Jobs Yet to be Done by the “Oromo in Power”!
According to Jawar Mohammed and many others, the Oromo nation is already in power since 2018. Is this fact or fancy? Amara extremists say so for they want to accuse the incumbent as bad Oromo rule and get rid of it in order to control power in Finfinné palace totally. Oromo republicans describe Dr. Abiy’s rule as neo-Naftagna and have no trust accordingly. As far as I am concerned, there is no direct Habesha rule at the moment, but Oromo Hybrids (marital, physical and/or mental Diqalas), who still rever Amaranet/Amarigna rather than respect Oromiffà/Oromummà, are in power. This regime has got initially triangular support from the major competing ethnies (Amara, Tegaru and Oromo). It lost this support slowly from all sides. Currently, the pro-Amaranet bloc is so offensive to grab power, so that the Hybrids are trying to hide themselves in pro-Oromummà camp. If their move is genuine as a comeback to serve Oromo cause, we may reconsider them as Oromo in power, but we will push them yet to do the following jobs: 1. promote Afàn Oromo to primary working language of the federation, 2. put Finfinné under administration of Oromia, 3. bring back Wallo to Oromia, 4. give Agaw nation its Killil status or change the name of Amara region to Agawia, 5. make reconciliation with OLA and allow the OLF to compete politically without any restriction, 6. release all Oromo political prisoners starting from the OLF leaders and 7. consolidate as well as keep Oromo power in Finfinne palace unconditionally without giving the Abyssinian cvnning elites any chance to comeback. To me, as long as these questions are not answered and as far as the domination of Amaranet/Amarigna is going on, there is no “Oromo in power”, but the Hybrids are ruling as they used to do some times since 1270 take over of power from the Zagwe Dynasty.
Read more: https://orompia.wordpress.com/2023/03/1 ... -in-power/
Re: Jobs Yet to be Done by the “Oromo in Power”!
Seven years ago as Qérrô Oromo chased away TPLF, we all thought that the Oromo are liberated. Looking at Oromummà of Lammà Magarsà, there was no doubt about that. But, we could observe that Dr. Abiy slowly started to attack Oromummà and for that action he got huge support of Amara elites and pro-Amaranet others. Being influenced by neo-Naftagnas, Dr Abiy did a crack down on genuine Oromo nationalists. He chased away people like Lammà Magarsà from the ruling party and imprisoned nationalists from the OFC and OLF. Now, again Ethiopian prisons speak Afàn Oromo as it was under the TPLF. With all these actions, Dr. Abiy hindered the three main Oromo objectives from fullfilment:
– Political power in Finfinné palace! Dr. Abiy gave away the political power earned by Oromo nationailsts to the neo-Naftagna elites, who are now using him to beat Oromummà, just as they instrumentalized Mengistu H/Mariam. Both Abiy and Mengistu are revering Amaranet of their wives, instead of respecting Oromummà of their own.
– Afàn Oromo as primary language of the federation. Dr. Abiy purposely kept Amaranet dominattion at the cost of Oromummà. Thus, his Ethiopia is still the same to Amapia (Amaranet dominated country), which reduced Oromiffa to secondary position.
– Practical (economic) power in the country! Still Dr. Abiy is dining and wining with the already economically privilaged Naftagnas and promote them as investors, instead of building the economic base of the Oromo. Thus, in his Ethiopia, the Oromo are still economocally destitute as they were.
Just looking at these three area of Oromo goals, Dr. Abiy can be any thing, but not pro-Oromummà. It is time for the already divided Oromo elites (anti-Abiy & pro-Abiy) to come to their sense and deliberate on the way of fullfiling the above mentioned Oromo goals. Now, the issue is not about opposing or supporting Abiy, it is about serving or destroying Oromummà, for the sake of liberating Oromummà or keeping the hitherto domination of Amaranet. It is a high time for ilaa fi ilaame!
A certain Oromo with Amara mindset (Ermias Legesse) told us once that Dr. Abiy has killed part of Oromummà in the last few years. Does this allegation hold water? Is Dr. Abiy promoting Amaranet in Caffé Aràra, Finfinné and the whole Ethiopia at the cost of Oromummà? Simply put, is he an Oromo playing for Amaranet club against Oromummà club? If true, no surprise! In the history of Ethiopia, no Amara in a true sense had power, but Oromo elites in power used to promote Amaranet, neglecting and suppressing Oromummà. This virus of Amaranet also has infested the currently ruling Oromo elites including Dr. Abiy. As long as they don’t get appropriate therapy, they surely continue serving Amharanet and Amharinya at the cost of Oromummà and Oromiffà. Amaranized Oromo’s like Ermias and classical Amara elites supprting Dr. Abiy and cursing Oromo nationalists like Lammà, Jawar, Daud and Marara speak a million about the trend going on in Finfinné palace. Ob. Léncô Latà once said, “when Abesha elites start to bless me, then I recognize that I am on wrong track, but when they begin to curse me, I know I am doing fine” Is Dr. Abiy on the right way? Keeping the dominance of Amharanet at the cost of Oromummà will have negative cosquences in his life and history.
