Afaan Oromo Teachers and Oromo Policy Makers Lack Creativity, they Keep Qubee Amorphous!

Afaan Oromo Teachers and Oromo Policy Makers Lack Creativity, they Keep Qubee Amorphous!

It was nice attempt that Oromo scholars like Dr. Haile Fida and Oromo organizations such as the OLF created, used and promoted Qubee, which is more suitable than Geez-Fidel to write Afaan Oromo. Using double consonants and double vowels was very good to differentiale words according to their concrete meanings. At that time, there was no appropriate computer technology to replace the double letters with single letter plus certain sign. But, now at this modern era of computers, why do Afaan Oromo teachers and Oromo policy makers lack creativity and stick to the hitherto amorphous writing of Qubee with bulk of double letters? I think, it is possible to get rid of at least double vowels, if not be free from double consonants.

It is clear that all enemies of the Oromo mainly target the core identity of the nation – Afaan Oromo. The past Habesha regimes prevented it from being used officially and tried to eliminste it. The present rule of the Hybrids (marital, physical and/or mental Diqalas) led by Abiy Ahmed are also vehmently determined to keep Afaan Oromo at second level by maintaining the hitherto domination of Amarigna/Amaranet over Oromummaa. It is now the main job of genuine Oromo nationalists rallying behind the OLF/OLA and OFC to promote Afaan Oromo to its legitimate leading primary position replacing Amarigna. Then, it can be the primary working language of all federal institutions like parlament  palace, cabine, court, military and security. The promotion need to be in triple way: 1. make it free from balk of vowels, 2. use it as primary federal language & 3. apply it to sing all musics of different cultures in Ethiopia as well as others in the world. I specially recomend to sing the Gonderigna beat of Yejjuu and Tigrigna rhythm of Raayyaa in Afaan Oromo.

Otherwise, our qubee needs reform and modification! The major bulk of repetitions in Afaan Oromo orthography is caused by using double vowels in writting the tonal long syllables. I would suggest to add 5 vowels for elongation, instead of using double vowels. For instance; ã instead of aa; é instead of ee; ɨ instead of ii; ô instead of oo and ü instead of uu! The only thing we need to make it practical is to creat keyboard and/or software for the possible writting of the 5 letters! Enjoy the following qubee music to be creative and motivated: https://www.youtube.com/watch?v=gmm0WPP48eQ

Here is an examplary article:

Sénãn Oromô Akka Janus Füla Lama Qaba!

Hubachɨsa: qubé kénya xiqqo foyyéssüf jecha, dubbistôta shan dabalén jira: ã = aa; é = ee; ɨ = ii; ô = oo fi ü = uu!

Baarreffamni kun kan ani Afãn Oromôtɨn yerô  durãf dhiyése wãn ta’éf, yô dogoggorri késsa jirãte na ofkolcha. Akka ani amma Afãn Oromôtɨn yãda kô  dhiyésü yãlu kan na kakãse, débisa Obbo Abdɨ Borü barrefama kô  tokkôf kenne dha. Durãn dursé Ob. Abdɨ wãn lamãf galatéfachün barbãda: tokkoffã yerô hunda yãda isã Afãn Oromô  barédã, midhãwa fi qulqullü dhan nüf dhiyésü isãf; lammaffã ammô baréffama kô sana irratti akka Oromô tokkotti kabajã fi nãmusãn qéqa kennü isãf. Késattü, namummã kô fi yãda kô  adda bãse ilãlün isã namøta heddü baréffama sana dura-dhãbbatanɨ na shakkani fi na yakkan irrã adda isa godha. Fakkénya gãrɨ ta’ü isãtɨf ulfina guddã qaba; na birattis ni kabajama.

Itti ãnsé, wã’é Janus xiqqo ibsün yãla. Maqãn kun ‘mythology’ Grék késsatti wãqa Rome tokkôf kan kename dha. Füla lama qaba jedhamé himama: füla jalqabã (alpha) fi füla xumurã (omega). Sürãn isãf kennamu garri cãlu matã nam-tokkô, füla lama walɨn, argisɨsama. Fülli lamãn sun wal hã fakkãtani ykn wal hin fakkãtɨn ani himü hin danda’u. Akka asitti (http://de.wikipedia.org/wiki/Janus_(Mythologie) argisɨsame yô  ta’e, wal fakkãtu jedhén yãda. Ani garü yôn sénãn Oromô füla lama qabãtinnã lãta jedhé gãfadhu, füla garagarã lama jechü kô ti. Mãlɨf akkan kana gãfadhe, yãda ani asitti barréssü yãlu irrã hubatama jedhén amana.

Baréfamni kô qéqame sun akkasitti awwãra kãsün isa karã tokko na gaddisɨse, karã birã ammô  na gammachɨse. Kan na gadisɨse, jarjarsüdhãn maxxansü irrãn kan ka’e wãn xixiqô irrã of qusachü dhɨsü kô ti. Barréfamni kun wagga lama dura “Ethiopian Review Forum” irratti barréfame malé, akka ‘article’ tokkôtti, hamma dhumãtti itti hin yãdamne ture; wãn ani dhiyénya kana débisé baréfama “Jawarawi Harakat …” jedhu késsatti kãséf, namni birã fide akka yãda (comment) godhé maxxanse. Namni na béku tokko ammô yãda kana dubbisé, “kun matãn isa akka ‘article’ tokkotti otü maxxansamé dansã dha” jedhé yãda nãf kenninãn jarjarsü dhãn maxxansɨse. Jarjarsü kana késsatti, maqã kutã tokkô (Shoa) fi maqã namôta kutã sana késsã akka fakkényatti kennün kô akka dubbistô  nni heddün jallãtti na hubatan godhe. Warri akkas na hubatanɨs na shakkü fi na yakkü filatan. Kan na gammachɨse ammô, namü yãda isã garagarã dubbɨ sana irratti kennaté marɨhachü isã ti.

Mé amma gara yãda akkas nu afãnfãjesse kana hã ilãllu. Akkan shakkame sana, ani Oromô kutã tokkô yakküf hin barréssine, hubannã ani sénã Oromôf qabu késsã xiqqo calaqise malé. Namônni ani akka fakkényãtti kennes warruma sammü kôtti dhufan malé, itti yãdé isãn filén miti; otün yerô fudhé itti yãdera ta’é akkas hin godhu ture; kanãf jarjarsün sun wãn dogoggora fakkãte kana üme. Garü akkas nu marɨhachɨsün isã ammô, “bagan jarjaré maxxansɨse” na jechisɨse. Gãrɨs hã ta’u hamã, yãdni ani dubbistôta irrã arge, hawãsa kényãf barumsa wãn ta’u dha jedhén amana. Yãdni ani hamma ammãtti barréssã ture hundi, hawãsa Oromô marɨhachɨsu irra kan darbe, akéka birã hin qabu. Sénãn Oromô ammô, akkuman afãn Inglizitɨn ibsã ture, akka Janus wãn bifa (füla) lama qabu fakkãta; isãnis:

– Oromianist narrative’ (sénã isa warri ‘decolonization of Oromia itti amanan himani). Fülli sénã kun kan sénã Oromia isa fãlla sénã Abyssinia ta’e ibsu dha. Füla kana kan qaban warra Oromianist ta’anɨ sénã Oromô akka saba ãdã guddã fi bulchinsa gãrɨ qabãchã ture, garü kolonɨ Abyssinia jalatti kufetti himan. Isãn kun Oromô warra “I am Oromo first; Ethiopia is imposed on me” jedhu hunda hammata. Sénã isãn himan, Oromôn saba Kush yô ta’u, Habeshãn ammô saba Semetic akka ta’e fi biyyøttãn laman (Abyssinia fi Oromia) ollã akka ta’an ibsa.

– Oropianist narrative’ (séna warri ‘democratization of Ethiopia or transformation to Oropia’ sammütti qabani). Fülli birã kun, isa sénã Oromia fi sénã Abyssinia walitti fidü yãlu dha. Warri füla kana calaqisan warra Oromô akka saba biyya Ethiopia jedhamtu kana wagga 300 bulchaa turrétti dhiyésani. Isãn kun warra “I am Oromo, who contributed a lot in building the current Ethiopian state” jedhu. Sénã isan himan kan warra Kush/Meroe walɨn wal qabaté biyya lamãnü (Abyssinia fi Oromia) hammata. Oromô warri “federation dhugã fidüf qabsôfna, yô barbãchises maqaa union kanã Oropia (Oromumma Led Ethiopia) jenna” jedhan, füla sénã kanas ni késsumsɨsu.

Yô fakkényãf sénã kénya yerô warãna addunyã II, bara lola Xaliyãnɨ walɨn gône (Oromô gar tokko Xãliyãn lolani, kãn ammo Xãliyãn fãna dhãbbatanɨ Habashã lolan) fi Oromota nafxãnya Minilik ta’anɨ lafa argatan tokko-tokko ilãllu, gãffɨlén ka’ü malan: füla lamãn kana akka sénã Oromôtti fudhachü dandénya mø tokko filachü qabna? Bifa lamãn kana késsã tokko jajü fi kan birã xiqqéssü qabna mô lamãnü qixa ilãlü dandénya? Yô tokko filanne hô, mãlɨf filanna? Füla lamãn walitti fidné, achi késsã sénã walô tokko bãsü ni dandénya?…kkf dha. Késsattü, warri siyãsa Oromô gaggéssu, sénã tokko yô dhiyésan, akka mul’ata isãnɨ tajãjilutti ta’üf itti yãdanɨtu. Kanãf natti fakkãta, qãmonni siyãsa Oromô warri “federeshina dhugã ijãrra, Ethiopia késsatti Oromian if bulchü qabdi” jedhan, séna lamãnu kan késumsɨsan. Achirrã ka’anɨtu kãyyô ‘Ethiopian Federation‘ jedhu qabatanii kan déman. Dégartônni yãda kanã gar-tokko, yô furmãta yerô  dhérãf ta’u barbãnne, “maqã federation ijãrüf démnu sana Oromia hã bãsnu” jechaa jiru. Yô kana gône, gara fuldurãtti, “Oromôtu Ethiopiawinet fudhata otuu hin tãne, Habashãtu Oromiyawinet fudhata” jedhanii amanu.

Amma gãffilé Ob. Abdɨ kãsé sana gaggabãbsé débisüf: yøn loltøta Semien fi Tigrai jedhu, loltün Abyssinia bakka birã (Gojjam, Gondar Kibbã fi Lasta) Minilik II fãna hin turre jechü kø miti; loltønni isã heddün garü Shoa kãbã késsã ta’ü wãn hãllu natti hin fakkãtu; loltün Tigrai ammø Oromia késsatti kan heddummãtte erga 1991 as malé, isa dura hin turre; “môrã dɨnã késsa kan hojjete hundi méshã fi gantü dha” wãn jedhu kun sirrɨ natti hin fakkãtu; môrã dɨnã késsa tã’ani firãf hojjechü fi mɨdhã tokko lammɨ irratti otü hin dalagɨn jirãchünis numa jira; ani barrefama kôkéssatti kutã Oromô tokko yakkü hin barbãnne, yakkamtôta Oromô hunda qulqulléssünis fedhɨ kô  hin turre; garü namônni yãda kô dubbisan gar-tokko warri akkasitti na hubatan, otü irra deddébisanɨ yãda kô dubbisanɨ nan gammada; fakkényi kubbã mɨllã Jarman fi Poland sun yãduma kô ibsüf malé, taphattôta sana namøta hãla siyyãsa késsa jiran wajjin wal qixxésüf miti; Dr Fikre séna kan waggã 3000 barrésse, ani ammô kan waggã 300 duwwãn ilãle, kanãf yãdni kényi lamãn heddü wal hin fakkãtu.

Wãnuma fedhéfü, awãra dhékkamsã fi marɨ ho’ã akkasi kãsün sun milkã’ina barréfama sanã argisɨsa. Marɨ godhame hundatti ani gammadén jira. Barréffama dhihãtan késsatti, qabxɨlén tokko-tokko namøta marɨf akka kakãsütti, yô barbãchise akkas ‘provocative’ ta’ün barbãchisã dha. Dubbistønni gar-tokko garü, wãnuma yãdni kô isãnɨf hin liqimsannéf jecha, wãn ani “hammina dhoksãn” dému fakkéssanɨ himü barbãdan (they wanted to make a diagnosis of my “evil intention”). Kun dogoggora késsa isãn büsa malé, wãn ani démuf békü isãnɨ hin argisɨsu. Gara fuldurãfü, akka Ob. Abdɨ godhe kana yãda mormü fi xɨnxalü irratti otü xiyyéfatanii gãrɨ dha. Hunda cãlã ammô, ani yãda kô barréssé kanɨn maxxansü “barsɨsüf” miti, yô namônni yãda irratti kennan débisé achi irrã barachüf malé. Débi’ɨ ani barréfama sanãf argadhe garü kan nama ajãyibu: dubbistønni gar tokko “this is collective criminalization” jedhanɨ akka ani Oromô kutã tokkô yakketti hubatan; warri kãn ammô “this is collective de-criminalization” jedhanɨ akka ani yakkamtôta qulqullésü yãlétti na fudhatan. Baréffama tokkôf bifa wal hin simmanne lama kennan. Kan ani gochü barbãde garü, “importance of critical history” argisɨsü ture; “politicized history” hunda of waga’ü dhɨsné, ija qéqãtɨn sénã kénya hã ilãllu jechü kô  ti. Hunda cãlã garü, yô akka dogoggorãtti fudhatame, maqã kutã Shoa duwwã kãsün kô, olola dɨnãf karã akka bane argü dandahén jira.

Dɨnni Oromô qãwwa akkasɨ yô argattu, akka titɨsa raqa argatté itti gammaddi; sanattis fayadamté Oromô walitti naqüf tattãfatti. Oromôf garü yãda addaddummã qabu bifa gãrɨ fi nagãn késumsɨsün hãrã miti; abbôtiin kénya sirna Gadã késsatti Odã jala tã’anɨ akkasitti marɨhachã fi yãdãn wal dura dhãbachã turan; ni wal dhaggéfatu ture, ni wal dandahus; abãrsɨ fi arrabni dubbɨ Oromô késsa hin jiru ture. Gumɨ Gãyyô késsatti Oromôn yãda garagarã hundãf bakka kenna; yãda walɨ uggurün hin jiru; namü sénã fi kãyyô addaddã sodã tokko malé gadi bãsé hima, marɨfis dhiyéssa; “tolerance of diverse opinions” akkasɨ kun ãdã Oromô késsatti békamã dha; mãlɨf kana barrésite ykn dubbatte jedhani wal yakkün hin jiru ture. Sénãn garü kan akka dhugãtti fudhatamu yø wãn dhugã fakkãtu késsa jirãte dha; mãltu dhugã dha, kamtu dhara jedhani irrã marɨhachün wãnuma jiru. Anis kan dhagahé fi dubbise irrãn barrése; yô dhugã hin fakkãnne ykn ammô kan qabsô bilisummã Oromô mɨdhu ta’e, yãda akkasi dura dhabbachün rakkina hin qabu. Walumã galatti, ergã ani barréfamôta kô dhiyénya kana maxxanfaman késsatti dabarsü barbãde, “Oromummãn düla warra Ethiopiawinet léllisün godhamu irran kan ka’e lãfü hin danda’u ykn bishãwü hin qabu” kan jedhu ture. Afãn Inglizitɨn gababsé kãhün yô barbãchise:

The campaign of Ethiopiawinet (Ethiopian nationalism) to dilute Oromummã (Oromo nationalism) is a futile exercise. If territorial integrity of the union is chosen to be kept intact by Oromo people, then we now need to move on and struggle to realize the following five important virtues: 1) Democracy, including national self-determination, be future rule of political game in the union; 2) Afaan Oromo be primary working language of federal government; 3) Freedom from the hegemonist TPLF and from any sort of national domination; 4) Odã be central part of flag for the union; 5) Oropia (land of the braves) be name of the future true federation, replacing Ethiopia (land of the burnt face). Only fulfillment of these five parameters can be the possible guarantee for future long-lasting multinational federation. If the other nations, including Abyssinians, fail to accept this demand and/or offer, further push for an independent republic of Oromia is inevitable. It is up to them to choose an integrative Oropia in order to avoid disintegration of the union, which will be caused by an eventual independent Oromia.

