Asmarino Fundraising: Because There Is So Much More to Be Done!

ንዛተ ብሳሙኤል ገበረሂወት (ዓካ-ዓካ)፡ ዕላል ምስ ፍስሃ ናይርን ዑቕባይ ገብረመድህንን

ዕላል ምስ ፍስሃ ናይርን ዑቕባይ ገብረመድህንን ብዛዕባ አገዳስነት ዘተን ልዝብን

National Dialogue with partners for a common strategy

By Fesseha Nair

“No outsider should impose risk preferences on those who must live with the consequences.”

Joe Stiglitz

In all forms democratization dialogue is absolutely crucial. Partnership is impossible without a genuine dialogue but it is difficult to establish a genuine partnership if one party wants to impose or dominate on others on decision making. The Eritrean opposition for democratic change still suffers by the attitude of fear, mistrust and dominance.

The last ten years, I have observed it is the attitude of negation, mistrust and fear of each other disabled us not establish a genuine partnership. A genuine partnership can be built on common concerns, visions, goals and values as well as respect, honesty, transparency and mutual accountability. We must disengage from the attitude and behaviour of dominance and accompany each other to safe our people from the disaster.

Dialogue takes time and a sustainable willingness to listen, to learn and review your own thinking. The Eritrean Forces for democratic change must first develop the culture of dialogue before they convene national conference. In this article, I will try to discuss on the concept of dialogue, modalities and the risks. But ahead of this I would like to clarify the concept of dialogue and its kinds.

Concept- What is National dialogue

The concept of dialogue has taken on different meanings in the Eritrean context. Eritreans mix dialogue with conferences. Dialogue stands for the methodology of interaction between the stakeholders. It is the instrument for formulating the parameters, which together should make up the joint understanding and partnership between the parties on policy, programme or project. Dialogue cannot occur between one who imposes his/her own ideas upon others who do not want this imposition( Suzuki). “Dialogue is not to inform views abut exchange views which need mutuality and sharing( Ringström).” The purpose of national dialogue is not necessarily to reach a common view but try to understand the different participants’ perspectives.

The kinds of the Eritrean National Dialogues

1.    The Eritrean national dialogues were not based on the values of the Eritrean people but on personalities. There are no academic studies about the Eritrean diversity and its conflicts except political propaganda teachings of the cadre-schools.
2.    Dialogue should be owned by the stakeholders. It should focus and involve all stakeholders. However, what I saw and experienced was that dialogue was used an instrument to unite the Eritrean political stakeholders without preparation among them. ( Example the Addis conferences and the ongoing national congress) we have seen such conferences without preparation and negotiations among the stakeholders results in new conflicts.
3.    The Eritrean dialogue is not to bring together people with different views but people of the same views.
4.    The Eritrean national dialogues are not nationally owned and poorly organized

Here I will concentrate on the ownership and organization.

The coming congress for democratic change is poorly organized and is not owned by the stakeholders. Looking from the concept of dialogue, a congress requires all parties to be prepared. There is also asymmetric relationships between the participants. The Eritrean National Commission for democratic change misinterpret , the term, “ Indpendence”  by cutting relationship with the political organizations who are the members of the conference. Due to this there was an asymmetric relationship after the national conference held in 2010.  The EDA who organized the first national conference was excluded. The Commission declared itself as the representative of the Eritrean people.

Some member organizations of the EDA and non – EDA exploited this asymmetric relation and  are making alliances to defeat each other or impose their will on others.

The purpose of the congress is to bring all stakeholders together. A congress without common understanding and equal preparation is doomed to fail.  A congress with power games where the stronger party will impose its will on the weaker cannot build a genuine partnership. This imbalance may drive into a defensive position, and rather than stimulating for congress.

Ownership- without ownership, there is no sustainability and thus no long-term effects. The ongoing discussions among Eritrean political and civic organizations for democratic change how much their organization of dialogues and conferences are owned by them is not clear. A congress without this perspective is not a congress. Many are recommending that how much do we own this congress? It is not only that we conducted a congress but who cares- that the congress should lead us to practical and sustainable results. A congress conducted by intervention of supporting countries is not sustainable.( See Darfur, Somalian………. And many others)

A congress or conference must first have legitimacy by its owners. It is the owners who decide together the congress agenda and outcomes. Is the commission appointed during at the  conference in 2010 have the proposals for the coming congress its agenda and its prospects on the outcomes? Are the representatives or participants informed or got these proposals? I have never heard from the participants that they have these information. I therefore see a congress conducted without preparation and information cannot succeed. It is better to delay it until you prepare and own it.