Of course, some Oromo nationalists seem to be legitimately so quick to accuse and judge certain fellow Oromo individuals, who seem to work with Abyssinians, being politically on the wrong side and be possibly guilty of commission. We sometimes denounce such fellow Oromo as collaborators, betrayers of our objective and even paint them as criminals, who did atrocities against Oromo nation. Then, all, who are denounced like this usually be denied recognition of their talents, which we would have respected irrespective of the fact to whom service they applied their talents. Who were/are actually the targets of such judgement? Let’s look at our history and our status quo in short for this may help us act correctly in order to achieve our desired future destiny.
Before proceeding in my writing, let me operationally define two important words (innocence and guilt) to be used in this essay. Innocence is a term used to indicate a general lack of guilt, with respect to any kind of crime, sin or wrongdoing. In a legal context, innocence refers to lack of legal guilt of an individual, with respect to a crime. Guilt is cognitive or emotional experience that occurs when a person realizes or believes – whether justified or not – that he or she has violated legal or moral standard, and is responsible for that violation. There can be a situation where a person can be found guilty by others, including justice institution, but the person may not feel it emotionally or accept it cognitively.
Regarding our history, we tried to accuse and vilify some of prominent Oromo individuals up to now. Here, to make my position clear, I am not supporter or fan of these Oromo individuals, but I just would like to recommend that we better recognize and accept some of them, specially the non-criminals, at least as strong and talented Oromo nationals, who only played their game in a wrong club. It is not my intention to declare that they are either innocent or guilty because of their actions, but I do suggest to all Oromo at least to recognize their ability and talent. Let’s look at the soccer professional as good metaphor. I personally knew two national players in Germany, who are originally from Poland, their names being Klose and Podolski. Few years back (I don’t remember whether it was in European or World competition), German national club played against Poland, and it was Podolski who scored his historic goal to make Germany a winner against Poland. After that, there was a discussion among Polish politicians on the question: who’s fault was it for this talented man from Poland could play for Germany instead of for his fatherland? Was it that of the player, Polish politicians, his parents or was the economy stu*pid? … etc. Fault-finding after fault-finding took place, but with no avail to correct the loss for Poland. Who ever did the fault, fact was that the talented Polish citizens played against Poland for the advantage of Germany.
This is classical example to be used to explain the reason for condemning talented Oromo individuals who played political game in political club of Habesha against the Oromo. It is fact, which we can not deny, that these Oromo individuals are talented, but they played in wrong club. Similarly, politically talented Oromo and lot of others in history also played for Habesha against the Oromo. We know that main motive of soccer players is money they earn, but what was/is the motive of Oromo individuals in wrong political club? The temporary financial gain or some other life advantages? If such previlage is the cause, then it can be simply put as an opportunism. Otherwise, who was responsible for their choice of club & for whom to play? Was it only political conviction and the understanding they had, because some did not know the viability of Oromia and might have thought their only country was Ethiopia? Well, previous politicians in history might have thought so, what about those serving Habesha today? Is it, maybe, for they are the mentally enslaved part of Oromo national body as a result of subjugation we endured in the last about 150 years? Or, who really did fault so that our talents could serve Habesha political club instead of Oromo club? Mind you, there were/are also lot of Oromo talents serving Habesha club in other fields like language, arts and sport.
