By Fayyis Oromia*
I read today an article written by Obbo Gumaa Guddaa condemning a possible “paradigm shift” in the Oromo liberation struggle. He tells us that the suggested paradigm shift was a shift of kaayyoo from an independent Oromia to unitary (united) Ethiopia. I didn’t know that the suggested shift was a shift of kaayyoo. In one of my last articles, I asked a question: is the suggested paradigm shift a shift of karaa to the kaayyoo-Oromo (self-determination) or the shift of kaayyoo as Obbo Gumaa wrote? I didn’t still get an answer for my question. I also didn’t understand that the suggested “national self-determination with multinational democracy” is a shift of kaayyoo.
I think Obbo Gumaa still thinks with a “parallel framework” of ‘either-or’ mechanism. To him, there is simply either Oromian independence or Ethiopian unity (think in black and white, without grey zone). He still didn’t try to think in a “series framework”, which could help him conceive that we, as a nation, can move from the status quo of occupied Oromia, first to a genuinely autonomous Oromia within the Ethiopian union as a prelude to an independent Oromia within the African union. I still didn’t understand why some people like him couldn’t learn to think in a “series framework” in order to support the Oromo nationalists who are emphasizing first to achieve Oromian autonomy within the Ethiopian union, which is a mid-goal on the way towards the goal, which Obbo Gumaa do pursue. Do such people think it is constructive to curse those nationalists who want to move forward half of the way with them?
I have tried to help such people with the following three metaphors, so that they may change their mechanism of thinking. I hope such people can enjoy it again and try to learn that those whom they do vilify are on the same track moving with them towards an independent Oromia:
1) I do hope that we will come slowly, but surely, to the position of clarity as far as the Oromo cause, kaayyoo-Oromo or the Oromo question in general is concerned. The above metaphor I brought here, putting the different terms/outcomes of kaayyoo-Oromo in a form of either “parallel circuit” or “series circuit” can make immense difference in our way of thinking and may make big effect on our contribution to the Oromo liberation movement. Putting the three terms/outcomes of the kaayyoo-Oromo (Ethiopian federation/Oromian autonomy, Oromian independence and union of independent nations) in a “parallel circuit” makes the three terms of the kaayyoo to be seen as if they are very contradictory goals to each other from which we must choose one. Putting them in a “series circuit” as if we can achieve them one after another (first achieve the federation/autonomy, then independence, and then further a union if we want), makes it clear, so we can see that there is no conflict among the three terms of the only ONE kaayyoo-Oromo. I hope in due time all of the concerned Oromo nationalists will start to think in this form of the “series framework” instead of thinking in the “parallel framework”.
2) It is also good to remember here again the metaphor I used previously, i.e. the liberation journey from Djibouti = garbummaa (status quo) —– through Diredhawa = federation (autonomous Oromia) —– and through Adaama = independent gadaa republic of Oromia —– to Finfinne = a union of independent nations, be it the union will be at the Horn level or at the African level. I thought these two metaphors (electric circuit and train journey) may work a wonder to heal the perceived and/or real conflict produced and transmitted by those thinking with the “parallel framework”, intentionally to produce a conflict or unintentionally without knowing the consequence of their way of thinking. Unfortunately, still there are some who just couldn’t be free from the perceived conflict as we read in Obbo Gumaa’s article. That is why I added recently the following third metaphor.
3) We like it or not, all Oromo individuals and Oromo institutions do pass through a certain political evolution process, from the following level one to level five. Obbo Gumaa seems to move at the fourth level, and he denounces those who want to move from the status quo/second level to the third (who want to move forward half of the way with him). He and those who move at the fourth level still need to evolve to the fifth level in order to think global, not only local, even though they should act locally (concentrating on only the interest of Oromo people):
- the first level of the evolution is that of those who do support the unitary Abyssinian colonial empire as Oromo and others in the Habesha dominated organizations like UDJ of Aadde Birtukan Midhagsaa. They do deny the existence of Oromia, but cry only about imiye Ethiopia.
- the second level of those acting like OPDO of Obbo Junedin Sadoo, who do claim to be Oromo and believe in the existence of Oromia, but do accept and adore Abyssinian rule over the occupied Oromia.
- the third level of those acting like OFC of Obbo Bulcha Damksa, who do claim to be Oromo and demand Oromian autonomy at least within Ethiopian union.
- the fourth level of those acting like ULFO of Obbo Jaarra Abbagadaa and do claim the unconditional Oromian independence in a form of Gadaa Republic, disregarding the possibility for a union of independent nations.
- the fifth level of those searching to foster the Oromian/Horn union as planned by AFD of Obbo Daud Ibsaa, i.e. a union of independent nations in the Horn for common economical benefit, which brings all Oromo in the Horn together.