Modality and its risks

In science, modality has many definitions but here it is only concerned with the conditions surrounding our situation and our organization and structure, our formal agreements and negotiations. The need for national conferences in the Eritrean political diaspora started by the Eritrean Opposition Political Organizations from 2002 and has developed since then. In 2008, the EDA was assigned to convene the conference. Ahead of the conference workshops, seminars were conducted by the EDA branches in the diaspora. A clash was created inside the EDA on its modality. One of the EDA member organization EPDP-1 criticised the modality and did not participated in the conference of 2010. The Conference was conducted were 330 persons from various political and civic organizations participated. The main agenda of the conference were:

1.    National Unity
2.    National Charter
3.    Organizational Statute
4.    Post-dictatorship-devolution of power from individual to the people- or set of rules of the transition

Have the opposition common understanding on what is national unity and what modality do need we to achieve national unity? National Unity is not something empty it is the unification of common interests and powers of decision making. Did all the forces for democratic change agree on the methods of the national unity or simply preaching it without practicing?

National Charter is a document of agreements. Do we abide by the agreements we adopted? Have we clear vision what do we want after the fall of the totalitarian dictatorship in Eritrea? Most of the Eritrean political organizations either in the EDA or outside have no vision or what they see the future Eritrea will be governed?  Have the opposition common strategy to defeat the totalitarian regime in Eritrea?

The Eritrean National Commission for Democratic Change has drafted four papers for discussion but these papers were not discussed academically and pedagogically but amateurishly.

Even there is disagreement on these papers inside the commission. How can a commission given the assignment for preparing the congress call congress a this time without being itself unprepared is ridiculous.

The drafts are:
1.    National charter
2.    Road map from dictatorship to democracy
3.    Organizational structure
4.    Post –dictatorship devolution of power or transitional charter or as they  call it – interim-constitution

We have seen the risks of the past national conference held in Addis 2010 and it is we who bear the consequences of these risk preferences. I see the country who assists such conference must first listen to the owners and prefer the best choice that can come benefitting the Eritrean people. Call it a congress or national conference it must first be owned by the stakeholders but not imposed by the financiers.

The National Congress for democratic change must be elongated for one year and a national dialogue with the others like EPDP-1 and other civil society organizations must be conducted. I see no changes by the coming congress unless it gets its legitimacy by the Eritrean people. The first condition for convening national conference or congress must have legitimacy from the people.