I think politics of the empire in the last 700 years, till TPLF took power in 1991, was seemingly under domination of some Oromo, including the Amarinya-speaking ones. The main crime or mistake these Oromo elites did seem to be their promoting and using Amarinya as national language, neglecting or even oppressing Afàn Oromô. Why did they do that? Maybe, was it similar to action of German royal family, which used to speak French rather than German language, giving more value to foreign language in order to show their status of power or “better human quality” in comparison to ordinary citizens? I do have my own thesis: some Oromo groups seem to have accepted and developed Amharinya since 1270 in relation to their faith in the Holy Book which has been written in Ge-ez; so they fostered Amharinya as new language out of Ge’ez and Afàn Oromô; then, it was given moral upper-hand being language of both the clergy and the royalty; Oromo elite, who accepted the religion and such royalty, revered Amharinya at cost of Afàn Oromô. Many Amarinya-speaking Oromo seem to be products of such process. Being carriers of this moral upper-hand, Amarinya-speaking Oromo groups (Christianized/Converted Cushites = the Amara) started to feel superior to others and then tried to “civilize” their Afàn Oromô-speaking siblings (No-Sayer/Conserved Cushites = the Gàllà) south to them.
It is historically recorded that very few soldiers from Tigrai or Semien came with Menelik to invade Oromia, but mainly the “gallant” Oromo (both Amharinya-speakers and Afàn Oromô-speakers) being led by Minilik II and Gôbanà Dàcé did the invasion. They promoted Amarinya and Orthodox religion at the cost of Afàn Oromô and Wàqeffannà. Simply put, they promoted Amara club/ Amaranet club. Amaras and Tigreans, being the Semetized nations of Cush peoples, are then called Habesha (Abyssinians). Language rather than biological heritage being the main part of national identity, this made the above mentioned Oromo nationals in history to be considered as those who played in wrong political club (for Habesha against the Oromo). Now, we can see that based on different languages they do speak (not necessarily based on their biological origin), there is development of different national groups (e.g. Amara nation, Tigrean nation and Oromo nation). Accordingly, not only in history, we also see today that there are lot of talented Oromo playing in Habesha political club against Oromo’s national interest. Nowadays, Habesha forces fighting against right of the Oromo are divided into two: Amara domination forces and Tigrean hegemonist forces. Related to this, we also see lot of talented Oromo politicians playing their political game in either Amara club or Tigrean club.
I personally think these are talented Oromo playing in wrong clubs; but a difficult question yet to be answered is that, are they automatically guilty for playing in the wrong club? Or, do we need to trace specific crime they committed against Oromo people and Oromo liberation movement? Should we condemn them as guilty personalities or should we denounce their works? As far as those in history are concerned, I would like to suggest that only professional and unbiased historians look at political life of these talented Oromo individuals, who played for Habesha clubs and then tell us whether they were guilty or not regarding political life of their own people – the Oromo. Concerning those who are now active in Habesha clubs, we can currently record the crimes they may do against their people and bring it to judgement in due time. But, as a principle, we just need to accept that, in general the talented Oromo, who politically played their part in Habesha clubs both in history and in status quo need to be seen as innocent till proven guilty respective to Oromo’s national interest.
What is moral of this approach for our future destiny? It shows clearly that Oromo nationals need to know for which political club we have to play and to remember that such political game is not necessarily equivalent to political crime. Secondly, Oromo should try to comprehend the question, why do only Oromo talents play in Habesha club and why do we see almost no Habesha playing in Oromo political club? Here, the answer is that unlike soccer clubs, where only money and advantage play big role as sources of motivation, in politics, only either the subconsciously-enslaved mind or the deliberate-betrayers of one’s own nation can play in others’ club. This was the fact in almost all political areas of the globe, where collaboration is common, and it is also true in the empire we do live in. There are lot of enslaved Oromo, Tigrean, Gurage, Wolayita, Sidama, Hadiya, Somali, Afar, Kambata, Harari, etc minds, who played for and who are still playing in Amhara political club, being falsely designated as “Ethiopian cause.” There are again nowadays, since 1991, many people from almost all nations, who are playing for Tigrean club, again being masked as “Ethiopian club.” But, not surprisingly, we find almost no Habesha or from other nations, who did serve or who is now serving Oromo political club, because of the fact that none of the nations listed above was enslaved by the Oromo.
Beside mental slavery and deliberate betrayal, there are some people who have been additionally deceived by the mask (package) called “Ethiopia” in which different contents can be packed. Oromo nationals in wrong club think that they do serve only Ethiopia, but in reality they do serve either Amara club or Tigrean club. Greeks packed all blacks into this name (mask); Jews packed all Kush nations into it; Tigreans try to pack either Axum empire or TPLF government in to the packet; and of course, Amaras do want to fill the packet with either old empire, which existed till 1991 or with identity of Amara. So, whenever we hear and read the name Ethiopia, we have to try to discern which content it means. Specially, we have to know that in all pro-Amhara websites, the name Ethiopia nowadays can be replaced by Amara nation, and in pro-TPLF websites, the name Ethiopia means simply Woyane regime. It is only Oromo people and our politicians who did not try to use this packet by filling it with an Oromo content. Whether such move is beneficial or not, it is recommendable for Oromo politicians to consider the option of testing and using it.
