Is It Time to Put Finfinné Under the Administration of Oromia?
By Fayyis Oromia*
When we observe Amhara elites vehemently opposing the learning of Afan Oromo in Finfinne, there should be no attempt to appease them or be overly cautious about hurting their feelings. Oromo politicians should take the following three radical steps:
- Put Finfinné under the administration of Oromia.
- Promote Afan Oromo as the primary working language of the country, replacing Amharic.
- Forge parliamentary laws that oblige everyone who wants to live and work in Oromia—including Finfinne—to learn Afan Oromo to be properly integrated into Oromo society.
Amhara elites and youth, who readily learn English when living in England, French in France, and German in Germany, have no moral ground to refuse learning Afan Oromo if they want to stay in Oromia, including Finfinné.
Recently, about six pro-Amaranet (anti-Oromummaa) parties (Ezema, Balderas, Medrek, Abro, Arena, and Terana) demonstrated their determination to struggle in unison for the self-rule of Addis Ababa. No genuine democrat can oppose such a noble idea. However, two questions arise:
- Should this self-rule be under Oromia or outside Oromia?
- Should it be dominated by Amaranet or led by Oromummaa?
Surely, the six pro-Amaranet parties advocate for self-rule outside Oromia, dominated by Amaranet. To that, we Oromo say: you will achieve this over our dead bodies. No sound-minded Oromo will accept this malicious mission of the pro-Amaranet forces. With this political move, these six parties have declared themselves classical enemies of the Oromo, and their future survival in Oromia, including Finfinne, is unlikely. I personally suggest the following as a good solution.
Nowadays, the two-name solution for the capital—Finfinne/Addis Ababa—is almost accepted by both pro-Amhara (Amaranet-dominated Ethiopia) and pro-Oromo (Oromummaa-led colorful rainbow Ethiopia) nationals. But why not apply this to the country as well—Oromia/Ethiopia? The #OromoProtest# clearly exposed the deep mistrust between Amhara lovers and Oromo promoters. Pro-Oromo citizens sacrificed their limbs and lives, while pro-Amhara opposition groups endlessly debated the motives behind the movement and its leaders instead of joining the protests and galvanizing the freedom struggle. The main fear of the Amhara seemed to be the possible civil war between Oromo and others, as well as the eventual disintegration of the empire. Even the pro-Ethiopia rhetoric of unionist Oromos in OPP and OFC could not convince other Ethiopianists about the union politics of the Oromo people, which Abyssinian elites have already labeled as a “separatist movement.” Because of this mistrust, an inclusive and effective revolution against the dictatorial regime of EPRDF has yet to erupt. There was even a senseless argument about whether to call the struggle the Oromo protest or the Ethiopian protest. This reflected a conflict between two ‘citizen identities’: Ethiopiawinet (being Ethiopian) vs. Oromiawinet (being Oromo).
The million-dollar question remains unanswered: how can pro-Amhara elites and pro-Oromo forces trust each other and protest in unison against the dictatorial regime to overthrow it through revolution?
It is a known fact that Oromos have a dual history in the state formation of the country and, because of that, have developed dual visions for its transformation. The Oromo were both on the conquered (victim) and conqueror (victor) sides during nation-building. Among the Oromo community, some identify with the conquered side and fight for the liberation of Oromia or the transformation of Ethiopia into Oromia; others see themselves as part of the conquerors and struggle for the transformation of imperial Ethiopia into a democratic Ethiopia, which would effectively be Oromia. The first group are pro-Oromia, while the second are pro-Ethiopia. Now, these two blocs sometimes see each other as enemies with an “irreconcilable” conflict. I believe we can have a synthetic common vision as a compromise solution; that is, to use two names (Ethiopia and Oropia) interchangeably for the same country, just as we call our capital city Addis Ababa and Finfinne simultaneously.
Just as Ethiopianists call it Addis Ababa, Oromianists call it Finfinne; similarly, the former call the country Ethiopia, while the latter call it Oropia. Because the name Ethiopia is contaminated by meanings given by the Greeks (“burnt face,” akin to a racial slur) and by the content imposed by the Habesha (equating Ethiopia with the Abyssinian empire’s system of domination that excludes and exploits the Oromo and other nations), an additional name now—or a possible change in the future—is mandatory if we truly want to live together. That is why I once asked Habesha elites: why not accept the name Oropia instead of persuading the Oromo to love Ethiopia? Surprisingly, Abyssinian elites, who once sought to exclude the Oromo from the Ethiopian ‘citizen identity,’ are now doing everything possible to push us to accept that same identity.
Simply put, the future of the empire will be either:
- transformed into a genuine union/true federation as the ODF planned, or
- face the inevitable emergence of Oromia as an independent republic, as the OLF seeks.
The union could be named Oropia if Ethiopianists agree. Both Abyssinians and Oromos know very well that Oromia, occupied by Abyssinia and kept within Ethiopia, will not last as long as they want. A transitional Ethiopian union forged on the grave of the current Abyssinian empire can serve as a prelude to either an independent Oromia or an integrated Oropia. That is why we need to come to our senses and find a solution that benefits all—a win-win compromise. Manipulating histories and legends is not what we should do now. Instead, future-oriented creative thinking that benefits all nations in the empire is what matters.