ኣገዳስነት  ምኣዲ  ዘተ  
ኣብ ምህናጽ ደሞክራሲያዊ ሕብረተሰብ ኤርትራ!
 “ዘተ ብሓባር ናይ ምሕሳብ ጥበብ ኢዩ፡፡”
                                                                                   (ዊልያም ኣይዛክስ)
ብ ዑቕባይ ገብረመድህን
8 ሕዳር፡ 2014
ስእነት ዘተ ዝፈጠሮ ሃገራዊ ሽግር
ንኹሉ ፍጻሜታት ህይወት ጊዜን ምኽንያትን ኣሎዎ። ካብ ዝኾነ ጊዜ ታሪኽ ህይወት ህይወት ኤርትራ ኸኣ፡ ሎሚ ምኣዲ ዘተ ኣዚዩ ፍሉይ ኣገዳስነት ኣሎዎ። ህዝቢ ኤርትራ ኣብ ርእሲኡ ዝተፈጸመ በደላት ኣዚዩ ነዊሕን ዓሚቝን ኢዩ፡ ግን ኣይከምሎምን& እቲ ዝነውሐ ብባዕዳውያን ዝተፈጸመ ኢዩ ኔሩ፡ ግን ኣይከም ካብ ውሽጥን፡፡ ሻሻሻራኻ በዀረ፡ ማሕበርካ ተሳዕረ ኣይበሉዃሻሻ  ከም ዝበሃል፡ ሻርነት ንፍትሕና በዅሩ፣ ሃገራዊ ማሕበርና ብትሕተ ሃገራውያን ጃንዳ ውልቀመላኺ ተዀሉፉ፡ ሰብኣዊ ክብረትና  ተገፊፉ ንርእዮ ኣለና። ህዝቢ ኤርትራ ፍትሕን ሰላምን ናይ ምፍቃር፡ ካብ ግፍዒ ንዝሃደሙ ጓኖት ተቐቢሉ ናይ ምሕቋፍ ዘይከሓድ ዘዅርዕ ነዊሕ ታሪኽ ኣሎ ዎ ፡፡ ሎሚ ብዕምቈትን ክፉት ኣእምሮን ክጥመት ዘሎ ዎ  ግን እቲ ንህላዌኡን ሓድነቱን ወሳኒ ረቛሒ ዝኾነ ግሉጽ ዘተ ብጉዳይ ሃገሩ ከይገብር ተኸልኪሉ፡ ብርሃን ሓርነቱ ፍጹም ጸልሚቱ፡ ኣብ ሓድሕዱ ክህሉ ዝግብኦ ናይ ፍቕርን ምክብባርን፡ ናይ እምነትን ምጽውዋርን ኩነታት ምስ ኩሉዉቲ ካብ ጥንቲ ሓሊዩ ዎ  ዝመጸ ዘዅርዕ ባህሉ እናተባሕጎጐ ይኸይድ ምህላዉ ኢዩ፡፡ ብፍላይ እቲ ተሰዲዱ ኣብ ዓዲ ሰላምን ናጽነትን ኮይኑ ኣብ ሓድሕዱ ብናይ ሓባር ሽግሩ ምውሳእን መፍትሒ ምንዳይን ተሳኢኑ ዎ ፡ ህዝቡ ካብ ዕለት ናብ ዕለት ስቓዩ እነወሰኸ፡ ሃገር ናብ ኣብ ግዜ ድሑር መግዛእቲ ኢትዮጵያ ኣኳ ዘይተራእየ ድሕረት እናኣንቖልቖለት፡ ብጫሌዳ ወይ ጓል ዘረባ ኣብ ሓድሕዱ ኪመናጨት ንዕድመ ውልቀ መላኺ ግዝኣት ኢሳያስ የናውሕ፡ ንስቓይ ህዝቢ የዕምቝ ከም ዘሎ እቲ መብዛሕትኡ ዘይተሰቈሮ ምዃኑ ኢዩ፡፡ ግን እቲ ዝወሓደ እናፈለጠ ቀንዲ ዕንቅፋት ኣብ ቃልሲ ንሓርነትን፡ ደሞክራስን ፍትሕን ኮይኑ ዘሎ፡ እቲ ኣብ ኢትዮጵያ ኣራጢጡ ሰላማዊ ህይወቱ እናመርሐ ኣንጻር ውልቀ ምልካዊ ስርዓት ህግደፍ እቃለስ ኣለኹ እናበለ ክንቲት ዘየልዓለ ድስኩል ጕጅለ ተቓውሞ ኢዩ፡፡ እዚ ከም ቃንጥሻ ዚራባሕ ጕጅለ ውድባት፡ ግዜን ቦታን ዘይሓለወ ትርጉም ኣልቦ ሰልፊታት፡ እንትርፎ ነታ መርዛም መምበር ዕሩቕ ስልጣን ናይ ምሓዝ ሕልሚ፡ ህዝቢ ኤርትራ ካብ መዘና ዘይብሉ ውሽጣዊ  ፋሺስታዊ  መግዛእትን ሽፍትነትን ሓራ ኾይኑ፡ ህዝቢ ዋና ሃገሩ ናይ ምዃን ግቡእ ታሪኻዊ ቦትኡ ከይሕዝ ካብ ምዕዋት ብምሕላኽ፡ ብተዘዋዋሪ መንገዲ ንምንዋሕ ስርዓት ምልኪ ጠንቂ ዚኸውን ዘሎ ተወሳኺ ሕልፈት ሃገርዉዩ ኪበሃል ይከኣል። ካብዚ ኩነታት ድርብ ኣበሳ ሃገር፡ ካብዚ ናይ ከም ሃገር ምቕጻልን ዘይምቕጻልን ፈተነ ኣጐልቢቡ ዘሎ ጸሊም ድመና ንላዕሊ ንኣገዳስነት ህጹጽን ዕቱብን ምኣዲ ዘተ ዝዕድም ካልእ ኩነት ኪህሉ ዚኽእል ከኣ ኣይመስለንን፡፡
መንፈስን ኣገባብን ምኣዲ ዘተ
መንፈስ ምኣዲ ዘተ፡-
ወድሰብ ዝሓስብን ሓሳቡ ዝገልጽን ፍጡር ኢዩ። ማሕበራዊ እውን ኢዩ። ምእንቲ ድሕነቱን ሓባራዊ ምዕባለኡን ክዋሳእ፡ ብኽፉት ኣእምሮ ክዝቲ የድልዮ። መንፈስ ዘተ ወሰን-ወሰን ዝብል ዘይኮነ፡ ብሓባር ናብቲ ማእከል ሓቂ ዝተኰረ ብሓንሳብ ናይ ምሕሳብ ዝርርብ የመልክት። ሸቶኡ ኽኣ ኣብ ዓሚቝ ምርድዳእ ብምብጻሕ ናይ ሓባር ዕላማ ግብራዊ ኣሳልጦ ምርግጋጽ ይኸውን። ዘተ ኣብቲ ውጽኢት ናይ ኣተሓሳስባና ዘይኮነ ኣብቲ ሱር ሓሳብናን ስምዒትናንሻዩ ለውጢ ከምጽእ ዚፍትን። ምኣዲ ዘተ ናይ ኣተሓሳስባ ምፍንጫል ወጊዱ፡ ምውህሃድ ዝዓሰሎ ዓሚቝ ምርድዳእ ህያው ዝገብር ስልጡን ባህሊ ኢዩ። ቀዳሞት ኣቦታት ብሓባር ናይ ምሕሳብ ጥበብ ስለ ዝወነኑ ኢዮም ነቲ መሰል ሰብን እንስሳን ኣካባቢያዊ ጥዕናን ዝሕሉ ብደሞክራሲያዊ ትሕዝቶኡ ዝልለ  ልዕሊ 400 ዓመታት ታሪኽ ዘሎዎ፡ ካብ ዓድታት ብዝተመርጹ ለባማት ኣብ ጽምው ቦታ ከይዶም፡ ብጸሎትን ምቕሉል መንፈስን፡ ብትዕግስትን ምክብባር  ዘዳለዉዎ ሕግታት እንዳባ፡ ኪሓድጉልና ዝኸኣሉ።
ምኣዲ ዘተ
  • ትንፋስ ውህደትን ምዕሩይነትን ህይወት፣
  • እምኒ ኵርናዕ ስልጡን ባህሊ፣
  • መሰረት ፍትሕን ግዝኣተ ሕግን፣
  • ጥጡሕ ባይታ ደሞክራዊያዊ ስርዓት፣
  • መተካእታ ዘይብሉ መንገዲ ሰላም፣
  • ጸራጊ መንገዲ ገፊሕ ሕብረተሰባዊ ምዕባለሻዩ። 
ንምዕዋት ምኣዲ  ዘተ  ዘድልዩ  ናይ  ኣገባብ  ዓቕምታት፡-
  1. ኣቀማምጣ፡- መ ጀመርያ፡ ኣገባብ ኮፍ ኣበሃህላ ብዝምልከት፡ ተዛተይቲ ገጽ ንገጽ ክረኣኣዩሉ ብዝከኣል ብናይ ክቢ ኣሰራርዓ ኮፍ ኪብሉ ይግባእ፡፡ ናይ ማዕርነት መንፈስ ብዝፈጥር ኣቀማምጣ ኮፍ ምባል እቲ ቀዳማይ ተደላዪ ሃዋህው መኣዲ ዘተ ኢዩ፡፡ ባህላዊ ናይ መግቢ ስርዓት  መኣዲ ናይ ማዕርነት መንፈስ ዝሰረጾ ምዃኑ ዘይሰሓት ተመክሮ ኢዩ፣ ዝለዚ ኢዩ ኸኣ ምኣዲ ዚብል ቃል ኪቕድም ዚተደልየ። እወንታዊ ውጺት ኪህልዎ ዚከኣል ዘተ እምበኣር፡ በዞም ዝስዕቡ ሕልናዊ ሕግታት ኪካየድ ይግባእ፡፡
  2. ጽን ኢልካ ምስማዕ፡- ጽን ኢልካ ናይ ምስማዕ ሕቶ ናይ ኣእዛን ዘይኮነ ናይ ኣእምሮ ጉዳይ ኮይኑ፡ ምሉእ ኣቓልቦ ኣእምሮ ስለ ዝሓትት፡ ኣእምሮ ርግኣትን ህድኣትን ሃልዩዎ ካብ ዝኾነ ይኹን ዓጋቲ ሓሳባት ናጻ ኮይኑ ክፉት ኪኸውን የድሊ፡፡ እቲ
  3. ምንታይ፡ ኣእምሮ ቅርሕንቲ(bias, prejudice) ከምኡዉውን ቅድመ-ፍርዲ(prejudgment) እንተ ድኣ ተጻዒኖሞ ሃሊዮም ጽን ኢልካ ናይ ምስማዕ ኩነታት ኪህሉ ዎ  ፍጹም ኣይከኣልን ኢዩ፡፡ ከምቲ ማይ ክንሰቲ ምስ እንደሊ ተሓጺቡ ዝተቐመጠ ናጻ ብኬሪ ነልዕል፡ ከምኡሻውን ጽን ብምባል ሓዲስ ሓሳባት ክንቅበል ክንክእል ምእንቲ  ኣእምሮና ናጻን ክፉትን ኪኸውን ይግባእ።  ጽን ኢልካ ምስማዕ ንኻልኦት ጥራይ ዘይኮነ ንገዛእ ርእስናን ንመልስናን እውን ኢዩ ዝምልከት፡፡ ንገዛእ ርእስና ብመርማርን ነቐፌታውን መንፈስ ጽን ክንብል እንተ ድኣ ዘይክኢልና፡ ንኻልኦት ብኽፉት ኣእምሮ ጽን ኢልና ክንሰምዕ ኣይክንክእልን ኢና፡፡ ብጽቡቕ ጽን ኢልካ ምስማዕ ነቲ ቃላት ጥራይ ዘይኮነ ነቲ ኣብ መንጎዉቲ ቃላት ዘሎ ጽምዋ መልእኽቲ ምቕሳም ኢዩ ዘዐቓልል፡፡
  4. ሓድሕዳዊ ምክብባር፡- እቲ ንዓወት ምኣዲ ዘተ ኣገዳሲ ዝኾነ ካልኣይ ረቛሒ ኣኽብሮት ወይ ሓድሕዳዊ ምክብባር ኢዩ፡፡ እዚ ኣብ ኩሉ ሰብኣዊ ህይወት፡ ስድራ ቤታዊ ይኹን ማሕበራዊ፡ ሃገራዊ ይኹን ኣህጉራዊ ርክብ፡ ንሰላምን ምርግጋእን ኣዚዩ ኣገዳሲ ኢዩ። ሓድሕዳዊ ምርድዳእ ኪህሉ ግድን ሓድሕዳዊ ምክብባር ኪህሉ ይግባእ። ብዘይ ምክብባር ሰላም ኪህሉ፡ ብዘይ ሰላም ከኣ ልዙብ ዘተ ኪካያድ ዝከኣል ኣይኮነን፡፡ ህይወት ብደው ዘይብል ለውጢታት ስለ ዚስነ፡ ንሰብ ብሕሉፍ ዘይኮነ በቲ ህልው ኩነታት፡ ብሓደ ጐድኒ ዘይኮነ ብምሉእ ክትርእዮ ኢዩ ዚግባእ። ሓድሕዳዊ ምክብባር ማለት ግቡእ ደረትካ ምፍላጥ፡ ኣብ ጉዳይ ካልኦት ህሩግ ዘይምባል ይሓትት። እዚ ማለት ግን ኣብ ዝተጋዐሞም ሽግራት ብእንታይ ገዲሱኒ ክትርሕቖምን ርህራሀን ምትሕግጋዝን ክትነፍገሎም ኣሎካ ማለት ኣይኮነን፡፡