Anyways, our modern approach towards our Oromo collaborators should be to identify and know the enslaved, but talented part of our body (Oromo), who just served Habesha camp without doing any crime against Oromo people in contrast to the deliberate betrayers, who did concrete crime. We should just examine exactly whether they have done crime against Oromo interest or whether they only have been enslaved and served the other camp without committing a specific crime. Yet, we may still ask: isn’t serving Habesha camps by itself a crime? If we mean they are Oromo talents, who have been programmed since their childhood by Habesha software, and accordingly, served Habesha cause, as far as I am concerned, they are not necessarily criminals, but surely, they were and/or are slaves. If we mean they are criminals, we need to give a convincing evidence for any specific crime to accuse and judge them as such. Otherwise, they are simply innocent slaves of Habesha till they are proven guilty of any criminal act against Oromo national interest. But, are Dr. Abiy and co. criminal, enslaved or innocent? Leaving history for historians, regarding the future, it is up to every Oromo individual to choose between being criminal Oromo, enslaved Oromo or free innocent Oromo; may Wàqa help us!
– Political power in Finfinné palace! Dr. Abiy gave away the political power earned by Oromo nationailsts to the neo-Naftagna elites, who are now using him to beat Oromummà, just as they instrumentalized Mengistu H/Mariam. Both Abiy and Mengistu are revering Amaranet of their wives, instead of respecting Oromummà of their own.
– Afàn Oromo as primary language of the federation. Dr. Abiy purposely kept Amaranet dominattion at the cost of Oromummà. Thus, his Ethiopia is still the same to Amapia (Amaranet dominated country), which reduced Oromiffa to secondary position.
– Practical (economic) power in the country! Still Dr. Abiy is dining and wining with the already economically privilaged Naftagnas and promote them as investors, instead of building the economic base of the Oromo. Thus, in his Ethiopia, the Oromo are still economocally destitute as they were.
Just looking at these three area of Oromo goals, Dr. Abiy can be any thing, but not pro-Oromummà. It is time for the already divided Oromo elites (anti-Abiy & pro-Abiy) to come to their sense and deliberate on the way of fullfiling the above mentioned Oromo goals. Now, the issue is not about opposing or supporting Abiy, it is about serving or destroying Oromummà, for the sake of liberating Oromummà or keeping the hitherto domination of Amaranet. It is a high time for ilaa fi ilaame!
A certain Oromo with Amara mindset (Ermias Legesse) told us once that Dr. Abiy has killed part of Oromummà in the last few years. Does this allegation hold water? Is Dr. Abiy promoting Amaranet in Caffé Aràra, Finfinné and the whole Ethiopia at the cost of Oromummà? Simply put, is he an Oromo playing for Amaranet club against Oromummà club? If true, no surprise! In the history of Ethiopia, no Amara in a true sense had power, but Oromo elites in power used to promote Amaranet, neglecting and suppressing Oromummà. This virus of Amaranet also has infested the currently ruling Oromo elites including Dr. Abiy. As long as they don’t get appropriate therapy, they surely continue serving Amharanet and Amharinya at the cost of Oromummà and Oromiffà. Amaranized Oromo’s like Ermias and classical Amara elites supprting Dr. Abiy and cursing Oromo nationalists like Lammà, Jawar, Daud and Marara speak a million about the trend going on in Finfinné palace. Ob. Léncô Latà once said, “when Abesha elites start to bless me, then I recognize that I am on wrong track, but when they begin to curse me, I know I am doing fine” Is Dr. Abiy on the right way? Keeping the dominance of Amharanet at the cost of Oromummà will have negative cosquences in his life and history.
Of course, some Oromo nationalists seem to be legitimately so quick to accuse and judge certain fellow Oromo individuals, who seem to work with Abyssinians, being politically on the wrong side and be possibly guilty of commission. We sometimes denounce such fellow Oromo as collaborators, betrayers of our objective and even paint them as criminals, who did atrocities against Oromo nation. Then, all, who are denounced like this usually be denied recognition of their talents, which we would have respected irrespective of the fact to whom service they applied their talents. Who were/are actually the targets of such judgement? Let’s look at our history and our status quo in short for this may help us act correctly in order to achieve our desired future destiny.
