At the outset, I have to underline the fact that the age of political and intellectual paternalism is gone; no one is entitled to lead and teach, and no one, including PhDs, can claim they know “best”. No one is predisposed to guide and, as far I know, the Oromo are not expecting a savior or a Messiah. Yet, it appears that there has been a culture of entitlement where a few individuals tend to consider the majority of the Oromo people as a mob with little or no national consciousness that are out there to follow...
Scientific Analysis or a Partisan Propaganda?
The Problems of Dr. Assafa Jalata's Analysis
By: Hinsarmuu Barsiisaa
Introduction
Recently while I was surfing, I came across a piece authored by Mr. Tokkummaa Gurmeessaa "Double standards and a Faulty Problem Diagnosis", December 2008 which was written in response to Dr. Assafa’s earlier posting under the title of "Increasing Political Activism and Mobilization: Building an Oromo Agency and Capacity for Liberation” This article by Mr. Tokkumaaa is well written and clearly refutes some unsubstantiated and self-serving arguments put forward by Dr. Assafa.
As Dr. Assafa, I am opposed to political entrepreneurs, but political entrepreneurs of all kinds including the new breed of OPDOs like Mr. Ababiya Abba-Jobir who has said that the Oromo question got adequate answers and seems to have declared the end of the journey for Oromo nationalism. Under the cover of peacemaking and reconciliation, they try to convince the Oromo to stop the struggle as the reason why they took arms is no longer there. Thus, Dr. Assafa’s remarks could have been more welcome if he does not have a link with one of these factions (people he calls OLF national leaders but whom many hold responsible for failed leadership and policies). I think what Mr. Tokkummaa called “double standards” is pertinent and convincing in challenging some of the preconceived ideas and clichés put forward by Dr. Assafa's rhetoric. I do think that Dr. Assafa's paper has several flaws, misconceptions and analytical weaknesses in terms of depth and breadth. If his analysis of the root cause of the problem is flawed, his diagnosis and the litany of recommendations cannot be helpful. In this brief commentary, I will try to inject my personal insights which may shed some light on key problems of Oromo politics without claiming, in any way, that I have all the answers and I know best.
In reading the document, I was more interested in what an academic had to say about the origins of the crisis, his insights on what needs to be done and where we go from here. I am more than happy to learn from people who have something new to teach but not ready to buy and swallow all what is out there under the cover of scholarship. Thus, after reading the criticism of Mr. Tokuumma, I decided to read Dr. Assafa Jalata’s original piece to see if the criticism was warranted. Dr. Assafa has been around for some time and one can commend his efforts to produce and to reach out to Oromos who do not have access to even secondary sources. Yet, he cannot use his academic status to have a green light to say anything and go away without receiving the necessary response – he seems to have posted to get a reaction or feedback from readers. This is just one of such comments and indicates how the same reality can be understood and interpreted from different perspectives.
At the outset, I have to underline the fact that the age of political and intellectual paternalism is gone; no one is entitled to lead and teach, and no one, including PhDs, can claim they know “best”. No one is predisposed to guide and, as far I know, the Oromo are not expecting a savior or a Messiah. Yet, it appears that there has been a culture of entitlement where a few individuals tend to consider the majority of the Oromo people as a mob with little or no national consciousness that are out there to follow. What they failed to understand is that these people are more sophisticated and more conscious than what one might think, and they are not ready to be led blind-folded in the dark by leaders who lost their way. In some ways, they seem to be ahead of the leaders and some academic analysts. It is time to stop looking down upon people and cease a false pretence of being a moral teacher to deceive the public by providing unsolicited lessons. I will now turn to the main thrust of this brief commentary.
The Problems with Dr. Assafa’s Paper
In the following pages, I will identify and discuss some key problems revolving around Dr. Assafa’s analysis. In my view, the major difficulty resides in the fact that the author appears to be less neutral, less objective and more partisan. Some arguments and direct or indirect insinuations sound like a partisan propaganda rather than a constructive academic piece. Naturally, he is free to adhere to any political organization or faction but one does not need to play a make–believe comedy as independent analyst and thinker. Even if he supports one of the competing views, he knows too well that there is no devil or angel in the real world of politics, and truth is relative and no one has the monopoly of truth.
It is an open secret that Dr Assafa is closely associated with some former leaders and one faction of the OLF. Those who follow Oromo issues closely remember that he was accused of being one of the key players, in the different capacity, in the attempt of transforming of OSA from an independent and scholarly association to an organ or branch of a political organization (faction of the OLF) - the controversy around this was widely discussed by different observers and I do not want to revisit it at this point. Several thoughtful Oromos warned against the peril of mixing the ideology and orientation of a political organization with scholarly association. They got it right. Although Dr. Assafa tried to deny the charges leveled against him by some key members of OSA, he has been sharing a very confusing and confused political vision /orientation of OLF leaders which is responsible for what has gone wrong in the movement. Thus, it is not the surprise of the century if Dr. Assafa comes out from the closet to defend the old ways, methods, a political faction/group rather than teaching us anything new. He took the freedom of lecturing and giving moral lessons on “Political Entrepreneurs” without saying a word on the activities of a group of friendly politicians who have been trying to discredit and deconstruct Oromo nationalism for so long by all means at their disposal.
Dr. Assafa is right in underlining that OPDO is not an Oromo organization as opposed to the OLF created and led by Oromos. It was fabricated from nothing and is maintained to serve as instrument of oppression for 17 years now. Sadly, it may have now been joined by some innocent Oromo who have to conform to the policies of the state, the employer, which controls the reward structure, opportunities and life chances of millions and punishes those who do not. In fact, there have always been heartless, vicious and greedy collaborators and spies who have been major instruments of oppression, and this has been going over the last 100 years, starting from the period of conquest to the present regime. For all practical reasons, any genuine academic critic needs to acknowledge this reality and differentiate innocent citizens from sellouts rather hammering them together with the latter. The history of co-opted and collaborating elites in the context of colonial relations and situations and the extent to which they have contributed to the perpetuation of oppressive regimes deserves a prudent and thorough analysis.
Dr. Assafa, as many people in Diaspora, is free to teach, write and speak his mind. Did he imagine himself being a faculty in Ethiopia under the Woyyane rule? He might have become a member of OPDOs without being politically committed or facing a possibility of losing his job or even being in prison. This is the reality under which many Oromo have to live and endure, on a daily basis, under the climate of fear and moral dilemma but continue to dream for better days.
However, what Dr. Assafa has failed to understand or point out is that the OLF policies put many innocent Oromo in difficulties and induced them to lose hope and trust in this organization led by leaders who did not believe in its political program and ideals. What the difference between OLF leaders who decided to ally with Kinjit and those working and cooperating with the TPLF? What is the difference between allying with Woyyane and Naftagna elements of the empire? None! I hope he agrees with me that Oromos short and long term interest would not be served by restoring the old imperial regime under Amhara hegemony, a hidden agenda of Kinijit. That is why millions of Oromo, me included, have hard time to understand why this group of OLF leaders did sign the now defunct deal with a naftagna organization.
Because of this alliance (AFD) with a political organization whose main political objective is to rebuild the old imperial state, the Amhara version of colonial relations, the OLF might have received its worst blow in its history of three decades. It is interesting to note that Dr. Assafa did not criticize when the OLF leaders took this controversial move which constituted a historic blunder of a greater proportion. In fact, many kept quiet and others praised this as Toofta or called it a “paradigm shift” and "New Thinking" to sell it to the Oromo people. What a shift after 30 years of political and military struggle and sufferings for many including the leaders!
