Dr. Abiy is neither Mengistu H/Mariam nor H/Mariam Desalegn, Also not Baro Tumsa!
As Dr. Abiy came to power, he got a triangular support from the three major ethnic camps (Amara, Tegaru and Oromo). Amara elites saw in him Mengistu H/Mariam, whom they could use in the name of Ethiopiawinet. Tegaru elites thought that they can manipulate him as a puppet, just as they did to H/Mariam Desalegn. For certain Oromo elites, he just came to implement what Dr. Baro Tumsa once envisioned. Slowly, all the three corners saw that he is neither of the mentioned personalities. At least, it is clear that Amara elites can not instrumentalize him like Mengistu H/M and Tegaru elites could not use him as H/M Desalegn. Not yet clear is wether he can be considered the same to Dr. Baro Tumsa or not. Up to now, he is rather an anti-thesis of Baro. If his attempt to comeback to Oromo camp recently will change the vector can be seen in the near future.
Read more: https://orompia.wordpress.com/2023/03/1 ... aro-tumsa/
Re: Dr. Abiy is neither Mengistu H/Mariam nor H/Mariam Desalegn, Also not Baro Tumsa!
At that time, also I wrote: “Baro’s message is already done and the Oromo are in power, but are we ready to fulfill Fayyis’ idea of keeping Oromo’s power in Caffé Aràrà by any means?”. Now, after two years, I doubt if Dr. Abiy is the right person to realize Dr. Bàro’s vision. Obbo Bàrô Tumsà (1938–1978), pharmacist, lawyer, Oromo nationalist and political leader in Oromia was said to be one of those mainly responsible for formation of the OLF. He was one of the revolutionary students in 1960s – who once spoke: “We, the Oromo, must capture state power by any means necessary. In order to do this, we must clandestinely organize all sectors of our society. It is the responsibility of the young educated Oromo like you, to disseminate the spirit of Oromo nationalism when you return to your respective communities. We can only change the deplorable condition of our people by being tolerant to one another and reestablishing a necessary Oromo national unity. In this way, we can build a strong organization, capture state power and take actions that facilitate fundamental social transformation.”
Eci’at (one of the legal opposition parties during Derg era) was also led by Ob. Bàrô Tumsà. He was simply an Oromo liberation leader, who could successfully incorporate, in his own person, both nonviolent struggle and armed fighting as complementary means in Oromo liberation movement. It was pity, when we observed different Oromo organizations alienating one another and regarding each other as enemies – just because of choosing one of these two means and leaving the other for practical reasons. It was sickening to hear certain members and supporters of one organization regarding other Oromo nationalists as enemy (or vice versa), just because of one’s preference of one means to the other. Additionally, how unfortunate that Dr. Abiy is trying to keep the existing dominance of Amaranet over Oromummaa and other national identities. He seems to be the antithesis of Dr. Bàrô Tumsà.
It seems that Ob. Bàrô Tumsà spoke to Oromo youth about 40 years ago to solve this problem in the contemporary context. We know at what level of consciousness Oromo people were at that time regarding the raised five points: 1) disseminate the spirit of Oromo nationalism; 2) be tolerant to one another and reestablish Oromo national unity; 3) build a strong organization; 4) capture state power; 5) take actions that facilitate fundamental social transformations. Is our level of conciousness and practice now different from that time? Do we still need to work on the five points, as we did many years ago? A lot has been changed in this time span: now the spirit of Oromo nationalism is already disseminated to the whole Oromo nation; at least, we know that, without tolerance and national unity, our success is not so near; we do give at least lip service for a strong organization, even though we lag behind practically; we have recognized that capturing the state power at Caffé Aràrà (CA) palace is a key, be it we democratize Ethiopia or decolonize Oromia; and we have seen since 1991 how easy it is to take any action of transformation after having that key from TPLF.