Before proceeding in my writing, let me operationally define two important words (innocence and guilt) to be used in this essay. Innocence is a term used to indicate a general lack of guilt, with respect to any kind of crime, sin or wrongdoing. In a legal context, innocence refers to lack of legal guilt of an individual, with respect to a crime. Guilt is cognitive or emotional experience that occurs when a person realizes or believes – whether justified or not – that he or she has violated legal or moral standard, and is responsible for that violation. There can be a situation where a person can be found guilty by others, including justice institution, but the person may not feel it emotionally or accept it cognitively.
Regarding our history, we tried to accuse and vilify some of prominent Oromo individuals up to now. Here, to make my position clear, I am not supporter or fan of these Oromo individuals, but I just would like to recommend that we better recognize and accept some of them, specially the non-criminals, at least as strong and talented Oromo nationals, who only played their game in a wrong club. It is not my intention to declare that they are either innocent or guilty because of their actions, but I do suggest to all Oromo at least to recognize their ability and talent. Let’s look at the soccer professional as good metaphor. I personally knew two national players in Germany, who are originally from Poland, their names being Klose and Podolski. Few years back (I don’t remember whether it was in European or World competition), German national club played against Poland, and it was Podolski who scored his historic goal to make Germany a winner against Poland. After that, there was a discussion among Polish politicians on the question: who’s fault was it for this talented man from Poland could play for Germany instead of for his fatherland? Was it that of the player, Polish politicians, his parents or was the economy stu*pid? … etc. Fault-finding after fault-finding took place, but with no avail to correct the loss for Poland. Who ever did the fault, fact was that the talented Polish citizens played against Poland for the advantage of Germany.
This is classical example to be used to explain the reason for condemning talented Oromo individuals who played political game in political club of Habesha against the Oromo. It is fact, which we can not deny, that these Oromo individuals are talented, but they played in wrong club. Similarly, politically talented Oromo and lot of others in history also played for Habesha against the Oromo. We know that main motive of soccer players is money they earn, but what was/is the motive of Oromo individuals in wrong political club? The temporary financial gain or some other life advantages? If such previlage is the cause, then it can be simply put as an opportunism. Otherwise, who was responsible for their choice of club & for whom to play? Was it only political conviction and the understanding they had, because some did not know the viability of Oromia and might have thought their only country was Ethiopia? Well, previous politicians in history might have thought so, what about those serving Habesha today? Is it, maybe, for they are the mentally enslaved part of Oromo national body as a result of subjugation we endured in the last about 150 years? Or, who really did fault so that our talents could serve Habesha political club instead of Oromo club? Mind you, there were/are also lot of Oromo talents serving Habesha club in other fields like language, arts and sport.
I think politics of the empire in the last 700 years, till TPLF took power in 1991, was seemingly under domination of some Oromo, including the Amarinya-speaking ones. The main crime or mistake these Oromo elites did seem to be their promoting and using Amarinya as national language, neglecting or even oppressing Afàn Oromô. Why did they do that? Maybe, was it similar to action of German royal family, which used to speak French rather than German language, giving more value to foreign language in order to show their status of power or “better human quality” in comparison to ordinary citizens? I do have my own thesis: some Oromo groups seem to have accepted and developed Amharinya since 1270 in relation to their faith in the Holy Book which has been written in Ge-ez; so they fostered Amharinya as new language out of Ge’ez and Afàn Oromô; then, it was given moral upper-hand being language of both the clergy and the royalty; Oromo elite, who accepted the religion and such royalty, revered Amharinya at cost of Afàn Oromô. Many Amarinya-speaking Oromo seem to be products of such process. Being carriers of this moral upper-hand, Amarinya-speaking Oromo groups (Christianized/Converted Cushites = the Amara) started to feel superior to others and then tried to “civilize” their Afàn Oromô-speaking siblings (No-Sayer/Conserved Cushites = the Gàllà) south to them.
It is historically recorded that very few soldiers from Tigrai or Semien came with Menelik to invade Oromia, but mainly the “gallant” Oromo (both Amharinya-speakers and Afàn Oromô-speakers) being led by Minilik II and Gôbanà Dàcé did the invasion. They promoted Amarinya and Orthodox religion at the cost of Afàn Oromô and Wàqeffannà. Simply put, they promoted Amara club/ Amaranet club. Amaras and Tigreans, being the Semetized nations of Cush peoples, are then called Habesha (Abyssinians). Language rather than biological heritage being the main part of national identity, this made the above mentioned Oromo nationals in history to be considered as those who played in wrong political club (for Habesha against the Oromo). Now, we can see that based on different languages they do speak (not necessarily based on their biological origin), there is development of different national groups (e.g. Amara nation, Tigrean nation and Oromo nation). Accordingly, not only in history, we also see today that there are lot of talented Oromo playing in Habesha political club against Oromo’s national interest. Nowadays, Habesha forces fighting against right of the Oromo are divided into two: Amara domination forces and Tigrean hegemonist forces. Related to this, we also see lot of talented Oromo politicians playing their political game in either Amara club or Tigrean club.
