Oromummà was the Thesis, Amharanet being Antithesis and Ethiopiyummà/Ethiopiyawinet is a Synthesis!
Now, it is becoming clear that Oromummà was the original identity of the major nations (both the habeshanized and the non-habeshanized) in Ethiopia (Oropia = Oromumma led Ethioia). That is why Oromumma can be called the Thesis as far as the identity of Ethiopian people is concerned. Then came new identity around 1270 with emergence of Amharigna as language of the christian kingdom’s ruling class. Since that time, Amaranet grew as Anti-thesis to and at the cost of Oromummà. Oromummà was losing ground and Amaranet is growing being camouflaged as Ethiopiawinet. That is why, Ethiopiawinet is hitherto considered to be equivalent to Amaranet. Of course, Amhara elites and the Amaranized others (including Dr. Abiy and Co) are trying to keep this status quo with pretext of Ethiopian unity. I think this Content of Ethiopiawinet as only Amharanet should change. Ethiopiawinet need to reflect the existing national identities in the country: 40% Oromummà, 20% Agawinet, 10% Amharanet, 6% Somalumma, 5% Tegarunet, 4% Sidamummaa… etc. This implies that Afàn Oromo must be the primary working language of the federation. Dr. Abiy and his admnistration failed to realize this noble Oromo vision, thus losing Oromo people’s support. Surely, the OLF and OFC can take over the responsibility in Caffé Aràrà palace and foster such rainbow Ethiopia led by Oromumma in the future. Such Ethiopia with multicolor, multilanguage and multiculture Ethiopiyummà/Ethiopyiawinet can be realized and will be the true Synthesis from both Oromummà and Amharanet as well as other national identities.
Read more: https://orompia.wordpress.com/2020/06/0 ... synthesis/
Re: Oromummà was the Thesis, Amharanet being Antithesis and Ethiopiyummà/Ethiopiyawinet is a Synthesis!
The Oromo opted for Oromummà to liberation of the people and now uses Ethiopiawinet for leadership of the Country! It is time for the Oromo elites to emphasize Ethiopiawinet in order to accomodate all nations in the country under their leadership. Thus, demolation of ODP and formation of EPP was not bad move. The only thing Dr. Abiy shoud do is get rid of Amaranet dominance in the palace, beurocracy and parlament. So, an immediate promotion of Afàn Oromo to federal working language is mandatory!
Otherwise, it was interesting to follow the discussion and dispute regarding Ethiopian nationalism and Oromo nationalism in cyberworld and at real community level. Once we listened to a cyber conference of about eight political leaders and scholars, in which Dr. Bayan Asoba, one of the leaders of Oromo Democratic Front (ODF) took part and demonstrated vision of his party regarding futurity of both Ethiopia and Oromia. His position was moderate, which could have been taken as middle ground for all political groups in Ethiopia (pro-independence, pro-federation and pro-unitary) to have consensus if they really want to agree on common ground. Then, Dr. Fikre Tolossa wrote an appeal open letter directed to Dr. Bayan, asking him, above all, to “accept Ethiopian identity and struggle for territorial integrity of the country.” One of the arguments he used to convince Dr. Bayan was an attempt to present Ethiopian history in a totally new form. He asserted that Ethiopia, above all, belongs to the Oromo, who “were rulers of this region for more than 3000 years.”
Oromo nationalists reacted mostly by rejecting his appeal and one of the reactions was by raising the question, “if the whole country belongs more to the Oromo than to others, why don’t we re-name it as Oromia, instead of Ethiopia?” Following hot debate on websites, this question also became area of dispute in Paltalk. It was during this situation that Jawar Mohammed said on Al Jazeera’s The Stream: “I am first Oromo; Ethiopia is imposed on me.” From this day on, two groups were attacking Jawar, Oromo and Oromia: the conservative nostalgic oppositions, who want to divide Oromia into 14 pieces as well as get rid of “ethnic federation” and TPLFites, who want to keep the status quo. Slowly, the whole discussion and quarrel crystallized to ideological conflict between the two nationalisms (Ethiopian and Oromo).