We like it or not, the essence of struggle in that country is a triangular struggle of Amara elites, Tigrai warlords and Oromo nationalists for that key at CA. Till 1991, that key was in hands of Amara warlords. Since then, it was turn of Tigira elites. For Oromo freedom fighters to keep the key they took recently, Ob. Baaroo Tumsaa’s prescription is still mandatory. To be successful, I think both Oromianists (who want to decolonize Oromia) and Oropianists (who prefer to democratize Oropia = Oromummà led Ethiopia) have to agree on this common denominator: just capture & keep state power at CA. Then, the decision will be in our hands – realizing either an independent Oromia (600,000 sqkm) or a an integrative Oropia (1, 130, 000 sqkm). So we have to just repeatedly remind Oromo nationalists the importance of keeping together the power at CA. State power there means for the Oromo automatically a realization of bilisummà (freedom), abbà-biyyummà (self-rule of own national area), hiré-murtéfannà (self-determination), àngô siyàsà (political power) & walabummà (sovereignty).
Both looking at the status quo and assessing validity of the five points are now important in order to move forward and efficiently fulfill mission of the message from Ob. Bàrô Tumsà: spirit of Oromo nationalism is still the best element, which can help us to mobilize the Oromo people. Unfortunately, we do still observe that RR-factor (region and religion factor) is influencing the move of certain Oromo elites and negating a necessary coordinated mobilization, this factor need to be effectively tackled. Tolerance among activists of different Oromo organizations is yet inadequate; it is sad that we still listen some cadres and leaders of our organizations fighting each other, instead of focusing on the real enemy; even though we know the importance of strong organization to keep our achieved freedom. We still are neither organized adequately nor united for the common purpose of keeping the already captured state power at CA. The fifth point can be implemented, only if the fourth is accomplished; it is in the last phase of the procedure that we will decide to decolonize Oromia and/or democratize Oropia. That is why, it doesn’t make sense to quarrel now on these two post-freedom types of sovereignty. Be it we want to democratize Oropia or decolonize Oromia, the key common step for both is to keep state power at CA.
The only importance of opting for either of the two sovereignty now is just to instrumentalize them for the sake of mobilizing people. And yet, the mobilized people and the leading parties firstly need to consolidate power at CA and then take action to implement their version of sovereignty; or else, the two Oromo camps can now synthesize a common post-freedom agenda, i.e. an integrative Oropia as an optimal solution for the biggest nation, which is present almost all over the whole country and allow other nations to decide on their own fate (independence vs. union). In addition to this presence of the Oromo all over, here are some other reasons why we can claim the whole country of Ethiopia and rename it as Oropia:
– Tigrai elites reduced both Oromia and the Oromo almost to half, just as planned by their leader Meles Zenawi – change the majority Oromo to minority; so it is better to reclaim the whole country than accept the presently less than half Oromia ruled by ODP.
– Oromo is Cush and Cush is Oromo, implying that other Cushitic nations (including Amara and Tigrai nations, who denied their Cushitic base) in the country are offshots or progenies of the Oromo, so they can be part and parcel of Oromia.
– according to some scholars, the whole country belongs to the Oromo and all the hitherto kings and leaders were Oromo; Amaras being only soldiers of the past governments.
– brain and heart of the whole country (Finfinné) is the very center of Oromo nation, so that any country adminstered from that center can be called Oromia.
– the Oromo are single majority (about 60%) and Oromia covers more than 60% of the whole country.
– all economical, specially export, base of the whole country (coffee, gold, hide & skin, flower, chaat…etc) are from Oromo region.
– most of the heros and heroins, who did build and kept the country as it is now, are Oromo and most of the athlets, who contributed for fame and image of the country, are also Oromo.
– even the whole Gojjam, part of Gondar and southern Tigrai were Oromo and belongs to Oromia.
– the original Cushitic language in Meroe was highly related to Afàn Oromô and other Cushitic languages are branches from it; thus all peoples in the Country can claim Oromo as their common root.
– Wàqeffannà, an indigeneous religion of the Cushites, which was also Abraham’s own religion before the emergence of Judaism, Christianity and Islam, is still preserved among Oromo people and it needs to be revived as a unique religion of the country.