    ኣብ ዙርያና ንዘሎዉ ሰባት ፍሉይ ክብሪ ምሃብ ማለት በቲ ዘሎ ዎ ም ዕቑር ዓቕሚ (potential) ምርኣዮም ማለት ኢዩ፡፡ ብኣንጻሩ፡ ንሰባት ዘይምኽባር፡ ነቲ ዝህል ዎ ም ዕቑር ዓቕሚ ክትርእዮ ዘይምኽኣልን ዘይምግዳስን ይኸውን፡፡ ብኻልእ ኣዘራርባ፡ ነቶም ኣብ ጐድንኻ ዘሎዉ ሰባት ከም መማህራን ጌርካ ርኣዮም& እንታይ ኢዩ እቲ ክምህሩኒ ዝኽእሉ ዘይፈልጦ ነገር? ብዝብል መንፈስ ጽን ኢልካ ምስ እትሰምዖም፡ ዘገርምካ ነገር ክትድህስስ ትኽእል ኢኻ፡፡ እዚ ማለት ግን ኣብ ቃሎምን ግብሮምን ዝህሉ ሃጓፋት(ጒድለታት) ኣእምሮኻ ትዕምተሉ፡ ብመንጽሩ ከኣ ንጒድለታቶም ካብ ልክዕ ንላዕሊ ኣብ ምግናኑ ትጥሕል ማለት ኣይኮነን፡፡ በዚ ሸነኽዉዚ፡ ኣኽብሮት ማለት ኣብ ሰባት ነቲ ዝለዓለን ዝበለጸን ጐድንታት ሃሰስ ምባል  ኮይኑ፡ ከም ብምሉእ ክትርድኦም ዘይትኽእል ተኣምር ጌርካ ምሓዞም ማለት ኢዩ፡፡ 
  • ዛጊት ኣብ ህይወት ምሉእነት ኣሎ& ከነስተውዕለሉ ንኽኣል ወይ ኣይንኽኣል፡ ኣድማስ ዘይተመቓቐለ ምሉእ ኢዩ፡፡ ነዚ መትከልዉዚ ኣብ ዘተ ሓንጎፋይ ኢልና ምስ እንቕበሎ፡ ኣብ ክንዲ ናብቲ ክልወጥ ዘሎ ዎ  ነገር ነተኵር፡ ነቲ ኪዕቀብ ዘሎ ዎ  ክንርኢ ንኽእል ማለት ኢዩ፡፡ እዚ ኣብ መንጎ ኣሉታውን እወንታውን ኣረኣእያ ዘሎ ፍልልይ እውን ኪብሃል ይከኣል፡፡
  • እቲ ናይ ምሉእነት ኣረኣእያ ዝህቦ ሓሳብ እቲ ምሉእ ልዕሊ ክፋላቱ ምዃኑ ኢዩ& ናይ ምሉእነት ህይወት ወይ ባህርያት ኣብቲ ክፋላት ስለ ዘይረአ፡፡ ኣብ ዘተ፡ እቲ ናይ ምጥርናፍ መትከል(thቅ ታቶቕቦቀቕታባቅ ተቖ ቀቸቅቶቅቦቀቅ) እቲ ምሉእ ምህላዉ ወይ ዘይምህላዉ ንኽንምኰሮ ይምህረና ኢዩ፡፡ ኣብ ዘተ

