The Ongoing War Between Habesha Fànnô and Hybrid Biltsiginà is None of Oromo Business!
By Fayyis Oromia*
Interestingly, the Habesha Fànnô (modern name of the Naftagna) and Hybrid Biltsiginna, who used to cooperate against the genuine and legitimate Oromo struggle betrayed each other. Amara elites’ calculation was fabulous and smart. They hijacked Dr. Abiy’s regime and used him to crush Tigrean nationalism. Their plan was to use him further against Oromo nationalists and then get rid of him. Eventhough Dr. Abiy betrayed the Oromo cause just to appease Amara elites, they considered him as part of the OLF and conspired against him. They were systematically organizing themselves in all political and religious institutions of course being supported by the Shabiya. In the mean time, it seems that Dr. Abiy got the signal and he is trying to fight back. The war is now between two Oromo foes (big evil Fanno vs little evil Biltsigina.). As long as Fanno is not dangerous and powerful enough to come to Oromia, the war between the two is none of Oromo business. I think the best method to tackle the extremist Fanno force is to arm and empower other nations in Amara region like the Qemant, Agaw and Wallo Oromo so that they can rule their own national areas. Dr. Abiy need to give back Wolqayit to Tigrai; to let Qemant region with its capital Gondar be free; the Agaw should have their own region including Lasta, Awi and Wag; the Woyito should be empowered to claim Bahirdar and its environs; of course Wallo including Rayya is northern part of Oromia. Let our two enemies fight each other, but the Oromo should never allow the big enemy win over the little foe.
The anticipated war between the used to be Habesha colonisers of the Oromo, i.e Woyane, and the incumbent Hybrid subjugators of the Oromo, i.e Biltsigna, already came to end. Both were enemies of the Oromo. The war between them was also non of Oromo business. Oromo nation got rid of Habesha Woyane’s colonisation five years ago and now struggling to get freedom from Hybrid Biltsigina’s subjugation. Genuine Oromo nationalists rallying behind the OLF/OLA and OFC should continue fighting against the ruling Oromo Hybrids, while at the same time checking the attempt of Fanno to come back. The biologically and/or psychologically Hybrid Oromos led by Dr. Abiy are very deceptive for they externally look like Oromo, but internally they are Amhara minded. They are determined to maintain the hitherto domination of Amarigna/Amaranet and to keep Oromiffà/Oromummà at secondary level. It must be the main task of Oromo nationalists to get rid of these [ deleted ] pro-Amharanet Oromo now ruling in Finfinné palace in order to promote Afàn Oromo to its demographically legitimate primary position as a working language of all federal institutions replacing Amarigna. Now, the Habeshas and the Hybrids fighting each other is good opportunity for the Oromo to weaken both enemies.
Otherwise, how surprising to observe the used to be bravado Tegarus cried for some months and now started to revive! But, the effect of the struggle and that of the ongoing war will not end here. At the end of the day either Amaranet or Oromummà must take over. Is the existing domination of Amaranet/Amarigna kept by the OPP of Dr. Abiy continue or the legitimate leadership of Oromiffà/Oromummà promoted by the OLF will emerge? Surely, the two competitive identities can not live equally together in Finfinne palace and in the other federal institutions. Either the pro-Amharanet dictators led by Dr. Abiy being supported by Amaras will prevail or the pro-Oromummà democrats in the opposition shall take over. I hope that Oromummà will be the leading national identity of future Ethiopia on the grave of the hitherto dominating Amaranet. Then, the Amaras will start crying. Otherwise, if the pro-Amaranet dictators continue dominating the country, unfortunately, the Oromo will continue the struggle. To avoid this tragedy, we need to empower our resilient Oromo nation now.
