Is OLA a Modern Version of the OLF With High Confidence Politics of Haile Fida?
How good to see that OLA is in a position to challenge the dictatorial OPP and confident enough to prefer an integrative Oropia (Oromumma led Ethiopia) rather than opting for the smaller an independent Oromia. I think it is a good time to foster a modern version of the OLF with high confidence politics of Haile Fida. Dr Haile was the one, who envisioned that Ethiopia using primarly Afàn Oromô as the working language can slowly, but surely, be transformed to Oropia. OLF’s aim of the smaller republic Oromia was politics of low confidence, which we followed as we were under desperate colonization of Habesha regimes and OFC’s objective of ethnic federalism is politics of intermediate confidence, which is good only at this transitional time. As long as Amarigna/Amaranet is dominating and Oromiffà/Oromummà is considered to be secondary, it is possible that Oromo nationalists stick to this goal of OFC. But, for long term future, we need modern politics of high confidence, for which a new version of genuine nationalists organized under the OLF is mandatory. With this politics, we can transform Ethiopia to Oropia with geo-federation consisting of about 25 regional states (Tigrai, Erob, Kunama, Afar, Wolqayit, Agaw, Gondar, Gojjam, Wallo, Shoa, Macca, Tülama, Arsi-Bale, Barentu, Borana-Guji, Ogaden, Isà, Gàrre, Sidama, Omo, Kaffa, Gibe, Gambella, Benishangul and Finfinne). As far as I am concerned, the aim of an independent Oromia is Oromo politics of the past, the goal of an ethnic federstion is that of present status quo and the objective of an integrated Oropia with the above mentioned geo-federation is the coming potential politics of genuine Oromo nationalists. Is OLA confident enough and ready to play this role of realizing Oropia?
Read more: https://orompia.wordpress.com/2023/05/0 ... aile-fida/
Re: Is OLA a Modern Version of the OLF With High Confidence Politics of Haile Fida?
You ferenjis are now busy running your mouth 24/7. Amara defeated your slave. Both your slaves are trying to take the people to war, why did you tell the Gala to open war on Esayas and why did you tell Esayss to prepare to kill more innocent people that abiy will abduct and send to war.
Are you happy with the way siltegala horus is dancing to your tunes by yulling "corridor limat".
Are you happy with the way siltegala horus is dancing to your tunes by yulling "corridor limat".
Re: Is OLA a Modern Version of the OLF With High Confidence Politics of Haile Fida?
A Lot of us thought that prosperity party of Dr. Abiy can be modern version of the OLF, which envisions an integrative Oropia instead of the original goal of an independent Oromia. Unfortunately, the Prosperitans prefered keeping the hitherto domination of Amaranet, instead of developing the legitimate leadership of Oromummà in the natural rainbow Ethiopiawinet consisting of 40% Oromumma, 20% Agawinet, 10% Amaranet, 6% Somalummà, 5% Tegarunet, 4% Sidamummà… etc. For this purpose, Afàn Oromô has to be the legitimate primary working language of the federation. Prosperity party failed here miserably, thus couldn’t act as modern version of the OLF, but rather as Derg’s WPE number 2. I think Oromo’s vision of an independent Oromia by the OLF has done it’s job of mobilizing the Oromo for the sake of freedom. That was the goal we formulated at that dark time of oppression as we had low confidence so that we wanted security more than every thing. Now, we are closer to our freedom from Abyssinian domination and we already developed an intermediate confidence to accept sovereignty in the form of federal union being promoted by the OFC, i. e we are not yet fully convinced to give up bordering Oromia as a state. I think, we surely will move to the level of high confidence in order to own the whole Ethiopia and transform it from the present Abyssinian dominated culture to Oromian led country, thus our future objective will be to keep an integrative Oropia as envisioned by few Oromo leaders like Dr. Haile Fida.
Actually, an independence in a sense of Separation is what a minority nation at the periphery seeks, federal union is what minority people at the center choose and an integration is a vision of majority over all the country. The first one (independent Oromia) is kaayyoo ganama (first version of our vision), which the Oromo raised as we were very insecure. The second (Union Oromia) is kaayyoo guyyaa (second version) we are now prefering after being a bit secured, But still under domination of Amaranet/Amarigna. The third one (integrative Oropia) is kaayyoo galgala (third version), which we will opt in the future, when we will be not only secure, but also confident enough never to lose the gains we had! So, fighting for an independence was past (white) politics, opting for a union is present (red) movement and striving for an integration will be future (black) politics of Oromo people, just taking the colors of Abbaa Gada’s flag as metaphor!