To make clear about which Ethiopia I am writing here, it is important to look at the different definitions given till now. For ancient Greeks, the country called Ethiopia was where those with “burnt face” lived, i.e. land of blacks, which included whole of Africa. For the Biblical Jews, it is land of Cush located south of Egypt. According to the international community, it is the currently existing state in Horn of Africa. To scholars like Prof. Megalommatis, Ethiopia is equivalent to non-Abyssinian part of Cushland. For Abyssinian elites, Ethiopia simply means Abyssinia. Based on perception of the nostalgic and conservative politicians of the empire, Ethiopia is Amhara. In eyes of the currently ruling class of Tigreans, Ethiopia is a mask for TPLF. Such a Babylonic confusion of the term Ethiopia is also reflected in Oromo liberation camp. For some Oromo nationalists, Ethiopia is the current modern state in which Oromia is located and need to be liberated; that is why the rhetoric Oromia in Ethiopia is not as such contradictory for it is possible to talk about Oromia in particular, and Ethiopia in general. To other Oromo nationalists, Ethiopia is same as Abyssinia, the neighboring country of Oromia, which occupied us by force, so, from which Oromia should separate unconditionally. That means for this group, talking about Oromia being within Ethiopia is logically wrong.
When we talk about any conflict, be it personal or political, we actually should try to concentrate on its way of resolution rather than only being absorbed by its problem part. The problem part is usually described in multiple forms. Another term used to replace the word conflict can be a term called controversy, even though the two words do have a bit difference in meaning. Controversy is a state of prolonged public dispute or debate, usually concerning a matter of opinion, whereas conflict is more of a quarrel of individuals or groups based on their different interests contradicting each other. A conflict resolution is often pursued in a wide-range of methods in addressing the possible sources of conflict – whether at the inter-personal level or between states – and in finding means of resolving a given conflict or in continuing it through less destructive forms. The processes of conflict resolution do generally include negotiation, mediation, diplomacy and creative peace-building. We may then ask: can the conflict in Oromia be solved in such approaches? What is actually the main conflict in this country?
It is clear that the main conflict in Ethiopia is political, not only personal (conflict between leaders); and, of course, it is not biological at all. I am almost convinced that the conflict between Abyssinia and Oromia is also noot based on the “real” or perceived difference of our biological origins, but it is a result of conflict between two main political ideologies – Abyssinian nationalism (pseudo-Ethiopian nationalism) and Oromo nationalism/Cush identity (actually, the “True-Ethiopian nationalism“). It is not like political controversies, which can occur in a mono-national state, such as class struggle in many Western countries, but it is a conflict between different national groups within a multinational state. Just to clarify the nature of conflict in Ethiopia, I would like to concentrate on the conflict between Abyssinian elites and Oromo people; of course, this does not mean the other oppressed nations in the country are not part of the conflict.
Abyssinian elites, being led by their ideology (Abyssinian nationalism masked with Ethiopian nationalism), used to act, and they are still acting, against Oromo people and Oromo nationalism since their emergence in northeastern part of Africa. Abyssinian nationalism is characterized by despotism, authoritarianism, terrorization of indigenous nations, oppression, tyranny, etc. It is software of alien colonizers, which is implanted in hardware of Habeshanized elites, so that these elites could subjugate their own kinds and kins. Result of a move of the hitherto Abyssinian leaders, being influenced by such suppressive Abyssinian nationalism is the present status of Ethiopia, which made the country to be known as land of hunger, misery and poverty. Not surprisingly, this destructive Abyssinian natioanlism is decorated and packed in a relatively good ideological name of ancient Cushites, i.e. ”Ethiopian nationalism.” This is the reason which compels Oromo people and other oppressed nations to identify and isolate an evil Abyssinian nationalism from the holy Cush identity described in ancient books. We don’t have to throw out a baby with bathwater. In the holy book, Cushawinet is associated with righteousness, whereas Habeshawinet (Abyssinian nationalism) is the opposite of this true Cush identity.
Unfortunately, the glorious ancient Cush has been denigrated, smeared and disgraced by Abyssinian system of domination since thousands of years. It is only because of these dictatorial domination that our homeland is now at bottom of the list of countries or regions regarding both democracy and development. Despite this hitherto lowest position, hopefully, through liberation struggle of the Oromo and that of other Cushitic nations, Cush’s original strength and glory will slowly come back, be it in a from of a mono-state named Cushland or as a multiple states (including Oromia) living in a good neighborhood to each other. It is up to the respective public to decide which one of the two forms of living together will prevail. In both cases, Oromo people will have our freedom from Abyssinian nationalism in order to live and further strengthen Oromo nationalism or Ethiopian identity in its true ancient sense. We can achieve this on the doomsday of the present Abyssinian rulers. We will definitely not further allow them to hide themselves behind names like Woyane (name of Raayyaa Oromo freedom fighters) and Ethiopia (Cush).