I once heard Jawar Mohammed speaking about main objective of the ‘Oromo First’ Movement. He told one of Oromo communities, which the movement was engaging, that its main aim is to empower Oromo people at three levels: personal, community and national. A few years ago, as Oromo nationalists were busy calling for unity of liberation forces, one foreigner, but an Oromo friend, Professor Megalommatis, pointed out that what we really needed more was a dynamic movement (dynamics), not only an empowering unity, as I discussed his point of view here: http://gadaa.com/oduu/3244/2010/04/09/o … impossible. It was a very good point indeed. We needed such dynamics of action in our national liberation struggle, not only satisfaction by dwelling on the necessary debates, talks and discussions we used to exercise.
Dynamics, in general, is defined as the social, intellectual or moral force that produces activity and change in a given sphere. That means, in deduction, political dynamics in a national liberation struggle is a national force that can produce activity and change in political life of the concerned nation. What kind of activity, what sort of change and which direction do Oromo people need to achieve the goal of our struggle? Are we really active enough? What is our desired change? Can we achieve that change? We can just ask and think over such questions and then try to get answers. Surely, we are not satisfied with our present situation; we want to change it, for which purpose we need force or power. That is why talking about the possible empowerment of our nation at this moment is not bad.
National empowerment refers to an increase in political, social or economic strength of the nation. It often involves the empowered nation to develop confidence in its own capacities. It is also a process, which enables the nation to fully achieve its collective power, authority and influence as well as help it to employ that strength when engaging with other nations, peoples, institutions or societies. National empowerment is not simply giving the concerned nation a needed power from outside, because such nations already have plenty of power in the form of their collective knowledge and motivation to do their jobs magnificently. So, national empowerment can be defined as simply letting out nation’s own power, and using it. It encourages people of such nation (in our case, the Oromo) to gain skills and knowledge that will allow us to overcome obstacles in our political life or to deal with challenges in our region and, ultimately, help us develop as well as achieve our national goal.
Our national empowerment can include the following capabilities: our ability to make decisions about collective circumstances; ability to get information and resources for decision-making; ability to consider a range of options from which to choose; ability to exercise assertiveness in a national collective decision-making; having positive-thinking about our own ability to make a change; ability to learn and attain skills for improving national collective circumstances; ability to inform others in the nation through exchange of information, education and engagement; involvement in national growth process and in changes that never end; possible increasing of positive national self-image as well as an increasing mechanism for nation’s collective ability in discreet thinking to sort out the right and the wrong regarding our own interest.
When we do assess Oromo nation’s way of dealing with our own circumstances, I must say, Oromo nation is one of the most resilient nations in the world. Our nation resisted and survived the negative forces, which threatened our existence and identity in the last about 3000 years. Actually, resilience refers to the property of being able to endure; it means to bounce back and be stronger – not crumbling and falling apart; it is when a nation had a bad past, and has bounced back and has put its bad experience behind itself and moved on with its life. Is the Oromo nation not resilient in this sense? Just as various types of metal, when subjected to external forces, may remain supple, bend or break, so the national identity of a people, when attacked or threatened continuously like what the Oromo experienced till now, may remain unchanged, adapt, or be pushed to a breaking point. Fortunately, the Oromo, as a nation, did not yet break under the hitherto oppression by the domination/colonizing forces, but remained supple and, of course, adapted in some areas. That is why, I dare to say that Oromo nation is almost as supple as a metal.
When the ‘Oromo First’ Movement was engaging the Oromo communities all over the world, we had started to think over the way how to empower this resilient nation, so that we can have a necessary political dynamics to achieve our objective. Till now, we have tried to promote unity of Oromo political organizations for we knew that unity is force, but we did not have to forget the reverse truth: force brings unity. In this short opinion, I would like to concentrate on this second premise. Besides our effort to foster unity, we needed to find ways to empower our national liberation camp in order to strengthen our unity of purpose. No question that we were observing that both our foes and our fools were trying to weaken the Oromo national liberation camp by sowing discords among Oromo nationalists. It was sometimes entertaining to hear and read them in cyberworld and community life concentrating on only the “mistakes and weaknesses” of Oromo national liberation leaders in particular, and that of Oromo national liberation forces in general. How can someone with sound mind cry, lament and talk about the mistakes/weaknesses of the same organization/person for about many years unless otherwise that person is an Oromo foe with bad intention or an Oromo fool with no good intention? We registered the move of such people, but not needed wasting our resources (our money, energy and time) in dealing with them, unless they were really a threat to our national liberation struggle.
