Dr. Abiy and His Hybrid Supporters are Like the Proverbial Dog Eating From Two Homes!
By Fayyis Oromia*
Now, the expected conflict between Amaranet bloc and Oromummà camp is escalating. No question that the main actors in both groups are pro-Amaranet and pro-Oromummaà elites of the same biological origin, i.e mainly the Oromo. The struggle between these two identities started in 1270 of Yekuno’s rule. Until about 50 years ago the Amaranet bloc was flourishing with a little résistance from the Oromummà camp. Thanks to the OLF, it changed the trajectory so that Oromummà camp is becoming influencial slowly but surely. The victory is rather incremental. During the revolution of 1974, the Oromummà camp achieved 25% of its freedom from the Amaranet system of domination. In 1991 demis of Derg, the camp increased its liberty to about 50%. Ofcourse through the change of 2018, the Oromummà camp is almost 75% emancipated from the domination. Unfortunately, the hybrids (martial, physical and mental diqalas) led by Dr. Abiy hijacked the movement of Qérrô in order to maintain the still ongoing domination of Amaranet. The hybrids kept Afàn Oromô and Oromummà at second position, giving priority to Amaranet and Amarigna in the palace, parlament and all federal institutions. Despite this, the hybrids are not trusted by the Amaranet bloc just because of their Oromo blood, leave alone to be supported by Oromummà camp. The hybrid regime is simply like a dog trying to eat from two neighbouting houses. Definately the dog will be eaten by a hyaena during its pendelling move between the two homes.
What just happened in 2018 change was that we got rid of the colonization by Habesha elites and gave chance for the Oromo Hybrids (biological and/or psychological diqalas) to subjugate and oppress us. These Hybrids are specially mentality pro-Amaranet, even if they are genetical Oromo. That is why they are determined in revering Amarigna/Amaranet instead of respecting Oromiffà/Oromummà. They are commited to maintain the hitherto domination of Amarigna and keep Afàn Oromô at second level, eventhough it is demographycally legitimate to promote Afàn Oromo to primary working language of all federal institutions like the parlament, palace, cabinet, court, military and security. Now, it is high time for genuine Oromo nationalists to dismantle the Hybrid bloc of Abiy Ahmed, whereas at the same time checking the Habesha camp from coming back. We need to get Àngô/power in Finfinné palace, promote Afàn Oromô to primary position replacing Amarigna and empower the whole Oromo nation economically to be self reliant.
Otherwise, it is interesting to observe that both Amaranet and Oromummà are identities of the same people since about 1270. Oromo elites lead by Yekunô Amlak started to rever Amarigna, which they chose as lisane nigus (language of royal family) and gave no respect to Oromiffà, which they despised as language of the common, i.e language of farmers. Revering Amarigna is the same to promoting Amaranet and not respecting Oromiffà is tantamount to demoting Oromummà. Since then, no Amara in a true sense ruled in the palace, but Amaranet always dominated the palace and the country. Pro-Amaranet dictators of Oromo origin almost always ruled Ethiopia by persecuting and suppressing Pro-Oromummà democrats. They were supported by Pro-Amaranet dictators of Agaw origin and other national origins. Now, the same process is going on. Pro-Amaranet dictators of Oromo origin led by Dr. Abiy and that of Gurage origin led by Dr. Berihanu are dominating the palace by putting Pro-Oromummà elites in prison. Again, no Amara is ruling, but Amaranet is still dominating the palace, government and parlament. Can pro-Oromummà democrats learn from their hitherto mistakes and be re-empowered to end this process? Hopefully, the pro-Oromummà democrats shall prevail and bring Oromummà to its legitimate leading position by promoting Oromiffà to the primary language of federal institutions!
I don’t oppose Dr Abiy for trying to dismantle ethno-federation in general and dividing Oromia in particular, rather because of his keeping Amarigna’s domination in federal institutions. As far as Amarigna is dominating, Ethiopia is de facto Amapia (Amaranet dominated country). Promoting Afàn Oromo to the primary working language of the federation will naturally, automatically and surely transform Ethiopia to Oropia (Oromummà led state), which is of course bigger than Oromia of the OLF. I think, the main conflict between Dr Abiy Ahmed and Ob. Lammà Magarsà was based on this issue of choosing a language as primary working tool of the federation. Dr. Abiy told us that there is no compromise on federalism. Does he mean federalism in general or Ethnofederalism in particular? As far as I am concerned, it seems that Oromo elites want to take over the leadership of Ethiofederalist bloc (believing in geo-federalism) and Ethnofederalist camp (promoting ethnic federation) in Oropia.