Actually, Cush identity is either same as Oromo nationalism (if we consider Cush as Oromo, and Oromo as Cush) or it consists of Oromo nationaism (if we believe that Oromo nation is only part of Cush, but not the whole Cush). Be it in one of these two definitions of the Oromo, fact is that both Oromo nationalism and true Ethiopian identity are anti-thesis of Abyssinian nationalism (pseudo-Ethiopiawinet). This way or that way, Oromo nationalism is core of Ethiopian identity in its true sense. Abyssinian elites smartly tried to separate Oromo nationalism and destroy it, as well they just usurped the name Ethiopia to cover their evil Abyssinian nationalism. They tried to attack Oromo nationalism, especially by suppressing its three main elements: Afàn Oromoo (language), Àdà Oromô (culture) and Amantī Oromô/Wàqeffannà (religion). These Habeshanized Cushites (whom we call Abyssinians) are now hated by the Oromo and other oppressed nations, not necessarily because of their blood, but surely, due to their politics. Their politics is that of colonizers or they are slaves of alien colonialists, being instrumentalized in subjugating the true Cush people (ancient Ethiopians); of course, true Ethiopia being totally different from the fake/Abyssinian/pseudo-Ethiopia now under influence of Abyssinian nationalism.
This conflict between Abyssinian nationalism (pseudo-Ethiopian nationalism) and Oromo nationalism (core of true Ethiopian nationalism) is still going on. Abyssinian elites are still targeting the above mentioned three main elements of Oromo nationalism (Afàn, Àdà and Amantī). Fortunately, Oromo nationalism, being characterized by principles of freedom, Gadà-democracy and independence, is slowly, but surely, moving forwards, and it is killing Abyssinian nationalism gradually. The known pro-democracy and pro-freedom movement of all nations in Ethiopia are practically allies of Oromummà (Kushawinet) in fighting against Habeshawinet. That is why, the OLF in particular, and Oromo people in general, should be inclusive of these forces against the on-going hegemony, dictatorship and tyranny, which are characteristics of Abyssinian nationalism. I know that, nowadays, even Abyssinian elites do preach and teach about democracy and freedom, but expectedly, almost all of them fail to accept and respect right of nations to self-determination, which is indeed an alpha and omega of democracy.
These “pro-democracy,” but anti-self-determination politicians, are “smart” Abyssinian elites, who try to hide their Abyssinian nationalism behind buzz words like human rights, individual freedom, democracy and justice, but deny God-given right of all big and small nations to self-determination including independence. Such position on rights of nations to self-determination is in fact the litmus paper to detect these elites, who are led by Abyssinian nationalism and are active in any sort of political organization, wherever they hide themselves. Oromo nationalism is an ideology which believes unswervingly in rights of citizens and nations to self-determination including independence. It fights against all political minds, who want to dictate their causes, instead of trying to win minds and hearts of the public for their camps. Even in Oromo liberation bloc, we do observe such dictatorial minds, who want to achieve unconditional independence or unconditional union, instead of leaving the decision for Oromo public. Minds of these dictatorial Oromo are surely contaminated with the virus of Abyssinian nationalism.
Looking at conflict areas in Oromo liberation camp, it is absurd that we quarrel on the two options: federation vs. separation. Actually, these terms are used by and only appropriate for minority nations at geographical periphery, like Tigrai. That is why TPLF elites love to preach federation as long as they are in power, and want to promote separation of Tigrai, in case they lose power in Finfinne palace. The appropriate concepts for a nation of majority at center, like the Oromo, are independence and integration. That means, Oromo people can benefit if we fight now together for our freedom from TPLF tyrants unconditionally, and then choose between ‘independent Oromia ’ and ‘integrative Oropia,’ based on Oromo public’s verdict; of course, after having an extensive and intensive debate and discussion on benefit and cost of these two types of sovereignty.
Especially, knowing the fact that a job of integrating revived Cush people with genuine Cush identity being the future potential of Oromo nation, the present “keeper” of Abyssinian nationalism, the TPLF, tries to discredit Oromo liberation forces by accusing them as “anti-Ethiopia and separatists.” This is simply crocodile tear of the tyrants. Fact on the ground being that, true Ethiopian identity and Oromo nationalism are inseparable. The Oromo struggle rather can be seen as a means to revive the true Cush identity on the grave of Abyssinian nationalism, the evil ideology, which is now hidden behind the package of the good “Ethiopian nationalism” (Cush identity). Abyssinian elites do know the acceptance and fame of the name Ethiopia/Cush among international community, and they use this name simply as a trademark in order to sell their hated Abyssinian identity. It is up to Oromo nationalists and nationals of other Cushitic nations to expose this mischief, isolate the historical Cush identity from the ongoing Abyssinian nationalism, and to associate Ethiopiawinet back to its original good elements like Oromummà (Oromo nationalism).