The dismal failure of this adventure (AFD), added to numerous other problems discussed by Dr. Assafa and many others, exposed these weak leaders more than ever before. It irreparably damaged their legitimacy and the credibility of the OLF leadership without core beliefs, imagination, coherent objectives and plan of action and brought frustration of people within the rank of the organization as well as its sympathizers, supporters and, consequently, the desire for change came to the fore.
Dr. Assafa’s analysis fails to assess critically what really transpired in this organization and what caused this schism or division – it is far from a putsch brought by wicked people from that or this regional group - it was a process which he should have seen coming over some time. Yet, because of his apparent regionalist penchant or ideological affiliation to one of the factions, Dr. Assafa looks and behaves like an angry man, not a detached, objective and lucid analyst - objectivity is one of the most important attribute or asset of academia and scholarship. That is why scholars try to do the utmost effort not to mix their subjectivity or feelings with the objectivity and neutrality the academic ethic requires. Dr. Assafa admits that what he was saying could offend but he still did it. There is a way of challenging people without offending them or looking down up on people if a positive outcome is expected from the endeavor.
The other problem associated with Dr. Assafa analysis is his omission from the discussion about a new breed of OPDOs or OPDOs affiliates, which include key former OLF leaders. He is surprisingly silent on these OLF elites who have joined or likely to join the TPLF after decades of politics of futility, and are now actively campaigning to undermine the credibility and the legitimacy of Oromo nationalism, the cause they championed once upon a time. He forgot to add these new OPDOs and their potential role in Oromo politics which he put in the following terms:
For Oromo political entrepreneurs sacrificing and achieving something for the national struggle is not important. So for them any person or persons from their clans or regions are more important than Oromo nationalists who have demonstrated their bravery and achievements. Consequently, they are more related to members of OPDO from their clans or regions. They are always anti-thesis of the Oromo national unity although they officially declare the importance of the Oromo unity; they want to make their clans or regions the foundation of the Oromo national movement.
This comment may have a strong resonance had Dr. Assafa added the current political development. It is facile to lecture about the lack of national consciousness and greedy and miserable OPDOs without challenging those who allegedly have national consciousness but now are trying to manipulate the people as “peacemaker” – the title Ababiya now claims. Instead of having a balanced assessment of this complicated and complex political reality, he injected some unsubstantiated and misplaced arguments which are likely to be more offensive and divisive. If his objective was to unite and educate Oromos, he missed the point.
National Consciousness and the Growth of Nationalism
In this short paper, which seems to have been inspired by the writings of political organizations in Ethiopia like Meison of 1970s, and the Darg, Dr. Assafa blames the victims - the Oromo people for lacking national consciousness and not understanding. This rhetoric was inspired by Marxist influenced views which blamed the peasants for lacking consciousness. Dr. Assafa’s suggestions of creating a cell of five to teach a sense of Oromummaa is nothing more than reminiscences of EPRP/Meison methods. For its part, the Darg established Yekatit 66 Political School where they trained cadres who were expected to indoctrinate and to teach including in weekly forum (Wuyiyit) to increase the political consciousness and awareness as a means of control. In the Oromo context, it may look a bit strange to go to Borana to teach about the Gadaa or go to Bale or Harar, etc., to tell Sabbonummaa to increase their national consciousness where both nationalism and Oromoness is in their blood and spirit. I do not think teaching a group of five or ten is a better of way of making them feel Oromummaa if people do not feel deep inside who they are. One can concede that nationalism is a learned behavior but the question is who teaches who and what?
On the other hand, Dr. Assafa’s understanding and interpretation of national consciousness and nationalist struggle is shallow and misleading. He and some others seem to suggest that Oromo nationalism and nationalist struggle commenced with education just four decades ago - in the 1960s. For those who are based on this premise, 1960s and 1970s represented the dawn of history whereas for millions at least two generations of heroes and heroines had already given their lives since the second half of the of 19the century. For those who have decided, against all facts, to write Oromo’s history of nationalism from 1960s on, the underlying thinking is that peasants did not have national consciousness and what happened was just a local struggle provoked by local grievances and led by uneducated leaders. In fact, such perspectives emanate from lack of deeper understanding of the history and theory of nationalism.
A cursory reading of the history and practice of nationalism would have permitted to avoid this reductionist tendency that nationalism is always associated with modernity and the product of modern education. But, people’s national awakening and nationalist feelings did not have to wait for modernization (urbanization, industrialization, print capitalism and education) to occur. The theoretical perspectives of Perennialists suggest that nationalism has long history going back to hundreds of years and many people have had national consciousness and the creation of state or national identity is a culmination of pre-existing conditions, not the result of big bang or divinely intervention. Otherwise, how can we explain Arsi Oromo massive mobilization to resist against the invaders? Why and how did General Taddese Birru manage to rally massive support in a very short period of time throughout Oromia? He did not make use of modern media network and neither did he organize underground study groups to teach Oromumaa and Sabonumaa (nationalism). Neither was there a revelation from God telling the Arsi or Tulama to embrace the General’s call for solidarity and unity of all Oromos.
Further, even if one accepts a modernist perspective that nationalism just goes back to two hundred years or so, it is clear that it was not always led by educated people with PhDs. Also, one has to demystify the role of education with respect to nationalism. The question that has to be asked is which education? Is education for liberation or for domination? Education is sword with double-edge. It equips individuals with skills and intellectual prowess to empower and liberate or alienate people. Obviously, I am not sure that the education that some Oromo received and have boasted of was helpful to the cause of liberation. Some may have used their skills to satisfy their greed and lust for power including by infiltrating the nationalist movement without necessarily sharing the cause which many Oromos hold dearly. One can characterize this group of individuals as phony nationalists or pseudo-nationalists who did more harm than good to the national movement.
As a sociologist, Dr. Assafa could have borrowed Marxist category on “False Consciousness” and ideology and the Gramsci’s theory of hegemony to explain as to why the struggle of the Oromo has not been advancing. At no point did he ever place the blame on his elites with colonized mind and divided loyalty which has arrested the development and growth of nationalism. He could have quoted Gramsci “As long as the mind is occupied the body will follow”. This applies both to OPDO and OLF elites who have rejoined the TPLF or on their way back soon. In addition, injecting some key insights advanced by Albert Memmi and Franz Fanon on challenges of liberation and the role of elites and consciousness would have enlightened the discussion and could have refined the debate although that might have been the intention of the author.
As well, it is critical to underscore the role of colonial state in excluding and depriving the Oromo from the meager available education. As a result, the overwhelming majority is not literate. But they earned and acquired a “national consciousness” from the harsh colonial experience, alienation and collective humiliation of all kinds. They came to realize the importance and need of strong pan-Oromo national movement and the sudden massive support enjoyed by the Matcha-Tulama, and the OLF later show the psychological preparation and readiness of uneducated or “illiterate peasants” without receiving revelation from God telling the Oromo mass to embrace the Generals’ call for unity, solidarity of all Oromo, and change to realize the envisioned bright future. Courage and determination cannot be leased or borrowed from higher institutions and neither is it necessary to speak Amharic or any foreign language to stand up and defend ones’ dignity and freedom.