– the holy tree (as mentioned in the Bible), under which the pre-Judaism religious peoples on earth sacrificed to their Wàqa, is still revered in Oromo society.
– the known verse in the Holy book “Oromia stretches its hand to Wàqa” is named as Cush by the Jew and as Ethiopia by Greeks.
– Abraham Ashine of Akkasum (Axum), who was Cushite is said to be more with Oromo characters and told to have Oromo fighters during his invasion of Asia (Yemen).
– the Oromo are told to be indigeneous people on which others in the Horn region are grafted.
– the study of Egypt showed more Afaan Oromo character than Amarigna in relation with old Egypt inscriptions.
– the present country is built at cost of the Oromo, actually with life and limb of Oromo people as well as with Oromo property.
– Oromo People are demographical majority to which all other peoples are highly related and Oromoland is a geographical center in which all peoples of the country enjoy life in harmony.
– the Oromo died for building and keeping the present Ethiopia and we deserve to claim the naming as Oropia and our core region can be designated as Oromia.
– ….. etc!
Theoretically, after getting rid of the system of domination and taking back our freedom, we can now choose one of the possible following five models of sovereignty:
– Ethiopian model: just as the Abeshas did in regard to Amarinya, we can make Afàn Oromô the federal language; as well the Cushitic black-red-white and Oromummà be main components of Ethiopiawinet, which is devoid of their system of domination and then we can live as Ethiopians in Oromo terms.
– Anglican model: the English people liberated themselves from about 700-years rule of the Roman empire, they forged England as an autonomous region and united it with the neighboring others to form the British United Kingdom; they also made English working language of the Kingdom. So can Oromia, being autonomous and free from alien forces, be united with the neighboring autonomous regions to forge an Ethiopian union and promote Afàn Oromô to working language of the federation.
– Russian model: Russian elites dismantled the Soviet Union and established Russian federation, which uses Russian language and has an influence on its neighboring nations, because of its economic and military strength. This way of dismantling Abyssinian Empire and fostering the highly wished independent Oromia to have a further influence over other liberated neighboring countries can be one alternative type of sovereignty.
– Indian model: Hindi people struggled for their liberation together with all nations and nationalities in their region, and named the whole country as India, made Hindi working language of the federation and, of course, they divided national area of Hindi into multiple federal regions. Oromo people also can fight for our freedom in unison with the whole nations and nationalities in the Empire, call the whole country as ‘Oromia’ and promote Afàn Oromo to working language of the federation, with the historical regions (Odà-Bisil, -Bultum, -Gàrres, -Makodi, -Nabee and -Rôbà) being future separate federal states of the country.
– Oromian model: it is possible to have Oromo national area as an autonomous “Oromo Regional State” within the future union Oropia. That is why the concept of Oropia is said to be a modified form of an Indian model sovereignty. This model is a new approach not yet adequately digested as one option.
I personally do advocate Oropian model, for it can be a good solution for the ongoing conflict among Oromo elites: “Oropian democratization vs. Oromian liberation”. Regarding this conflict, there are five possible options of solving it: 1) all Oromo nationals agree on accepting union Ethiopia; 2) all agree on trying to achieve an independent Oromia; 3) all try to make a consensus on Oropia; 4) just agree to go our respectively chosen way, be it Oromia or Oropia, and concentrate on the common denominator – consolidate the power at CA or 5) strive to defeat each other, as our enemy wish us (fight one another). Which one is a practical solution? 1 & 2 are almost impossible; 3 is a new approach and we will see if it works; 4 is more pragmatic; 5 is good only for the enemy, but unfortunately, we are still implementing it.