Dhuma irratti gãffɨ Ob. Abdɨ isa guddã sana débisün yãla. Innis akkas jedhé gãfate: “kennãn, dandéttɨ fi békumsi Oromô kan fedhɨ saba Oromôtɨf hin tãne ykn hin ôlle hɨkkãn isã mãli?” Hɨkkã isã sirrɨtti argüf wãn lama adda bãsü qabna: hɨkkã kennãn akkasɨ lammɨf qabu fi hɨkkãn inni nama sanãf qabu. Kennãn, dandéttɨ fi békumsi nama akkasi kun, fayidã lammɨ fi saba isãf hin ôlle malé ofi isãf qabénya guddã dha. Nammôta akkasi kana irrã dandéttɨn isãni mulqamü hin qabu, ammô garé hin tãnéf akka ôle himün barbãchisã dha. Yô kennãn kun yakka lammɨ ofɨ irratti hojjechüf ôlé jira ta’e, ragã dhiyéssüdhãn himamü qaba. Ergãn ani barréfama sana késsatti dabarsü yãles kanuma. Dandéntɨ dhünfã namôta akkasɨf békumsa kennü jechün, yakka isãnɨ irrã dhiqü jechü miti. Yô yakka hojetanɨ jiru ta’es, “they are simply well talented criminals”. Kanãtɨ achi, hãla amma késsa jirrutti yô füla Janus (sénã Oromô) lamãn késsã tokko dhɨsné, isa kãn duwwã ilãlle, kun garãgarummã ilalchã ti malé yakka miti. Ani füla isã tokko yôn arge, Ob. Abdɨ ammô isa bira yô ilãle, lamãn kényu mirga qabna. Kanãf jenné wal hin balãlefannu, hin abãrru, hin yakkinu; hunda cãlã ammø Wãq kényas akka nuti wal hubannu numa nu gargãra; hã jabãnnu!

Galatôma

Finfinne: the Beautiful Capital City of Oromia, Ethiopia and Africa!

What a nice previlage for the Oromo to have Finfinne As a beautiful Capital City of Oromia, Ethiopia and Africa. We only need to promote Afaan Oromo to its leadership position in the city. As long as the power center (Finfinne palace) is under domination of Amarigna, Ethiopia is de facto Amapia (Amaranet dominated country). This Amarigna domination of the palace is going on since the era of Yekuno Amlak (1270) to present time of Abiy Ahmed. At the time of change in 2018, Dr. Abiy entered the palace with his family in Oromo attire and gave the semblance of taking over the palace by the Oromo. That phenomen was changed quickly and Dr. Abiy and his staff started to speak more Amarigna than Oromiffa. This shows that his rule is more pro-Amarigna than pro-Oromiffa. Anti-Oromo forces accuse his government wrongly as pro-Oromiffa. They are actually expressing their fear that pro-Oromiffa nationalists may take over the palace. That is why they explicitly started to curse and fight Oromumma (Oromo’s identity). I hope that genuine Oromo nationalists shall take power in Finfinne palace soon and legitimatly promote Oromiffa firstly in the palace, secondly in Finfinne, then to other areas in a ripple process towards the whole globe.

I think if Oromo nationalists are smart enough to play the favourable political cards we do now have in hand, we can consolidate our power in Finfinne palace, liberate Oromia from any sort of Abesha domination, continue our legitimate leadership of Ethiopia, integrate the Horn, help in fostering United States of Africa and play our share in development of the World. This ripple influence of Oromo politics starting from Finfinne palace and playing its part in the whole globe needs to be common vision of all genuine Oromo nationalists. To materalize this, Afaan Oromo should be promoted to primary working language of Ethiopia and that of African Union; Gadaa democracy has to be modernized and if possible used in the whole Africa and of course Angoo Oromo (power) in Finfinne palace must be consolidated for long term. By owning Finfinne as our center of power, we can entertain to foster Oromia of multiple layers: Cororomia (OLF’s map), Ethioromia (Ethiopia led by Oromumma), Hornoromia (the Horn under influence of Oromumma), Afrioromia (African federation being adminstred from Finfinne of Oromumma) and Globoromia (the Glob as the biggest home of the Oromo).

Ob. Leencoo Lataa once wrote on the importance of multi-national federation and how the trend in the Globe looks like. Nations are striving to contain three things (culture, power and economy) using different levels of adminstrative structures: sub-state level to contain their culture, state level to capture and keep power as well as supra-state integration to have a benefit economically. That is exactely what Oromo elites being led by Dr. Abiy had to achieve. Now, the Oromo are free to play our legitimate role in the world. We should be smart enough politically and be specialized to be active at different levels of Oromo politics:

– above all, the core of our politics is to liberate the heart of our nation – Finfinne, from Abyssinian domination and own it. For this purpose, we need politicians like Adanech Abebe, being active at this level.

– then firstly, we have to promote Oromo nationaists, who are commited to liberate and consolidate Oromia to be free from any sort of  allien influence, like what Galaasa Dilbo used to strive.

– secondly, politicians like Marara Gudina are essential for integrity and unity of Ethiopia.

– thirdly, we should be accomodative of all Oromo and non-Oromo at the level of the Horn), which is actually advocated by Leenco Lataa.

– fourthly, Dr Abiy’s focus on integrating Africa, with Finfinne as its political center should be encouraged.

– fifithly, we need Oromos like Fayyis, who are concentrating on the Glob, trying to see ourselves as world citizen and contributing our part. After all, the whole nations of the Globe are children of Hadam and Hawan (Adam and Eve), who are said to be Oromo (for the Oromo are stem of all humans).

I observed that we, Oromo nationalists. are questioning the motive and stand of Dr. Abiy regarding Oromo’s struggle for freedom. His emphasis on Ethiopia, rather than Oromia, made us to be sceptical. This is because of the fact that some Oromo nationalists have a conflict regarding which land to call “our country”. Which one is our country? Oromia (Biyya-Oromo)? Ethiopia (Biyya-Kuush)? Africa (Biyya-Kaam)? Actually, all the three are ours (Biyya-Keenya); it depends only at which level we are talking. The conflict mainly lies on claiming Ethiopia as our country. Part of Oromo nationalists vehemently reject this country as their own. In reality, Ethiopia is Tuulama’s empire, not Habesha’s empire as usually told. It was formed by an alliance of the Habeshanized Tuulama led by Emperor Menilik and the non-Habeshanized Tuulama led by General Goobana. These two leaders were founders of the present empire and majority of their army were Oromo. We can even call it Oromian Empire and now we need to transform it to Ethipian union.

The difference between an empire and a union can be summarized as: “an empire is a dictatorial bringing together of nations by force; union is a democratic coming together of nations per free will.” Oromian independence as advocated by some nationalists can happen, either if all our neighbours reject such a union by own free will and forge their independent countries or if Oromo people decide for such independence per referendum. OPP of Dr. Abiy prefers the first approach (let other minority nations go from us for we are majority at the center) and OLF opted for the second (let our people decide either for an independence or for a union)! Anyways, Biyya-Oromo is imperatively our country, Biyya-Kuush is optionally our country and Biyya-Kaam is inevitably our continent (also country); we can call the three levels Biyya-Keenya!

We also can call Biyya-keenya (our country) in double sense, considering Africa as our continent: both Biyya-Oromo (Oromia) and Biyya-Kuush (Ethiopia) are Biyya-keenya! Either of them or both of them can be the final result of our self-determination per referendum as planned by Oromo forces including the OLF. As far as I am concerned, self-rule of Biyya-Oromo within shared rule of Biyya-Kuush is a pragmatic solution for the Oromo! The Oromo should concentrate only on consolidating the power in our mind and heart city – Finfinne. By doing this in our Finfinne, we can transform politics of the country, the region and the continent. That is why it is really not bad that Dr. Abiy encourages the Oromo to have power in Finfinne and then liberate Oromia (the Core), democratize Ethiopia, integrate the Horn) & federalize Africa. Which ever size of area is adminstered or influenced from Finfinne can be called Oromia. So, we need to have Oromo politicians, who can play our beneficial role to promote Oromian politics. I encourage Oromo politicians to contain our culture in sub-state Oromia, power in state Ethiopia and economy in supra-state Africa. This ripple influence of Oromo politics from Finfinne palace towards the whole Globe is really fascinating. May Waaqa help us comprehend this!

Galatooma

The 5 Phase Liberation Journey of the Oromo; Now We are in the Third One!

The 5 Phase Liberation Journey of the Oromo; Now We are in the Third One!

According to the five phases of  Oromo liberation journey, it seems that we are now actively in the third phase. We already had the first two behind us and we have yet two phases to accomplidsh in the future. The five phases are in short:

– 1st phase: the struggle till 1991, at which time we effectively dismantelled the unitary Amapia (Amaranet dominated Ethiopia).

– 2nd phase: the movement up to the year 2018, when we got rid of the pseudo-federal Amapia.

– 3rd phase: the time in which we are now striving to deconstruct Amapia completely and foster rainbow Ethiopia, where all language areas will be free from Amaranet/Amarigna domination.

– 4th phase; the time in near future, in which we shall construct true federal Oropia (Oromumma led Ethiopia) with Afaan Oromo as primary working language of the federation, replacing Amarigna.

– 5th phase: the last step, which we can opt for in the far future in order to foster an integrative Oropia with geo-federation of all citizens, languages and nations in the country.

This year, we celebrate the 50th birth day of the OLF. The OLF started the liberation struggle at that dark era of the monarchy, when the Oromo and Oromumma were destined to be eliminated. The Oromo being led by bilisumma/freedom mindset of the OLF brought the hitherto three revolutions (in 1974, 1991 and 2018). With that, we achieved 25% of our bilisumma during the first revolution, 50% at the second one and 75% through the third change. We are now anticipating the fourth and final break through to attain our 100% freedom from any sort of non-Oromo rule as well as Oromo dictators. Then, we can be in a position to foster genuine democracy under legitimate leadership of Oromumma in the region of Cushites (Ethiopia in particular and Hornafrica in general). For this purpose, genuine Oromo nationalists need to own Finfinne palace, promote Afaan Oromo to primary working language of the federation and further struggle for an integration of the Horn in order to unite the whole Oromo in the region, who are scattered from Meroe of north Sudan to Mombasa of south Kenya. I think the 50 years old adult OLF is now in a position to implement this vision of Horn integration, beyond an already achieved independence of Oromia from the past non-Oromo oppressiv rule.

As repeatedly wrote by Oromo journalists and scholars, unity for freedom is a panacea for the hitherto Oromo predicament; nothing otherwise can be seen as an alternative. That is why the main enemies of Oromo liberation movement are targeting unity of Oromo liberators, especially concentrating on unity of those, who are rallying behind the OLF. Since culmination of the century long spontaneous, uncoordinated and sporadic Oromo resistance against colonization into an organized struggle led by the OLF, almost all politically conscious Oromo nationalists did struggle together as supporters, members or sympathizers of this beloved liberation front. It is a known fact that there were pro-independence and pro- union  individuals within this organization fighting for freedom of Oromo people. Such inclusion of the two camps (pro-independence of Oromia and pro-union of Ethiopia) within one liberation front is not unique for the OLF. Most liberation fronts, which we do know in history of struggle for freedom of their respective people, have got such an inclusive tendency. They accommodated both pro-independence and pro-union forces, which do have freedom of their respective nation from any sort of domination as a common denominator, till the day of public verdict per referendum.

Such accommodative and inclusive liberation fronts do know the natural law, which  shows that any liberated nation can freely vote on the controversial issue: independence vs. union. Consequently, they do try to avoid any conflict regarding this choice between the two types of national sovereignty until they do achieve freedom of the people they struggle for. I think, the OLF was also formed in this sense; thus the name – Oromo liberation. It seems that the founders gave this designation deliberately, instead of the names like Oromian independence front or Ethiopian union force. In reality, we know that the OLF explicitly and implicitly used to accommodate and include pragmatically two sorts of forces: OFI and OFU; the acronym OFI = ‘Oromo for Freedom and Independence’ (pro-independence nationalists), whereas OFU is ‘Oromo for Freedom and Union’ (pro-union nationalists). These two forces have freedom as their common denominator, hence the inclusive front is known as liberation front. In the fight for freedom from colonial subjugation per bullet, these forces needed to work in unison in order to bring Oromo people to the level of freedom. After achieving liberation, they would advocate and promote their choice and version of Oromian sovereignty (independence or union), which they want to realize through ballot box.

This was the idea, which helped Oromo nationalists from both independence bloc and union camp to struggle together being organized under the original OLF till some factions started to separate themselves and pursue an exclusive goal of either independence or union. Unfortunately, bashing each other as “enemy of Oromo objective” (pro-independence factions labeling pro-union groups as traitors, and pro-union ones calling pro-independence fighters as reactionaries) is the daily practice we do observe. As far as I am concerned, the rhetoric of exclusiveness we hear from such factions is not advantageous. Actually, both the exclusive pro-independence factions and the exclusive pro-union groups can not replace the imperatively and optimally required accommodative, strong and inclusive Oromo Liberation Front, which was envisioned by founders of the organization. The unfortunate discord between OLF factions and the division we observe is simply enjoyed, promoted and entertained by our foes.

The polarization of OLF into the purist pro-independence and pro-union factions did serve only the hegemonic mission of oppressive TPLF, which wanted to fragmentize and weaken Oromo liberation movement. Especially, it is easier to attack pro-union forces for they are usually misunderstood, as if they are collaborators, just because of the mere fact that the oppresors also sing about union/unity. But, the union, about which Oromo liberators talk, is diametrically opposite to what Abyssinianists sing. The union envisioned by Oromo liberators will be the result of a democratic public verdict per referendum, while that of Abyssinian elites is a product of force by rejecting right of nations to self-determination. If pro-independence Oromos can see this different connotations of the term ‘union,’ surely, they do stop mischaracterizing pro-union Oromo nationalists. Then, it will be easier to re-unite the OLF and forge the one inclusive of both pro-independence and pro-union. Only a fool liberation front does want to be a purist (exclusively, either pro-independence or pro-union) organization. The smart one is inclusive of both pro-independence and pro-union nationals, as long as both groups struggle for freedom from tyranny. I don’t understand why the OLF should be such unwise and exclusively one group, instead of trying to be inclusive, strong and integrative national liberation movement.