Comparing Prisitine Nationalism versus "Utilitarian" Nationalism
In order to make the point clearer, I will argue that there is a substantial difference between “Pristine Nationalism” incarnated by General Waqo Gutu and Taddesse Birru and Mr. Ababiya’s “pseudo-nationalism” – here he is not the only and many likeminded elite fall in this category.
a) General Waqo Gutu and “Pristine” nationalism
The first obvious difference is that General Waqo and Mr. Ababiya is that the former was not schooled in modern sense. He did not write and read any language including his mother tongue which was then banned. He was born in Madda Wolaabu, Oromo’s place of memory, a heartland of culture and representative institutions which define us as a people and as a nation. His nationalism was not learned from Abyssinian school system or university, neither from the theory and history of nationalism elsewhere.
On the contrary, the genealogy of his patriotism goes back to his ancestors, the memories of eternal rebels who defeated Menelik’s war machines many times over, and who continued to fight against his successors for generations to restore their violated dignity and freedom. The deeds and accomplishments of these heroes continue to be a daily reminder and precious collective memory of generations. In fact, defeating Menelik and Haile Selassie, in the different centuries by the same Oromo group (Arsi) has been a unique feat in the annals of imperial Ethiopia and history of Oromo resistance against injustice. His followers did not need any political indoctrination to develop a national consciousness neither did they expect to be convinced to rise and fight for their freedom. They were born in the war and grew up in the war and the General did not have any difficulty to mobilize his dedicated foot soldiers for decades long struggle and annihilate the imperial regime in the 1960s and put up a protracted against his successors.
Second, General Waqo’s five decades long struggle, practically spanning two-three generations, against three successive regimes (Imperial, the Darg and the Woyanne,) was marked by consistency and undivided loyalty to the cause of the Oromo people. He never wavered and compromised on his principle. He did not expect prize, titles and accolades from anyone. His only dream was to relieve the Oromo from the yoke of oppression. His favorite mobilizing mantra was: “Oromoon Garbaa mitii” (the Oromo are not slaves). He did not learn to sing the hymn of empire other than Geerersa (the songs in the glory of his ancestors and his role-models from Oromo folklore) neither did he shift loyalty from what he always fought for - bilisumaa of all Oromo despite his problem to extend armed struggle from the region of his birth.
Yet, our academics could not even see this as a political maturity and awareness or just decided to ignore this important development for ideological reasons and wasted their time to count the number of degrees and modern elites to explain nationalist phenomena. It is facile for some to diminish or belittle the sacrifices and relentless struggle against colonization as this may not fit in their narrative of nationalism – “we fathered nationalism”. This unfortunate tendency of Oromo intellectuals of selecting facts, playing up some events and playing down others, led to a caricature of history. It is interesting to see General Taddesse Birru’s message of hope and unity spread faster than that of Prophet Mohammed in Mecca and Medina who had to fight many battles and years to get followers. The explanation for Oromo's massive support for Matcha-Tulama Movement is that they had already developed nationalism and were very conscious of their identity of Oromumaa and had strong desire to unite with other Oromo to fight for freedom. In other words, the General Taddesse Birru’ call for unity, solidarity of all Oromo, and change to realize the envisioned bright future was embraced thanks to the pre-existing cultural unity and political consciousness.
Despite this incontestable fact, there has been an attempt to dismiss or minimize Oromo’s long and enduring resistance to a footnote or local “peasant resistance”, a kind of proto-nationalism, before the "true" and “enlightened nationalism” brought down by educated university illuminati with “higher level of national consciousness”. It is no wonder, then, if Dejazmatch Yilma Dheresa comes first in their chronological typology or understanding of nationalism. This interpretation of Oromo nationalism is “misguided elitism” at best, and politically motivated revisionism at worst. Whatever the rationales for this line of thinking may be, myths or invented traditions are not and cannot be a substitute for a historical fact. One cannot compare Yilma’s one-time letter of protest, but life time devotion and service to the cause of empire, with General Waqo and Taddesse Birru's life time struggle for justice, pride and dignity of the Oromo people. They seem to imply that we “fathered nationalism”, we know best and, as such, are entitled to lead the national movement wherever we want including entering into unholy alliance and trading it for personal position or making unconditional surrender.
b) Mr Ababiya Abba Jobir and Utilitarian Nationalism
In contrast to the form of nationalism discussed above, Mr. Ababyia Abajobir seems to embody another form of nationalism which I would call Utilitarian nationalism or Instrumental Nationalism. Ababiya is literate; earned an undergraduate degree; he joined public service in imperial Ethiopia and then he was jailed for 10 years for the reasons not clearly elucidated as has often been the case under the Ethiopian repressive and dictatorial regimes. Upon his release, he joined the OLF because “he had nowhere to go” according to him which eventually landed him a position of ambassador following the coalition government of 1991. After the withdrawal of the OLF from the transitional government, he represented the organization in North America for some years, and he has now returned to Ethiopia as “peace maker”.
His current interview to different Media outlets provided a very illuminating example of Pseudo nationalism or utilitarian nationalism. This group of individuals is ready to design and define their sense of identity in terms of the prevailing situation without any permanent interest and loyalty. They can embrace the nationalism of the people of which they are a part and official nationalism with unbelievable facility and speed. Mr. Ababiya’s current move showed how an Oromo can claim the status of a nationalist leader by putting up the grievance narratives of an oppressed people, and when this cause does not advance, he can easily shift his allegiances to imperial narratives of Greater Ethiopia nationalism and national unity. After twenty years of membership and leadership role in the OLF, he now says he did not believe in armed struggle; the age of self-determination is gone after the end of socialism and the Oromo national question has been satisfactorily addressed and OPDO is doing a very good job in maintaining Oromo's national rights. To quote him directly:
“Back in the old days, when OLF was first established, socialism was the fashion, and people believed that the right of nationalities to self-determination should be respected. But after seeing the disintegration of the Soviet Union, the idea was dropped”.
Additionally, after claiming the rights of self-determination for decades he now says that the Oromo should not enjoy the right of self-determination.
… Oromo nationality is a pillar of the country. So, we have to ask ourselves not only how a pillar can secede but also who created or cemented the unity? During the time of Menilik II, people like Dejazmatch Balcha and Ras Gobena Dachew expanded the territory through military actions and created the unity. Oromo people like others paid sacrifices in the battles of Adwa and Maichew.
This exemplifies how the so-called educated elites have taken hostage the cause of an entire nation for selfish and vested interests and that why the Oromo struggle could not advance as it should be although this was not the only factor. There are many Ababiyas who share the same goals, values and manipulate the Oromo cause as a mere instrument of power and influence. At the same time, it is imperative to recognize the fact not all educated are utilitarian nationalists or phony nationalists; many of them died, tortured, exiled, disappeared and suffered in their struggle to advance the cause they saw larger their life.
Finally, Ababiya's interview clearly indicates that the root of his nationalism leads to Ras Gobana and Menelik, and the history of collaboration and betrayal, the imagined marriage between the Shoan King and his great father – Ababiya talks of the marriage offer between his family and the Shoan Dynasty to cement this alliance! Thus, Ababiya's hybrid nationalism would permit him to navigate in the sea of official nationalism and anti-colonial nationalism depending on the circumstance. His interview confirms without any ambiguity that he did not stand for anything and this nationalism of nothing and political cowardice can lead to nowhere except where he is now: doing anything and saying anything for a loaf of bread.
