. You may need to refer to EPDP’s political program

http://www.harnnet.org/index.php/about-us/political-program-of-epdp-

english-. We see EPDP as a tool/vehicle that facilitates and organizes the

struggle for the common aim, which is achieving freedom and democracy in

Eritrea. It is important to underline here that our aim for democracy is

compatible with the Eritrean people’s aspiration for democracy. Our job as a

party is to reach out Eritrean people to voice such aspiration and be a

vehicle for organizing their struggle.

• I have news for you when we say our people; we do not slice and dice in that

we see our people through one eyeglass without discriminating them. The

people have invested for generations through paying their sweat and blood

side-by-side to create a country they call it home, and we fully trust their

judgment that they will defend their sovereignty and unity by implementing

a constitution that is harmonious to all ethnic groups, religious, and regional

values (our diversity).

• Finally, I have news for you that members of EPDP also care about the issue

of minority ethnicities so in that regard you couldn’t out champion us. I

advise you to read http://www.harnnet.org/index.php/articles-

corner/english-articles/326-can-we-find-a-formula-in-helping-create-a-

harmonious-state-of-eritrea regarding my proposal as an individual on how


the issue of minority of nationalities can be resolved. It is an alternative

solution to self-determination up to secession philosophy, which is

supported by some organizations and individuals alike. I would like to hear

what your alternative solution might be since you often claim as a devoted

individual to “multi-ethnicity Eritrean politics.” Amanuel, except a claim for

being a vanguard of minority issues, so far, I have not read any specific

practical solution from you. The last time I learned from my math class was

that the sum of individuals equals people or the sum of ethnicities equals

society. If you care for the people, it means you care for all individuals with

their respective ethnicities. To put in another way, we should not make an

issue if we are talking for the welfare of the same people on an individual

level or in a collective group level. If you want to debate this issue and the

issue of EPDP vs. ENCDC further in the public, I can be reached at

[email protected]. I am hoping I can be available after February.

Final note to dear readers:

I am done with writing about the issue of “plagiarism” and a second rebut

was not that much necessary. I was swayed to respond one more time since

Amanuel failed to treat my commentary as an individual and he tried to

implicate me as an agent of former LP which I never had knowledge and

relationship with in order to take advantage in trying to alienate our party

from the public by inventing self-created allegations. I hope our readers gain

an insight from this back and forth public discourse. As long as it is done

with civility and with founded claims, I do not have problems challenging

each other in order our people to see who we are whether or not we can be

trusted to what we claim. But, our effort should be directed in winning over

dictatorship of PFDJ and dictatorship in general for the sake of our people

and country. I as an individual am fighting not only PFDJ, but also any

dictatorial behavior including behaviors of my own, within our party, the

opposition and most importantly against the existing dictatorship in power.

We may need to efficiently prioritize our efforts in trying to tackle the bigger

issue and use our time and effort wisely. It means, there is an issue of

opportunity cost that we need to consider.

For those who read to my final remarks, I sincerely apologize for my long

article. Afraid of dragging the issue any further, I decided not to publish in

many parts.

Happy New Year to All!