I personally registered this problem of division, which we do have in the OLF, and tried to promote an accommodative and inclusive position of the original OLF, because of its liberal and open-minded ideology in accepting both independence and union as possible goals by stressing self-determination right of Oromo people to choose from the two types of Oromian sovereignty (vote for either independence or union). Such liberation front, which can accommodate and include both forces of Oromo liberation movement, is still desperately needed in order to fight in unison for freedom, and then bring Oromo people to level of decision per referendum. Unfortunately, even the faction, whom I considered to have such position by emphasizing self-determination, is now becoming an exclusive faction. Its members and supporters seem to have reacted against the step taken by pro-union groups, which decided to work with Habesha “democratic” forces. As a reaction, the hitherto inclusive faction started to stress an exclusive independence and to denounce pro-union groups as traitors of the objective. In reality, Oromo’s goal is inclusive; it is a ‘self-determination, including both independence and union.’ As a principle, any Oromo individual or institution has right to opt for either independence or union at the time when Oromo people at large will exercise our right to self-determination per referendum.

That means, supporting a union is not wrong in principle, as long as the decision will be left for Oromo public. The problem in Oromo politics is that the terms ‘federation’ and ‘union’ are already contaminated by dirt of the oppressive system of Abyssinianism (the term ‘federation’ is spoiled by misuse from Tigrayan hegemonists, and the word ‘union’ is corrupted by abuse from Amhara assimilationists). Thus, the Oromo and other oppressed nations do perceive both terms as a smokescreen used by the subjugators. It seems that only two other words, i.e. ‘independence’ and ‘Oromia,’ are not infested by Abyssinianists, even though we used to hear and read from certain cadres, who are camouflaging as radical supporters of Oromian independence, just for the sake of cursing, insulting and vilifying pro-union Oromo nationalists; their main aim being to sow a discord between the two blocs of Oromo liberation movement (pro-independence and pro-union factions). Here, what actually matters most is not the position of their gut, but more the direction of their verbal gun.

Foes of Oromo liberation movement, who are now trying to pour benzine on the conflict, do differ from genuine Oromo nationalists in ‘direction of their gun.’ Our enemies direct their gun (verbal bullet) on Oromo nationalists, who do have different approaches towards Oromo people’s freedom and Oromia’s sovereigntiy, whereas genuine Oromo nationalists, consequently and consciously, try to direct their gun unto the current tormenting enemy – the colonizers now ruling in Finfinne palace. Our foes do shoot continuously Oromo nationalists, who do have different approach, whereas the genuine Oromo nationalists try to tolerate all Oromo political groups, which are having different tactics and strategies towards both freedom and sovereignty. So, let all Oromo nationalists check the direction of our gun. We do have no problem with the different positions of our gut; we can love independence or union as some of us do claim, but just let’s wake up and see how many Oromo nationalists we sometimes mistakenly kill with our verbal bullet. Accordingly, both pro-independence Oromo nationalists and the pro-union ones need to refrain from unnecessary orgy of throwing stones at each other, and they better concentrate on feasible methods we can use to shoot in unison at the main current enemy.

Even if the two Oromo camps (pro-independence and pro-union) stop quarreling, we yet can ask: is a move of the factions to purely exclusive positions of either independence or union better than having only one accommodative, strong and inclusive OLF? I think these moves of both pro-independence factions and pro-union groups are premature and timing of an argument on the two types of Oromian sovereignty now is wrong. The two competing groups (pro-independence and pro-union) could have stayed together in one accommodative OLF and fought in unison for their common denominator, i.e. for Oromo’s freedom. After achieving this, they will have an opportunity and an option to forge pro-independence and pro-union political parties in order to compete for a public vote so that they respectively can realize independence or union per Oromo public verdict. Therefore, I am personally against the move of OLF factions to an exclusive position of being purist, who are advocating either only independence or only union. I believe that the accommodative, potent and inclusive OLF can liberate Oromo people in a more effective and efficient way than the currently fragmented factions, which now quarrel on the untimely debate regarding independence vs. union, can do. This is a topic, which should have been discussed thoroughly after achieving together Oromo’s freedom. Now, our burning agenda should have been ‘tyranny under Habesha rulers’ vs. ‘liberty of Oromo people.’ If we can concentrate on this timely issue, we can see only two camps fighting each other: camp of the colonizers and that of the liberators. We should notice that the liberators’ bloc includes both pro-independence and pro-union freedom fighters.

In reality, who are these two blocks in Ethiopia? To my understanding, the ruling regime and other Habesha forces, which are against right of Oromo people to self-determination, i.e. those which are against freedom of Oromo people are in the camp of colonizers. Ezema belongs here, in case it rejects this God-given and Man-made right of nations. All freedom fighters, be it they are pro-independence or pro-union, “legal” opposition at home or “illegal” rebel in Diaspora, those in alliance with Habesha forces or those without such alliance, are part and parcel of the camp of liberators. I do believe that tactical alliances should not be a reason to categorize pro-union forces into the camp of colonizers; accordingly, pro-union Oromo organization at home or in Diaspora, which are now trying to work with Habesha opposition forces against the currently tormenting fascist and racist regime, belong to liberators. I think they do not make any compromise regarding freedom from Habesha dictators, even though they usually have a rhetoric of preferring union to independence.

Thus, my recommendation to all pro-freedom Oromo nationalists (which includes both pro-independence and pro-union groups) is, in general, if possible, to re-unite the OLF to its original accommodative, well functioning and inclusive vanguard front. To realize this, all individuals and factions (both pro-independence and pro-union), who chose the exclusive way and left the original inclusive front, must try to be back and galvanize the struggle together. If this re-unification is not to be materialized, then let’s at least unify the pro-independence forces under one structural organization of OFI (Oromo for Freedom and Independence), and the pro-union forces in another separate organization of OFU (Oromo for Freedom and Union). Actually, there is no reason why all pro-independence Oromo fronts can’t merge; the same is true for pro-union forces. If we have such united only one pro-independence front and only one pro-union force, the two can try to cooperate and coordinate their move to achieve in unison their common goal: ‘Oromo’s freedom from Habesha rulers.’ Then, of course, will follow their competition to win the hearts and minds of Oromo majority to materialize their respective vision regarding the type of Oromia’s future sovereignty: either independence or union.

The now existing dynamic momentum in Oromo liberation bloc must be strengthened further; no Habesha regime, be it from Amhara or from Tigrai, is ready for freedom and democracy, as they usually claim. We have to keep in mind that there is no short cut to freedom, except the only way of using bullet; that is why OLA (Oromo Liberation Army), being effectively led by the one accommodative, re-united and inclusive OLF, is an alpha-and-omega of Oromo liberation struggle. Just as Wallo Oromo warriors could assassinate the Amhara warlord, Theodros, at Maqdala; and the Tigrai warlord, Yohannes, at Matamma (Oromo Muslims fought besides the Sudanese against Yohannes to revenge the forceful conversion to Christianity he ordered in Wallo), now the gallant Oromo freedom fighters should get rid of the modern Tigrayan warlord ruling in Finfinnee palace and have to liberate Oromia, be it in a form of ‘Oromia’s independence within African union’ (vision of the pro-independence fronts) or ‘Oromia’s independence within Ethiopian union’ (plan of the pro-union forces). As I repeatedly put in my hitherto articles, these two goals are not contradictory and exclusive to each other till the day of final verdict by Oromo public per referendum, but the aim of pro-union groups can be a very good prelude to an objective of pro-independence factions or vice versa; thus, the two goals are complementary to each other. May Waaqa bless us to get this fact that having an accommodative, re-united and inclusive OLF is more efficient in leading towards integration of the Horn, beyond freedom of Oromia, and may He help us to discard the fiction we nowadays started to believe, i.e. a fallacy of thinking that forging a purist either pro-independence or pro-union OLF is better! I Wish a happy 50th birthday for the beloved OLF!

Galatooma

New Oromo Republican Party as Modern Version of the OLF to Foster Ethiopia With Geo-federation?

It seems that the era of liberation fronts is over. The EPLF already changed its name and surely it will die with Isayas Afeworki the expected natural death. The TPLF is lying on its death bed and lost legal position in Ethiopia. The ruling Tigrai nationalists led by Getachew Reda will most probably come up with new name for their organisation of the new generation. The ONLF is practically dead and Somalis are being oriented otherwise. The OLF also looks like to be at its final stage of development. Oromo nationalists with bilisumma/freedom mindset are now all over Oromia being active in OLA, OFC and even OPP. I think, they now have to be organized in only two major Oromo parties: the ruling OPP and the opposition – ORP (Oromo Republican Party). Oromo nationalists in OLA, OFC and the OLF need to come together and foster one strong party called ORP in order to challenge the OPP in the future peaceful struggle. The ongoing negotiation between OLA and OPP should bring the armed conflict to an end. The ORP can then over take power in Finfinne palace in the next appearing eventuality to promote as well as stabilize Oromo’s AAA (Aadaa, Afaan & Aangoo). The ORP surely shall consolidate the Aango (power), promote Afaan Oromo to primary working language of the federation replacing Amarigna and modernize the Aadaa (culture) to make it fit for the 21st century of innovation era.

I once heard Ob. Leenco’s interview by Bethy, where he suggested formation of a new Oromo party replacing the OLF. According to him, the OLF has finished its mission and the Oromo need new party of new generation, which is fit to face the new challenge with new approach. It is not bad idea. If really the OLF is too old to adapt itself to fix the current Oromo problem, then modern organization with modern program and winning Oromo’s heart as the OLF did up to now is really mandatory. I think, we need not only new Oromo party, but new Ethiopian party led by genuine Oromo Republicans to compete against the ruling Prosperity party. It seems that Oromo Prosperitans are consolidating their power by using the inclusive Ethiopian prosperity party. The OLF and OFC should think to foster such inclusive Ethiopian party to compete against the Prosperitans. For this purpose, they need partners from all regions to form a big Ethiopian Democratic party against the existing big Ethiopian Prosperity party. Then, we will have only two big parties to compete for power as it is in the USA. The only thing Oromo elites should check is that both Absehe elites (Amhara assimilationists and Tegaru hegemonists) never get a comeback chance. Ethiopia is again at cross road. There are five scenario to be seen as possible fates of this instabile country:

– unitary amharanized Ethiopia as wished by Ezema of Dr. Berihanu and the likes.

– Amharigna dominated dictatorial federation as entertained by EPP of Dr. Abiy.

– independent republic of nations as initially strived by the OLF of Ob. Galaasa.

– Oromiffaa led democratic federation as planned by Ob. Leencoo.

– united and voluntarily Oromonized Ethiopia as a result of natural influence from nation of demographic majority in a democratic process as previously envisioned by Dr. Haile Fida of Meison.

From these five senario, the first is obsolete and already dead; the second is temporary and will die soon. Then, the Oromo and other nations will have a possibility to choose democratically from the last three options; democratic independence of of Ob. Galaasa Dilbo, democratic federalism of Dr. Leenco Lataa and democratic integration of Dr. Halle Fida.

No question that all Oromo nationals are struggling for freedom from the hitherto system of domination. The name OLF stands for this freedom/bilisumma. This name is no more specific for one organization, it is already a mind set of all Oromo nationalists who flight for freedom. Thanks to all who sacrifised their life parially or totally to this liberation struggle, we are almost free from Abyssinian system of domination, but still oppressed by the Neo-naftagna of Abiy Ahmed. Our mind set – OLF – is now promoting three different types of post-freedom sovereignty:

1. Ethiopian Integration, by democratic Oromos being active in parties like ECS of Dr. Berihanu und EPP of Dr. Abiy. This form of the OLF is Ethiopianist.

2. Federal Union of nations and nationalities being organized as ODF of Ob. Leenco and OFC of Dr. Marara. These are true Federalists.

3. Oromian Independence being firm in the form of explicit OLF of Ob. Daud. Such body of our mindset is purely Oromianist.

The difference among us is on the issue: what type of Oromian state we want to forge after freedom. There are three approachs in the Oromo community:

– the pro-federation Oromo like Ob Leencoo Lataa prefer the British model, where Afaan Oromo being federal language in a long run equates Oromoland with England and Finfinne with London, so that the future federal union will be one version of de facto Oropia (Oromumma led Ethiopia).

– the pro-unity Oromo like Ob Andargachew Tsige entertain the French style. As long as this group accepts freedom from the system, Afaan Oromo as federal language and Gadaa democracy as rule of the game in the future free union, surely it is also promoting another version of de facto Oropia in which Afaan Oromo will overtake Amharinya in due time.

– pro-independence Oromo like Ob Galaasa Dilbo opt for the German type nation state of the Oromo, which is equivalent to the German’s. In such free Oromia, there will only be Harari as minor nationality, just as the Sorben is the only minor nationality in Germany. Other nations living in such exclusive Oromia are national minorites, whose origin is out of the nation state.

Fact on the ground is that as long as the future of the nation is moving in a direction of freedom, Afaan Oromo will be used as federal language and there shall be democracy, justice, rule of law and economical development, the END will either be an independent Gadaa Oromia of German type or the two versions of Oropia (the French style integrated Oropia and the British model federal Union Oromia). That is why the Oromo can and should cooperate with all forces to achieve our freedom from the existing system of domination, be it which ever of the three outcomes will be realized in the future! The three post-freedom sovereignty are not disadvantageous for the Oromo as long as AAA (Aadaa/culture, Afaan/language & Aangoo/power) of the Oromo are not compromised! Thus, let’s watch Ezema of Dr. Berihanu, fight against EPP of Dr. Abiy and be open for the democratic goals (Kayyoo) of Ob. Galaasa Dilbo, Dr. Haile Fida and Ob. Leencoo Lata. Last but not least, fostering a smart, modern and strong Oromo party to fix the current challenge and to give future Leadership as suggested by Ob. Leenco is not bad, as long as that party is pro-Oromumma unlike the pro-Amharanet EPP of Dr. Abiy. It doesn’t matter if the Oromumma led Ethiopia, i.e de facto Oropia will be Ethio-federation (Geo-federation) or Ethno-federation. The Oromo should be in a leadership position in both future inclusive Repulican Party suggested by Dr. Leenco and Prosperity party already formed by Dr. Abiy. May Waaqa help the Oromo and Oromia!

Galatooma

The Oromo, who Fostered Ethiopia, Shall Transform it to Oropia (Oromumma Led Country)!