In contrast, the road of Waqo's nationalism takes to Leenjiso Diiga, his illustrious predecessor and hero of resistance and a long history of marginalization and oppression. He did not learn how to bow down, compromise and sing imperial songs and praise Menelik and his successors. Neither do many Oromos, regardless of their religious and geographical differences, join the concert of ballet dancers orchestrated by Ababiya to sing in the glory of Menelik and Ras Gobana, and in praise of the empire, and its builders. But, they understand how the action of Ababiya and his associates has contributed to the complexities and contradictions of Oromo nationalism and why they have lost faith in these instrumental nationalists or accidental nationalists. I use the term "accidental nationalists" to categorize those who became nationalists or considered to be nationalists, due to a combination of circumstances, without knowing the meaning of nationalism as a political doctrine and movement, its cardinal principles such as solidarity, liberation, unity, solidarity and self-determination of the oppressed. They lack psychological and inner strength, political stamina and determination to uphold and defend the basic principle of nationalism: self-determination. The Oromo might have expected too much and placed high hopes in these individuals without realizing that they didn't stand for anything. (Read Ababiya's interviews for a better understanding of this point).
Conclusion
Here, the point I was trying to make is that Dr. Assafa could have focused on the attitudes and behavior of the so-called educated elites and their impact on the development of Oromo nationalism instead of pointing his finger at people of some regions whom he accuses of localism or clannism without seeing his own localism and partisan political reflex. This is like a person living in a glass house throwing a stone. The key question here is that: What is the problem with the idea that a change being initiated from individuals coming from one region or two regions? The answer is crystal clear: no wrong as long as these changes and ideas embody the superior and permanent interest of the Oromo nation and reflect collective aspirations. I also articulated my understanding of nationalism, its variants and the historical context of its development.
Above all, I tried to underline that the Oromo people have been politically mature, and conscious for a long period of time despite the difficulty to unite them. I have also showed Oromo nationalism antedates what has often been considered, wrongly, as the point of departure (1960s). This has made the pages of Oromo resistance against colonization and injustice thinner and shorter (Starting with Matcha and ending with the creation of the OLF and then what?). Without diminishing the virtue of education, I am also against the exaggerated claim that only the educated elites have the monopoly of national consciousness and have all the answers and are supposed to teach and guide. Further, I have demonstrated how the Oromo people have always been fair minded and supported massively and even unconditionally the Matcha-Tulama Movement and then the OLF regardless of religious and geographic origins of the leaders. For example, General Taddesse Birru was from Central Oromia and with a Christian faith. Yet, he got the most welcome and unqualified support from Arsi Muslims and everywhere in Oromia. His Oromumaa and his political ideals transcending boundaries to unite all Oromo were more important than his religious and regional background.
Naturally, I do not claim that there are no religious and regional identities or particularism developed over a long period of Oromo history. This should be recognized and respected. I am also convinced and deeply believe that these religious/regional identities have nothing to do with what is often called "Thick Identities", which prevent Oromo unity and cohesion. The Oromos, as their enemies and friends, know pertinently what separate them is very small compared to what unite them. That is why they constitute a cultural nation par excellence which has a legitimate aspiration and right to become a political nation and decide its own destiny. I must also add that Oromo's national ethos is not based on hatreds and fanaticism although people like Dr. Assafa appear to have fabricated clan or regional fanatics by ignoring legitimate political differences on policy or ideological orientation between individuals or political factions. I thought an academic should have known better, and should have advanced better arguments and explanations on the origins of the crisis.
I do not know why Dr. Assafa needed to inject regionalism and clannism in Oromo politics. Here, he sounds like the 19th century European travelers talking about African societies, not an Oromo talking about his own people! Is it not the best way of exacerbating tension and mistrust among the Oromos? This is not what is needed at this crucial time. Nationalism is about collective aspirations enshrined in solidarity and cooperation not in balkanization and fragmentation. I totally share Dr. Assafa’s concern about Oromo unity, a condition sine qua non to advance their cause. But, there has to be other ways to build a bridge as bashing and demonizing the “other” will certainly be counter-productive. At this juncture, it is important to recognize some commendable and genuine initiatives and efforts by thoughtful Oromos to reconcile all Oromo political organizations and forces without placing blame on any group.
Finally, we should remember that the "other" is also "us", Oromos, not the enemy and no one can succeed without the other. The Oromo cause is not owned by any group and neither was it fathered by anyone including those with many degrees despite extravagant claims. It is a common enterprise built on the sufferings and sacrifices of many - literate, illiterate, rich and poor, young and old and men and women alike. They all have to be in this together if they are to succeed. Scholars are expected to encourage and promote the value of mutual respect and understanding instead of the culture of factionalism, deception and manipulation. In order to do that, they have to set an example and revisit the cherished cultural values of our ancestors based on honesty, moral integrity, equality, humility and tolerance. The Oromo do not expect less from both scholars and politicians. Neither do I.
Hinsarmuu Barsiisaa
December 2008
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I truly believe that this article is navigating through the faulty analysis made by our respected Dr Assefa Jalata, pointing out where he lacks creditability and lack of and /or missing out the realty sticking out in the Oromo national struggle.
I think the writer have well elaborated and challenged the professor to yield at least to his ancestral moral authority and humility otherwise Professor Assefa choose to be “a clannish” himself. I think the writer shows the professor the right way to approach the case at hand and indicate to fully understand what went wrong and why we are to this current political rift.
I am hoping that, Dr Assefa, and the rest could have used their expertise, knowledge and academic in International Avenue and many universities and international media to take on TPLF government and address the inhuman treatment of oromo’s in their own country. At least, that is what other nationalist of other countries are doing in enlightening the world about the plight their people.
Me, as the supporter of this change, I do not alienate my fellow Oromo Professor Assefa for labeling me and alike” Some clannish elements”, I do have respect and commend for the work he has done for Oromo. However, can not shy away to tell our professor when he did wrong, yes it is wrong and wrong analysis. I choose to support change in Oromo national struggle not because they happen to be from the region I born from but because hopelessness in the Oromo national struggle and lack of visionary leadership and the cause I invested through my life has gone no where but in the middle of “no where zone”.
Therefore, change is necessity from my perspective and should be embraced by each and every Oromo for positive and progressive action toward our goal than sticking to old regional”statuesque”. I am not loyal to region or for that matter to individual but to the great cause of the Oromo national struggle and noble cause. To that effect, I will be loyal to this national struggle to my last breath and the struggle will go on, my next general will follow it until yearn the freedom of our country and nation.
I said, kudos to the writer.
Abdiibiyyaa1
I had a lot of respect for the professor. It is just unfortunate he would chose this partisan, clannish and paternalistic road when a number of us are wanting to mobilize Oromos in unity. Very sad. Can he recover from this and make peace with Oromo people? Only he and God know. Bye.
Hinsarmuu I would like to commend you for more or less tell as it is to Asaffa.For many of us who knew him
for long his paper is not only the problem.He is arrogant too and his paper is written based on that or is a refle
ction of the incalcated attitude of him.At present the discussion would have been how to solve or move the tyrant
away and create step that limp Oromoo forward.Regarding Oromoo consciousness as I said it before,may be DR.
Asaffa is left behind and is left with the memory of the 1970s.There is a say in Oromifaa- Jartiin Baaraa Buutaa Guurii
Duudee Holuuboo Jecha Duutee.So Oromoo must move on without the Assaffas. Thank you for the well assessed diagnostic analysis.