መትከላዊ ጽንዓትመትከላዊ ጽንዓትመትከላዊ ጽንዓትመትከላዊ ጽንዓት ንዝኣመንካሉ ቅዱስ ህዝባዊ ዕላማ

ኣትኪልካ ምርጋጽ እዩ ዝርከቦ ጻማ

ውሕጅ ከይወስደካ እዚ ለኻኺማ

ዕርፍኻ ኣጽንዕ መትከላ ኣቐድማ።

ርእይቶ ህዝቢ ዘይግድሶም ንኺድ ጥራሕ ዝብሉ

መዕለቢኦም ዘይፈልጡ ብስምዒት ዝዕብለሉ

ይዋእዮም ናይ ህዝቢ ትርግታ ዘየስተብህሉሉ

ተለሚንካ ኬድካስ ይመስሎም ህዝቢ ዝወከሉ።

ካብ ህግደፍ ዘይመሃሩ ንሕና ጥራሕ በሃልቲ

ይጽበዩና ከኣ ንክንከውን ብኦኦም ተጎተቲ

ስለምንታይ መሪጾም ክኾኑ ናይ ውራይ በሓቲ

ዝተጠጅኣ ጥጅእ ንከይሓልፍ ብህዝባዊ መኹባዕቲ።

ፍትሒ እኮ ካብ ነብስኻ እያ ትጅምር

ናይ ህግደፍ ቃላት ተለቂሑ ብጸርፊ ንዝዝምር

ነጻነቱ ሸይጡ ብካልኦት ዝምወል ይኹን ንዝዝወር

ይፈትሓላ ንብሎ ንዘየቐድም ጥቕሚ ህዝቢ ይኹን ሃገር።

ዘይደሞክራስይዊ ደሞክራሲ እንታይ ኮን ኣፍለጦ

ምልኪ ንዝባህርይኡ ስልጣን ጥራሕ ንዝዓጦ

ኣብ ማእከልነት ዘይቅየድ ምፍንጫል ንዝሰልጦ

ንደሞክራስያዊ ለውጢ ከኣ ይብል ጉዳም ግርንቢጦ

ኣመኽሊኻ ዕላማኻ ከተዕውት ብዕበጦ ዕበጦ።

ዋዕላ ጉያጉያ ርኢናዮ ውጽኢቱ

ተዓጠቕ ተኣንጎት ብዘይንጹር መደባቱ

እንታይ ኮን ይኸውን መዓቀኒ ዓወቱ

ክንሓልፎ’ዶ ስቕ ኢልና ክጽግሞ ንታሪኽ ንዘንቱ

ዘይቃዶ ውሳኔታት ዘሕለፈ ኣብ ዘይልዓቱ ሓላፍነቱ።


ኣጀንዳ ካብ ህዝቢ ሓቢእካ ምኻድ ጉምብሕ-ጉምብሕ

ኣባላትካ ሰዲድካስ ህዝቢ ኣሳቲፈ ኢልካ ክትምካሕ

ብስም ሓዲሽ ስትራተጂ፡ ስልጣን ንክትማሳሕ

ኣስመራ ከተውደኽድኽ ታንኪ ናይ ኣማትካ ብምውጣሕ

ኣርሒቕካ ዘይምሕሳብ’ዩ ታሪኽካ ምምርሳሕ።

ህዝቢ ዘማእከሉ ኣስፊሖም ዝጥምቱ

ብሃገር ዝሓስብ ሓድነት ዝሕላገቱ

ንብዝሑነትና ከም ጸጋ ዝርኢ ከም ናይ ናይ ሓባር ሃብቱ

ክቃለስ እዩ ኣብ መትከሉ ዝኣመቶ ብጊሓቱ

ወለቕ-ዘለቕ የለን ህዝብን ፍትሕን ዝሰረቱ።

ቃልስና ጸረ ናይ ውሑዳት ዕብለላ

ናይ ውሑዳት መሰል እውን ዝኽበረላ

ኣጀንድኡ ንጹር፡ ትሕዝቶኡ ህዝቢ ዝዝተየላ

ንህዝቢ ዘሳትፍ ሌላን-ጉሌላን ኣድልዎ ዘይብላ።

ሃገርን ህዝብን ዘማእከለ መትከላዊ ጽንዓት

ኣርሒቑ ዝርኢ ብንጹርን ብግሉጽን ዝእምት

ህዝቢ ዝሰረቱ ኣይጉዓዝን ብታህዋኽ ይኹን ብስምዒት

ኣብ ነብሱ ዝተኣማመን ኣይምርኮስን ኣብ ጎረቤት

መሰረታዊ ለውጢ ኣይመጽእን እዩ ብዓቕሊ ጽበት።

ክወግሕ እዩ ኩሉ፡ ክዝንቶ ናይ ዝሐለፈ

ህግደፍ ታሪኽ ክኸውን እዩ፡ መን ምስ ተረፈ

ታሪኹ ብሩህ እዩ ምስ ህዝቡ ዝተጸግዐ ዝተሰለፈ

ዘለኣለማዊ ክብሪ ኣሎዎ ህዝቢ ካብ ምልኪ ዘናገፈ።

ዝተወፈኹም ኩሉኹም ኤርትራ ክትከውን ሓራ

ዘይጠለምኩም ናይ ህዝብኹም መብጽዓ ይኹን ሓደራ

ሓወልትኹም ይሰራሕ ኣብ ጎቦታት እምባ-ሶይራ

ዘልኣለማዊ ክብሪ ንሰማእታት ኤርትራ።

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