That means, Ethiopian identity must be made free from all characters of Habeshawinet and be refilled with the ancient good and glorious elements of Kushawinet. One of these elements is the original monotheistic religion of the Cushites (Wàqeffannà). Just as Judaism is the core identity of Israel, so is Waaqeffanna that of true Ethiopia. This does not mean that other religions do have no place in Cush. Here also, the same as Jerusalem is the holy city of both major religions, so is Finfinnee – the right home of Christianity and Islam. The Oromo need to accommodate the true Cushitic (“true-Ethiopian nationalism“) identity, instead of distance ourselves from it, just because of the fact that the name Ethiopia is already contaminated by the repressive Abyssinian nationalism. We need to be confident enough to clean the name Ethiopia from this dirty ideology, and decorate it with the beautiful Oromo nationalism, being conscious that Abyssinian nationalism is the symbol of tyranny, whereas Oromo nationalism is a paragon of liberty.
To make the difference between Abyssinian pseudo-Ethiopia and Oromian true-Ethiopia clear, let’s imagine two bottles of apple juice; one is filled with the true apple juice and the other with poisonous-chemical having the same color as the apple juice. On both bottles, the name apple is written, and we are given a chance to buy the juice. Surely, we can not differentiate the two externally for they do have similar color and same name. To know the two, we have to taste them. Then, we recognize that the contents are totally different – one is nutritive and useful, whereas the other is poisonous and destructive. The same applies for the name ‘Ethiopia.’ What matters is the content, not the bottle (name). Ethiopia with Abyssinian nationalism as a content is like the bottle filled with the poisonous-chemical, i.e. despotic and destructive, whereas Ethiopia with its true ingredients like Oromummà (Oromo nationalism) is democratic and constructive. That is why, what we need in the region called Ethiopia is to get rid of Habesh nationalism and to promote Kush nationalism.
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I know that this approach may sound Ethiopian-friendly and, surely, certain Oromo nationalists can accuse me of “being an Ethiopianist.” But, I personally do have no problem in liberating the core Oromia, the size of this Biyya-Oromo being either as small as that of OPP (360,000 SqKm); or as big as shown here: http://www.gadaa.com/thepeople.html, about 800,000 SqKm. The reality on the ground is that, it is not less beneficial for Oromo people in particular, and for all nations of the region in general, if we can re-build the Oromian true-Ethiopia on the grave of the hitherto Abyssinian pseudo-Ethiopia. Oromo people, as majority at the center, can be confident enough to have this second type of sovereignty as another option or as an alternative. That is why the job of choosing between Oromia and Oropia must be left to Oromo public.
To bring Oromo people to this level of decision making, all Oromo nationalists in the walk of life should learn to work together, instead of fighting each other on minor issues. It is really disgusting, when we read from any Oromo nationalist supporting one faction of Oromo liberation movement and turning her/his pen or verbal gun against another faction of our common liberation movement. As far as I am concerned, such pal-talkers and pal-writers are simply fools who do shy fighting against our current tormentor, the TPLF, but try to “roar like a lion” against another Oromo group, which may have a different approach to achieve our freedom. They are simply dalga-fiigdota (horizontal runner, for it is an easy job) as described in Oromo proverb: ‘kan gaara bahuu dadhabe, dalga fīga’ (who can’t walk uphill vertically will run horizontally). I am happy that some of these dalga-fīgdota already stopped the senseless wasting of their precious talents, money and time in fighting against their fellow Oromo, and I encourage the rest to start exercising process of conflict resolution like negotiation, mediation, diplomacy and creative peace-building. To this effect, the conflict among Oromo liberation forces is not irreconcilable as our foes try to suggest and want to make us believe.