I personally think these are talented Oromo playing in wrong clubs; but a difficult question yet to be answered is that, are they automatically guilty for playing in the wrong club? Or, do we need to trace specific crime they committed against Oromo people and Oromo liberation movement? Should we condemn them as guilty personalities or should we denounce their works? As far as those in history are concerned, I would like to suggest that only professional and unbiased historians look at political life of these talented Oromo individuals, who played for Habesha clubs and then tell us whether they were guilty or not regarding political life of their own people – the Oromo. Concerning those who are now active in Habesha clubs, we can currently record the crimes they may do against their people and bring it to judgement in due time. But, as a principle, we just need to accept that, in general the talented Oromo, who politically played their part in Habesha clubs both in history and in status quo need to be seen as innocent till proven guilty respective to Oromo’s national interest.
What is moral of this approach for our future destiny? It shows clearly that Oromo nationals need to know for which political club we have to play and to remember that such political game is not necessarily equivalent to political crime. Secondly, Oromo should try to comprehend the question, why do only Oromo talents play in Habesha club and why do we see almost no Habesha playing in Oromo political club? Here, the answer is that unlike soccer clubs, where only money and advantage play big role as sources of motivation, in politics, only either the subconsciously-enslaved mind or the deliberate-betrayers of one’s own nation can play in others’ club. This was the fact in almost all political areas of the globe, where collaboration is common, and it is also true in the empire we do live in. There are lot of enslaved Oromo, Tigrean, Gurage, Wolayita, Sidama, Hadiya, Somali, Afar, Kambata, Harari, etc minds, who played for and who are still playing in Amhara political club, being falsely designated as “Ethiopian cause.” There are again nowadays, since 1991, many people from almost all nations, who are playing for Tigrean club, again being masked as “Ethiopian club.” But, not surprisingly, we find almost no Habesha or from other nations, who did serve or who is now serving Oromo political club, because of the fact that none of the nations listed above was enslaved by the Oromo.
Beside mental slavery and deliberate betrayal, there are some people who have been additionally deceived by the mask (package) called “Ethiopia” in which different contents can be packed. Oromo nationals in wrong club think that they do serve only Ethiopia, but in reality they do serve either Amara club or Tigrean club. Greeks packed all blacks into this name (mask); Jews packed all Kush nations into it; Tigreans try to pack either Axum empire or TPLF government in to the packet; and of course, Amaras do want to fill the packet with either old empire, which existed till 1991 or with identity of Amara. So, whenever we hear and read the name Ethiopia, we have to try to discern which content it means. Specially, we have to know that in all pro-Amhara websites, the name Ethiopia nowadays can be replaced by Amara nation, and in pro-TPLF websites, the name Ethiopia means simply Woyane regime. It is only Oromo people and our politicians who did not try to use this packet by filling it with an Oromo content. Whether such move is beneficial or not, it is recommendable for Oromo politicians to consider the option of testing and using it.
Anyways, our modern approach towards our Oromo collaborators should be to identify and know the enslaved, but talented part of our body (Oromo), who just served Habesha camp without doing any crime against Oromo people in contrast to the deliberate betrayers, who did concrete crime. We should just examine exactly whether they have done crime against Oromo interest or whether they only have been enslaved and served the other camp without committing a specific crime. Yet, we may still ask: isn’t serving Habesha camps by itself a crime? If we mean they are Oromo talents, who have been programmed since their childhood by Habesha software, and accordingly, served Habesha cause, as far as I am concerned, they are not necessarily criminals, but surely, they were and/or are slaves. If we mean they are criminals, we need to give a convincing evidence for any specific crime to accuse and judge them as such. Otherwise, they are simply innocent slaves of Habesha till they are proven guilty of any criminal act against Oromo national interest. But, are Dr. Abiy and co. criminal, enslaved or innocent? Leaving history for historians, regarding the future, it is up to every Oromo individual to choose between being criminal Oromo, enslaved Oromo or free innocent Oromo; may Wàqa help us!