No question about the Ethiopian empire being forged by two faces of the Tuulama Oromo (the Habeshanized face led by king Menelik and the non-Habeshanized one led by general Gobana). The alliance of these two groups was a maker and mover of the war in that empire building process at the end of the nineteenth century. After almost a century rule, this empire was takenover by the Habeshanized Agaw in 1991. The struggle now is not to re-takeover the empire and keep as it is, but to either transform the empire to a union, which we can further call Ethiopia and/or name it as Oropia (Oromumma led country). If the transformation fails, no question that the empire will disintegrate and independent state-nations will emerg – so an independent state of Oromia being one of the emerging nation-states.

But, now it seems that the Oromo are trying to reclaim, reform and rename the empire to Oropia. What a fantastic paradigm shift! We planned to liberate only Oromia (Afaan Oromo speaking core of our country) as we had low confidence during that dark era of the monarchy, at which time the Oromo were reduced to an object of oppression and destined to be eliminated. We achieved a lot through the struggle led by the OLF in the last 50 years and now developed an intermediate confidence to opt for federal union of the country in this transitional time from Amaranet’s domination to Oromumma’s liberation. As long as this domination with Amarigna as the only working language of the federation continues, Ethiopia is de facto Amapia (Amaranet dominated country). So, it is understandable, when a lot of Oromo nationalists still stick to self-rule of Oromia within shared rule of Ethiopia. But, in the future, when Afaan Oromo will be the legitimate primary working language of the federation, replacing Amarigna, we surely shall develop high confidence to even dare for a geo-federation, instead of ethnic federation for Ethiopia will in reality be Oropia. As far as we own Oropia (our gross salary), no need of maintaining Oromia (reducing our income to net salary). Thus, our core struggle now better be to consolidate Oromo’s power in Finfinne palace, promote Afaan Oromo to the primary working language of the federation and integrate the Horn of Africa – home of the whole Oromo, who are living in the region from Meroe to Mombasa.

Galatooma

The Current Pragmatic and Smart Third-Generation of Oromo Nationalists!

We already came a long way in our liberation journey. There was a time, when we all competed to be better Amara than be proud Oromo. That was what all the ruling Oromos from Atse Yekuno Amlak (an Oromo) to Emperor Haile Sillasie (also an Oromo) did. They all used to revere Amaranet/Amarigna than respect Oromiffa/Oromumma. Still up to now, some of our leaders in the ruling party as well as some in our own family strive to be Amara than identify themselves as Oromo. That is why they are trying to maintain the hitherto domination of Amarigna instead of legitimatly promoting Oromiffa to the primary working language of the federation. But, fortunately, most of Oromo elites are becoming pragmatic and smart nationalists, who are claiming the bigger Oropia (Oromumma led Ethiopia) as our gross salary instead of being compalecent by liberating the smaller Oromia, which is only our net salary. Thanks to the OLF, who reversed the process from revering Amaranet to respecting Oromumma, we are now on the right track. Let’s look how the evolution of Oromo nationalists  to this current level of third generation is. 

Was the Ob. Lamma Magarsa’s “Ethiopian kenya” movement the well wished third generation Oromo liberation movement? Oromo liberation movement is part and parcel of Cushitic nations’ movement in the Horn of Africa against alien forces of colonization, exploitation and domination in the last 3000 years. These Cushitic nations are actually called Oromota in Afaan Oromo version of the Bible, the word which describes non-Semetics, who did influence ancient Egypt and ancient Israel. Oromota were known as people of Cush or lately renamed by the Greeks as people of Ethiopia (land of the burnt faces). As some part of Cushland later became under Semetic influence, the Cushites adopted culture of these alien forces and became Habesha of Abyssinia, the name given to the land by Portuguese and it means ‘land of the mixed.’ Actually, Cushitic nations are neither “mixed” nor burnt, but they are Cushitic Oromota.

Just leaving ancient history of the Cushites for interested historians, let’s look at their recent liberation struggle since 14th century, at which time Europeans came to Cushland and tried to manipulate one Cushitic group against the other. They described the Habeshanized part of Cushland as superior “Semetic” Christians, and other Cushitic nations, including major part of the Oromo, as “inferior pagans.” There was an attempt to subjugate free Cushitic nations of the area by using Habeshanized part as an instrument. The so called ‘16th century Oromo migration’ was in reality a successful Oromo liberation movement, which defended national sovereignty of Oromo people from Europeans, who tried to use Abeshanized nations in the north, and from Ottoman Turks, who tried to use Arabinized nations in the east. Since then, there is a struggle between Oromians and Abyssinians (the Habeshanized Cushites, who denied their own Cushitic base and identified themselves with the Semetic Solomon dynasty). Abyssinans are actually Cushitic ABASO (Afar, Beja, Agaw, Saho and Oromo), who lost their own culture and language to become initially speakers of Ge’ez and now speakers of Tigre, Amharinya and Tigrinya. They are known or named as Abesha (Habesha).

The worst part of the struggle between Abaso and Oromo was during the 19th century’s movement of colonization, which was coordinated and led by Europeans during their scramble for Africa after decision of the notorious Berlin conference. Abyssinian king with throne-name Menilik managed to get help from Europeans so that he could subjugate the gallant Cushitic (non-Habeshanized) Oromo warriors. After this defeat, the Oromo and other Cushites fell under brutal political influence of the Habeshanized elites with authoritarian culture and mentality. Since then, Oromo nation, in particular, is in a liberation struggle against Abaso domination – the struggle consolidated itself later in a form of freedom fighting being led by Oromo Liberation Front (the OLF), which was started in 1960′s in parallel with the famous ESM (Ethiopian Students Movement).

The first name of Oromo liberation movement was ENLF (Ethiopian National Liberation Movement), showing the inclusive nature of Oromo movement, lately changed to OLF, in order to emphasize the necessity of liberating the people, who are oppressed and exploited just for being Oromo. The OLF has got popularity among Oromo people, and it evolves according to objective reality of Oromo nation. Based on this evolution, in short, there is, nowadays, a movement of three generations, which are conflicting as well as cooperating with each other. Unfortunately, sometimes their conflict is stronger than their cooperation so that Oromo liberation struggle used to be in a sort of a gridlock.

We know that the first-generation started the struggle in 1969 as Oromo’s national existence was in danger, thus the necessity of kayyo-ganama (original goal), i.e. ‘freedom of Oromo people with an unconditional independent Oromia’, the goal which was raised out of necessity, and still is mandatory. Then came the second-generation movement in 1991, after securing the existence of Oromo people and Oromo land, suggesting an additional alternative kayyoo-guyya, ‘Oromo freedom with a possible union of free peoples in the region’ as its tactical and strategical moves. This generation was ready to work with Tigrinya-speaking Abaso elites, who did, at least formally, accept this concept – ‘union of free peoples.’ Unfortunately, the Tigrinya-speaking Abaso elites denied us this right of free peoples, after consolidating their power in Finfinne palace. Now, it seems that the third-generation is emerging with a full confidence to liberate, not only Oromo people, but also all oppressed Cushites and non-Cushites in the region as a third alternative. The third-generation believes in an integrative Oropia (kayyo galgala), which includes the whole Ethiopia and even can extend to the sea port Lamu at Indian Ocean. It considers this Oropia as core of Cushland extending from southern Egypt to Tanzania, as Obbo Boruu Barraaqaa put it well in one of his articles. The latest-generation is even ready to break the hitherto taboo of Oromo nationalists and try to work with Amharinya-speaking Abaso elites (e.g the move of OPDO and ANDM recently seen), who are traditionally against the right of nations to self-determination. Even though we do see different generations of Oromo liberation movement with different approaches in Oromo struggle, fact on the ground is that, for the struggle to move forwards, unity of all the 3 generations is very necessary.

In case future rule of political game in the region will be freedom and democracy, considering Oromia be same as Cushland (Ethiopia) is not against interest of Oromo people, who can have upper hand in an integrated future Cushitic Ethiopia, where Afaan Oromo will be federal working language. Thus, move of the third-generation having three alternative goals (independent Oromia, federal union and integrative Oropia in mind, seems to be pragmatic, inclusive and smart. The current Folle and Qerro movement against TPLF (against the current oppressive Abaso elites), which is inclusive of all the oppressed nations is really good. The common denominator of all the three generations is ‘freedom of the Oromo,’ even if the three groups can be different in their vision regarding the type of sovereignty for Oromia we can forge in the future. Which type will prevail can be decided per referendum on the three options. Therefore, as long as anyone is not against this concept of ‘Oromo freedom,’ his/her move to democratize Ethiopia using the Gadaa principle is not bad. This can be nice move towards position of the third-generation including its kayyoo-galgala, i.e. transforming the old failed Ethiopia (Abyssinian empire), which up to now oppressed Oromummaa, to the new future Ethiopia (Oropian union), where Ethiopiawinet will be inclusive of Oromumma.

Ethiopiawinet in this sense of being part of Cushland (Kushawinet/Kushumma) is not against the concept of Oromumma, but it is against the notion of Abyssiniyawinet or Habeshawinet. Oromumma is a symbol for equality (egalitarian society), democracy (Gadaa), freedom, and justice. It is an antidote against Abeshawinet (usually masked as Ethiopiawinet), which is characterized by authoritarianism, dictatorship (hegemony), oppression and injustice. That is why any political group struggling for the above mentioned values of Oromumma can be considered as part of Oromo liberation movement. Then, we can see why the move of third-generation freedom fighters, who are also active within the so called “multinational” parties like AG7 and even in the notoriously anti-OLF parties like EPRP, is pragmatic and beneficial. Oromo liberation movement has already compelled the Habeshanized elites in such organizations to believe in freedom and democracy (Gadaa principle), thus they knowingly or unkowingly do bidding of the OLF. That is why the current inclusive approach of third-generation liberators like the ODF in forging an all-inclusive alliance against the oppressive TPLF need to be commended. Only the TPLF and very few nostalgic Abaso assimilative feudal warlords, who still salivate for their comeback to rule over the Oromo and other oppressed nations, are against this smart move of the third-generation. I personally do appreciate this common struggle of all Cushites and non-Cushitic nations in the country in order to realize Ethiopiawinet in its true sense, which is actually inclusive of Oromumma. This is infact the Ethiopiawinet, which Ob. Lamma Magarsa described it as “suus = addiction”.

This essay is just presented as a clarification for Oromo foes, who are nowadays delighting by the “perceived” division of Oromo liberation force. For their information, the OLF has got in its pocket, from the very beginning, only one objective, which at the same time can be interpreted as three goals, and it plays with these three cards based on the objective reality it is in, i.e. according to the ‘here and now’ of the situations. Even though the one aim is Oromo national self-determination, the three interpretations of the objective are:

– free Oromia without a union (external self-determination of the Oromo), as envisioned by the first-generation OLF (the generation using only one alternative type of sovereignty),

– free Oromia within a union (internal self-determination of the nation), as suggested by the second-generation OLF to be an additional second alternative type of sovereignty (the second-generation with two alternative types of sovereingty), and

– referendum on this issue of ‘free Oromia within a union’ vs. ‘free Oromia without a union,’ even including the public voting for ‘Oromia being the whole Ethipia, without necessarily having extra Oromo state’ as now entertained by the third-generation OLF as a third alternative type of sovereingty (the third-generation, which seems to be open for the three alternative types).

We know that the OLF permanently advocates for independence of Oromia, for Oromos’ right to self-determination, and for union of free peoples in the region. It emphasizes one of these three interpretations according to condition of the time (according to the Zeitgeist). Whenever Abaso elites become arrogant and start to sing about unconditional unity of their Abyssinian empire with suppression of Oromos’ national rights, it stresses independence of Oromia from Abyssinian colonialism; of course, undermining the possible union. The logic behind this position is that whenever there is suppression, there will be a move for separation. When some reasonable politicians from different nations in the country start to recognize the God-given right of Oromo nation to self-determination, the OLF starts to play card of referendum, i.e. an appropriate decision either for ‘self-rule within a union’ or ‘for independence without a union.’ Now, the one structural OLF, which Oromo nationals have believed to own, has been divided into three factions, each of them just taking as a goal one of the above three interpretations of the objective accompanied by the necessary three types of rhetoric.

Anyways, bad news to foes of Oromo liberation movement is that the one/three OLF(s) will never give up the struggle for right of Oromo nation to self-determination until the Oromo people become determiners of our own destiny, be it within or without a union. Otherwise, let’s differentiate the ongoing rhetoric from the real conviction. We heard certain Oromo politicians talking about the “fact” that Oromo people do not want “secession.” But, I do consider such talking about the ‘Oromo wanting independence or not’ is a wrong generalization. One thing we need to know as a fact is that almost all Oromo politicians (including those who do make the above mentioned rhetoric), deep in their hearts, believe in right of the Oromo to self-determination. This is the hallmark of Oromo nationalists, and it is aim of our mindset (that of our spiritual organization – the OLF). This mindset, the OLF, has got only one goal with the three interpretations and the following three rhetoric, but entertaining three ways leading us towards the aim:

– the mindset in rebel organizations has got an explicit rhetoric of self-determination, i.e. in a form of national independence, be it within or without a union, and it fights for this objective by all means,

– the mindset in opposition organizations has got the rhetoric of struggling for liberation in only Ethiopian union context, but it covertly struggles for the same kaayyoo of self-determination,

– the mindset in the ruling organization has got the rhetoric, which says: “we have already achieved the liberation,” but yet it also covertly pushes for the same and similar objective of self-determination.

So, our fellow Oromo nationals, let’s allow this mindset move to the goal (‘Oromo freedom‘ in a form of national self-determination) in all the three ways (as rebel, opposition and regime), despite the rhetoric of some Oromo nationalists. Let our foes know exactly that despite different rhetoric, Oromo liberation movement can never be stopped till it achieves the objective. We only need to motivate ourselves just to make our respective rhetoric, and do our practice in liberation movement on the way each of us chooses in order to come to the only one aim. We have to forget the rhetoric of Oromo politicians in the ruling party and in the opposition parties, which are doing their talks under gunpoint of Biltsigina (they are just denying right of Oromo people to self-determination at gunpoint) and let’s strive to achieve our aim, which is already determined by our mindset.

I am personally against any sort of dictatorial unity, and I am supporter of a possible union of free peoples in the country based on free will of respective peoples. Any unity without Oromo’s public verdict will fail, take it only 1 year, about 10 years or as long as 100 years. That is why I do advocate for a lasting solution based on free will of all stakeholders, instead of the temporary dysfunctional unity as a wishy-washy solution. Our foes need to know that; they can only manipulate and delay the realization of Oromo’s right to self-determination, but they can never hinder it. Oromo’s mindset is leading us to our only one objective, i.e. to self-determination of Oromo people, however long it may take. Our foes like it or not, in reality almost all Oromo nationalists are led in our liberation struggle by this mindset. That is why the International Crisis Group (ICG) once wrote: “despite its organizational flaws and divisions, many ordinary Oromos retain an almost messianic belief in the OLF as major nationalist organization.” All the three OLF generations enjoy this messianic respect from Oromo people. They only need to maximize their cooperation and minimize their perceived and real conflict in order to help us achieve our objective.