What we needed was to concentrate on how to empower ourselves personally, our communities, our national liberation army, our national liberation forces and our nation. We celebrated Irreessa daily in a sense of its second meaning, i.e. in a sense of empowering our nation. What were some measures to be taken so that we could achieve this empowerment? For instance, engaging and encouraging our communities as the ‘Oromo First’ Movement did; helping our national liberation army, despite the campaign, which both our foes and our fools make to hinder us from supporting OLA (Oromo Liberation Army) by giving our money were two of the ways we could use in order to contribute what we can. Additionally, just as OLA raised its guns, our intellectuals picked up their pens to write whatever promoted our struggle and composed whatever necessary to tackle the propaganda from our adversaries. Above all, we stayed bold and strong to deal with the worst circumstances, which we, as a nation, were facing.
Just as we have done in the last many hundred years, we struggle till 2018, not only against the Abyssinian domination/colonial forces, but also against their international handlers. For we had few friends from the international community, we needed to be self-reliant. Also, the fact that our neighboring countries (Kenya, Djibouti, Somalia, the Sudan and Yemen) were cooperating with our tormentors in Finfinne palace by deporting our friends, who sought refuge there, did not discourage us. It was in such lack of international support and lack of regional sanctuary that the Oromo nation remained supple and survived. Surely, we will do the same also in the future. Not only our neighboring countries and the traditional supporters of Abyssinia (all the Westerners, Israel and Russia), but also the newly emerging world power-players like China and India were moving against our interest by grabbing our land.
All these challenges could be the main reasons to motivate the Oromo people to come together and empower ourselves. We had no time for luxury to be divided and to quarrel on minor and secondary issues, like the never-ending dispute on the artificially created “difference of objective: Ethiopian democratization vs. Oromian decolonization.” I did not want to comment on this issue for I had already written about it more than enough, but important to mention was just to observe how both our foes and our fools liked to talk about it repeatedly in attempting to disintegrate and divide Oromo nationalists. We ignored their mantra and concentrated on the constructive way of doing our national liberation business. Of course, there were very few genuine nationalists, who were neither foe nor fool, but did this same divisive job based on their resentment against few Oromo liberation factions or liberation leaders. These were nationalists who, as Oromo used to say: “kan gaara ol bahuu dadhabee, dalga fiiga” (the one who can not walk upward on a hill, prefers to run horizontal, but in a wrong direction away from his/her intended goal). For such individuals, any struggle against an enemy was difficult job; so they usually had no better concept to fight against the enemy, but they tended to lament against their own friends, who did their best. This action was not as such constructive – even to lead the lamentors to their own intended goal.
If such few nationalists felt to be genuine Oromo freedom fighters, then they had to learn from almost all football (soccer) coaches/trainers, for instance from coaches of Manchester United and the likes. When these coaches suffer any defeat because of certain mistakes committed by their own players, they usually go to public media and talk as if they are also part and parcel of the mistakes. They say “we” had mistakes so that we lost the match, and then go on to plan what they need to correct and improve for the future games. We do not hear or read from them any sort of blaming, cursing and denouncing of their own players, which, actually, only their opponents can do. Parallel to this, no wonder when our foes and fools did purge their cursing against our political players, for the foes had their own bad intention and the fools had no good intention for the Oromo. But, the disgruntled genuine Oromo nationalists, who played the same role of character assassination, should habe learned from these soccer coaches and identify themselves with the possible “mistakes and weaknesses” of our leaders (our political players) so that we could correct them and move on.