    ንጥርናፈ (coherence)  ምስትውዓል፡ናይ ዝርርብ ምሉእነት ምስትውዓል የስዕብ፡፡ ብልክዕ መብዛሕትኦም ሰባት ነቲ ናይ ዝርርብ ምሉእ ዋሕዚ ከመይ ጌሮም ጽን ኢሎም ከም ዝሰምዑ ኣይፈልዑን  ኢዮም፡፡ ካብቲ ዝተዘርበ ነቲ ንዓና ዝግድሰና ወይ ነቲ ዘሕርቐና ክፋላት ቈንጪልና ጥራይ ንመርጽ፡፡ ግን ነቲ ምሉእ ክንርኢን ኣብቲ ምሉእ ክንሳተፍን ንኽእል ኢና፡፡ ናብቲ ምሉእ ዝርርብ ምልስ ኢልና እንታይ ይበሃል ከም ዘሎ ኣስፍሕ ኣቢልና ክንሰምዕ ምፍታን ጥራይዉዩ ዝሓትት፡፡
  • ኣብቲ ናይ ሓድሕድ ምክብባር እንገብሮ ልምምድ፡ እቲ ብዛዕባ ኣኽብሮት ዝምህረና ቀንዲ ሕቶታት፡- “እቲ ዝርእዮን ዝሰምዖን  ዘሎኹ ኣብቲ ዝዓበየ ምሉእ ከመይ ኢሉ ክገጥም ወይ ኪወሃሃድ ይኽእል? ካልኦት ዝሰሓቱ ዎ  እንታይ ኢዩ? እቲ ዝካየድ ዘሎ እንታይ ኢዩ?” ዝብሉ ሕቶታት ንርእስና ምሕታት የድሊ፡፡
  • ኣብ ዘተ ኣድማዕነት ኪህሉ፡ ምእኩል ኣተኵሮ ኪህሉ የድሊ። ምምእካል ማለት ኣብ ርእስኻ ናይ ህድኣት ሚዛን ምህላው ማለት ኢዩ፡፡
  • ኣኽብሮት ንሕና ተዓዘብቲ ዘይኮነ ተሳተፍቲ ምዃና የስምዕ& ነዚ ምቕባል ከኣ ናይ ገዛእ ርእስና ሓላፍነት ምስካም ማለት ይኸውን& ንዝኾነ ወይ ዝተፈጸመ ነገራት ንኻልኦት ሓላፍነት ምስካምን ምኽሳስን ኣይግባእን፡፡
  • እቲ ኣብ ካልኦት እንርእዮ ጒድለታት ኣባና እውን ክም ዘሎ ርኢና ምሕረት ምግባር ሓደ ካብቲ ናይ ዘተ ምስጢር ኢዩ፡፡
  • ካባና ዝተፈለየ ርእይቶ ንዘሎ ዎ ም ሰባት ብፍላጥና ቦታ ምሕዳግ ኣብቲ ናይ ዘተ ትምህርቲ ኣዚዩ ኣገዳሲ ኢዩ፡፡ ሰባት ንኺዛረቡ ብኣኽብሮት ምትብባዕ ኣብቲ ዝርርባዊ ሃዋህዉ ሚዛን ኪፈጥር ይኽእል፡፡ ሓደ እኩብ ህዝቢ ሓደ ካብቲ ኣዚዩ በዳሂ ነገር ክመሃሮ ዝኽእል ወጥሪ ወይ ጭንቀት ኣብ ዝፍዐር ግዜ ከተህድኦ ድኣዉምበር ከተግድዶ ከም ዘይግባእ ኢዩ፡፡ ኩላትና ኣብ ውሽጥና ዝተፈላለየ ግዜን ካብ ዝተፈላለየ ቦታን ዝወረስናዮም ድምጽታት(voices) ኣለውና፡፡ ንኹሎም ግምታትን ድምጽታትን ክንውግዶም ከይፈተንና ቦታ ምሃቦም ኢዩ ዝሓይሽ፡፡
  • ዝተፈላለዩ ዝጋረጨዉ ርእይቶታት ብሓንሳብ ምቅላሕ ጸረ ኣኽብሮት ኩነታት ኢዩ ዝወልድ፡ ናይ ዝርርብ ጎንጺ ከኣ የስዕብ፡፡ 