I think Oromo nationals need to support all the three generations and persuade them to coordinate their move. The first-generation has done its best till 1991, at the time, when ‘unconditional independence of Oromia’ was very mandatory. The second-generation used the opportunity to cooperate with other oppressed nations of the region, including with Tigirinya-speaking Abaso, who were under oppression of Amharinya-speaking Abaso, so that we achieved partial cultural autonomy for Oromo people. Now, the third-generation has broken the taboo and started to work with the old archenemy, i.e. with Amharinyaa-speaking Abaso, who are now suffering themselves under subjugation of the currently ruling Tigrinyaa-speaking Abaso elites. The move of these Amharinya-speaking Abaso elites in AG7 and ANDM to struggle for freedom and democracy is in harmony with approach of the third-generation. This generation has understood the fact that, if rule of game in political community of the region is really freedom and democracy, Oromo people do have nothing to lose, be it the type of future sovereignty we choose per referendum will be ‘free Oromia within a union’ or ‘free Oromia without a union’ or ‘Ethiopian union without extra Oromo state’. Thus, I do just encourage the first- and second-generation to have a genuine insight about this inclusive move of third-generation and try not to oppose this pragmatic and smart move, even if they can not support it. Was the move of Ob Lamma and his team part of this third generation oromo liberation movement? Long live Oromo national liberation movement with only one goal of freedom, but with three possible interpretations of the goal to be achieved through possible three ways of the three generations with their respective three rhetoric resulting in one of the three types of sovereignity.

Galatooma

Free Oromo and Oromia as Precedence for Liberation of Nations in Ethiopia Particularly and Africa Generally!

The Oromo and Oromia are already 75% free as we achieved it step by step during the last three revolutions (25% in 1974, reached 50% in 1991 and of course 75% in 2018). The next inevitable change of the regime in Finfinne shall definately lead us to 100% liberation of the Oromo and Oromia from any alien rule as well as from our own dictators. Then, genuine Oromo nationalists, who have the best interest of the Oromo, will have power in Finfinne palace. After that, it is up to the Oromo political elites to play a very maginanimous politics also to promote liberation of all nations in Ethiopia particularly and in Africa generally. Free Oromo and Oromia are very good precedences for the true liberation of African nations from Europeans’ colonial legacy and from their own dictators as well. Finfinne as a capital for Oromia, Ethiopia and Africa is a very nice opportunity for the Oromo to play a leadership position in the country, Horn region and the continent. I hope that Oromo politicians will play this joker card in their Hand smartly in the best interest of the Oromo and Oromia.

Otherwise, it is interesting to observe Amhara activists, who  hoped that the OLF be destroyed by EPP, are now desperately campaigning against every thing Oromo. They are now led by the prime minister Abiy Ahmed.  I can simply say that the Tegaru hegemonists are gone never to come back, but the assimilationist Amhara elites still have the possibility to revive because of the cultural, economic and language dominance they have, due to the historicasl previlage they got in the last about 700 years. They need to be checked continuosly. Unfortunately, the prime minster, who is supposed to be Oromo and pro-Oromummaa, is helping them survive and thrive. The only difference between Menilik and Abiy seems to be that Menilik had no mask of Oromummaa to implicitly promote Amharanet. Abiy is doing this bidding to Naftagnas both explicitly and implicitly. He is keeping the dominance of Amharanet at the cost of Oromummaa. We know that Oromo liberation struggle has got two phases: 1. fighting for freedom and 2. selecting type of sovereignty. Now, EPP of Dr. Abiy is in power and we thought the first phase is already closed. But, thanks to the betrayal of Dr. Abiy, we are now at square 1 again. Actually, we should have focused on pursuing the type of sovereignty we want to realize: an independent Gadaa Oromia of the republican Oromos or an integrative Great Oromia (democratic Ethiopia) of the democrat Oromos? But, we are obliged to finish the first phase by getting rid of Naftagna rule led by Abiy Ahmed. The struggle for freedom is still continuing. Aluta continua!

As we know, during the time of occupation by Abyssinians for the last about 150 years, the Oromo people were “allowed to elect our leaders” under the aristocracy of monarchs, the military dictatorship or autocracy of Derg and under the ethnocracy of Woyane. We all know what sort of elections we had till now; there is no need of elaboration about them. Now, we will have next election and hopefully will elect our leaders. Are we really free from TPLF hegemonists as well as neo-naftagnas and can the election be fair and free? What should we, the Oromo people and other oppressed nations, in the empire do during this elections?  Elect the naftagna EPP of Dr. Abiy and his team? ‘Run behind Oromo individuals’ – who are unitarists, i.e. individuals of Oromo origin in Ezema and the likes? Or should we elect democratic unionist Oromos rallying behind the OFC & OLF?

We like it or not, such elections are de facto struggle mainly among the following trio: unitarists like Ezema, oppressors like EPP and unionists like the OLF. The question which Oromo people need to answer is: which of the three does serve best interest of the Oromo? No question, unionists, which at least strive

for genuine ethnic federation and which tries to make Afaan Oromo one of the working languages of the federation. So, before we decide to move for such election, we need additionally to ask ourselves the following question: who should take power next, if at all successful, the unitarists or the unionists? It is clear that no Oromo of sound mind will elect the naftagnas, but we all need to choose from the two opposition camps (ethiofederalists and ethnofederalists). Nowadays, Ethiopian (Great Oromian) politics is already crystallizing very well. The camp against the naftagna EPP is well divided into the following two:

– unitarists, who do want to forge unitary country of one language (of course, Amharic), one people, one culture, one ethnic dominance (of course, Amhara dominance) and one flag under one God. This camp includes parties like Ezema, which want to dismantle Oromia with the pretext of opposing ethnic federalism, the camp which was instrumentalized by TPLF to fight against the major unionist opposition alliance.

– unionists like the OLF, who want to form union of free peoples in Ethiopia, where both individual citizens’ rights and collective nations’ rights will be respected. Parties organized under Medrek and PAFD stand for this action and that is why they were vehemently attacked by the EPP and its allies.

Actually, the word ‘unity’ has got double meaning. Unitarists want to hide behind the word ‘unity’ even though the true and acceptable ‘unity’ is free union of all citizens and nations based on their free will, which the unionists try to achieve. Major parties which belong to the unitarist are the likes of Ezema, whereas major parties which can be categorized in the unionist opposition camp are those in Medrek like the OFC and in PAFD like the OLF. Surely, in the possible genuine election, the conservative unitarist group will lose, whereas the unionists still need to be smart enough to cooperate and coordinate their efforts more in order to get rid of EPP naftagnas from Finfinne palace.

In the year 2010, TPLFites were very much terrified because of the second opposition camp (the unionists), that was why they did support unitarist opposition camp and forged quasi-alliance in form of Shawel-Zenawi Handshake, even though their policy differs very much, the goal being to weaken the unionists. At that moment, Ato Hailu and Ato Lidetu were taken by the TPLF as hopeful saviors of Ato Meles Zenawi’s fascist government by trying to neutralize or eliminate the unionist opposition camp. So, Oromo people had moved against the unholy handshake; and here are some of the reasons why Oromo people should yet elect the unionists:

– unitarists are with obsolete mindsets – who think to subjugate the Oromo, dismantle Oromia and Amharanize (assimilate) the whole Ethiopia. It is mind-boggling to read in their programs that it is almost accepted as normal to claim Amharic be federal language, whereas Oromic (Afaan Oromoo) needs public verdict to have the same status. If the “moderate” Amhara oriented party – Ezema– thinks like this, we can imagine how the very conservative parties think about equality of languages in Ethiopia, like equal chance of Amharic and Oromic to be federal working languages.

– Naftagna EPP elites have no healthy political position to support Oromo people exercise our God-given right to self-determination for they never want to lose power and the possibility of exploiting the very rich resource of Oromia as long as they can.

– future political move of the region and the globe is in direction of realizing both liberation of nations like self-determination of the Oromo and regional/continental integration like the necessary future African federation of free nations. So, unionists are parties of the future, whereas unitarists are parties of the past and naftagna EPP is, of course, temporary party of only the present.

– the hitherto election in Ethiopia was not actually true election per se, but it could be used as means of struggle, through which we could use to move in our liberation journey a millimeter forward. Our people always used any opportunity of “election” to start another phase of peaceful uprising against tyranny.

– we like it or not, despite the setbacks here and there, the OLF has been transformed into a powerful political/military force that even non-Oromo are starting to rely on to help bring change in Ethiopia. With its military wing led by the professional officers’ corps, and with a matured and highly experienced political leadership, the OLF has become a leading player in Ethiopian politics. As the fast-decaying EPP regime is falling apart, the OLF military alone can step in and maintain order, let alone joined by other opposition parties. OLF leaders have played a key role in the hitherto realignment of forces in the Horn of Africa region. Their visionary leadership has contributed significantly to the recent paradigm shift in Ethiopian politics from politics of serving unitary empire to the future fostering of political union of all free peoples in the region.

– the nucleus of all unionist parties are PAFD and Medrek, both of which are core of the necessary coalition for common good purpose. Medrek’s current objective is to promote a national reconciliation dialogue. It is good to believe that one of the routes to regime change in Ethiopia is the one that is being followed by Medrek. The fact that alliances like PAFD and Medrek do exit at all has completely changed Ethiopian political landscape overnight by confirming that the ethnic-based groups are the mainstream Ethiopian politics.

The ideal remedy against the naftagna EPP is transformation of the unitarists into unionists, so that all can cooperate and fight together the hegemonists. That means, people in parties like Ezema should stop dreaming and talking about bringing back the old unitarist country and they should accept the new union of free peoples in Ethiopia. Additionally, I also would like to encourage oppressed mass of Amhara nation to fight for their own self-determination and then struggle for a strong union of free peoples in Ethiopia. This can unite all the opposition groups under one umbrella to burry the naftagna EPP once and for all. Hopefully, unitarists will come to their sense and do this in a near future so that we can have all-inclusive opposition against the evil of the Horn region – EPP, so that it will have no chance to rule further.

Future politics of the Horn region will be led with the interest to get rid of both unitarism preferred by few Amhara elites and hegemonism of the TPLF as well as to rally behind the unionists like the OLF in order to forge future union of autonomous nations in Ethiopia, where all citizens individually, and all the nations collectively, will be free to determine our own fate without being looted and lorded. That is why I do recommend, in short, that the Oromo people, in particular, and all oppressed nations, including the oppressed Amhara mass, in general, should check unitarist forces, fight EPP dictators, but of course, elect unionists. Tegaru hegemonists are already done and Amhara assimimilationsts need to be checked.

I just encourage all Oromo and other peoples to be registered for the  next election and then start new phase of inclusive uprising against the anti-Oromo individuals in EPP, in favor of promoting and supporting the democratic forces like those in OFC & OLF. I wish that the Oromo people and other oppressed nations to have good fight against unitarism as well as incumbent naftagnas, and I would like to express my strong wish of success in our further struggle of democratization. The unitarists can get support from the Oromo only if they are ready to make Afaan Oromo the primary working language of the union, accept the BRW (black-red-white) flag as that of the federation and aknowledge the name change of the country from Ethiopia to Oromia! In short, Tegaru hegemonists are done and lost power, now we will continue the freedom struggle against the present naftagna regime in Finfinne palace. Then, it is time for us to debate on the type of sovereignty we want to have. Oromo’s main job now is to get rid of the Neo-naftagnas, check the assimilationsts by promoting the different cultures and languages of all nations, especially by reviving that of great Agaw people in north part of Ethiopia. May Waaqa help us! 

Galatooma!

The Incumbent Producing Multi-Angular Confrontation vs the Opposition Promoting Multi-Angular Cooperation.

The political struggle in Ethiopia shall be crystalized into two broad groups in the near future: those producing multi-angular confrontation vs those promoting multi-angular cooperation. The confrontation is mainly instigated by the incumbent and any individual or organisation producing such confrontation serves the ruling party intentionally or unintentionally. Whoever wants to get rid of the incumbent should try to promote the cooperation. Surely, the ruling polity wants the confrontation for the sake of devide and rule. Thus, genuine opposition groups need to do the opposite and promote the multi-angular cooperation of all classes, parties, ethnies, professions and religions, who are genuinely anti-dictatorial regime. Unfortunately, many activists and politicians in the opposition camp are doing unintentionally the bidding of the incumbent for they are also continiously producing the confrontation, instead of promoting the cooperation. Especially, instigating the confrontation between Amara, Tegaru and Oromo elites serves only the best interest of the existing dictatorial regime. This is ridiculously what the Amara, Tegaru and Oromo elites claiming to oppose the incumbent are doing most of their time. They are subotaging their own activity and objective. I hope that it will be changed in the near future and all genuine opposition groups of all nations shall start to cooperate against the dictatorial regime in Ethiopia.

Once, we heard that an alliance of confederalists, in which OLA (Oromo Liberation Army) is the main part is formed in Washington against the dictatorial regime of Abiy Ahmed. Now, the struggle seems to be mainly between this confederalist forces used by the Oromo republicans and the fake federalists led by Oromo prosperitans ruling in Finfinne palace. Geofederalists are no where to be seen. Most of them are trying to hide behind the fake federalists in order to fight against the confederalists. I think the confederalists shall prevail with the huge help they get from the Western world. The question yet to be answered is that who will be in control of Finfinne? In case we allow the TDF get free ride to Finfinne like it was in 1991, the Oromo should be ready for dejavue and even for worse oppression by the Tegaru hegemonists. This should be avoided at any cost. All Oromo elites including genuine nationalists in the ruling Biltsigina party should be ready to cooperate with OLA and controll the government in Finfinne. No Amhara or Tegaru force should be allowed to influence Finfinne in particular and Oromia in general. This time (at 4th revolution), the OLF/OLA should liberate Oromia 100% from Abyssinian domination system. It is clear that the OLF liberated Oromia 25% during the 1st revolution of 1974, 50% in second movement of 1991, 75% through the third change of  2018. Now, it is the right time to push for the 100% freedom and own Finfinne/Oromia. We should bring the hitherto domination and manipulation of Abyssinian elites to an end

No question that the political spectrum in Ethiopia is based on Amhara-Oromo conflict or cooperation. Slowly, political elites in Ethiopia are coming to their sense. The attempt done by the OLF of Ob. Daud in forging and consolidating PAFD (the Peoples’ Alliance for Freedom and Democracy) is one of the right steps in the right direction. Thanks to the farsighted OLF leaders and the Ex-CUD representatives in Diaspora, who started in 2006 an innovative spirit of coming together for common benefit, the hitherto quasi irreconcilable Amhara and Oromo elites started to approach each other. Civilized mentality started to rule the political game between the two groups. They seem to agree on the middle position suggested by the OLF. There are five positions in the spectrum of Amhara-Oromo competition in the country:

– the far right is ‘Amharanet dominated geographical federation’, i.e defacto Great Amharia persued by Ezema.

– the middle right is ‘Amharanet dominated ethnic federation’, i.e equivalent to Union Amharia entertained by EPP.

– the middle position is ‘rainbow confederation’ in the form of a voluntary union of free nations as stated in politica program of the OLF, i.e realization of Oromia in a union of free nations.