This was a reason why I liked to encourage all Oromo nationalists, who wanted to see a free and liberated Oromia, to distance themselves from destructive actions of our foes and our fools, and take steps to concentrate on constructive way of empowering our resilient nation. We did and gave what we could to make Oromo nation powerful. The whole secret of politics in this globe is about power; only if we get force, we can assert our plans for our political, economic and social profit. That is why our enemies did their best to hinder the Oromo from getting power. But unfortunate to them, the Oromo nation, as resilient as we are, definitely became the indispensable power of that cursed region, be it in only few years or after 100 years. Time already came that Oromia is now free and our neighboring countries, which were deporting back our friends to be “eaten by Abyssinian hyena” in Finfinne palace, as once depicted by Gadaa.com with a very nice descriptive picture on its front page, are ashamed of their past actions.
Such atrocities by Abyssinian elites, the cooperation they got from regimes of our neighboring countries and from the international power players, coulf only motivate us to fight back, but not to be cry babies, as our foes and our fools were doing, just in an attempt to paint us as such in cyberworld. We definitely needed an empowering political dynamics in our national liberation movement. For this dynamics to happen, we had to be more action-oriented and do our best. The practical steps taken by OLA in engaging our enemy by force has been encouraged; it seemed that Oromo nationalists, who have tried an “election” way to achieve the objective, had later recognized that no Abyssinian ruling force on earth was ready to give up its domination through only ballot box and allow Oromo freedom happen, be it within Ethiopian union or without union. The best way to get our freedom was by combining bullet/armed struggle with ballot/nonviolent struggle, but not only per futile exercise of “election.” We had to be clear here: there was no other alternative to strengthening OLA, for we wanted to promote Oromo national liberation movement. Of course, only our foes and our fools did oppose such empowering of OLA.
We learned from SPLM of South Sudan. They fought fiercely; they lost about two million of their people; and they already achieved their freedom and independence. We did not forget that they used to talk about both autonomy within a united Sudan and independence from the north part of Sudan, which had to be decided by public verdict per referendum. The same was true for Oromia; no need of foolish quarrel on the issue: autonomy (internal self-determination) vs. independence (external self-determination). Only our foes and our fools, who used to cry against unity of Oromo forces and against the possible all-inclusive alliance were interested to continue such a quarrel, just in order to divide and disintegrate Oromo nationalists. I did encourage genuine Oromo nationalists to stop such endless “discussion,” concentrate on the armed struggle as well as nonviolent struggle, and then coordinate it with civil disobedience and/or with a public uprising in the whole Ethiopia.
Otherwise, we did not need to worry about the possible recognition of independent Oromia by the international community. When the time comes, those Westerners and the confused Cush elites (Abyssinian rulers), who denied their Cushitic root and who talked about “the Tsionawit Tigray = Tigray related to Israel,” were compelled to accept and respect our sovereignty. They accepted, not only that of Oromia, but also recognized the other future free and sovereign Cushitic nation-states in the Horn. The Cushitic nation-states to be liberated from the system of Abyssinization were: Beja-land (now divided into two: being part of Sudan and Eritrea); Agaw-Midir (now divided into three: being in Amhara, Tigrai and Eritrea); Afar-Saho (now divided into three: in Eritrea, Ethiopia and Djibouti); Somali-land (now divided into six: British Somaliland, Puntland, Djibouti, Ogaden, South Somalia and the part in Kenya); Oromia (now divided into four: Ràyyà in Tigrai, Wallo/Shoa in Amhara, present little Oromia and the part in Kenya) and Sidama-land (which includes all Cushitic nations in the Southern Ethiopia). Note that other minor Cushitic and Nilotic nationalities in the region, which are too small to have their own nation-state, can be part of one of these mentioned nation-states. Ethiopia, in a sense of Cushland (not in a sense of the derogatory Greek’s version), is now possibly only the union of these free nation-states, if the nations will opt for a union rather than for an independence. To accomplish this, we needed to fight against the Habesha colonizers (against the system of domination by the Habeshanized Cushites), who have been always used and abused by the colonial forces of the Europeans in order to oppress and suppress their fellow Africans. Of course, the recent puppet/instrument/servant of these neo-colonial Westerners was the ruling Woyane regime, which had to be removed by hook or by crook.