Both Oromo leaders (Abiy Ahmed with Ethiofederalist mentality of Zeginet politics and Lammà Magarsà with mind set of Ethnofederalists, i.e Zewuginet politics) were posing for this role. Which of the two will prevail? Time will show us in the future. Clearly, Oromo republicans like Lammà have more influence in Oromia and can take over power at both levels of Oromia and Ethiopia. As far as our ÀAÀ (Àdà/culture, Afàn/language and Àngô/power) in Finfinné palace are not compromised, both movements are not disadvantageous for Oromo people. Sure on the ground is that Amaranet is still dominating Oromummà in the palace, in Finfinne and in the whole country. As far as this status quo of domination continues, Ob. Lamma’s version is preferable. After getting rid of Amaranet hegemony, I think Abiy’s vision is optimal for the Oromo.
It is also interesting to observe Oromo politics nowadays. I used to advocate for Oromo unity and that is exactly happening; I tried to promote Amara-Oromo alliance and this was emerging, despite TPLF’s divide and destroy machination and Amara extremists’ mistake. Qérrô Oromo went to Bahr-Dar to cleanse our biggest lake carrying the slogan “Xanàn kénya” and Ob. Lammà Magarsà visited Amara region to start an Amara-Oromo dialogue with an intention: “Ethiopiyan kénya”. I am glad by seeing my political position being implemented by the ongoing Oromo movement. Both tokkummà/unity of the Oromo and tumsa/alliance with the Amara are still the best anti-dotes against Biltsigina’s tyranny. The question is only: what hindered us from excercising this solutions? Why couldn’t we try to come together for the sake of overcoming the challenges? One of the reasons is that the Oromo till now hesitated to accept Ethiopia as “biyya keenya = our Country”, whereas the Amara rejected their ethnic identity in order to save Ethiopia. Now, the Amara starting to struggle for their ethnic right and the Oromo begining to entertain the rhetoric, “Ethiopiyan keenya” are good common grounds to approach each other and fight against the fascist Biltsigina in unison.
When we look at the mindset of Oromo freedom fighters, we can classify ourselves into three, based on our confidence level as well as our visions regarding the post-freedom kàyyô (goal) and according to an approach to our rivals. Concerning our level of confidence, I would like to say that we opted for independent Oromia (kàyyô ganama = “morning’s goal”) as we were under worst oppression and had low confidence. Then, after achieving some rights through our bitter struggle, we developed more confidence in our selves (now have intermediate confidence) and started to entertain federal union Ethiopia (free Oromia within federal Ethiopia) as kàyyô guyyà = “midday’s goal”. Slowly, we are seeing and recognizing our future potential to transform Ethiopia to de facto Oropia, so we will surely have high confidence in the future in order to envision an integrative Oropia (transformed democratic Ethiopia, which will be de facto Oromia), thus we can develop kàyyô galgalà = “evening’s goal”. Based on our visions and approachs to our rivals, there are the following three political generations of Oromo nationalists:
– the 1st generation are communist oriented, who believe in “my way or the high way” principle of the 1960s. Out of the three known types of post-freedom sovereignty (1. independent Oromia, 2. federal Union & 3. integrative Oropia), they choose one and say “that is the only solution”. Thus, they are called “arrab-tokké” (single tounged). Oromo nationals, who opt for the other two types (different from their position) are considered as enemies to be destroyed. For instance, the pro-independence OLF of Ob. Jaarraa, the pro federalism OFDM of Ob. Bulcha and the pro integration MEISON of Dr. Haile Fida belong here.
– the 2nd generation of 1990s are a bit open minded and entertain two of the three post-freedom visions, but reject one of the three vehemently. As examples, the pro-self-determination OLF of Ob. Dawud entertains referendum on ‘independent Oromia’ vs ‘federal Union, but opposes those who struggle for ‘integrated Ethiopia’ (geo-federation); and the pro-unity ECS of Ob. Andargachew (also Oromo) supports referendum on ‘federal Union’ vs ‘integrated Ethiopia’, but rejects any possible vote for ‘independent Oromia’. These two organizations seem to entertain a limited democracy, but just trying to dictate the public not to excercise our full right of choice. Thus, they are refered to as “arrab-lamee” (double tounged)
– the 3rd generation of 2020s is yet to emerge! There is no single organization now, which is ready to accept popular free will to choose one of the three types of sovereignty (independence or federalism or integration). Only Fayyis Oromia is advocating these approach and may be some individual politicians like Dr. Nagàsô Gidàdà seemed to be open for the three post-freedom eventualities. As an organization, the OFC seems to develop in this direction.