– the middle left is ‘Oromummaa led ethnic federation’, i.e the same to federal Union envisioned by OFC.

– the far right is ‘Oromummaa led geographical federation’, i.e practically Oropia (Oromumma Led Ethiopia) promoted by Fayyis et al.

Now, the whole struggle is between the far right forces and the later three groups (middle, middle left and far left). EPP of Dr. Abiy is trying to balance the two camps and to keep the status quo. Interestingly, the Amhara branch in the EPP tends to move to the far right position of Ezema. Time will tell us how long this Amhara group will stay in the EPP of Dr. Abiy. It seems that the Amhara wing of EPP will shift to the right position of ‘Amharanet dominated federation’, whereas the Oromo wing may move to the left position of ‘Oromumma led federation’. Between the two is the optimal middle position of the OLF to realize the rainbow confederation of free nations.

I don’t need to discuss about PAFD here for a lot has been said and written about it. But, let me put my opinion regarding ENM (Ethiopian National Movement) of Ob. Leenco on paper in short and compare it with PAFD concerning their implication on Oromo liberation movement. ENM has been seen as compromise middle solution, which Ethiopian pro-freedom and pro-democracy elites achieved to forge till now. To make my readers understand what I mean, let me classify these elites into seven:

– Ethiocenteralist, who advocate for integrated Ethiopia. Most of them being Amhara elites; this group just wants to have a unitary country; of course, whereas the “right of other nations to develop their culture and language is respected”.

– Ethioreferendists, who want to have have referendum on “integrated Ethiopia vs geo-federation”.

– Ethiofederalists, who want to foster geography based federalism as an alternative to the language based federalism in Ethiopia.

– Midrefendists, who entertain both Ethiofederalists and Ethnofederalists and want to decide per referendum on line of Ethiofederalism as a prelude to an integrated Ethiopia vs line of Ethnofederalism as a prelude to an independent Oromia.

–  Ethnofederalists, who demand union of autonomous nations in Ethiopian context with relatively strong federal government to be formed by predetermination i.e a union by elite consensus or based on free will of the involved elites.

–  Ethnoreferendists, who wish referundum on: language based federalism vs an independent Oromia

– Ethnoseparatists who do fight for the liberation of their respective nations like an independent Oromia, but still have not excluded the possibility of union of independent nations – which is almost the union similar to EU (European Union). This group strives for a possible union (confederation) of free peoples based on referendum of the public, not by free will of only politicians.

When we compare the seven groups, positions of the first and the seventh seem to be irreconcilable. I think the fourth position, i.e. position of ENM is a compromise solution – which the first group (mostly Amhara forces) and the seventh group (dominated by Oromo fronts) could accept as a common ground to make an alliance and fight against the common enemy, i.e against the dictatorial regime of Biltsigina.

So, we came to our sense and celebrated ENM as a compromise solution for all national groups in the country. Otherwise, we continued to be victims of divide-and-rule played by Biltsigina, where it demonizes Amhara elites as “centralist chauvinists” and accuses the Oromo as “narrow secessionists”, and it further persuades them to fight each other and beat them turn by turn. In short, the above pro-freedom and pro-democracy groups can be described as the far right, who want to have an integrated Ethiopia, the middle position of ENM as a compromise – referendum on the two lines: line of Ethiofederation leading to Ethiopian integration and line of Ethnofederation fascilitating Oromian independence.

Clear is that some Amhara elites advocate and write in support of the far right position by opposing democratic Ethnofederation. What is the solution from these pro unity elites’ point of view? Neglect liberation fronts and others who vehemently oppose their far right position? It is clear that the far right positioned elites want to get rid of kilil, whereas a lot of Oromo elites want it to be real and democratic.

The two main political positions in the opposition, i.e. the position of Amhara pro-democracy forces (unconditional Ethiopian integration) vs. the position of Oromo pro-liberty fronts (Oromian independence leading to union based on free will, i.e conditional union) should be discussed and debated before attempting to forge any alliance against the ruling party. I think, groups in ENM have done the discussion. They agreed on unconditional Ethiopian unity as a common goal. It seems the “multinational” party AG7 got its will asserted. “National” parties like the ODF seemed to have given in, by giving up the possibility of Oromian independence, which is one part of the political spectrum. It was not even yet clear whether AG7 has accepted as a compromise (in principle) the  ethnic federation, which is preferred by Oromo parties. According to certain radio interview given by AG7 leader, his party opposed such federation, and he himself wanted that the public decide on the type of future federation (Ethiofederation vs Ethnofederation).

It is clear that Amhara pro-democracy forces, such as AG7, are advocates of geography based federalism (Ethiofederalism) as a good prelude to Ethiopian integration, in contrast to a language based federalism (Ethnofederalism) as a nice prelude to Oromian independence, which is preferred by most of the freedom fighters, such as the ODF. Implementation of geography based federation is the second, next to securing the unconditional unity, what the AG7 wanted to achieve in ENM. So it seemed that AG7 has gotten what it intended to achieve: if ENM wins in the future election, an issue of the type of federation will be decided by public verdict. AG7 really played smart politics. To secure the unconditional unity, it applied the method of consensus between involved parties. To achieve the type of federation it wants, it demanded other method – referendum. Actually fair was when in both decisions, either consensus or referendum, were applied. That means either they should have left the question of Ethiopian integration also for referendum or they should have arrived at a required consensus on accepting Oromian independence as part of the spectrum.

Here, it seems the federalist Oromo party in ENM had lost in the compromise solution. It had not insisted to achieve the right of the Oromo nation to self-determination (deciding on the possible four outcomes: Ethiopian integration, Ethiofederation, Ethnofederation and Oromian independence) , and even it compromised the further existence of Oromo state because of the fact that if geography based federation wins in the required referendum, Gadaa Oromia will be dismantled.

Regarding the implication of the two hitherto alliances (ENM and PAFD) on Oromo liberation movement, we can only discuss theoretically. ENM, without any consensus on keeping Ethnofederalism, is a backward step for the Oromo liberation movement. I am sure if the Oromo party in this alliance does not give clear answer for this question, it should expect that the Oromo people will stick even to the OPDO rather than experimenting on the fate of Oromia. If it was clear that ENM was to advance Ethnofederalism and if the difference with that of the TPLF was only the question of democracy as Dr. Merera once told in VOA, then it is clear that Oromo people will support them to achieve a true and democratic Ethnofederation, getting rid of the present fake one. Achieving autonomous and democratic Gadaa Oromia in a federal union Ethiopia is the prelude on the journey to Oromian independence. Then, we can be sure that ENM was really the solution to our liberation problem in a sense of the ODF.

That is why I dare to say Ethiopian elites, by forging ENM (if ethnic federation is part of its programme), could only achieve midpoint solution to the complex problem of the empire. To come to the endpoint solution, they still need another alliance – like the AFD, which seemed to have made selfdetermination of nations a common ground of the agreement. Then, the public can decide on: Ethiopian integration vs Ethiofederation vs Ethnofederation vs Oromian independence. Without a democratic right of all nations in the region, including such selfdetermination, there will never be a lasting solution. With consensus on unconditional unity (excluding Oromian independence as one of the posibble solutions) like what ENM did, we can only postpone the end result, but never avoid or hinder the question of nations to an inclusive selfdetermination which will be raised again and again and again … till they will get it. ENM excluding Oromian independence option was just as bad as PAFD excluding Ethiopian integration option. True selfdetermination is inclusive of the two extremes (Ethiopian integration and Oromian independence). Both ENM and PAFD should have revised their exclusive postion and accept the midreferendum on: Ethiofederation heading towards Ethiopian integration vs Ethnofderation leading towards Oromian independence.

Coming specifically to the question of Oromo people, it is not bad if we move from the status quo and achieve our freedom by any means and then entertain all the seven positions listed above. As far as the Oromo are concerned, the only lasting union is the one based on selfdetermination of Oromo public, not a union based on predetermination by elites like those in the ODF tried. That is why I do advise those opposition groups in Diaspora, such as the ENM and the PAFD to face the reality on the ground and forge an alliance based on the solid ground to achieve a union (confederation) per selfdetermination of nations, which is an optimal solution, but not a temporary compromise solution like that of only ENM (excluding Oromian independence) or only PAFD (excluding Ethiopian integration. Oromo’s Gadaa politics is inclusive of the seven positions of freedom fighters! ENM and PAFD should have come together and foster AFD-like inclusive alliance of Ethiocenteralists, Ethioreferendumists, Ethiofederalists, Midreferendumists, Ethnofederalists, Ethnoreferendumists and Ethnoseparatists!

Anyways, the alliance of Confederalists with OLA as Major part are on the right direction.  May Waaqa help all anti-Biltdigina opposition forces be such inclusive minded!

Galatooma

Triangular Cooperation of Amhara, Tegaru and Oromo Democrats against Biltsigina Regime!

Triangular Cooperation of Amhara, Tegaru and Oromo Democrats against Biltsigina Regime!

No question that the main conflict in Ethiopia is triangular (between Amara, Tegaru and Oromo elites). The failure and mistake of elites in these three camps are the main causes of the current misery in Ethiopia. These elites are still beating the drum of war against each other. It seems that Biltsigina is moving some where between the three, of course instigating the confrontation just to use it for its tactic of divide and rule. How long can this manipulation will help the party may be seen soon. But, I would like to advise the triangular democrats of Amara, Tegaru- and Oromo that they change their style of proacting in the destructive triangular confrontation to promoting the constructive triangular cooperation between the three blocs. This cooperation can be the best and stable “sostu gulicha = stable three supporting corners” for Ethiopia in particular, the Horn and even the whole of Africa in general. The recent mof Aite Getachew Reda and Dr. Yiliqal Kefyalew to reconcile their two blocs is commendable. I hope that Ob. Shimelis shall join the movement soon. It is time for the Amara elites to show an interest in learning Afaan Oromo and Tigrigna if they want others respect their Amarigna further. Such move of being multi-lingual in Ethiopia is mandatory for the sake of transforming the triangular confrontation to triangular cooperation. Can the triangular democrats play influencial role in this process of transformation? Time will show us whether they can be the best agent for an end of all the hitherto oppressions in Ethiopia! I think the era of Oromo’s dictatorial Biltsigina will come to an end soon, just like that of Amara’s dictatorial Derg and Tegaru’s dictatorial Woyane. The future shall be for the triangular democrats of the three competitive nations. I hope Tegaru’s new democratic generation led by Aite Getachew being free from the fascist Woyane mentality and new Amara generation free from fascist Derg mentality will emerge soon to cooperate with the democratic Qeerro of the Oromo. Students of the three nations fought against the feudals till 1974 revolution in unison and surely the democrats in the triangle will do the same against the three blocs of fascists (against Amara elites with Derg mentality, Tegaru’s with Woyane mentality and Oromo elites with Biltsigina mentality). We shall definately foster democratic Ethiopia as our common home on the grave of the current three fascists: Amara-Dergists like Fanno of major Dawit W/Giorgis, Tegaru-Woyanes and Oromo-Biltsiginas. .

Just leaving the oppression by the Monarchy Till 1975 alone, let’s Look at what happened during the last three dictatorial regimes. Derg favoured Amara elites and persecuted Tegarus and Oromos. Woyane benefited Tegaru elites and humiliated Amaras and Oromos. Now, Biltsigina tries to promote Oromo elites and control Amaras and Tegarus. These confrontation of the elites from these three mainly influencial nations has costed the country a lot. I think, we need to transform this confrontation to cooperation. It is nice that the negotiation between OLA and OPP is now going on. Unitefd Oromo force is the base for stability of the country in particular and the Horn in general. Oromo forces consolidating power in Finfinne palace and promoting Afaan Oromo to primary working language of the federation is the main prerequisite for the transformation. Then, Oropia (Oromumma led Ethiopia) will be at peace with itself. Tegaru and Amara elites will have no other alternative to cooperation with the Oromo. Tegarus have already started it. Amaras will soon come to their sense and do the same after getting rid of the currently vocal extremists in Amara Community. The Oromo as victor need to be magnanimous to accomodate liberal elites from Tegaru and Amara so that the transformation of the triangular confrontation to cooperation will be realized.

Dr. Abiy and his Administration effectively lost support of the main triangular contenders of power in Finfinne palace (,Amhara, Tegaru and Oromo). His prosperity party committed self-destruction by injurying three legs of the stool he was sitting on comfortably. By designating TPLF and OLA (Oromo Liberation Army), the two vanguard organizations of their respective nations, as terrorists, he officially declared war against both Oromo and Tegaru peoples. By not fullfilling the expectation of Amhara nationalists, he also lately lost confidence of most Amaras. Now, Abiy and his party have basically no strong support base as Mengistu and Meles had. Mengistu had support of Amhara elites and Meles’ strong constituency was the nation of Tegaru. It would have been good, if Abiy could get the vehement support of the Oromo. Unfortunately, he naively messed up every thing and now touched the holy liberation army, which is highly respected by almost all conscious Oromo. It is the matter of time, Abiy and his administration will lose power. The million dollar question is: who shall follow? Amara nationslists? Tegaru hegemonists or Oromo republicsns?

Interestingly, PM Abiy initally got very huge support three years ago from three main triangular contenders (from Amara, Tegaru and Oromo elites). He appeared to be very integrative figure to lead Oropia towards democratization. But, unfortunately, he slowly lost support from the three angles due to his attempt to consolidate dictatorial power. Now, he is no more a democrat for transformation, but a new dictator of victimization. With the overtaking of power by Oromo liberals almost three years back, we quasi concluded the liberation struggle and we were in a transition process towards democratization. For the transition to be successfull, we had to transform the hitherto triangluar conflict between Amara, Tegaru and Oromo elites to a constructive triangular cooperation. It was time for the elites in the three blocks to come to their sense and find a mechanism for this possible cooperation. We needed to learn from our damaging conflict history and ought to foster common beneficial destiny as a win-win solution for all nations in Ethiopia in particular and the Horn in general. Dr. Abiy and his adminstration could have worked on this, despite the protests from extremist positions of the three angles (some Amhara elites nostalgically longing for the dead assimilative Ethiopia, few Tegaru elites trying to bring back their apartheid Ethiopia and certain Oromo elites still rejecting the potential accomodative Oropia). Unfortunately, PM Abiy couldn’t materalize this and now, it seems that we are again at cross road of a new revolution. The opposition against the dictatorial EPP is now not only from extremists of the three angles, but also from democrats of the three blocs.

Fact on the ground now is that Oromo’s colonial or domination history, which started at the end of the nineteenth century together with the European colonizers’ scramble for Africa, is on the verge of coming to end. Europeans could formally give up their colonies, though they still indirectly control and influence every political, economical and social life of their respective colonies, because of the liberation struggles of colonized nations and the support subjugated nations got from the socialist bloc during the Cold War. The only black de facto participant of the Berlin conference on the scramble for Africa, i.e. the black Abyssinia enjoyed as colonizer just because of the neglection from the so called international community regarding freedom of the dominated nations in the empire in general and concerning the Oromo nation in particular.