I hoped such pawns of the Western power – who served their masters in the last many centuries, by denying their own true African/Cushitic origin, will come back to their sense and their root with the help of Oromo national liberation struggle. Liberation of Oromia is definitely leading also to the liberation of Agew-Midir aka Abyssinia (a derogatory name given by the Portuguese to this part of Cushland). It is surprising to observe Abyssinian elites talking about being proud Abyssinian/proud Abesha (which actually means be proud about the “land of bas’tard”) or being proud Ethiopian (proud for belonging to the “land of burnt-face”). They better leave being proud in this sense and accept being a citizen of either Agew-Midir or Biyya-Oromo. Habshanized Agew are Cushites, just like their neighbor, the Oromo. The Habeshanized Oromo in the northern part of Ethiopia (Rayya, Wallo, South Gojjam and North Shoa) will definitely be part of Biyya-Oromo and, surely, be proud of being citizens of the future possibly free Oromia. To liberate these two nation-states (Agew-Midir and Biyya-Oromo), from both the hitherto false identity and from the hitherto Western influence, Oromo nationalists needed to empower ourselves and create the necessary dynamics in the national liberation struggle.
By empowering ourselves, we could create the necessary political dynamics and help our resilient nation move forward to our political freedom and national independence, then we had automatically unity of purpose among Oromo nationalists, for which we were vehemently struggling. Not only that, even Abyssinian leaders started to say to us: “The ball is in your court and the decision is yours. If you say unity, welcome; if you also say independence, you are also welcome; and I would like to say: welcome to a new brotherly state.” This was what Al-Bashir of Sudan said regarding the referendum by people of South Sudan, as reported here: http://www.theguardian.com/world/2011/j … dence-vote. So, Oromo freedom fighters, were empowered and created the dynamics we needed to move to this level, where Abyssinian rulers, woulf say the same regarding the Oromo and Oromia. For this to happen, we needed to empower Oromo national liberation forces in general, and OLA in particular. We chose and decided to be the fierce fighters for our cause, like the liberators of South Sudan, definitely also Waaqa was with us and helped us achieve our objective. The ‘Oromo First’ Movement was the best instrument in realizing this process of national empowerment and success in our national liberation struggle.
Galatôma!
Read More: https://orompia.wordpress.com/2016/12/2 ... nt-nation/
Re: The Ongoing War Between Habesha Fànnô and Hybrid Biltsiginà is None of Oromo Business!
Otherwise, we did not need to worry about the possible recognition of independent Oromia by the international community. When the time comes, those Westerners and the confused Cush elites (Abyssinian rulers), who denied their Cushitic root and who talked about “the Tsionawit Tigray = Tigray related to Israel,” were compelled to accept and respect our sovereignty. They accepted, not only that of Oromia, but also recognized the other future free and sovereign Cushitic nation-states in the Horn. The Cushitic nation-states to be liberated from the system of Abyssinization were: Beja-land (now divided into two: being part of Sudan and Eritrea); Agaw-Midir (now divided into three: being in Amhara, Tigrai and Eritrea); Afar-Saho (now divided into three: in Eritrea, Ethiopia and Djibouti); Somali-land (now divided into six: British Somaliland, Puntland, Djibouti, Ogaden, South Somalia and the part in Kenya); Oromia (now divided into four: Ràyyà in Tigrai, Wallo/Shoa in Amhara, present little Oromia and the part in Kenya) and Sidama-land (which includes all Cushitic nations in the Southern Ethiopia). Note that other minor Cushitic and Nilotic nationalities in the region, which are too small to have their own nation-state, can be part of one of these mentioned nation-states. Ethiopia, in a sense of Cushland (not in a sense of the derogatory Greek’s version), is now possibly only the union of these free nation-states, if the nations will opt for a union rather than for an independence. To accomplish this, we needed to fight against the Habesha colonizers (against the system of domination by the Habeshanized Cushites), who have been always used and abused by the colonial forces of the Europeans in order to oppress and suppress their fellow Africans. Of course, the recent puppet/instrument/servant of these neo-colonial Westerners was the ruling Woyane regime, which had to be removed by hook or by crook.