In order to bring an optimal solution, it is good to look at unique aspect of Oromo situation. Our condition is not the same to other colonized Africans, whose colonizers came from Europe and had no territorial continuity with the colonized, so that the solution was independence without even having a referendum. It is also different from the situations of colonized minorites at periphery with a territorial continuity to that of the colonizer mother country like what Eritrea and South Sudan had – both of whom needed liberation and independence based on referendum. The Oromo are neither colonized by Europeans nor we are minority at periphery. We were the colonized demographical majority, being mainly at geographical center, where political brain and heart of the country (Finfinné) is found. So, political logic dictates that an optimal solution for our situation is just to occupy this brain and heart of the Empire as well as to allow other nations at geographical periphery decide on their own fate: either to leave us or live with us.
Oromo’s colonial situation was really unique; actually, the country belongs to the Oromo more than to any other nation. We can claim the whole country and consolidate the state power at federal level. Oromia asking for only an autonomy, as our Ethiopian federalists do, is insufficient to solve our situation; only the minority nations at the center – which can never dominate the central power – can be satisfied with such half national liberation. Trying to foster a unitary country as the Amhara elites dream is also unfair, which the Gadaa people cannot emulate.
That means independence without referendum, independence per referendum, autonomy within Ethiopia & unitary state are not optimal for the majority in the whole country – the Oromo. A nice move for the Oromo is to claim the whole country; consolidate the state power at Finfinné palace; forge a genuine multinational federation; and change the name of the union to Oropia. The other nations can accept such a union voluntarily or can choose their own way. If Oromo nationalists agree on such a common move, the struggle will be crystal clear: all civic and political organizations, which were against the TPLF, are considered as freedom fighters. They just had to stop any sort of horizontal conflict between each other and fight in unison against the tormentor TPLF. All of them surrounded TPLF at TD hill 360° from all sides and took the state power by all means necessary. In such sense, all freedom fighters did build an alliance at least by default, if not by design. We did it for Oropians (Ethiopians) deserved our freedom from the killer TPLF.
Regarding the controversial renaming, what ever others call that country, I continue to suggest that Oromo people be determined to call it Oropia and reclaim it with all necessary determination. For that purpose, we need to develop a common mindset, which was the mentality of Ob. Bàrô Tumsà, who successfully could accommodate both the armed and nonviolent struggles. This mindset is the synthesis from the approaches of OPP and OLF with a synthetic principle from the two orgs; goal of the mindset is freedom and sovereignty in form of Oropia, flag of union Oropia being black-red-white and the main parts of the federation are Biyya-Oromo at the center, Agaw-Midir and Benishangul-Gumuz in northwestern Part of the union, Afar-Saho in northeastern, Sidama-et-al and the Gambella peoples in southwestern, as well as Somali-Ogaden in southeastern. Methods of the struggle was oinclusive (both nonviolent and armed struggles), the mindset cooperated with and worked actively in all the anti-TPLF freedom fighters. The main five points in principle of the mindset still are 1) freedom of citizens and nations in the union; 2) Afàn Oromô as primary language of the union; 3) democracy as rule of the game in the union; 4) Oromia instead of Ethiopia as name of the union; and 5) Cushitic black-red-white as flag of the union.
The currently known Oromia – without Raayyaa, Yejjuu, Wambara, Wallo, Hankobar, Asosa, Wolqixxe, Liban, Garrii, Jijjiga, Awash, Diredhawa, Harar, Finfinne, etc. can be called Oromia, but not necessarily Oropia – thus it is better to call the whole country as Oropia and let other nations, which are far away from Finfinné exclude themselves, if they refuse to be part of Oropia. Biyya-Oromo, which was divided into 11 regions under Amara regimes in the past, is yet partitioned into the existing 9 regions and 2 federal cities. Parts of Oromia are now to be seen in all the 11 administrative areas of the whole country, not only in the “little Oromia now under rule of OPP.” Thus, we better claim the whole country as Oropia and to realize this vision and keep our power in CA. Even if conditions compel us to choose one of the two means, every Oromo nationalist must have Ob. Bàrô Tumsà’s mindset. I think that is why he said “capture state power BY ANY MEANS NECESSARY.” Of course, any sort of terror against civil society must be excluded from the chosen methods of struggle.