5. ቅድመ ፍርዲ ምውጋድ/ምውንዛፍ፡- ኣብ ምውንዛፍ ፍርዲ፡ ንሓሳባትና ጸቒጥና ኣይንጣበቐሉን& እንታይ ድኣ፡ ንሓሳባትና ካልኦት ብዝርእዩ ዎ ን ብዝርድኡ ዎ ን መንገዲ ነቕርቦ ማለት ኢዩ፡፡ ፍርዲ ምውንዛፍ ማለት ኣንፈትካ ምቕያር፡ ደው ምባል፡ ምልስ ምባል፡ ንነገር ብሓዲስ ምጥማት ማለት ኢዩ፡፡ እዚ እቲ ንደቂ ስባት ዝዓመቘ ብድሆ ኮይኑ ንረኽቦ፡ ብፍላይ ኣብ ሓሳባትና ተሪር መርገጺ ምስ እንሕዝ፡፡ ከቢድ ኢዩ፡ እቲ ምንታይ ነቲ እንብሎ ምስ መን ምዃንና ስለ እነተሓሕዞ፡ ሓሳባትና ምስ ዚጥቃዕ ንሕና ከም ዝተዐቓዕና ጌርና ስለ ንወስዶ፡፡ ሓሳባትና ንኽንሓድግ ከኣ ከም ርእሰ ቅትለት ጌርና ንርእዮ፡፡ ስምምዕ ኪግበረሎም ዘይከኣል መርገጺታት ኣብቲ ዝዛሪ ዘተ ከም ከውሒ ኮይኖም ኢዮም ዝዓግቱ ዎ ፡፡ ስለዚ ሓደ ካብቲ ቀንዲ ናብ ዘተ ዘእትወና መስርሕ ቅድመ ፍርዲናይ ምውንዛፍ ተግባር ኢዩ& እዚ ኣተሓሕዛ ናይ ምዝላቕ ጥበብ፡ ዝሓሸ ግምት፡ ኣስተብህሎ፡ ኣብ መወዳእታ ከኣ ምርዳእ ንረኽበሉ፡፡ ስለዚ፡ ኣብ ዝኾነ ግዜ፡ ብፍላይ ኣብ እዋን ዘተ፡ ኣብ ርጉጽነት ዘሎና ኣተሓሕዛ ኣዝልቕ ምባሉ ዐቓሚ ይኸውን፡፡ ምውንዛፍ ማለት ሓሳባት ክቦቝሉ ከለዉ ብኽፉት ኣእምሮ ክትርእዮም ምኽኣል ማለት ኢዩ& ምውንዛፍ ማለት ንኻልኦት ሰባት ብዝተፈላለየ ጩራ ክትርእዮም ምፍታን ኢዩ፡፡