But, it is clear that the conflict between Abyssinian nationalism (pseudo-Ethiopian nationalism/ Habesh identity) and Oromo nationalism (“true-Ethiopian nationalism“/Kush identity) is irreconcilable, which should end with a victory for Oromo nationalism. To assure this victory, there is no other way bypassing unity of Oromo nationalists for our freedom. My wish here is as always to see all of Oromo nationals fighting together against the oppressive Abyssinian elites’ system of domination and their Abyssinian nationalism ideology in order to foster our freedom and independence, be it in a from of an ‘independent Oromia’ or an ‘integrative Oropia,’ with common flag, which I already suggested: Abbà-Gadà’s flag (black-red-white) with Odà and its golden sunshine in the middle. This newly constructed (mixed) flag can be used as symbol of our unity for freedom, because it is combination of OLF’s Odà surrounded by golden shine, and Abbà-Gadà’s tricolor, the new mix which we can choose as national flag of the future Oromia and/or that of Oropia.’ By getting victory on both Abyssinian nationalists, we can lead Oromummà to an indispensable victory over the pseudo-Ethiopian nationalism (Habesha identity/Abyssinian nationalism), and then we can conditionally foster, where possible, true-Ethiopian nationalism (Cush identity) – including Oromo nationalism in the future union of free nations as an alternative to an independent republic of Oromia. So, in short, Ethiopian nationalism in a sense of Abyssinian nationalism is irreconcilable with Oromo nationalism, whereas Ethiopian nationalism in a sense of Cushawinet is not only reconcilable, but also same as Oromo nationalism. We just need to distinguish between the two meanings of Ethiopiawinet (Habeshawinet vs Kushawinet). Of course, Ethiopiyummà/Ethiopiawinet as the Synthesis from Oromummà, Amaranet and other national identities is healthy and can be accepted by the Oromo. May Wàqa help us!
Otherwise, it was interesting to follow the discussion and dispute regarding Ethiopian nationalism and Oromo nationalism in cyberworld and at real community level. Once we listened to a cyber conference of about eight political leaders and scholars, in which Dr. Bayan Asoba, one of the leaders of Oromo Democratic Front (ODF) took part and demonstrated vision of his party regarding futurity of both Ethiopia and Oromia. His position was moderate, which could have been taken as middle ground for all political groups in Ethiopia (pro-independence, pro-federation and pro-unitary) to have consensus if they really want to agree on common ground. Then, Dr. Fikre Tolossa wrote an appeal open letter directed to Dr. Bayan, asking him, above all, to “accept Ethiopian identity and struggle for territorial integrity of the country.” One of the arguments he used to convince Dr. Bayan was an attempt to present Ethiopian history in a totally new form. He asserted that Ethiopia, above all, belongs to the Oromo, who “were rulers of this region for more than 3000 years.”
Oromo nationalists reacted mostly by rejecting his appeal and one of the reactions was by raising the question, “if the whole country belongs more to the Oromo than to others, why don’t we re-name it as Oromia, instead of Ethiopia?” Following hot debate on websites, this question also became area of dispute in Paltalk. It was during this situation that Jawar Mohammed said on Al Jazeera’s The Stream: “I am first Oromo; Ethiopia is imposed on me.” From this day on, two groups were attacking Jawar, Oromo and Oromia: the conservative nostalgic oppositions, who want to divide Oromia into 14 pieces as well as get rid of “ethnic federation” and TPLFites, who want to keep the status quo. Slowly, the whole discussion and quarrel crystallized to ideological conflict between the two nationalisms (Ethiopian and Oromo).
To make clear about which Ethiopia I am writing here, it is important to look at the different definitions given till now. For ancient Greeks, the country called Ethiopia was where those with “burnt face” lived, i.e. land of blacks, which included whole of Africa. For the Biblical Jews, it is land of Cush located south of Egypt. According to the international community, it is the currently existing state in Horn of Africa. To scholars like Prof. Megalommatis, Ethiopia is equivalent to non-Abyssinian part of Cushland. For Abyssinian elites, Ethiopia simply means Abyssinia. Based on perception of the nostalgic and conservative politicians of the empire, Ethiopia is Amhara. In eyes of the currently ruling class of Tigreans, Ethiopia is a mask for TPLF. Such a Babylonic confusion of the term Ethiopia is also reflected in Oromo liberation camp. For some Oromo nationalists, Ethiopia is the current modern state in which Oromia is located and need to be liberated; that is why the rhetoric Oromia in Ethiopia is not as such contradictory for it is possible to talk about Oromia in particular, and Ethiopia in general. To other Oromo nationalists, Ethiopia is same as Abyssinia, the neighboring country of Oromia, which occupied us by force, so, from which Oromia should separate unconditionally. That means for this group, talking about Oromia being within Ethiopia is logically wrong.
When we talk about any conflict, be it personal or political, we actually should try to concentrate on its way of resolution rather than only being absorbed by its problem part. The problem part is usually described in multiple forms. Another term used to replace the word conflict can be a term called controversy, even though the two words do have a bit difference in meaning. Controversy is a state of prolonged public dispute or debate, usually concerning a matter of opinion, whereas conflict is more of a quarrel of individuals or groups based on their different interests contradicting each other. A conflict resolution is often pursued in a wide-range of methods in addressing the possible sources of conflict – whether at the inter-personal level or between states – and in finding means of resolving a given conflict or in continuing it through less destructive forms. The processes of conflict resolution do generally include negotiation, mediation, diplomacy and creative peace-building. We may then ask: can the conflict in Oromia be solved in such approaches? What is actually the main conflict in this country?