Hassan,
Dr. Assafa is an intellectual and his writing is based on his own thinking without hiding his identity. You of course have written twice-criticizing Dr. Assafa using different names and I am afraid you will continue to hide behind your clan mentality and will continue to do so. Your writing has no substance and your argument is based on your inferiority complex. You and I have known each other for so long and you used to worship Dr. Assafa as someone who is a true nationalist among the so-called Oromo elite. Today you are an Arsii rather than the Oromummaa that brought us together. The only crime that Dr. Assafa may have committed was because he stood against people like you who lost an argument and become a clan marshal.
Dr. Assafa is at least successful on his own right. What do you have to show for? I suppose you fathered children with a young Oromo girl in refugee camp in Eritrea and who is caring for those children now while you are writing this rubbish? You don’t have a job and you have lived in this country for so long. If I were you, I will look for a job and support my kids here and in refugee camps.
Hassan, please stop! Your have destroyed a generation of Arsii kids by telling them that they are not Oromo, but Arsii. Because you failed in everything, don’t use that as an excuse to destroy a generation.
Diramo, it is nonsensical to argue with a person who is scared of identifying to reveal themselves but dares others to do so. So, your point is a simple rubbish. As to the fathering nonsense, the only American president who hasn't had any affair is George W. Bush. You get a picture. It is not to say it is a good or bad thing but simply irrelevant to the discussion at hand. Who knows how many kids Diramo has fathered? I can tell you about how many women Abba Caalaa Lata and Daud Ibsa or your beloved Aseffa has slept with, but what is the point? It is certainly not the priority at hand.
Also to add to more nonsensical argument brought by same garbage, may I Add his close friend Addee/jaallee.... were "wushimmaa" of " jaal Gashuu lammeessa", he were sleeping with here around, is that make sense to ya brother? Actually, the dirt is more behind shane and their stooges than change, it is the pile of dirt to dig in if necessary. If you stooges do not behave self and vomited garbage, we might forced take eye for eye so that you will behave self.Otherwise, focus on the point and case at hand scientifically and logically than character assassination.
Take care sir
Raggaasaa akka diramo
For you success has no meaning. Tell us what success is when it cames to Dr. Assefa. Is it his possition in the university or his intelect. Has he not dedicated his life for the Oromo cause I think it does not talk Hassan more than few years to to be called a professor. THE other point. What is Oromummaa for you? Is it worshiping self made nationalist like Assefa? or truely believing in national unity of the Oromo people? or is it about an ideology that some Oromo's are more equal than the other? For Arsi is not an Oromo like your mentor Dr. ASSEFA. you Know what? you guys, Dr. Assefa you and your Wallaggaa regionalist have got no shred of morality to preach in the name of Oromummaa since you don not believe in it. As for private life of Hassan, like no has inquired you misearable or some what successful life you have no right to question his since the paper is not about anybody's private issue.
Some of you are missing the point and so trying to divert the issue from Asaffas mistakes in which he misdiagnosed
the Oromoo struggle and seams to plame all the failer of OLF leadership on the Oromoo people.He is not the first person to blame the OROMOOS.Lencho Lata and Yohannes Nogo did in the past for not fighting the enemy.It is sad.
I even have a doubt if OLF taught the people explicitley what the leadership is trying to accomplish.So to bring a real
change all of us must be involved in the discussion .Running down one each other doesn't solve the issue at hand.
Thanks,
It is very astonishing to see some low level arguments and skirmishes amongst the "helpless and self baked" ignorant politicians. The issue is about a certain theory of explaining as to why the Oromo National movement is in such a tragic fragmentation. Most of the arguments I see revolve around defending ones' own "role model". I heared and read much about the embattled professor Asaffa Jallata. On the contrary, what I heard of a certain Hassan Huseen is more of about some one who is extreemly undisciplined and at times useless. The issue of his fatherhood and with whom he had that encounter is irrelevant. That should not have come to be part of the debate because that is personal. I started to question about this man especially after the last summer's mini coup in Minnesota against what they call the Shane Gumii of the OLF. Ever since, I see a degenerating image of that same person whom most have described as unorganized and a fiasco in him self. I wondered though, while some ardent supporters are relentlessly defending every bit his utterances or any thing people tend to comment about him. Those who defend him reserve every right to do so and let them defend their "role model". As the saying goes, "Some one's trash is some body else's treasure".
One thing is clear though: Dr Asaffa is unique in a way that he has always been down to earth in his participation in
the Oromo national movement. He has never cared about the status quo while other Oromo intellectuals were preoccupied with such illusions. He spoke his mind. He is addressing the Oromo Masses in a way we the Ordinary People can understand. But the above article has blamed him for not using a methodology prevalent in ordinary class rooms. It would have been irrelevant or at least out of Target, if the Professor has used marxist concepts of Ideology (the false consciousness) or concepts in Gramsci's social philosophy. Most of the readers of this site and the commentators do not care much about what is at stake. What matters to them is mostly what has been said about Hassan, or Leecnoo or the late Waaqoo Guutu and other clan notables.
Let Waaqaa uplift us from this Garbage and the sea of Idiots.
Check out my comments under Politics of Fear and Character Assassinations here : http://opride.com/oromsis/
Most of the readers of this site and the commentators do not care much about what is at stake. What matters to them is mostly what has been said about Hassan, or Leecnoo or the late Waaqoo Guutu and other clan notables.
For Oromo political entrepreneurs sacrificing and achieving something for the national struggle is not important. So for them any person or persons from their clans or regions are more important than Oromo nationalists who have demonstrated their bravery and achievements.
Writting is better than a finger print.
Dear Sir/Madam,
You missed it again. You are far away from catching the big fish you are attemting to trap. You may not even be able to make it for the rest of your life. I know your dilema and I feel sorry for you.
Qaanqee jibat akka Diramo
All you guys are trying to do is spew hatred among Oromo's of different region, dinigrate individuals you hate becuase he or she has proved an obstacle to the long history of monopoly of Oromo politics by the few. What ignited all these name calling and moblizing citizens on regional sentiment is nothing except the long standing contempt of Oromo's from the other region asserting themselves as a natioanalist. What you and the thugs who support "shane" failed to understand is, eventhough it has been the case in the past, it is not a time to exclude the masses from taking an active participation of it's own affairs. It may anger the regionalist Dr. ASSEFA and his peers but we ought to get used to it, as no one is in a possition to reverse the course of history.
The more I read the opinions of some individuals the more I undrestood the root cause of the OLF organition.
Though some of you out there are accusing the present SHANE,the problame rooted itself from the start.
Without visible sucrifies,the leadership was crowned heroism which was short sighted orlack of the history of
heroism.So they created cult and forget to do what it takes to be crowned.
Looking back at the history of libration struggles or opositions,the leaders were very practical,i.e,they were jailed killed
or created a new leadership to give the struggle continuity.In OLF case non of the above took place.As the result frastration among the foot soldiers and clanish based name calling among the Oromoo intectuals.It is sad,We Oromoos deserve better.
It is my standing opinion that for Oromoos to be free all the other Ethiopian ethnics must be free too.If not there will
be no freedom for any ethnic group.To bring about that all Oromoo Organizations must lead yes that is the only wayout,We gain nothing from hate politics but much to gain from collective struggle.
STILL some of you don't get it.On the paper you are so imotionan.The issue is supposed to be how to solve or keep the Oromoos from fragmentation.Yet for Dr.Asaffa and his defenders Oromoos need to be taught about their rights.