6. ሓሳብካ ናጻ ኴንካ ምግላጽ፡-ድምጽኻ ምቅላሕ ወይ ርእይቶኻ ምግላጽ ባህሪይዊ መለለዪን መሰልን ደቅ ሳባት ኢዩ፤ እቲ ኣዚዩ በዳሂ ክፋል ናይ ሓቀይናኛዘተ ኢዩ ኸኣ፡፡ ድምጽኻ ምቅላሕ ናይ ካልኦት ተጽዕኖኣዊ ጽልዋ ብዘየገድስ ነቲ ዝስምዓካ ሓቂ ምውጻእ ማለት ኢዩ፡፡ ሓቀይናኛ ድምጽና ድጋም ወይ ቅዳሕ ናይ ካልኦት ኣይኮነን፡፡ ልክዕ ከምቲ ባዕላትና ክንገልጾ እንደሊ ጌሩ ዝዛረበልና ሰብ ክንረክብ ዘይከኣል ኢዩ፡፡ ነዚ ከም ጸሓይ ቀትሪ ኣብሪሁ ዝገልጾ ልቦናዊ ምስላ ሃገር እውን ኣሎና፡-“ተዛረቡለይ ኣይ ከም ኣፍካን፡ ግበሩለይ ኣይ ከም ኢድካን፡” ይብል፡፡ ኣብ ዘተ ድምጽኻ ክትሕውስ ምኽኣል ማለት ከም “ሕጂኸ እንታይ ኪግለጽ የድሊ” ዝብል ቀሊል ሕቶ ክትሓትት ምምሃር ማለት ኢዩ፡፡ ነቲ እንብሎን ዘይንብሎን ብምስትብሃል ምስ እንመርጽ፡ ኣብ ህይወትና ክብ ዝበለ ናይ ምቊጽጻርን ርግኣትን ደረጃ ክንስርት ንኽእል ኢና፡፡ ፍርሃት ኪገዝኣና ዕድል ኣይንሃቦ፡፡ ኣብ እዋን ዘተ፡ ነቲ ብግቡእ ዘይበሰለ ወይ ኣብ ክርክር ከእትወና ዝኽእል ሓሳባትና ኣወንዚፍና፡ ናብቲ እንተኣማመነሉ ሓሳባትና ኣተኲርና ክንዛረብ ዝሓሸ ይኸውን፡፡ ንርእስና ንኸይንዛረብ ምዕባስ፡ ወይ ዘረባ ብምብዛሕ ንኻልኦት ከም ዘይዛረቡ ምግባር ንመንፈስ ልዙብ ዘተ ዝብክል  ምዃኑ ምስትውዓል ኣገዳስï ኢዩ፡፡ ምቅላሕ ድምጽና ሚዛንን ምውህሃድን ናይቶም ኣርባዐተ ዓቕምታት ዘውሕስ ኪኸውን ይግባእ፡፡