In conclusion, the Oromo could takeover the power of state at CA, instead of only striving to foster new state as minority nations at periphery usually do; let other nations far away from the political center worry about forming their own new state. For Oromo nationalists to keep the state power at CA, all who are active in OPP, OFC, OLF and OLA should cooperate and coordinate our move. Such unity of purpose among Oromo nationalists is bad only for Amara-Nafxanyas, who are nostalgic to their past glory and for Tigirai-Nafxanyas are still enjoying economical profit. CA must be home for Oromummà, not for Abeshanet; thus, we need to forge a country where the egalitarian Oromummà will flourish on grave of the authoritative Abeshanet. The Tigirai-Nafxanyas who had the key were challenged and cornered from every direction.
If we agree on the validity of Ob. Bàrô Tumsà’s five points procedure and work on it accordingly, take it how long it may, at the end of the day, we will consolidate the state power at CA and then take necessary actions to realize either an independent Oromia or an integrative Oropia. Can OPP and/or OLF be the realizer of this vision? Are they now implementing the fifth step described by Ob. Baro? Unfortunately, OPP of Dr. already disappointed the Oromo in this aspect. But, surely, Ethiopia shall either give birth to Oromia or be transformed to Oropia. For this purpose, we have to follow Fayyis Oromia’s advice: keep Oromo’s power at CA by any means possible; not only power of Oromo elites, but also promotion of Oromummà to the primary element of future Ethiopiawinet, of course Amaranet taking second place next to Oromummà. May Wàqa help us keep together the power in CA and leave the decision on the two post-freedom types of sovereignty for Oromo people!
Eci’at (one of the legal opposition parties during Derg era) was also led by Ob. Bàrô Tumsà. He was simply an Oromo liberation leader, who could successfully incorporate, in his own person, both nonviolent struggle and armed fighting as complementary means in Oromo liberation movement. It was pity, when we observed different Oromo organizations alienating one another and regarding each other as enemies – just because of choosing one of these two means and leaving the other for practical reasons. It was sickening to hear certain members and supporters of one organization regarding other Oromo nationalists as enemy (or vice versa), just because of one’s preference of one means to the other. Additionally, how unfortunate that Dr. Abiy is trying to keep the existing dominance of Amaranet over Oromummaa and other national identities. He seems to be the antithesis of Dr. Bàrô Tumsà.
It seems that Ob. Bàrô Tumsà spoke to Oromo youth about 40 years ago to solve this problem in the contemporary context. We know at what level of consciousness Oromo people were at that time regarding the raised five points: 1) disseminate the spirit of Oromo nationalism; 2) be tolerant to one another and reestablish Oromo national unity; 3) build a strong organization; 4) capture state power; 5) take actions that facilitate fundamental social transformations. Is our level of conciousness and practice now different from that time? Do we still need to work on the five points, as we did many years ago? A lot has been changed in this time span: now the spirit of Oromo nationalism is already disseminated to the whole Oromo nation; at least, we know that, without tolerance and national unity, our success is not so near; we do give at least lip service for a strong organization, even though we lag behind practically; we have recognized that capturing the state power at Caffé Aràrà (CA) palace is a key, be it we democratize Ethiopia or decolonize Oromia; and we have seen since 1991 how easy it is to take any action of transformation after having that key from TPLF.
We like it or not, the essence of struggle in that country is a triangular struggle of Amara elites, Tigrai warlords and Oromo nationalists for that key at CA. Till 1991, that key was in hands of Amara warlords. Since then, it was turn of Tigira elites. For Oromo freedom fighters to keep the key they took recently, Ob. Baaroo Tumsaa’s prescription is still mandatory. To be successful, I think both Oromianists (who want to decolonize Oromia) and Oropianists (who prefer to democratize Oropia = Oromummà led Ethiopia) have to agree on this common denominator: just capture & keep state power at CA. Then, the decision will be in our hands – realizing either an independent Oromia (600,000 sqkm) or a an integrative Oropia (1, 130, 000 sqkm). So we have to just repeatedly remind Oromo nationalists the importance of keeping together the power at CA. State power there means for the Oromo automatically a realization of bilisummà (freedom), abbà-biyyummà (self-rule of own national area), hiré-murtéfannà (self-determination), àngô siyàsà (political power) & walabummà (sovereignty).