Despite this neglection, Oropia’s oppressed peoples being guided by their liberation movements, even including masses of the two Abyssinian nations led by the very few democratically thinking Habesha elites, struggled against all forms of domination, injustice and tyranny. They struggled together against European colonizers like the Adwa battle and Italian occupation during the World War II, as well against feudal monarchy as shown during the Students’ Movement, against communist military regime and against the fascist apartheid administration of TPLF.

Unfortunately, this fascist administration could rule for twenty seven years, specially by using divide-and-rule method. It could divide the opposition against its rule into three main blocs: 1. left oriented unionist liberators, including all liberation fronts of oppressed nations – particularly the Oromo, 2. middle positioned democratic federalists such as Medrek and the right oriented unitarist patriots, which comprise all forces emphasizing unconditional unity of the country. The elites in these three blocs of the opposition couldn’t forge a lasting alliance against fascists for the fact that it was easy to polarize and make them fight against each other. The TPLF was busy producing articles and dispatching cadres being camouflaged as either the unionist liberators fighting against the unitarist patriots, or vice versa. Now, the EPP of Dr. Abiy is using the same mechanism to survive and thrive.

It is because of such activities that the hitherto formed alliances like AFD could fail and the existing alliances like PAFD & Medrek are not yet as effective as intended. All individuals and organizations opposing the EPP regime should have developed a common ground to cooperate and to tackle it’s divide-and-conquer machination. After many years of debate and discussion, they got common ground, i.e. the two-phase struggle: first phase of liberation from dictatorship, and second phase of democratization. Talking in the past, being under the apartheid rule, about democratization process was simply self-deception to say the least. Some organizations got this fact earlier during the election in 1992, and others realized it lately, and election in 2015 being final evidence for the fact that any attempt of democratization under the TPLF fascist regime was a pipe dream.

Interesting is to observe that even the oppressed people of Amara and their democratic leaders have started to taste what it means to live under domination; even few of them have started to call the past fascistic domination as Tigrean colonization. Note that Tigreans under domination of Amara elites till 1991 felt the same. This political process among the Amhara people and movement of Tigreans against the EPP are encouraging developments. All peoples in the country in general, and politicians of each nation in particular, seem to pass through a sort of political evolution.

Observing politics of the empire, we may face it or evade it, a national question is the main conflict area. All peoples and politicians in Oropia do agree on political values like democracy, freedom, human rights, justice, good governance, etc., but the dominating Habesha elites are not ready to agree with the Oromo and other nations on the question of national freedom for each people. That is why I do suggest to all concerned polity to have a look into the political evolution, regarding mainly Oromo people, but also can be applied to other nations. We like it or not, all Oromo individuals and Oromo institutions pass through certain political evolution process, from level one to level five of the following:

– first level of the evolution is that of those who support unitary Abyssinian colonial empire as some Oromo and others in Habesha dominated organizations like Ezema. They deny existence of Oromia, but they are concerned only about Ethiopia.

– second level of those acting like OPP, who claim to be Oromo and believe in existence of Oromia, but accept and adore Abyssinian rule over the occupied Oromoland.

– third level of those acting like OFC, who claim to be Oromo and demand Oromia’s autonomy at least within Oropian union.

– fourth level of those acting like ONP (Oromian National Party) and claim unconditional Oromia’s independence, disregarding possibility for union of free peoples.

– fifth level of those like OLF, searching to foster Ethiopian union, i.e. union of free peoples in the Horn for common economical benefit, which brings all Oromo in the Horn together.

Then, we may ask: at which levels of Oromo political evolution are Oromo people and politicians as well as peoples and polities of other nations moving? It is clear that a lot of Amhara elites move at the first level, the majority of Tegaru elites at the second level, and most of those from the other peoples taking differentially the levels from third to fifth. Despite these differences, the call of the OLF for more alliance, in Addition to the PAFD, is a nice take. The OLF actually seems to flexibly moving between third, fourth and fifth levels of Oromo political evolution based on the timing of geopolitical situation of the region. This Oromo vanguard organization is promoter of Ethiopian union (the name based on biological origin of the majority in the area) = Horn union (based on geographical origin) = Kush union (according to Hebrew) = Punt union (according to old Egypt) = Ethiopian union (a designation according to Greeks).

It is because of this attempt of the OLF in promoting both national independence of the Oromo and regional union of the Horn that some Oromo scholars have started to talk about a “paradigm shift,” and even few Habesha oriented scholars are now trying to join them. It was not bad that once the prominent leader of Habesha-dominated unitarist party came to Oromo conference of OSA and discussed with Oromo scholars. The topic of OSA-conference was also really good: “Rethinking the Urgency of Paradigm Shift for Democracy, Human Rights and Social Justice in the Age of Intensified Globalization.”

But what do the concerned people mean by “paradigm shift”? Shift of goal or shift of way to the goal? At which levels of Oromo political evolution were the panelists and participants moving? How many of Oromo individuals taking part in Oromo politics and Oromo institutions they represent have completed their political evolution process? I know there are some who have already completed their evolution, but tactically making rhetoric of lower levels of the evolution. But yet, there are some who are still convinced to live and to move at lower level of Oromo political evolution. Which one of the positions, be it compelled or convinced, is position of the Oromo politicians in general? From those living and moving at lower levels, position of the compelled ones is to consider lower levels as their tactical goal because of the political situation and position of the convinced ones is to accept lower levels as strategical goal based on their political conviction.

Even though we considered the step taken by the OLF to foster a new alliance against the oppressiv regime as a nice measure, I still recommend that Oromo liberation forces first try to promote their own unity like the imperative re-unification of OLF factions. After such unity, it is easy and politically expedient if we form and strengthen necessary coalition with forces of other oppressed nations as well even if we foster cooperation with Abyssinian democrats as planned by the OLF. But, whenever we try to form coalition with other liberation forces of oppressed nations and foster cooperation with democratic forces of Abyssinian nations, we should be conscious enough that our Oromo’s reservation, i.e. our minimal demand, our bottom line or our tactical goal is “Oromia’s autonomy within Ethiopian union”; that we know our Oromo’s goal, interest, i.e. with what we will be satisfied or our core-goal is “Oromia’s independence in a form of Gadaa republic”; and that we consider our Oromo’s target or position, i.e. the best, the optimal, the maximum we could possibly attain or our strategical goal is “Oropian union of free peoples.”

Taking all these facts into consideration, now is the right time for all forces against the dictazorial EPP to forge cooperation for democratization. No question that all these forces agree on liberation of all citizens and nations in Oropia from dictstorship and they just achieved the needed liberation. This move as a first phase didn’t contradict with political program of any of them. So, no one of them is compelled to change its program in order to foster such an alliance. But, I know the political programs of the three opposition blocs vary specially regarding the final types of sovereignty they want to achieve for their respective nations or for the country during the ongoing second phase, the phase of democratization: unionists want to achieve union of independent peoples in the Horn (weak centeral government), federalists want union of autonomous nations in Oropia (strong centeral government), and unitarists want to achieve unitary country devoid of national autonomy or national independence for each nation.

I think this difference of the three blocs must be left for public verdict in the second phase, i.e. during phase of democratization. The cooperation should be in agreement to establish democratic institutions and facilitate for citizens and nations to decide democratically on the types of sovereignty all nations in Oropia should have. An independence of any nation without a public verdict is like an amputation of a limb; an autonomy within a federation without public verdict is bantustanization; and a unitary state without public verdict is like a colonial amalgamation killing identities of nations. So, any individual or organization who preaches freedom and democracy (like almost all in the opposition are doing now) should be ready to accept and respect such public verdicts. If not, they will only replace tyranny of Tigrean elites with that of either Amhara elites, or Oromo elites or other nations in the country.

If we want to have a lasting solution for that cursed country and to prosper together, there is no other way preferable to this move of democratization. I am sure that only the EPP tyrants are against this move. Genuine and matured democrats should be ready to accept and respect decisions of peoples during the democratization phase, be it that public verdicts lead to a peaceful separation like that of Czech republic and Slovakia, or to a peaceful unification like that of East Germany and West Germany. The alternative to this civilized and modern way of achieving national independence and regional union is the cycle of replacing one dictator of certain nation dominating other nations by another dictator of different nation at gunpoint as the Abyssinian elites of Amhara and Tegaru used to do. This alternative is, of course, prolongation of the misery and poverty for all citizens and nations in the Horn. It is up to us to choose either the first way of democratization or the alternative way, which will lead us to further domination.

In case we choose the way of democratization, then I think now is a good time for the formation of the necessary cooperation to fight against the tormenting EPP dictstors and to move forward. It is the time, when almost all opposition groups have understood that the tyrants are not ready for any sort of freedom concerning citizens and nations in Ethiopia, or for the necessary democratization process. Generally, we can say that now is good timing to initiate formation of cooperation against evil of the region and to promote the democratization process. All genuinely democratic and pro-freedom opposition groups will have no better timing than now to come together, and to seek a lasting solution for the most troubled part of the globe. Oromo elites, now being in the leading position can form this inclusive cooperation. They can transform the triangular conflict (Amara-Tegaru-Oromo elites) to triangular cooperation of the three camps. It is time for free Amharaland, Oromoland and Tegaruland to be domcratized and build strong union of free peoples in the Horn. That is why the triangular war of Abiy and his EPP against the three main competing nations is a futile excercise. Wake up all, it is good timing!

Galatooma

The Existing Spectrum of Ethiopian Politics: Amapianists — Amarianists — Ethiopianists — Oromianist — Oropianists!

Ethiopia’s current politics is not based on class struggle (capitalism vs communism), religious conflict (Waaqeffanna vs Abrahamic religions) or Killil-soveteignity (geo-fedrration vs ethno- ederation). It is all about Amapia (Amaranet dominated Ethiopia) vs Oropia (Oromumma led Ethiopia). Amara elites and other pro-Amaranet forces are determined to maintain the status quo. Genuine Oromo nationalists and the allied pro-Oromumma forces strive to realize the legitimate transformation of Amapia to Oropia. All other forces in Ethiopia can never be neutral. They either keep the status quo of Amaranet domination or support the transformation to Oropia. Dr. Abiy and his prosperitan party are also yet to choose between the two jobs; maintain Amapia or promote Oropia! Between the conservative position of the Amapianists and radical view of Oropianists we find Amarianists of independent Amaria, Ethiopianists of rainbow ethnic federation as middle stand and Oromianist of independent Oromia.

The victory over TPLF is tantamount to an end of Tegaru’ influence in Finfinnee palace. No more triangular (Amhara-Tegaru-Oromo) struggle for power. Now, it is the beginning of a bitter fight between Amhara and Oromo elites. Amhara elites being supported by the PAE (pro-Amharanet elites) from other nations will continue to maintain the existing domination of Amharanet/Amharigna with the pretext of promoting Ethiopiawinet. Oromo elites in general and the POE (pro-Oromo elites) in particular need to be ready in order to fight against the worst enemy (Oromo Naftagnas). Amhara Naftagnas (A-Naftagnas), whom we defeated in 1991 were bad enemies and Tegaru Naftagnas (T-Naftagnas), which we chased away recently were worse. It was not hard for the Oromo to fight against these two Naftagnas in unison. But, the struggle against the Oromo Naftagnas (O- Naftagnas), whom I consider as the worst enemy ruling in Finfinne palace is very challenging. It is difficult firstly, because it effectively divided Oromo nationalists in to two (pro- Abiy and anti-Abiy) as well as secondly for the Amhara Naftagnas are supporting the incumbent whole heartedly in order to keep the ongoing domination of Amharanet/Amharigna.

I

It is interesting to observe that an opposition against EPP of Dr. Abiy is coming from three directions: Conservative Amhara elites, Hegemonist Tegaru elites and Republican Oromo elites. It seems that the three main contenders of power in Caffee Araara palace (Amhara, Tegaru and Oromo elites) were trying to have Dr. Abiy and his administration on their respective side in order to dominate the ongoing politics. The Amharas tried it thinking that he is supporter of their position because of his rhetoric about Ethiopian unity. The Tegarus wanted to have him as loyal as his predecessor (Ato HMD) for he is emerging from the ruling Coalition – EPRDF. Oromo elites think that he should serve the interest of his own nation above all. But, Dr. Abiy seems to balance the three demands from the three angles and wants the three angles to cooperate for the sake of keeping his power. Can he be successful? Is it possible for him to transform the triangular conflict into triangular cooperation based on certain compromise common denominator of the three forces? What should be that common denominator? Fact on the ground is that he can never survive by losing Oromo support of the republicans as it seems to be now.

Otherwise, it is really nice to observe what I wrote many years ago becoming reality. I explained the necessity of this triangular struggle between Amhara, Tegaru and Oromo elites at the time when TPLF was actively using the conflict between Amhara and Oromo for its advantage of ruling by divide and destroy mechanism. As far as my hitherto understanding of our history is concerned, Ethiopia, also depicted in the Holy Book as Cushland, is located south of Egypt and stretches from Meroe to Mombasa. I know, there is a controversy regarding this assertion for some scholars do claim that the Biblical Cush was located some where in Arabia. Neverthless, let me here take as a fact (operationally define) that Cushland is land of those nations speaking Cushitic languages, i.e. the land which stretches in Africa from northeastern Sudan to northeastern Tanzania. Then, we see that the current geographical Ethiopia is part of Cushland. We heard and read that Cushitic nations existed in eastern part of Africa, all sharing common cultural heritage, since 8000 years ago. As linguistic evidences testify, the ancient Cushitic languages had been divided into four branches starting from 5,000 B.C., thus now the branches having their different linguistic and national identities. Some common positive values of the Cushites include their monotheistic faith system, they believing in only one Supreme Being known as Waaqa by the Oromo and Higelibona by the Agaw, the faith system with no concept for Satan and Hell in order to punish human being after death; their egalitarian social norm and democratic values like Gadaa administration of the Oromo; their tendency to cultivate harmony, love and peace as major social values; as well as their good tradition regarding peaceful transfer of power as practiced in Gadaa democracy. But, as recorded in historical process of the region, Cush peoples in northern part of Ethiopia (like the Agaw) had already started to accept languages, aristocratic rule, theocratic tradition and other values of the Middle East, including personal namings in both their aristocracy and theocracy.

Before the beginning of domination by Axum empire (in today’s Tigrai and Eritrea), inhabitants of the area were believed to be mostly Cushites; that is why also Axum civilization is said to be part of Cush civilization. The so called Solomonic dynasty in Axum empire is actually taken by some scholars as dynasty of the Agaw, who accepted values of non-Cushitic theocracy, including creation of Ge-ez language (a combination of Agaw, original Hebrew and ancient Yemenite Hebrew languages). This dynasty was believed to have been later taken over by the explicit Cushitic dynasty of Zagwe. The same trend seems to have had happened latter in Hankoo-bar of Dirree-Saawwaa (Shoa), where the Cushitic Oromo used to live. Also the Solomonic dynasties in Saawwaa and Gondar were considered by some writers as dynasties of native Oromo. The ruling class of this dynasty created its own language – “Lisane-Nigus” (Amharinya), around the year 1270 from the combination of Afan Oromo, Ge-ez/Tigrinya and Agewinya. The Chrisitian kingdom is said to have controlled only about 1000SqKm around Hankoo-bar in the 14th century, being surrounded by the Oromo; it gradually expanded its territory to include all the present Amhara part of North Saawwaa and beyond that extended up to Indian Ocean. In the 16th century, after Oromo defense forces successfully protected their nation from attacks by both Ottoman Turks and the Portuguese (time when all foreigners were driven out and since when Ethiopia was considered to be isolated), this same Oromo dynasty continued to rule in Gondar till the rise of Agaw warlord, Atse Theodros, who started to defeat the Oromo dynasty for first time, being supported by Europeans.