I do now think that Oromo liberation movement has two wings and a backbone as three important positions, from where it is fighting against the enemy. One wing (Haile Fida’s wing) wants to transform the whole Ethiopia, name the country as Oromia if necessary and promote Afaan Oromo to a primary federal language of the country, but disregarding self-rule of the Oromo national area. This is what OPP of Dr. Abiy should actually try to achieve. The backbone (Galàsà Dilbo’s position) wants to establish an independent Oromia, which will have an influential position in whole region of the Horn. That was classical goal of the OLF. Another wing (Lénco Latà’s) wants to liberate Oromia within Oropian union and make it be a leading nation-state of the whole country as now entartained by OFC. These three parts of Oromo national movement are now trying to harmonize their moves against our common current enemy, i.e. the fascist, and racist Abyissinian forces. Accordingly, we do now find Oromo movement in all spectrum of opposition parties and liberation fronts against Abyssinian oppressive elites. Surprisingly, there is no organization on the ground to represent the whole national movement coordinating and accommodating all the three parts. This reality persuades us to think that Oromo liberation in one of the above mentioned three forms is inevitable, and the possible future three types of our sovereignty are not as such disadvantageous for Oromo people.
The three parts of our liberation movement are results of the three approaches, which the Oromo nationals have towards our history. It seems that we are treating our history in three dimensions: (1) as only common proud history of Oromia and Abyssinia, such as Adwa battle; (2) as only conflicting parallel history of Oromia and Abyssinia, such as Minilik’s invasion and the so-called Oromo expansion; (3) as both common proud history and conflicting parallel history of Oromia and Abyssinia. Now, we do see that the consequences of these three approaches are three possible destinies regarding future sovereignty (independent Oromia, federal Union and integrative Oropia). If we want to reach our goal efficiently, despite these different views, we have to firstly try to consolidate together our common freedom from Abyssinianian elites’ system of domination, and then settle to choose one of the three types of sovereignty based on the version of Oromo history we respectively have in mind. It is clear that:
– Lénco’s group, who tends to accept both the common proud part and the conflicting parallel part of our history, opt for liberation in Anglican model. The English people liberated themselves from 700 years rule of Roman empire, forged England as an autonomous region and united it with neighboring others to form the United Kingdom; they used English as working language of the Kingdom. Can’t Oromia, being autonomous and free from alien forces, be united with the neighboring autonomous regions to forge a United federation of Oropia, similar to that of the United Kingdom and promote Afàn Oromo to a primary working language of the union?
– Galàsa’s front, who perceived only the conflicting parallel history, prefer liberation in Russian style. Russian elites dismantled Soviet union and established Russian federation, which uses Russian national language. The federation still does have influence on its neighboring nations, because of its economic and military strength. Does this way of dismantling Abyssinian empire and fostering the highly wished independent republic of Oromia to have further influence over other liberated neighboring countries more advantageous than the other two types of sovereignty?
– Haile Fida’s movement, who believes in only the common proud history, tend to choose liberation of Oropia in Indian type. The Hindi people liberated themselves together with all nations and nationalities in their region and named the whole country as öIndia, made Hindi the working language of Indian federation and, of course, divided the national area of Hindi into multiple federal regions. Why not we, Oromo people, liberate whole nations and nationalities in the empire, change the GYR (Green-Yellow-Red) flag to the BRW (Black-Red-White) if we want, promote Afàn Oromo to primary working language of the federation and call the whole country Oropia, if necessary, with the historical local Odaa’s (Odaa-Bisil, -Bulluqi, -Bultum, -Gaarres, -Makodi, -Nabee and -Roobaa) being the future separate federal regions (states) of the country? Dr. Abiy’s OPP had to move in this direction in order to be considered as a modern Version of the OLF.