Above all, nowadays, narrow Ethiopianists define Ethiopiawinet (‘citizen identity’) as anti-Oromia and use it to antagonize Oromo nationalism. They know Oromummaa is now essential to mobilize Oromo freedom struggles and want to hinder it. To counter this move of exclusive Ethiopianists, Oromo unionists with inclusive politics like the elites in OPP and OFC should call the whole country Oromia instead of Ethiopia, so Oromos need not accept the imposed ‘citizen identity’ but enjoy Oromiawinet as our second identity; the first being Oromoness (Oromummaa). That is why Dawite Mekonnen sang about Oromiawinet (‘citizen identity’) and Abdi Nurssa about Oromoness (ethnic identity). To realize Oromiawinet alongside Ethiopiawinet, here are reasons why the country should also be called Oromia:
Tigray elites reduced both Oromia and the Oromo almost by half, as planned by their leader Meles Zenawi to change the majority Oromo into a minority; thus, reclaiming the whole country is better than accepting the current less-than-half Oromia ruled by OPP.
Oromo is Cushitic, and Cushitic peoples (including Amhara and Tigray, who deny their Cushitic origins) are branches or progenies of the Oromo, making them part and parcel of Oromia.
Some scholars argue the entire country belongs to the Oromo, with all previous kings and leaders being Oromo; Amhara were merely soldiers of the governments.
The brain and heart of the whole country (Finfinne) is the center of the Oromo nation; any country administered from there can be called Oromia.
The Oromo are the single majority (about 60%), and Oromia covers more than 60% of the entire country.
Most economic exports (coffee, gold, hides, flowers, khat, etc.) come from Oromia.
Many heroes who built and maintained the country are Oromo; many athletes contributing to its fame are Oromo.
Large parts of Gojjam, Gondar, and Tigray were originally Oromo and belong to Oromia.
The original Cushitic language of Meroe was closely related to Afan Oromo; other Cushitic languages branched from it. Thus, all peoples in the country can claim Oromo as a common root.
Waaqeffanna, the indigenous Cushitic religion (also Abraham’s religion before Judaism, Christianity, and Islam), is preserved among the Oromo and should be revived as a unique national religion.
The holy tree mentioned in the Bible, under which pre-Judaism peoples offered to Waaqaa, is still revered in Oromo society.
The verse “Oromia stretches his hand to Waaqaa” is known as Cush by the Jews and Ethiopia by the Greeks.
Abraham Ashine of Axum was a Cushite and is said to have had Oromo characteristics, including Oromo fighters during his invasion of Asia.
The Oromo are considered the indigenous people onto whom others are grafted.
Studies of Egypt’s ancient inscriptions show more Afan Oromo influence than Amharic.
The current country was built at the cost of Oromo lives, limbs, and property.
The Oromo are the demographic majority and the geographical center, where all peoples live in harmony.
The Oromo died for building and maintaining present-day Ethiopia, so we deserve to claim the name Oropia, with our core region designated as Oromia.
Future democratic Ethiopia will de facto be Oropia, unlike the current Abyssinian Ethiopia, so the Oromo should struggle to keep the territorial integrity of this Oropia (future Ethiopia).
Some arguments against naming the country Oropia are:
- One ethnic name cannot be used for a multinational country.
- It imposes Oromo identity on others.
- It neglects the identity of other nations.
- It looks like territorial expansion.
- It shows Oromo chauvinism.
However, none of these arguments are entirely convincing. If we truly want a union of free peoples—which cannot happen if Oromia becomes independent—it is necessary to call the future union Oropia, so the Oromo can wholeheartedly be part of it. All nations would have freedom and autonomy within such a union called Oropia. Naming countries after their largest ethnic group is not new; for example, India comes from Hindi, Russia from Russki, and Spain from Spaniard.
Therefore, I suggest all Oromo nationals call the whole country Oromia instead of Ethiopia, just as we named Finfinne instead of Addis Ababa. Others can continue calling it Ethiopia until we decide by public verdict on one name. Meanwhile, we can follow this two-name principle. To avoid confusion, the present Oromia ruled by OPP can still be called Oromia. The inclusive Oropia would consist of the existing Oromo, Amhara, Tigray, Southern, Ogaden, Afar, Benishangul, Gambella, Harari, and other regions. The concept of countries with two names is not new—for example, Holland/Netherlands, Great Britain/United Kingdom, Germany/Deutschland, Egypt/Misir. Oromo people can call the country Oropia while tolerating the name Ethiopia due to the positive image Ethiopia enjoys because of Oromo contributions and its relation to the ancient Cushitic civilization, of which the Oromo are a main part.
As we saw in the recent protests against Dr. Abiy in America, there are two main opposition camps. To help these pro-Ethiopia and pro-Oromia elites trust and cooperate with each other, they must agree to forge a union of free peoples after the fall of the current dictatorial EPRDF regime. The conflict over ‘citizen identity’ can be resolved by applying the two-name solution suggested above. Thus, Oromo people need not accept Ethiopia and Ethiopiawinet, and non-Oromo peoples need not identify with Oropia and Oropiawinet. We can use both names interchangeably for our future common home. If a choice is necessary, the people or their elected representatives can decide democratically in the future. Meanwhile, Oromo should sing only about Oropia, Oropiawinet, and Oromoness without confusing the youth with Ethiopia and Ethiopiawinet rhetoric, which some reject due to its misuse by Habesha elites. Therefore, I urge unionists in OPP and OFC to call the country Oropia instead of Ethiopia. The multinational federation they envision after freedom from the oppressive regime can include self-rule for Oromia within shared rule of the Oropian union.
Galatooma!
Read more:https://orompia.wordpress.com/2022/12/1 ... er-oromia/