Both looking at the status quo and assessing validity of the five points are now important in order to move forward and efficiently fulfill mission of the message from Ob. Bàrô Tumsà: spirit of Oromo nationalism is still the best element, which can help us to mobilize the Oromo people. Unfortunately, we do still observe that RR-factor (region and religion factor) is influencing the move of certain Oromo elites and negating a necessary coordinated mobilization, this factor need to be effectively tackled. Tolerance among activists of different Oromo organizations is yet inadequate; it is sad that we still listen some cadres and leaders of our organizations fighting each other, instead of focusing on the real enemy; even though we know the importance of strong organization to keep our achieved freedom. We still are neither organized adequately nor united for the common purpose of keeping the already captured state power at CA. The fifth point can be implemented, only if the fourth is accomplished; it is in the last phase of the procedure that we will decide to decolonize Oromia and/or democratize Oropia. That is why, it doesn’t make sense to quarrel now on these two post-freedom types of sovereignty. Be it we want to democratize Oropia or decolonize Oromia, the key common step for both is to keep state power at CA.
The only importance of opting for either of the two sovereignty now is just to instrumentalize them for the sake of mobilizing people. And yet, the mobilized people and the leading parties firstly need to consolidate power at CA and then take action to implement their version of sovereignty; or else, the two Oromo camps can now synthesize a common post-freedom agenda, i.e. an integrative Oropia as an optimal solution for the biggest nation, which is present almost all over the whole country and allow other nations to decide on their own fate (independence vs. union). In addition to this presence of the Oromo all over, here are some other reasons why we can claim the whole country of Ethiopia and rename it as Oropia:
– Tigrai elites reduced both Oromia and the Oromo almost to half, just as planned by their leader Meles Zenawi – change the majority Oromo to minority; so it is better to reclaim the whole country than accept the presently less than half Oromia ruled by ODP.
– Oromo is Cush and Cush is Oromo, implying that other Cushitic nations (including Amara and Tigrai nations, who denied their Cushitic base) in the country are offshots or progenies of the Oromo, so they can be part and parcel of Oromia.
– according to some scholars, the whole country belongs to the Oromo and all the hitherto kings and leaders were Oromo; Amaras being only soldiers of the past governments.
– brain and heart of the whole country (Finfinné) is the very center of Oromo nation, so that any country adminstered from that center can be called Oromia.
– the Oromo are single majority (about 60%) and Oromia covers more than 60% of the whole country.
– all economical, specially export, base of the whole country (coffee, gold, hide & skin, flower, chaat…etc) are from Oromo region.
– most of the heros and heroins, who did build and kept the country as it is now, are Oromo and most of the athlets, who contributed for fame and image of the country, are also Oromo.
– even the whole Gojjam, part of Gondar and southern Tigrai were Oromo and belongs to Oromia.
– the original Cushitic language in Meroe was highly related to Afàn Oromô and other Cushitic languages are branches from it; thus all peoples in the Country can claim Oromo as their common root.
– Wàqeffannà, an indigeneous religion of the Cushites, which was also Abraham’s own religion before the emergence of Judaism, Christianity and Islam, is still preserved among Oromo people and it needs to be revived as a unique religion of the country.
– the holy tree (as mentioned in the Bible), under which the pre-Judaism religious peoples on earth sacrificed to their Wàqa, is still revered in Oromo society.
– the known verse in the Holy book “Oromia stretches its hand to Wàqa” is named as Cush by the Jew and as Ethiopia by Greeks.
– Abraham Ashine of Akkasum (Axum), who was Cushite is said to be more with Oromo characters and told to have Oromo fighters during his invasion of Asia (Yemen).