All Oromo nationals are entitled to choose what we believe is the best for our nation. What matters, at last, is, of course, voice of the Oromo majority. I think, Oromia’s self-rule and/or Oropia’s shared rule should be agenda of Oromo people at the moment, in contrast to the federation or separation goal of Tigrayan elites. Interestingly, the three Abyssinianist groups (elites of Amara, Tigrai and Eritrea) have got only one dictatorial option respectively in their political struggle: Amara elites still can only sing about Indian-type for they know that Amarinya has got privilage to be federal language of the empire; Eritrean elites, as a minority at the periphery, were so insecure to live within Ethiopia so they had only the alternative of separation (Russian-style); Tigrayan elites can neither have language privilage to opt for Indian-type nor the capacity to live alone as an independent nation in order to choose Russian-style, so they stick to Anglican-model. But, Oromo people being majority over all the country, can play all the three democratic cards (Anglican-model, Russian-style and Indian-type) as long as the rule of the game in the country will be freedom and democracy. So, let Oromo people use our advantage and struggle with all pro-freedom and pro-democracy forces of the empire against the Abyssinian system of domination to come to a position of voting for one of the three options we have.
As far as I am concerned, all the three ways are not harmful, but the decision must be made by politically-conscious Oromo polity and Oromo public per referendum, when the time comes. This short essay is a bitter pill I wanted to present to Oromo foes, who are delighted by observing division of Oromo movement into factions. For their information, Oromo movement has got in its pocket, from the very beginning, only one goal of freedom, which, at the same time, can be interpreted as three types of post-freedom sovereignty, and it plays with these three cards of sovereignty based on the objective reality it is in, i.e. according to the “here and now” of situations. Concerning the beneficial interest of the Oromo at the moment and in the future, I can say that the goal of an independent Oromia has already served its purpose; the goal of democratic federal union is good in present time of transition and surely the vision of an integrative Oropia with Afàn Oromo as a primary working language, i.e der facto Oropia, will at best serve Oromo’s interest in the future. Dr. Abiy’s prosperity party failed to be such version of the OLF, which could have been politically acceptable not only by the Oromo, but also by other Ethiopians of the whole country. Can the OLA of Gn. Marro forge such modern version of the OLF with high confidence to envision an integrative Oropia of Dr. Haile Fida? May Wàqa lead us towards this revelation
Actually, an independence in a sense of Separation is what a minority nation at the periphery seeks, federal union is what minority people at the center choose and an integration is a vision of majority over all the country. The first one (independent Oromia) is kaayyoo ganama (first version of our vision), which the Oromo raised as we were very insecure. The second (Union Oromia) is kaayyoo guyyaa (second version) we are now prefering after being a bit secured, But still under domination of Amaranet/Amarigna. The third one (integrative Oropia) is kaayyoo galgala (third version), which we will opt in the future, when we will be not only secure, but also confident enough never to lose the gains we had! So, fighting for an independence was past (white) politics, opting for a union is present (red) movement and striving for an integration will be future (black) politics of Oromo people, just taking the colors of Abbaa Gada’s flag as metaphor!
I do now think that Oromo liberation movement has two wings and a backbone as three important positions, from where it is fighting against the enemy. One wing (Haile Fida’s wing) wants to transform the whole Ethiopia, name the country as Oromia if necessary and promote Afaan Oromo to a primary federal language of the country, but disregarding self-rule of the Oromo national area. This is what OPP of Dr. Abiy should actually try to achieve. The backbone (Galàsà Dilbo’s position) wants to establish an independent Oromia, which will have an influential position in whole region of the Horn. That was classical goal of the OLF. Another wing (Lénco Latà’s) wants to liberate Oromia within Oropian union and make it be a leading nation-state of the whole country as now entartained by OFC. These three parts of Oromo national movement are now trying to harmonize their moves against our common current enemy, i.e. the fascist, and racist Abyissinian forces. Accordingly, we do now find Oromo movement in all spectrum of opposition parties and liberation fronts against Abyssinian oppressive elites. Surprisingly, there is no organization on the ground to represent the whole national movement coordinating and accommodating all the three parts. This reality persuades us to think that Oromo liberation in one of the above mentioned three forms is inevitable, and the possible future three types of our sovereignty are not as such disadvantageous for Oromo people.