We hope that the Qubé Generation will be smart enough to be open for the three types of sovereignty and to forge an inclusive alliance of all freedom fighters from these three camps against the fascist Abysssinian elites. Common denominator for the three groups can be freedom from Abyssianists and democracy after end of their domination. Such arrab-sadee (tripple tounged) freedom fighters are unique to the Oromo liberation movement, in contrast to single tounged Africans (persuing only the independence version), who fought against European clonizers and double tounged minority at periphery (like Eritrea and South Sudan), who had only two options (independence and federation). The Oromo, as majority over all the country, have three possible types of sovereignty to be realized after our freedom (independence, federalism and integration). As far as future accomodative Ethiopia (in contrast to Derg’s assimilative Ethiopia and Woyane’s apartheid Ethiopia) is concerned, the Oromo with high confidence will be pro-integration, whereas the Amara with low confidence will start to entertain the pro-independence politics. Till now, the two nations played the opposite (Amaras being pro-integration and the Oromo pro-independence), due to their past experience and still being fixed on Amara’s past assimilative Ethiopia, not yet seeing Oromo’s future accomodative Ethiopia.
Oromo nationalists usually seem to have a bit conflict regarding which land to call “biyya keenya = our country”. Which one is our country? Oromia (Biyya-Oromo)? Ethiopia (Biyya-Küsh)? Africa (Biyya-Hàm)? Actually, all the three are ours (Biyya-Kénya); it depends only at which level we are talking. The conflict mainly lies on claiming Ethiopia as our country. Some Oromo nationalists reject this country as their own. In reality, Ethiopia is Tülama Empire, not Habesha Empire as usually told. It was formed by an alliance of the Habeshanized Tuulama led by Emperor Menilik and the non-Habeshanized Tülama led by General Gôbana Dàcé. These two leaders were founders of the empire and majority of their army were Oromo. We can even call it Oromian Empire and now we need to transform this to Oromian (Ethiopian) union.
The difference between an empire and a union can be summarized as: “an empire is a dictatorial bringing together of nations by force; union is a democratic coming together of nations per free will.” Oromian independence as advocated by some nationalists can happen, either if all our neighbours reject such a union by free will and forge their independent countries or if Oromo people decide for such independence per referendum. OFC prefers the first approach (let other minority nations go from us for we are majority at the center) and the OLF opted for the second (let our people decide either for an independence or for a union)! Anyways, Biyya-Oromo is imperatively our country, Biyya-Küsh is optionally our country and Biyya-Hàm is inevitably our continent (also country); we can call the three levels Biyya-Kénya! We also can call Biyya-kénya (our country) in double sense, considering Africa as our continent: both Biyya-Oromo (Oromia) and Biyya-Küsh (Ethiopia) are Biyya-kénya! Either of them or both of them can be the final result of our self-determination per referendum. As far as I am concerned, self-rule of Biyya-Oromo within shared rule of Biyya-Küsh is a pragmatic solution for the Oromo at present.
Ob. Lammà seemed to persue this option, which is shared by the OFC. Also the OLF is not far from this, it only wanted to give chance to choose for Oromo public. Having autonomous Oromia within united Ethiopia is a pragmatic solution, but the Oromo should not necessarily limit ourselves within the small Oromia instead of owning the big Oropia (democratic Ethiopia). Now, Oromophobic Ethiopia, which we vehemently rejected is dying, whereas Oromophilic Ethiopia, which we want to save and keep is growing. I think this second version of Ethiopia can be loved by the Oromo and this love is an Ethiopiawinet which will be an addiction to us (“Ethiopiawinet inde hashis suus new” according to Ob. Lamma’s speech in Bahr-Dar. Oromo politics of 2023 may entertain this re-claiming of Ethiopia by the Oromo and say “Ethiopiyan kénya”. If Ethiopia (Oropia) is ours, Oromia is not necessarily for what we should struggle unconditionally.
At the moment, we can be open for three types of post-freedom sovereignty: 1. only Ethiopia, 2. both Ethiopia & Oromia in a form of federation, 3. only Oromia. But, it is better to leave the Kàyyô of lower confidence in 1960s (independent Oromia) behind, to use the Kàyyô of intermediate confidence in 1990s (Federal union) now at transition phase and to promote the Kàyyô of high confidence in 2020s (integrative Oropia) of the future. In this Oromo politics of 2020s, the three things mandatory for our nation are: Afaan Oromo as federal working language, Finfinne as cultural center of the Oromo and Aango Oromo in Caffé Aràrà (4 Kilo). That is why both visions of Ethiofederalist Abiy and Ethnofederalist Lammà can be good for the Oromo. May Waaqa help Oromo nationalists to tolerate each other in consolidating our common cause of freedom together and excercise democracy in order to decide for one of these three post-freedom sovereignty options per public verdict! I am personally for the Kàyyô of high confidence in the future, even though the Kàyyô of intermediate confidence is pragmatic at the present transitional phase. That is why Dr. Lammà with his pragmatic approach was expected to over take PM power from Dr. Abiy in the future!
Galatôma!
Read more: https://orompia.wordpress.com/2020/01/0 ... tion-2020/