It is clear that the main conflict in Ethiopia is political, not only personal (conflict between leaders); and, of course, it is not biological at all. I am almost convinced that the conflict between Abyssinia and Oromia is also noot based on the “real” or perceived difference of our biological origins, but it is a result of conflict between two main political ideologies – Abyssinian nationalism (pseudo-Ethiopian nationalism) and Oromo nationalism/Cush identity (actually, the “True-Ethiopian nationalism“). It is not like political controversies, which can occur in a mono-national state, such as class struggle in many Western countries, but it is a conflict between different national groups within a multinational state. Just to clarify the nature of conflict in Ethiopia, I would like to concentrate on the conflict between Abyssinian elites and Oromo people; of course, this does not mean the other oppressed nations in the country are not part of the conflict.
Abyssinian elites, being led by their ideology (Abyssinian nationalism masked with Ethiopian nationalism), used to act, and they are still acting, against Oromo people and Oromo nationalism since their emergence in northeastern part of Africa. Abyssinian nationalism is characterized by despotism, authoritarianism, terrorization of indigenous nations, oppression, tyranny, etc. It is software of alien colonizers, which is implanted in hardware of Habeshanized elites, so that these elites could subjugate their own kinds and kins. Result of a move of the hitherto Abyssinian leaders, being influenced by such suppressive Abyssinian nationalism is the present status of Ethiopia, which made the country to be known as land of hunger, misery and poverty. Not surprisingly, this destructive Abyssinian natioanlism is decorated and packed in a relatively good ideological name of ancient Cushites, i.e. ”Ethiopian nationalism.” This is the reason which compels Oromo people and other oppressed nations to identify and isolate an evil Abyssinian nationalism from the holy Cush identity described in ancient books. We don’t have to throw out a baby with bathwater. In the holy book, Cushawinet is associated with righteousness, whereas Habeshawinet (Abyssinian nationalism) is the opposite of this true Cush identity.
Unfortunately, the glorious ancient Cush has been denigrated, smeared and disgraced by Abyssinian system of domination since thousands of years. It is only because of these dictatorial domination that our homeland is now at bottom of the list of countries or regions regarding both democracy and development. Despite this hitherto lowest position, hopefully, through liberation struggle of the Oromo and that of other Cushitic nations, Cush’s original strength and glory will slowly come back, be it in a from of a mono-state named Cushland or as a multiple states (including Oromia) living in a good neighborhood to each other. It is up to the respective public to decide which one of the two forms of living together will prevail. In both cases, Oromo people will have our freedom from Abyssinian nationalism in order to live and further strengthen Oromo nationalism or Ethiopian identity in its true ancient sense. We can achieve this on the doomsday of the present Abyssinian rulers. We will definitely not further allow them to hide themselves behind names like Woyane (name of Raayyaa Oromo freedom fighters) and Ethiopia (Cush).
Actually, Cush identity is either same as Oromo nationalism (if we consider Cush as Oromo, and Oromo as Cush) or it consists of Oromo nationaism (if we believe that Oromo nation is only part of Cush, but not the whole Cush). Be it in one of these two definitions of the Oromo, fact is that both Oromo nationalism and true Ethiopian identity are anti-thesis of Abyssinian nationalism (pseudo-Ethiopiawinet). This way or that way, Oromo nationalism is core of Ethiopian identity in its true sense. Abyssinian elites smartly tried to separate Oromo nationalism and destroy it, as well they just usurped the name Ethiopia to cover their evil Abyssinian nationalism. They tried to attack Oromo nationalism, especially by suppressing its three main elements: Afàn Oromoo (language), Àdà Oromô (culture) and Amantī Oromô/Wàqeffannà (religion). These Habeshanized Cushites (whom we call Abyssinians) are now hated by the Oromo and other oppressed nations, not necessarily because of their blood, but surely, due to their politics. Their politics is that of colonizers or they are slaves of alien colonialists, being instrumentalized in subjugating the true Cush people (ancient Ethiopians); of course, true Ethiopia being totally different from the fake/Abyssinian/pseudo-Ethiopia now under influence of Abyssinian nationalism.