The negative impacts of northern elites’ rule on the affected part of Cush nations did include forceful conversion of peoples to Judaism and Orthodox-Christianity; authoritarian tradition terrorizing non-Abyssinian neighbors; autocracy and dictatorship replacing their democratic tradition; intrigues as well as inculcating of war as their motto for keeping previlage; and taking over of power from each other by using means of murder and violence. These negative impacts were to some extent checked by the Oromo till rise of Atse Theodros in mid-nineteenth century. The first victim of Abyssinian domination was the Cushitic Agaw nation; it was then followed by victimization of the Oromo in northern part of Oromia. Some history writers think that Cush peoples were physically pushed from north to south, but I think they were rather more influenced, both culturally and linguistically, than being pushed physically. The military and political moves of Theodros and Yohannes IV as well as that of Minilik and Haile-Sillasie were further attempts of subjugating the Oromo and other nations in southern part of Ethiopia. At last, Minilik and Gobanaa together succeeded in invading the Oromo and other Cushitic and Nilotic nations of southern region.

When we look at recent history of the Oromo, this nation can be regarded as part and parcel of both dominating polity and dominated public in history of Ethiopia. The kings from Ye-Kunoo-Amlak to Haile-Sillasie Guddisa, most of them originating from Saawwaa Oromo, were classical examples. The move of the Oromo in self-defense against both Europeans and Ottoman Turks during the sixteenth century war in the Horn, including the rule by Oromo kings in Gondar dynasty; the ruling Oromo federalists of Ejjuu Oromo from Ras Ali-I to Ras Ali-II during the so called “Zemene Mesafint” (Era of the Princes); the contribution of Tewabech (daughter of Ras Ali-II from Oromia), wife of Atse Theodros, for the success of her husband; the contribution of Itege Taayitu Bitul (the Ejjuu Oromo lady) in coordinating the moves of both Minilik and Gobanaa during invasion of Ethiopia and during the Adwa war against Italian colonizers; the contribution of Oromo Generals in consolidating Ethiopian unity and the mysterious death of Gobanaa; the rejection of Lij Iyassu (Muslim Oromo) by European Christian Kings and his premature death being accused as Muslim; the role of Oromo Generals like Qusee Dinagde to consolidate Haile-Sillasie’s rule; the role of Oromo Generals like Jagamaa Keello in defending Haile-Sillasie from coup attempt by Neway brothers; the participation of other Oromo Generals like Tsigee Dibuu in this same coup attempt; the role of Oromo patriots like Abune Phexros, Abebe Aregay and Belay Zeleqe in defending Ethiopia from fascist Italy during the Second World War; the heroic deeds of Abdissa Aaga in Italy; the role of Oromo revolutionaries like Walellign Mekonen, Haile Fida, Baaroo Tumsa, Senay Likke, Dabalaa Dhinsaa, Mengistu Haile-Mariam and Teferi Bantii to topple the last monarchy; the coup attempt by Oromo Generals like Merid Nugusee, Demise Bulto and Amha Desta against brutal Derg; the “last minute” attempt of General Tesfaye Gebre-Kidan and Tesfaye Dinqaa (both being Oromo) to save Ethiopia from disintegration during fall of Derg; the role of OLF in bringing down Derg rule; the main opposition against Woyane since 1991, which is mainly from the Oromo nation; and even the fact that prominent unitarist leaders in the opposition camp (like Birtukan Midhagsaa and Andargachew Tsige) being from Oromo roots, the current saving of Ethiopia from disintegration due to Oromos being led Dr. Abiy, etc – all these show an involvement of Oromo elites in both the northern elites’ domination process and in defense of the southern oppressed nations against this same process.

Recently, the last domination process under influence of the tyrant TPLF regime was defeated. We know that some of the oppressed nations in Ethiopia have developed their own distinctive languages, identities and ways of life to deserve their own free nation-states. Their amalgamation within a unitary state by disregarding their right to national self-determination was not, is not and will not be, as such constructive. Just disregarding the possible unitary state advocated by northern elites, it is interesting that we can now observe, for example, Oromo people are the most tolerant in the region and allow others to live among them in comparison to nations in the north. Let’s look at the relatively very few presence of Gurage, who tend to move over corners of the country for the sake of making business, in northern region, in comparison to what they do enjoy all over Oromia and in southern regions. It is this tolerance of the Oromo, which invites others to work with them against injustice in the whole Ethiopia. The resistance against tyranny, which was perpetrated by nothern elites from Tigrai, needed such an all-inclusive alliance in form of both liberation struggle and democratization process.

Here we need to see the importance of the ‘two against one’ phenomenon in triangular struggle of elites from Amhara, Tegaru and Oromo for either domination or liberation of their respective nation. To make this phenomenon of freedom practical, Oromo liberation forces, in our policy, did already consider to liberate, not only Oromo people, but also all oppressed nations in the country – which were victims of negative impacts from the northern domination process. Our move in the future also should be a liberation move from the hitherto tyranny — through genuine federation (national autonomy for each people) — and through national freedom (independence of each nation-state) — towards confederation (union of free peoples) in the Horn. It was the Oromo liberation movement which could be the main factor for demise of the Tigrean tyrannical regime, that was why the Tegaru regime was more brutal on the Oromo. The northern rulers should be compelled to move toward this concept of union of free peoples, and they should stop dreaming re-subjugation of oppressed peoples under their rule.

Thus, self-determination of all oppressed nations in the country must be part of Oromo leadership now, to foster a new union of Cushitic Ethiopia, even though there are some minor non-Cushitic nations also living in the area. Such renaissance of Cush nations in the region must be the true Ethiopian renaissance in contrast to further northern domination under the rule of TPLF; Ethiopian renaissance was wrongly described to be same as further northern domination like what was going. Genuine Ethiopian renaissance is the reversing process of northern domination. Liberation of oppressed nations from this negative impact should be accompanied by necessary further liberation movement. In this regard, especially during the last one and half century, there was a struggle between elites of the two northern nations (Amhara and Tegaru) and others, including Oromo elites, either for domination or for liberation. Except short break during the rule by Tigrai warlord Atse Yohannes IV, elites from Amhara nation (including the Amharanized Oromo) dominated for more than a century. But elites of all dominated nations, specially those of the Oromo and Tegaru, fought together against this Amhara elites’ domination.

A feasible approach in the liberation struggle was and still is an optimal use of this “triangular struggle” in Ethiopia. Here, the fact that at least three forces (Amhara, Tegaru and Oromo) are fighting against each other for either domination or liberation is unique. Such triangular struggle needs wisdom in knowing and using possible alliances of ‘two against one’. Till 1991, there had been no confusion: Oromo liberation forces and Tigrean “liberation” forces had formal or informal alliances against the dominating and ruling Amhara elites. From 1991 till 2006, there was a confusion for Amhara opposition forces and Oromo liberation forces could not trust each other to foster an alliance against the dominating Tigrean elites. Tigrean ruling elites successfully divided and polarized Amhara patriotic forces and Oromo liberation fronts; therefore these two couldn’t foster an effective alliance of ‘two against one’. One of the methods applied by Tigrean elites to divide the two big nations is acknowledging Amharinya as the only federal working language and denying Afan Oromo the same status. With this manipulation, Tigrean elites could make the Oromo feel as if we were further dominated by Amhara elites and they manipulated Amhara elites to make them sense as if they are still privileged.

This is the reason why ultra-conservative Amhara elites for the long time prefered being ruled by TPLF to being liberated with Oromo forces. The notorious Hailu-Meles handshake and the frivolous opposition against opposition by some prominent Amhara elites before and during the past “elections” were classical examples. From 2006 (the first attempt of forming AFD) till the fall of TPLF, there was an approach-avoidance conflict between these two forces, which seemed to be diametrically opposite (some Amhara elites striving to materialize an unconditional unitary state, and some Oromo elites struggling for an unconditional independence of Oromia without a possibility for union). These two oppressed big nations seemed to be on a crossroad to choose between either forging an alliance against TPLF or suffering further under tyranny. There were debates and discussions between the opponents and proponents of an alliance in both camps. TPLF cadres were, of course, pouring kerosene to the fire as usual by camouflaging as opponents in both camps against the “unholy” alliance.

In the Oromo camp, they preach that Amhara elites are primary enemy of Oromo nation; and in Amhara bloc, they teach that Oromo elites can not be trusted for they are “anti-unity”; as if Oromo elites are worse in this regard than Tigrean elites. They were successful with this polarization till the necessary Amhara-Oromo cooperation to push TPLF out of Caffee Araara happened. Time showed us that the leaders of both Amhara democratic bloc and Oromo liberation camp were smart enough to deal with the divide-and-rule machine of TPLF. I personally encouraged them again and again to come together in order to get rid of tyrant Tigrean elites’ regime and to pave way forward for the future new Ethiopia – i.e. for union of free peoples. I hoped that they can break the advantage taken by the ruling tyrants and make the struggle to be triangular struggle of the two forces of oppressed nations (Amhara democratic forces and Oromo liberation fronts) against a force of one oppressor group (Tegaru rulers) – which must have been struggle for freedom, not for domination of any kind.

As repeatedly quoted: “coming together is a beginning, keeping together is a progress and working together is a success.” By the way, not mentioning other nations here in the triangular struggle doesn’t mean they are insignificant, but the opinion here suggests that other nations can be categorized in one of the three angles of the struggle. From the Oromo perspective, the best way to forge an effective alliance against the enemy was by empowering the Oromo or strengthening Oromo liberation camp. When we have strong and efficient liberation force, all our neighboring nations, including the Amhara, who were suffering under Tigrean tyrants, seek an alliance with us. That is why I tried to promote formation of only one big and efficient OLF. It is good that some OLF fanctions had agreed to merge; we hope that the rest will join the unity in due time so that we will have only one stronger OLF with efficiently fighting OLA (Oromo Liberation Army). I am sure that there is no difference of objective between different factions of the OLF, but they may move with different strategies to the same goal. This is not bad so long they be careful not to fight each other, but do target the enemy from different directions. For instance, let one OLF fanction or the ODF move using the tactical alliance with Habesha democratic forces towards the goal and let another faction move without such a tactical alliance until both of them decide to come together under one political structure.

Parallel to this liberation move, one important process we needed was the revival of Waaqeffannaa. Also interesting is to observe the Cushitic version of both Christianity and Islam. Important is to keep moderate version of Islam (very liberal and tolerant one) as well as a good thing is to maintain the tolerant versions of Christianity – promote both tolerant Orthodox and Evangelical movements in the Horn. All these are liberal interpretations of both Abraham religions by Cushitic Africans. Thanks to Waaqa, we seem to move forward in all aspects of living together in peace and tolerance. Waaqeffannaa is actually core of Cush culture, which lost its importance due to northern cultural domination in the last 3000 years. This time-span, which the northern elites narrate as “good” history of Ethiopia, is actually the time in which Cush nations had to slowly give up their constructive norms and values just to accept the unproductive elements of dominating Middle East culture. Now, it is time for renaissance and revival of this lost Cush culture; reviving and modernizing Waaqeffannaa must be part and parcel of such renaissance. This monotheistic faith system of the Cush in particular, and that of Africa in general, needs to be developed further.

Cush renaissance process should also include mechanisms to get rid of unitaristic notions like “no to Oromia, but consider it as Ethiopia,” approaches like “we know better for you,” assertions like “our language is your language,” ideas like “we don’t exist as a nationality, neither do you,” absurdities like “we are not Africans/blacks”. It should help get rid of the still existing domination mentality of the northern elites. Actually, the Oromo liberation struggle already persuaded such elites to think twice, and it will continue to do the same till Amhara and Tegaru elites start to feel that their illegitimately domination mentality is immoral. At the end of the day, they should and will be proud of being part of the future union of free nations in the Horn. Certain concrete facts, which do support the necessity of our move towards such a union, are that we do, for example, see Lake Tana in northern Ethiopia and Tana River in Kenya as well as that we do have Weyito people around Lake Tana and Waata Oromo around Tana River. Both these facts reveal he reality that common denominator for these two regions is the truth of being inhabited by Cush people. Can this suggest that Wayito at the source of Mormor (Abbay) river are Waata Oromo?

The way forward for all Cush nations in particular, and for all nations of the region in general, is first to achieve freedom from destructive mentality and from tyrannic rule of the northern elites and then to allow each nation to decide on its own destiny – for national freedom within union or without union. As long as there is domination of any kind, there will always be a move for liberation. That is why the best way to get rid of liberation fronts in the region is to deal with domination forces. It is like fighting fire (the cause), which is an effective approach; but not struggling with only smoke (the symptom), which is a futile exercise. Here, domination forces are the fire (causes of problem), whereas liberation fronts are the smoke (consequences of problem). Thus, concrete steps to be taken in promoting Cush culture in Cushland should include, for instance, revival and development of both Cushitic Agaw culture and language in their living areas like Gondar, Gojjam, Lasta, Tigrai and Eritrea; promotion of Oromo culture in the area of those who lost their identity like in Raayyaa, Wallo, Gojjam, North Saawwaa, Finfinne, and in other big towns of Oromia; necessary freedom from the confusing and destructive northern elites’ way of doing business by brute force; as well as the important activity in achieving renaissance and modernization of the lost Cush values like Gadaa democracy and Qalluu institution, which were used to be practiced even around Axum. Then, the main features of the future political community in new Ethiopia with an acceptance and with a necessary respect for Cushitic values will be the planned political union of free peoples, region with freedom of religion, nation-states exercising democracy and enjoying their liberty, region with economic prosperity, as well as an area of social harmony and peace between all nations.

Beside the effort that our democratic forces like ECS of Dr. Berihanu and liberation fronts like the OLF must show to materialize this vision, may Waaqa help us all move in this beneficial direction of promoting ‘union of free peoples’ in the mainly Cushitic Ethiopia; of course also respecting human and national rights of the minority non-Cushitic citizens and nations living in Ethiopia (Great Oromia). Can Dr. Abiy help specially the three angles of the triangle cooperate for such common denominator? I personally doubt as long as the two camps of Abyssinian elites stay as cunning as they used to be. That is why the good PM should be careful not to lose support of his Oromo base as it is happening before our eyes. The Opposition from republican Oromo’s is more detrimental to the EPP than from the conservative Dergist Amhara elites and hegemonist Woyane elites. May Waaqa give Dr. Abiy wisdom not to be against Oromo national interest and be a looser at last!