Now coming to the paradigm shift, was there really any suggestion to shift our move back to the first level of the evolution? If there was such a suggestion, I am with those who condemn it! Was there a suggestion to accept the status quo/second level and to give up our liberation struggle? If yes, I am with those who denounce this. Was the suggestion to facilitate a move from the status quo to the third level, probably with the help of a possible alliance of all forces which want to support this move, including the Habesha democratic forces? If this is the case, why does this disturb some pro-independence Oromo nationalists? I thought this move disturbs only the unitarist Amharas, who are moving at the first level and the hegemonist Tigreans, who are moving at the second level. Why couldn’t the intelligent brains of such pro-independence nationalists grasp that this move to the third level is a prelude for a move to the fourth level of independent Oromia?
As far as I am concerned, let alone Oromo nationalists, even Abyssinians can not be free from this political evolution, even though it may take them many many years to evolve. The lasting final solution for that cursed empire is, as Obbo Gumaa suggested, a good separation of Abyssinia and Oromia, be it peacefully like the Czech republic and Slovakia or forcefully as that of Serbia and Croatia, but with the last option for a union of independent Abyssinia and independent Oromia within the context of the Horn/African union. So I would like to suggest that we just learn to think in a “series framework”, so that we can believe in and live out our tactical kaayyoo (Oromian autonomy within the Ethiopian union, the third level of our political evolution), our CORE-kaayyoo (Oromian independence, the fourth level) and our strategical kaayyoo (a union of independent nations in the Horn/Africa, the fifth level).
On the other hand, the article of Obbo Gumaa at this particular time is a gift for Weyane and its cadres. The move of the Oromo unionist liberators like OLF and the Amhara unitarist patriots like G-7 to forge an alliance against the fascist regime is nowadays the nightmare for Meles Zenawi and his followers. Now, Weyane cadres are very busy to camouflage like the pro-unconditional-Oromian-independence forces in order to curse Amhara “nefxenyas” and like the pro-unconditional-Ethiopian-unity forces in order to blame Oromo “goosenyas”. Their move is just to polarize the Oromo democratic liberators and Amhara democratic patriots so that no challenging opposition against their regime will emerge. Unfortunately they are getting now unexpected help from some genuine nationalists from both camps: from some Oromo nationalists like Obbo Gumaa and from some Amhara ethiopianists, who do continue to curse Oromo liberators as separatists. Weyane is enjoying this polarizing position of such nationalists from both sides for they are doing the job of its cadres. These nationalists simply act like the chimpanzee-politicians who didn’t yet learn to think and act in a sophisticated way, but always pray the mantra of a ’spade is a spade.’
That is why I dare to advise such Oromo nationalists, who do tend always to say a ’spade is a spade’ that they learn drinking vodka from water bottle. To understand what I mean, here is the story. I once met two Russians in a subway in the city where I do live. Each of them has got a bottle of drink. One was using the bottle named vodka; the other one using the bottle named water. Both of them were drinking from their own bottle, respectively. I just observed them and could see that the one using the water bottle is more drunk than the other one using vodka bottle. I was surprised and asked them: how can this be?
How can it be that the one using water bottle was drunk? Then they laughed at me and told me that both were drinking vodka, but the name of the bottles each of them were using differs. This is the difference between Oromo politicians like Obbo Gumaa and the cunning Habesha politicians. Most Oromo politicians like him use only vodka bottle and always say a ’spade is a spade’ (talk about Oromo rights directly), whereas the politicians of the two Habesha nations (Tegaru and Amhara) use water bottle (use the name ‘Ethiopia’ to promote the interests of their respective nations indirectly). They do play the same game of “ethnicity” (promote Tegaru hegemony and Amhara dominance, respectively), by using the bad deceptive method in comparison to the good direct liberation struggle of the Oromo which the nationalists like Obbo Gumaa persist to do. Can such Oromo nationalists learn the Habesha way of doing business, having Oromo interest at heart? Time will tell us.
Last but not least, I would like to say: let’s kill together the ambition and intention of Weyane and its cadres, who do try to fool Oromo people by crying about unconditional independent Oromia in Oromo forums/Paltalks, and at the same time try to cheat Amhara people by singing about unconditional unitary Ethiopia in Amhara forums/Paltalks, their purpose being to polarize the two camps in order to hinder the all-inclusive alliance which might emerge against their fascist regime in Finfinne palace. Let’s not fall into their traps. I know the success of an all-inclusive alliance based on a common good is very painful to them, so that they do every thing under the sun to hinder its formation. Let’s watch and walk. Waaqayyo/Rabbi bless us all!
Galatooma.
* Fayyis Oromia can be reached at fayyis@yahoo.de.
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