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The Ongoing Third-Generation Oromo Liberation Movement is Pragmatic, Inclusive and Smart

Post by OPFist » 28 Dec 2017, 13:31

The Ongoing Third-Generation Oromo Liberation Movement is Pragmatic, Inclusive and Smart

Is the ongoing 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 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 Gadaa 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 Great Oromia (kayyo galgala), which includes the whole Ethiopia and even can extend to the sea port Lamu at Indian Ocean. It considers this Great Oromia 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 Gadaa Oromia, federal Union Oromia/federal democratic Ethiopia and integrative Great Oromia/integrated democratic Ethiopia) 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 (Oromian 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 TPLF (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. Is 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!

OPFist
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Posts: 935
Joined: 29 Sep 2013, 09:27

Re: The Ongoing Third-Generation Oromo Liberation Movement is Pragmatic, Inclusive and Smart

Post by OPFist » 31 Dec 2017, 08:23

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".

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