For some of us they passed that stage long time ago.We say life taught them and that is why they are jailed killed
and suffer under the tyrant Mele's regime.What they need is some one who has vision and ready to lead.
To cut the line and use the site for name calling does't produce any thing for our people.So let us be civic and discuss.
Hold your horses every body.
Gadaa people started to be smart, to think smart and to act smart in order to be the "smart power of the Horn" as Ms Clinton described the new America!. In order to promote Oromo liberation from Abesha domination system, Oromos should still learn to think globally and act locally. Thinking globally in our case meanse look at the BIG picture of Qabsoo Bilisummaa Oromo, whereas act locally meanse cooperate and coordinate each individual and institutional move of ours to serve the big picture.
Now the formation of OFC (Oromo Federalist Congress) is the big step towards the right direction. I personally blieve that there are genuine Oromos in OPDO striving to keep the hitherto gains of our Qabsoo. Let us encourage them and differentiate them from non-Oromo forces in OPDO, who mainly fight against our Qabsoo. The consolidation of the Oromo opposition under OFC is very timely and mandatory.
Now we need a similar step to be taken by Liberation Fronts (the 3 OLFs, COPLF, FIDO, FIO and UOPLF) to forge similar unity under the beloved and original name OLF. It is non sense to see so many liberation fronts fragmented even though they all do have the same KAAYYO aka Bilisummaa Saba Oromo and Walabummaa Biyya Oromo. I hope these rebel liberation groups learn from OFC and come together to forge only one strong OLF.
Then having genuine Oromos in OPDO (let's call them ODM = Oromo Democratic Movement) as a keeper of the status quo, having OFC as a strong opposition to promote our Qabsoo per ballot and forging only one strong OLF which struggles for our Bilisuimmaa and Walabummaa per bullet is the best we can achieve in our liberation journey. At the end, the cooperation and coordination of the struggle of ODM, OFC and OLF is the best instrument we can have against the Abesha Domination Forces. Thank you OFC for being an example of Tokkummaa for Bilisummaa!!
Mr. Fayyis thank you for changing the issue from clanish politics to all unity.As said it OFC set a good example for all oromoos to work to gether.For many of us who knew how it came about it is realy a huge limp forword.The Oromoo students of Addis Ababa also deserve credit for puting presure on ONP and WAFIDO to face reality and work together.
Fayyis I take most of what you said except your opinion regarding The OLF.
In the eyes of many OLF is fragmented and is not productive and has never been.From the very beginning their vision under leadership ability was questionale and it proved itself.While OFC is saying we are the majority and we deserve apropriate position,some OLF members surrender to the enemy of the people and tell us that most issues of Oromoos have been unswered.I will be glad if all Oromoo organizations work to gether following the OFC example but on my part puting the fragmented and visionless OLF fanctions to gether is like starting new organization.Again on my part I thank you for diverting the clan issue to some thing that gives sense.
Ob Dhuguma,
I guess you are an Oromo who can not see the difference between D and Dh! Or......? Any ways thanks for the complement. Regarding OLF, be it you are saying your view as genuine Oromo opposing OLF or as........, who wants to see the eradication of OLF, you will be disappointed. OLF is in the heart and mind of Oromos, which can never be erased. That is why even the enemy camp tries to take the name OLF to fight against OLF. This name is simply a sacred name among Oromos. If there is any name under which all Organization with KAAYYO of Bilisummaa Saba Oromo and Walabummaa Biyyaa Oromo will be united, then it will be the name OLF. That is why just as the "legal" opposition parties came together under the name OFC, those "rebels" fighting against Weyane should unite under the name OLF! That is why you will be disappointed, if you want to see OLF destroyed!!
We have been hearing that OLF means Oromo and vis-versa, as well as that OLF is in the minds and hearts of Oromo's. It is true the objective of OLF speaks to the aspiration of the Oromo people. But what OLF leadership and thier zealots failed to understand is that OLF can only live in the minds and hearts of the OROMO people as long as it advances the Oromo cuase, and it can be replaced by progressive Oromo liberation front if it remained in the current paralysis of the Oromo struggle. And we have to admit that the belief that OLF will remain in thehearts and minds of the Oromo people thus creating a sense of arrogance that what ever it does OLF should not be critized, even if it is a constractive critique. "ogidda mi'ooftu mi'aayii ykn dhagaa dha jedhanii si gatanii" jedhanii mii ree?
Therefore it is about a time to stop empty rhetoric and be serious about the Oromo struggle.
Ob. Guulaa,
why are you and your likes be angry about such assertion of Oromos concernign OLF? Is it really Oromo concern? I tell you, OLF does have its failures and can be improved. But I assure you that you can never abolish this name for the reason I mentioned above. If you are genuine Oromo, you can put your constructlve criticism forward to improve our Liberation leader. But just dreaming about its demise will really disappoint you. If getting rid of OLF is your dream, I just wish you good luck!!!
Mr. Fayyis when I gave you support on most of what you forwarded,I thought you are trying to change the clan issue to national one,Yet you are still illusioned that OLF is in the mind and hearts of Oromoos,Yes may be in few like you who always talk in the past and promote hate politics.As you said,if the heart and mind of Oromoos are filled with OLF why one by one you are surrendering to the enemy of our people? Even you have no clue Oromoos have diferent accent accordind to their regions.If you are trying to question my Oromoones if we try to count our ancistors you cant face me.D or Dh does not make you an Oromoo.
The OLF you carry in your heart and mind is visionless and got no leadership.That is why you surrender to tyrant Meles while he is locking all Oromoos even those who wear ObamasT shirt.You see how blind folded you are?
Again if you are questionning my being son of an Oromoo think twice.I am an individual Oromoo who is independent and is not like a flock to OLF and majority of Oromoos are nor either.That is why after 35ry yours still you are drumming the same drum .The World is changing fast Fayyis .Move with it and let common sense be your guide not idiology.Thank for making me talk and I am ready for more if you will.
Fayis
The Name OLF IS DEAR TO ME AS IT IS TO MILLIONS OF OROMO'S. UNDER ITS LEADERSHIP I FOUGHT THE ABSINIAN TYRANY FOR TWO DECADES. I HAVE NEVER WISHED THE DEMISE OF OLF AND WILL NEVER DO IT. BUT WHAT YOU CAN'T UNDERSTAND IS THAT THOSE WHO MARTRED AND STILL FIGHTING IN THE NAME OF OLF IS NOT BECUASE THE NAME IS SO DEAR FOR THEM BUT BEUASE THE OROMO CUASE IS BEYOND ANY THING DEAR TO THE TRUE NATIONALIST. THE SHOULD BE NOT ABOUT THE SURVIVAL OF OLF FOR THAT MATTER IT SHOULD BE ABOUT THE SURVIVAL THE OROMO PEOPLE AND TRUIMPH OF OUR CUASE. You wished to exclude me from the Oromo cuase and the OLF. I AM NOT SUPRISED. BECUASE I CAME ACROSS SO MANY WANNA BE NATIONALIST AND DIE HARD OLF, ONLY AFTER THEY ARRIVED TO DIASPORA. I KNOW MANY OF THEM WERE SERVING MELES JUST A FEW YEARS BACK. WHAT I CONCLUDED FROM YOUR MANY REPLAYS IS THAT YOU ARE PATETIC AND DELUSIONAL, YOUR PAIN IS NOT ABOUT THE OROMO PEOPLE. IF IT IS ALL ABOUT OROMO YOU WOULD'NT THROW YOUR DIRTY KITCHEN AT ANY OROMO WHO HAPPEN TO DIFFER FROM WHAT YOUWRITE.