The three parts of our liberation movement are results of the three approaches, which the Oromo nationals have towards our history. It seems that we are treating our history in three dimensions: (1) as only common proud history of Oromia and Abyssinia, such as Adwa battle; (2) as only conflicting parallel history of Oromia and Abyssinia, such as Minilik’s invasion and the so-called Oromo expansion; (3) as both common proud history and conflicting parallel history of Oromia and Abyssinia. Now, we do see that the consequences of these three approaches are three possible destinies regarding future sovereignty (independent Oromia, federal Union and integrative Oropia). If we want to reach our goal efficiently, despite these different views, we have to firstly try to consolidate together our common freedom from Abyssinianian elites’ system of domination, and then settle to choose one of the three types of sovereignty based on the version of Oromo history we respectively have in mind. It is clear that:
– Lénco’s group, who tends to accept both the common proud part and the conflicting parallel part of our history, opt for liberation in Anglican model. The English people liberated themselves from 700 years rule of Roman empire, forged England as an autonomous region and united it with neighboring others to form the United Kingdom; they used English as working language of the Kingdom. Can’t Oromia, being autonomous and free from alien forces, be united with the neighboring autonomous regions to forge a United federation of Oropia, similar to that of the United Kingdom and promote Afàn Oromo to a primary working language of the union?
– Galàsa’s front, who perceived only the conflicting parallel history, prefer liberation in Russian style. Russian elites dismantled Soviet union and established Russian federation, which uses Russian national language. The federation still does have influence on its neighboring nations, because of its economic and military strength. Does this way of dismantling Abyssinian empire and fostering the highly wished independent republic of Oromia to have further influence over other liberated neighboring countries more advantageous than the other two types of sovereignty?
– Haile Fida’s movement, who believes in only the common proud history, tend to choose liberation of Oropia in Indian type. The Hindi people liberated themselves together with all nations and nationalities in their region and named the whole country as öIndia, made Hindi the working language of Indian federation and, of course, divided the national area of Hindi into multiple federal regions. Why not we, Oromo people, liberate whole nations and nationalities in the empire, change the GYR (Green-Yellow-Red) flag to the BRW (Black-Red-White) if we want, promote Afàn Oromo to primary working language of the federation and call the whole country Oropia, if necessary, with the historical local Odaa’s (Odaa-Bisil, -Bulluqi, -Bultum, -Gaarres, -Makodi, -Nabee and -Roobaa) being the future separate federal regions (states) of the country? Dr. Abiy’s OPP had to move in this direction in order to be considered as a modern Version of the OLF.
All Oromo nationals are entitled to choose what we believe is the best for our nation. What matters, at last, is, of course, voice of the Oromo majority. I think, Oromia’s self-rule and/or Oropia’s shared rule should be agenda of Oromo people at the moment, in contrast to the federation or separation goal of Tigrayan elites. Interestingly, the three Abyssinianist groups (elites of Amara, Tigrai and Eritrea) have got only one dictatorial option respectively in their political struggle: Amara elites still can only sing about Indian-type for they know that Amarinya has got privilage to be federal language of the empire; Eritrean elites, as a minority at the periphery, were so insecure to live within Ethiopia so they had only the alternative of separation (Russian-style); Tigrayan elites can neither have language privilage to opt for Indian-type nor the capacity to live alone as an independent nation in order to choose Russian-style, so they stick to Anglican-model. But, Oromo people being majority over all the country, can play all the three democratic cards (Anglican-model, Russian-style and Indian-type) as long as the rule of the game in the country will be freedom and democracy. So, let Oromo people use our advantage and struggle with all pro-freedom and pro-democracy forces of the empire against the Abyssinian system of domination to come to a position of voting for one of the three options we have.
As far as I am concerned, all the three ways are not harmful, but the decision must be made by politically-conscious Oromo polity and Oromo public per referendum, when the time comes. This short essay is a bitter pill I wanted to present to Oromo foes, who are delighted by observing division of Oromo movement into factions. For their information, Oromo movement has got in its pocket, from the very beginning, only one goal of freedom, which, at the same time, can be interpreted as three types of post-freedom sovereignty, and it plays with these three cards of sovereignty based on the objective reality it is in, i.e. according to the “here and now” of situations. Concerning the beneficial interest of the Oromo at the moment and in the future, I can say that the goal of an independent Oromia has already served its purpose; the goal of democratic federal union is good in present time of transition and surely the vision of an integrative Oropia with Afàn Oromo as a primary working language, i.e der facto Oropia, will at best serve Oromo’s interest in the future. Dr. Abiy’s prosperity party failed to be such version of the OLF, which could have been politically acceptable not only by the Oromo, but also by other Ethiopians of the whole country. Can the OLA of Gn. Marro forge such modern version of the OLF with high confidence to envision an integrative Oropia of Dr. Haile Fida? May Wàqa lead us towards this revelation