እዚ ካብቲ ኣብ ምምስራት ምኣዲ ዝተ ኣብ 23 ሕዳር፡ 2006 ብኣዚዩ ዝሓጸረ ኣቀራርባ ዝተዋጽአ፡ ዕዉት መኣዲ ልዙብ ዘተ ብቐጻሊ ንምክያድ ዝሕግዘና ሓባሪ መእተዊ ኢዩ፡፡ ከም ሓሳብ መዐን፡ ተጸሚቑ ዝወጸ እኳ እንተ ኾነ፡ ንዕላማና ዘገልግል እኹል ጥርናፈ ኣሎ ዎ  ኪባሃል ይካኣል፡፡ ብዘይ ግብሪ ትርጉም ኪህል ዎ  ስለ ዘይከኣል ግን፡ ኣብ ግብሪ ንምትርጓሙ ብሓባርን ብትዕግስትን እነካይዶ ጻዕሪ ወሳኒ ተራ ኣሎ ዎ ፡፡ መምዘኒኡ ግድን እቲ ብሓባር እነፍርዮ ውጽኢት ምዃኑ ኣየካትዕን፡፡ ዘተ ብሓባር ናይ ምሕሳብ ጥበብ፡ ትንፋስ መሰል ናይ ርእይቶ ሓርነት፡ ጸራጊ ጥዑሕ ባይታ ናይ ደሞክራሲያዊ ስርዓት ከም ምዃኑ መዐን፡ ትንፋስን ማይ-ህይወትን ፖለቲካውን ማሕበራውን ህይወትና ኢዩዉሞ፡ ኣብ መንጎና ዘተ ህያው ንምግባሩ ከይሰልከና ብፍላይ ኣብ መንጎ ኣብ ወጻኢ እንርከብ ኣካል ህዝቢ ኤርትራ ቀጻሊ ጻዕሪ ከነካይድ ሓደራ ክብል እፈቱ፡፡    
ሓርነትን ፍትሕን፡ ራህዋን ሰላምን ንውጹዕ ህዝቢ ኤርትራ!
ዘለዓለማዊ ግብራዊ ዝኽሪ ንስዉኣትና!      
ምንጪታት ሓበሬታ፡-
1.) ON DIALOGUE,  By David Bohm
3.) DIALOGUE, And the Art of Thinking Together, 
By William Isaacs
4.) THE MAGIC OF DIALOGUE: Transforming Conflict
Into Cooperation, By Daniel Yankelovich 
5.) DIALOGUE GAP,  By  Peter Nixon
ኣትኵሮ ዘተ
ኩነታት ሃገርን ህዝቢ ኤርትራን ብዕምቈት ንምርዳእ ክንክተሎ ዝግባእ ኣገባብ ርእሰ ነቐፌታዊ ሕቶታትን መልስን ኪኸውን የድሊ፤ እታ መመልከቲቶ ኣጻብዕ (ብምልክት) ናብ ግዳም ገጻ ዘይኮነ ናብ ውሽጢ፡ ናብ ገዛእ ርእስና ከተመልክት ይግባእ። ኣብነት፡- ኣዴታት ቅድሚ ቡን ምፍልሐን ቤት የጽርያ፣ ካብ ምድሪ ቤት ንውሽጢ ዘይኮነ፡ ካብ ውሽጢ ንምድሪ ቤት ካብኡ ንገበላ እና ኣጽረያ ይወጻ። ብድሕሪኡ ብነን ኣፍሊሐን ይሰትያን የስትያን። ስለዚ፡ ጽርየት ካብ ውሽጢ ኪጅምር ከም ዝግባእ ንመሃር። ሻሻኣብ ኣይንኻ ዘሎ ጕንዲ ከይረአኻ፡ ኣብ ዓይኒ ብጻይካ ዘሎ ገፈል ኣይትርአሻሻ ዝብል ሕጊ ህይወት ኪኸውን ዝግብኦ ልቦናዊ ምስላ ኣለና።
-ጉዳይ ኮሙኒትና -ዘመሓይሸና ርእይቶታት
-ጉዳይ ሃገር - ካብ ውሽጣዊ ባርነት ናብ ምሉእ ሓርነት ብኸመይ ንሰጋገር
-ጉዳይ መንእሰያት ሃገርን ዝተሰከሙዎ ኣደራዕን፣ ጸጋ ሓርነትን ህይወት ሰላምን ህያው ንምግባር ዝጽበዮም መጻኢ ብድሆታት ወ.ዘ.ተ.
  • ስለምንታይ ጽንዓትን ሓድነትን ቃልሲ ንናጽነት ናብ ቃልሲ ምሕላው ሓርነት ዘይሰገረ?
  • ስለምንታይ ኣብ መንጽር ሓደ ንጹር ጸላኢ ዝተጐዛዘየ ኣገባብ ቃልሲ?
  • ስለምንታይ ምርዓም ኣብ ጸቢብ ፍልልያት?