Ob. Dhugumaa and Ob. Guula,
I am happy to make both of you come out with your true nature. You can oppose OLF and wish all Negatives under the sun to happen un to it. Fact is that you will be disppointed just as you did up to now! It doesn't matter if you are Oromos or not, wishing the demise of OLF speaks a million about your intention. No Oromo with sound mind does this, even if he/she doesn't agree with all what OLF did. This is the litimus paper to distinguish genuine Oromos opposing OLF from a Weyane cadres camouflaged as Oromos opposing OLF! Fart and vomit as much as and as long as you can on OLF, your impact on Qabsoo Bilisummaa Oromo is null!!
Fayyis
You are not alone. Some of the diaspora wanna be "sabboontotaa" do not know how much the Oromo have suffered under Absinian colonialism. You, Dr. Assafa and the likes Know only some people /the past and present OLF LEADERS/ BUT none about what qabsoo means. Barking in the name of OLF does not take the Oromo any where. What we need is to accept our failure and make a fresh start toward bilisummaa. As any one can read from my response, I have never wished for the demise of OLF. But what I proudly could say is that my loyality is not to individuals or for "fronts" as you seem to be. My loyality is to the cuase and I follow those who proved themselves in advancing the Oromo cuase. so far no one have distiguished itself. That is why I do not understand why you wanna lebel anyone who is not satisfied with the OLF leadership. As I said it before, anyone whose priority is the dignity of Oromummaa should be ashamed wasting time trying to defend OLF when our people are still defenseless.
Aite Guulaa,
your message is clear! Fight against OLF with pretext of opposing the leadership. You claim to struggle for the cause, but you want to destroy the one who started, carried and advanced that same cause. Thank you for "being loyal" to the cause, and I wish you be productive! Leave the "good for nothing OLF" alone and do your best to lead us to Bilisummaa. I hope you will liberate us in few months!!!
Fayyis
I don not think anyone with a sane mind could understand your compulsive obsession with protecting OLF. BUT note that: OLF can only be protected if keep it's relavance with the Oromo cuase. Meaning, only if it faces the challange and lead the Oromo nation in the 21st century. If you are intouch with the Oromo people struggle, the call for reform and sacrifies to bring OLF out of the shadow and paralysis is very clear. What could save OLF is nothing but only proving itself that it is woth following. And I think the first step to fresh start is an aknowledgement that our course for the last 18 years was a disaster.
Well, we can have all such critics against OLF. The difference is only between those of us who do it at right place and right time from those like you who want to use the critics as a propaganda against OLF on cyber world to discredit the very organization fought for our liberation, be it with weakness or with strength!
MR.Fayyis
There is no propaganda here.Every thing that most of us write about OLF is real.If OLF was active and move make Oromoo peoples struggle inch forward all of us would have been proud of the organition.It totaly does not match the name.My problem is the leadership you tend to defend got no vision or leadership ablity.Like what you are trying to now they are not open to any kind of criticism.Criticizing OLF is like try to defame them or even like talking down on the Oromoo people.You know what organitions like these are doomed.That is why we see OLF being fragmented.
Mr.Fayyis imotion doesn't in movement like this seasonned polititions must lead the way not paper tigers.I hope you aren't if you are foot sodier,they don't tell you that to be accepted by tyrant Meles the deal is to expose the underground connections they had in the country.This lead some individuals to get cought red handed with internetfiles.
Let me tell you this most of us are the real sons of Oromoos and that is why the inaction of your leaders hurt us bad.They blocked themseves from any except their own self admiration sociaty.The World has totaly left them behind.
To bring foreward the cause os our people we are not treating some thind that lost all its air but go with the organizations that are objective and undrestood what the World is doing at present.keep coming we can talk more.
Aite Duguma,
if you are genuine Oromo who is just concerned about the "weakness" of OLF, then leave this "good for nothing" organization alone and liberate us by doing your best. I do appreciate if you tell me what you will do, rather than parroting what OLF didn't do. If you are Aite Duguma, not Ob Dhuguma, just fart and vomit as long as you want knowing that your effort is futile. No Aite can discredit OLF in the eyes of Oromos, but you can go on with your tantram of pointless gunc maalfaat!
Ob. Fayyis,
wonderfull arguement, except your resorting to certain insults! You just exposed the snakes under grass to their nake. But be carefull not to spoil your nice messages by going down to the Weyane cadres' style, i.e by insulting people!!
Arguments unless they make sense and help some one to learn or unlearn some thing new or old,the best thing is quit and take break.You see Mr.Fayyis,this what I was afraid of.Instead of scoring political point you threw dirt into
into Aziz.That is not fair.If I were you I do not open my mouth not to contain my self.Talk like that belongs to OPDO/WAYANE not on Oromoo forume.I also like to tell you that if you are run out of opnion and that is what it looklike,let change the issue and talk about how to reconstract all Oromoo spirit from clanish politics to save our people from fragmentation and keep our majority status which every group is afraid of.
Thank you and keep in touch.
I can see the differrence! Ob Ogina, thanks for the constructive criticism. Aite Aziz, just wait to see who will cry life long: coming generation of Oromos or that of your Tigarus? Ob/Aite Duguma, I can see how you jumped on the opportunity to attack me. Just observe the difference between your crtics and that of Ob Ogina. The diffirence betwwen you two is the symbol for a difference between constructive crtics a lot of Oromos can have against OLF and the destructive critics people like you are propagating against OLF. Any ways, I am ready to engage you be it you are anti- or pro-QBO (Qbsoo Bilisummaa Oromo)! You are well come!!
Fayyis let me make this thing clear to you.I am not attacking for any thing.What I am talking about is about Oromoo sufferage and the inactiveness of OLF leadership.I wonder also how you become the issue when Asaffa was the one who undermind the conscieness of the Oromoo poeple.That is why I said OLF is not a functionig Organization .If it is tell all the Oromoos who have different opinion about this.You still say time and condition will come which the sign of hoplesness but shy to adimit the active reality.If there is big time coming up why some seasonedOLF are surrendering to the tyrant?.Don't forget also while they surrendering the tyrant is sending Orommos in hundreds.
Aite Duguma,
you just seem to fart and vomit a lot about OLF's "incompetence". Ok, let it be so!! Now tell me your position on Weyne and how you do appreciate it's "strength"! You seem to know Weyane more than you do know OLF!!
Mr.fayyis
I do have respect for this web site.My conscience does't alow me to use the kind of volgar language you used here.That is why I said emotion does't score a point.The only thing I am trying to do is to stop you fromnot passing false impration to the Oromoos that OLF is still commited to the cause of our people.Still you have the right to talk to yourself.The leadership may be laughing at you .Anu way try to convince otheres by talking right.
To answer youe question about Wayane,I know them very well and not only Wayane but all the othere Organitions too.I wonder though why you ask me this question when I call their leader Meles Zenawi the tyrant of all time.
To make you smile,Wayane is manipulative,exploeters,the blood suckers of our people a bunch of thieves who are planning to runaway with the money they stoleal from our people.Finnaly I like to tell you that I blieve in fairness.So as a majority Oromoos deserve the right status.That is playing what majority play around the World.If you are with me in this we can still talk how to go about it.If not staysober
Aite Duguma,
How can we all know that you are not Weyane blaming Weynae mildly, but discreting OLF massively! That is what you did till now. Was it not better to direct your verbal war-fare un to Weyane instead of OLF? This speaks a million about you. No Oromo with sound mind directs his verbal missile on OLF, despite all "weaknesses" OLF might have. I wish to see you be Oromo (Ob Dhuguma) and fire on Weyane, not on OLF!