This conflict between Abyssinian nationalism (pseudo-Ethiopian nationalism) and Oromo nationalism (core of true Ethiopian nationalism) is still going on. Abyssinian elites are still targeting the above mentioned three main elements of Oromo nationalism (Afàn, Àdà and Amantī). Fortunately, Oromo nationalism, being characterized by principles of freedom, Gadà-democracy and independence, is slowly, but surely, moving forwards, and it is killing Abyssinian nationalism gradually. The known pro-democracy and pro-freedom movement of all nations in Ethiopia are practically allies of Oromummà (Kushawinet) in fighting against Habeshawinet. That is why, the OLF in particular, and Oromo people in general, should be inclusive of these forces against the on-going hegemony, dictatorship and tyranny, which are characteristics of Abyssinian nationalism. I know that, nowadays, even Abyssinian elites do preach and teach about democracy and freedom, but expectedly, almost all of them fail to accept and respect right of nations to self-determination, which is indeed an alpha and omega of democracy.
These “pro-democracy,” but anti-self-determination politicians, are “smart” Abyssinian elites, who try to hide their Abyssinian nationalism behind buzz words like human rights, individual freedom, democracy and justice, but deny God-given right of all big and small nations to self-determination including independence. Such position on rights of nations to self-determination is in fact the litmus paper to detect these elites, who are led by Abyssinian nationalism and are active in any sort of political organization, wherever they hide themselves. Oromo nationalism is an ideology which believes unswervingly in rights of citizens and nations to self-determination including independence. It fights against all political minds, who want to dictate their causes, instead of trying to win minds and hearts of the public for their camps. Even in Oromo liberation bloc, we do observe such dictatorial minds, who want to achieve unconditional independence or unconditional union, instead of leaving the decision for Oromo public. Minds of these dictatorial Oromo are surely contaminated with the virus of Abyssinian nationalism.
Looking at conflict areas in Oromo liberation camp, it is absurd that we quarrel on the two options: federation vs. separation. Actually, these terms are used by and only appropriate for minority nations at geographical periphery, like Tigrai. That is why TPLF elites love to preach federation as long as they are in power, and want to promote separation of Tigrai, in case they lose power in Finfinne palace. The appropriate concepts for a nation of majority at center, like the Oromo, are independence and integration. That means, Oromo people can benefit if we fight now together for our freedom from TPLF tyrants unconditionally, and then choose between ‘independent Oromia ’ and ‘integrative Oropia,’ based on Oromo public’s verdict; of course, after having an extensive and intensive debate and discussion on benefit and cost of these two types of sovereignty.
Especially, knowing the fact that a job of integrating revived Cush people with genuine Cush identity being the future potential of Oromo nation, the present “keeper” of Abyssinian nationalism, the TPLF, tries to discredit Oromo liberation forces by accusing them as “anti-Ethiopia and separatists.” This is simply crocodile tear of the tyrants. Fact on the ground being that, true Ethiopian identity and Oromo nationalism are inseparable. The Oromo struggle rather can be seen as a means to revive the true Cush identity on the grave of Abyssinian nationalism, the evil ideology, which is now hidden behind the package of the good “Ethiopian nationalism” (Cush identity). Abyssinian elites do know the acceptance and fame of the name Ethiopia/Cush among international community, and they use this name simply as a trademark in order to sell their hated Abyssinian identity. It is up to Oromo nationalists and nationals of other Cushitic nations to expose this mischief, isolate the historical Cush identity from the ongoing Abyssinian nationalism, and to associate Ethiopiawinet back to its original good elements like Oromummà (Oromo nationalism).
That means, Ethiopian identity must be made free from all characters of Habeshawinet and be refilled with the ancient good and glorious elements of Kushawinet. One of these elements is the original monotheistic religion of the Cushites (Wàqeffannà). Just as Judaism is the core identity of Israel, so is Waaqeffanna that of true Ethiopia. This does not mean that other religions do have no place in Cush. Here also, the same as Jerusalem is the holy city of both major religions, so is Finfinnee – the right home of Christianity and Islam. The Oromo need to accommodate the true Cushitic (“true-Ethiopian nationalism“) identity, instead of distance ourselves from it, just because of the fact that the name Ethiopia is already contaminated by the repressive Abyssinian nationalism. We need to be confident enough to clean the name Ethiopia from this dirty ideology, and decorate it with the beautiful Oromo nationalism, being conscious that Abyssinian nationalism is the symbol of tyranny, whereas Oromo nationalism is a paragon of liberty.