Aite Aziz,
I hope you will lead us to freedom in short time by declaring Independent Tigrai, which can never survive with out liberated Oromia! Otherwise, you know how ready Amharas are to get back their lost territory (Humera, Welqayit, Tsegede, Raya and Alamaxaa).
No matter if I am Amhara or not! Fact is that you are in trap from three sides: from Amharas, Eritreans and Oromos! That is why you ran here and there like a rabid dog to save your boss, Melix Qizenawi, from his demis. Otherwise go on and liberate us Oromos, which OLF failed to accomplish, LOL!!
Fayyis if you call us Wayane I am afraid you are Wayane.The reason being Meles is using the same tactic against Oromoos who ask questions Any way I was thinking that you learn some thing out out of the discussion but your laguage is un civic and your mind is not ready to accept what the OLF leadership has already admmitted.SO you are run out of ideas and uncultured.This tells me that you are unworthy of discussion with.Come back after you develop common sense or when you mature.Bye! bye!!.
Aite Dhuguma,
don't be disappointed! You may be biological Oromo, but in action you are Weyane, who wants the unconditional eradication of OLF, the vanguard of Oromo Liberation, be it is weak or strong! When I direkt to you and your likes as Weyane, it simply shows the effect of your writing which is the same to that of Weyane. As far as being cultured and learned is concerned, I am ok with my "wild and ignorant" style. You either accept it or hung your self!!!
Fayyis,
how do you know that people are Weyane? Your debate can be between the three categories of Oromo polity. Just for your information there are three groups of Oromo polity now a days:
- Ethiopianists like Prof Fikre Tolosa, Prof Al Mariam, Ato Shekspear Fayyisa, Ato Endargachew Tsige, Commander Asefa Seifu, W/t Birtukan Midhagsa...etc. This group believes that Oromo is part and parcel of Ethiopia with >3000 years of history.
- Federalists like Ob Bulcha Damaksa, Dr. Merera Gudina, Dr. Negaso Gidada, Ato Daud Ibsa, Ob Leenco Lata.....etc. They belive in Oromo's national identity separated from Abyssinians, but they believe that all can live by forging a common federal home called Ethiopia or Horn of Africa.
- Oromianists like Ob Galasa Dilbo, Ob Jaara Abagada, Ob Ibsa Gutama, Ob Abiyu Galata, Ob Dhugasa Bakako.....etc. This group believes in Oromia as a separated sovereign state and looks at Abyssinia/Ethiopia only as a neibhour country occupying Oromia since the end of 19th century just as it did to Somalia in the last 2 years.
Interesting is to read the articles and histories all these three groups write just to instrumentalize the already spinned history to serve the END they persue respectively. So are the above opinions written by different people just to serve the END they want to achieve respectevely!!
The true color appeared finally. Idenstity exposed. Doctor, I am really happy you finally crawled out of your sheep's clothing to say that. Thank you. Few of us are warning oromos all along. Never listend to us. Glad things change for better for oromos.
"Oromo people have beautiful cultural traditions, values, norms and mores. In the days of Gadaa we are told , young people were socialized learning those core traditional values. People progressed through public life based on their age and ability. Abba Gadaa must be of a certain age and be equipped with certain skills before he is entrusted with the power to lead the Oromo nation. Every eight years when the Abba Gadaa transition to another age grade (Yuba or Gadamoji), he graciously gives up his seat of power for another qualified candidate. Now those are the good old days.
Today in Oromo society just the reverse is true. Many Oromos gave up the traditional/old ways and had embraced new ways of life. I don't blame them. Time has changed and so did the world that we live in. Yet there are some of those cultural values that we should have preserved. Or we should abandon preaching the old days as good.
Many Oromo organizations fondly talk about the Gadaa System. But seldom we see a single one of them living up to the standards of Gadaa society. Incompetent leaders and unschooled cadres go about politics without a consideration to their far reaching actions.
Recently after a split has occurred inside OLF, we are seeing an unprecedented name calling and belittling of certain individuals. These unsubstantiated allegations aim to damage the person's reputation, status and/or achievements. Out of fear the unschooled cadres are engaged in an endless impersonation of their fellow Oromos. It all starts at an online gathering place called Paltalk. So often we fail to capitalize on the fact that the abundance of such technology at our disposal doesn't mean we need to misuse it. I have already made my peace with Paltalkers by deleting the program from my computer and avoiding Bilisummaa.com, a popular destination for that rubbish.
I was looking at comments written by my fellow country men on such articles as the one written by Dr Assafa, Gurmessa Tokkumma, Hinsarmu Barsisaa and those articles written about Qamar Yusuf. It is so disheartening that our people forgot the issues that we are faced with and are openly engaged in self destruction. I disagree with so many of the points raised by Dr Assafa Jalata and the actions of Qamar or Ali Birra. But that doesn't give me the authority to discredit and impersonate them. They are distinguished Oromos on their own right who happen to have different views from mine. Case closed! If I was so tempted to comment on what they have put forth, I wish to do so without talking about their personality, their locality and life styles.
The kind of animosity that I see on the cyberspace amounts to more than what we are doing individually and collectively to expose the atrocious Meles regime. I am certain that politics of fear and character assassinations can only contribute to our disenfranchisement. Oromo it is time to focus on the real issues and stop the nonsense. Another rather ironic observation is that no one had strongly spoke out against people like Abba Biyya Abba Jobir, a point Hinsarmu Barsisaa had touched upon.
I say, may God talk some sense into this brainless surrogates!"
Fayyis
I totally agree with what you said.But I find it difficult understanding you split/multiple personality.One time you attack people with out a shred of r4easoning and other time you come with such a wonderful idea of conciliation and reconciling with yourself. When you catagorize people you alliniet those who might stand by your side.To begin with,lets start it here today and focus on possitive reasoning and argue our cause with out patronizuing anyone an lets unite fighting those who oppose our right to self determination.
Guula,
you also said now well and good. I just rejected the idea of denigerating and trying to discredit OLF! I believe no Oromo with sound mind does this. Any Oromo who really has a constructive criticism against OLF does it at appropriate place and time, not in a cyber world where Weyane cadres run like a rabid dog to use the opportunity to fart and vomit on OLF! I do agree that we concentrate on those who oppose our right to self-determination. Thanks!!!
Hi guys,
interesting to observe a discussion between genuine Oromos and the notorious Weyane cadres camouflaged as "anti-OLF Oromos". Anyways, be it this way or that way, Oromia shall be free like a bird on the tree!!!
"Finally, we should remember that the "other" is also "us", Oromos, not the enemy and no one can succeed without the other. The Oromo cause is not owned by any group and neither was it fathered by anyone including those with many degrees despite extravagant claims. It is a common enterprise built on the sufferings and sacrifices of many - literate, illiterate, rich and poor, young and old and men and women alike. They all have to be in this together if they are to succeed."
You've contradicted yourself. The very idea that you believe you have the "right" view and that you insist on speaking for 40 million Oromos under the guise of independent Oromiya is an outright mockery of common sense.
You are right, "the age of political and intellectual paternalism is gone".
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