To make the difference between Abyssinian pseudo-Ethiopia and Oromian true-Ethiopia clear, let’s imagine two bottles of apple juice; one is filled with the true apple juice and the other with poisonous-chemical having the same color as the apple juice. On both bottles, the name apple is written, and we are given a chance to buy the juice. Surely, we can not differentiate the two externally for they do have similar color and same name. To know the two, we have to taste them. Then, we recognize that the contents are totally different – one is nutritive and useful, whereas the other is poisonous and destructive. The same applies for the name ‘Ethiopia.’ What matters is the content, not the bottle (name). Ethiopia with Abyssinian nationalism as a content is like the bottle filled with the poisonous-chemical, i.e. despotic and destructive, whereas Ethiopia with its true ingredients like Oromummà (Oromo nationalism) is democratic and constructive. That is why, what we need in the region called Ethiopia is to get rid of Habesh nationalism and to promote Kush nationalism.
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I know that this approach may sound Ethiopian-friendly and, surely, certain Oromo nationalists can accuse me of “being an Ethiopianist.” But, I personally do have no problem in liberating the core Oromia, the size of this Biyya-Oromo being either as small as that of OPP (360,000 SqKm); or as big as shown here: http://www.gadaa.com/thepeople.html, about 800,000 SqKm. The reality on the ground is that, it is not less beneficial for Oromo people in particular, and for all nations of the region in general, if we can re-build the Oromian true-Ethiopia on the grave of the hitherto Abyssinian pseudo-Ethiopia. Oromo people, as majority at the center, can be confident enough to have this second type of sovereignty as another option or as an alternative. That is why the job of choosing between Oromia and Oropia must be left to Oromo public.
To bring Oromo people to this level of decision making, all Oromo nationalists in the walk of life should learn to work together, instead of fighting each other on minor issues. It is really disgusting, when we read from any Oromo nationalist supporting one faction of Oromo liberation movement and turning her/his pen or verbal gun against another faction of our common liberation movement. As far as I am concerned, such pal-talkers and pal-writers are simply fools who do shy fighting against our current tormentor, the TPLF, but try to “roar like a lion” against another Oromo group, which may have a different approach to achieve our freedom. They are simply dalga-fiigdota (horizontal runner, for it is an easy job) as described in Oromo proverb: ‘kan gaara bahuu dadhabe, dalga fīga’ (who can’t walk uphill vertically will run horizontally). I am happy that some of these dalga-fīgdota already stopped the senseless wasting of their precious talents, money and time in fighting against their fellow Oromo, and I encourage the rest to start exercising process of conflict resolution like negotiation, mediation, diplomacy and creative peace-building. To this effect, the conflict among Oromo liberation forces is not irreconcilable as our foes try to suggest and want to make us believe.
But, it is clear that the conflict between Abyssinian nationalism (pseudo-Ethiopian nationalism/ Habesh identity) and Oromo nationalism (“true-Ethiopian nationalism“/Kush identity) is irreconcilable, which should end with a victory for Oromo nationalism. To assure this victory, there is no other way bypassing unity of Oromo nationalists for our freedom. My wish here is as always to see all of Oromo nationals fighting together against the oppressive Abyssinian elites’ system of domination and their Abyssinian nationalism ideology in order to foster our freedom and independence, be it in a from of an ‘independent Oromia’ or an ‘integrative Oropia,’ with common flag, which I already suggested: Abbà-Gadà’s flag (black-red-white) with Odà and its golden sunshine in the middle. This newly constructed (mixed) flag can be used as symbol of our unity for freedom, because it is combination of OLF’s Odà surrounded by golden shine, and Abbà-Gadà’s tricolor, the new mix which we can choose as national flag of the future Oromia and/or that of Oropia.’ By getting victory on both Abyssinian nationalists, we can lead Oromummà to an indispensable victory over the pseudo-Ethiopian nationalism (Habesha identity/Abyssinian nationalism), and then we can conditionally foster, where possible, true-Ethiopian nationalism (Cush identity) – including Oromo nationalism in the future union of free nations as an alternative to an independent republic of Oromia. So, in short, Ethiopian nationalism in a sense of Abyssinian nationalism is irreconcilable with Oromo nationalism, whereas Ethiopian nationalism in a sense of Cushawinet is not only reconcilable, but also same as Oromo nationalism. We just need to distinguish between the two meanings of Ethiopiawinet (Habeshawinet vs Kushawinet). Of course, Ethiopiyummà/Ethiopiawinet as the Synthesis from Oromummà, Amaranet and other national identities is healthy and can be accepted by the Oromo. May Wàqa help us!