– the Oromo are told to be indigeneous people on which others in the Horn region are grafted.
– the study of Egypt showed more Afaan Oromo character than Amarigna in relation with old Egypt inscriptions.
– the present country is built at cost of the Oromo, actually with life and limb of Oromo people as well as with Oromo property.
– Oromo People are demographical majority to which all other peoples are highly related and Oromoland is a geographical center in which all peoples of the country enjoy life in harmony.
– the Oromo died for building and keeping the present Ethiopia and we deserve to claim the naming as Oropia and our core region can be designated as Oromia.
– ….. etc!
Theoretically, after getting rid of the system of domination and taking back our freedom, we can now choose one of the possible following five models of sovereignty:
– Ethiopian model: just as the Abeshas did in regard to Amarinya, we can make Afàn Oromô the federal language; as well the Cushitic black-red-white and Oromummà be main components of Ethiopiawinet, which is devoid of their system of domination and then we can live as Ethiopians in Oromo terms.
– Anglican model: the English people liberated themselves from about 700-years rule of the Roman empire, they forged England as an autonomous region and united it with the neighboring others to form the British United Kingdom; they also made English working language of the Kingdom. So can Oromia, being autonomous and free from alien forces, be united with the neighboring autonomous regions to forge an Ethiopian union and promote Afàn Oromô to working language of the federation.
– Russian model: Russian elites dismantled the Soviet Union and established Russian federation, which uses Russian language and has an influence on its neighboring nations, because of its economic and military strength. This way of dismantling Abyssinian Empire and fostering the highly wished independent Oromia to have a further influence over other liberated neighboring countries can be one alternative type of sovereignty.
– Indian model: Hindi people struggled for their liberation together with all nations and nationalities in their region, and named the whole country as India, made Hindi working language of the federation and, of course, they divided national area of Hindi into multiple federal regions. Oromo people also can fight for our freedom in unison with the whole nations and nationalities in the Empire, call the whole country as ‘Oromia’ and promote Afàn Oromo to working language of the federation, with the historical regions (Odà-Bisil, -Bultum, -Gàrres, -Makodi, -Nabee and -Rôbà) being future separate federal states of the country.
– Oromian model: it is possible to have Oromo national area as an autonomous “Oromo Regional State” within the future union Oropia. That is why the concept of Oropia is said to be a modified form of an Indian model sovereignty. This model is a new approach not yet adequately digested as one option.
I personally do advocate Oropian model, for it can be a good solution for the ongoing conflict among Oromo elites: “Oropian democratization vs. Oromian liberation”. Regarding this conflict, there are five possible options of solving it: 1) all Oromo nationals agree on accepting union Ethiopia; 2) all agree on trying to achieve an independent Oromia; 3) all try to make a consensus on Oropia; 4) just agree to go our respectively chosen way, be it Oromia or Oropia, and concentrate on the common denominator – consolidate the power at CA or 5) strive to defeat each other, as our enemy wish us (fight one another). Which one is a practical solution? 1 & 2 are almost impossible; 3 is a new approach and we will see if it works; 4 is more pragmatic; 5 is good only for the enemy, but unfortunately, we are still implementing it.
In order to bring an optimal solution, it is good to look at unique aspect of Oromo situation. Our condition is not the same to other colonized Africans, whose colonizers came from Europe and had no territorial continuity with the colonized, so that the solution was independence without even having a referendum. It is also different from the situations of colonized minorites at periphery with a territorial continuity to that of the colonizer mother country like what Eritrea and South Sudan had – both of whom needed liberation and independence based on referendum. The Oromo are neither colonized by Europeans nor we are minority at periphery. We were the colonized demographical majority, being mainly at geographical center, where political brain and heart of the country (Finfinné) is found. So, political logic dictates that an optimal solution for our situation is just to occupy this brain and heart of the Empire as well as to allow other nations at geographical periphery decide on their own fate: either to leave us or live with us.
Oromo’s colonial situation was really unique; actually, the country belongs to the Oromo more than to any other nation. We can claim the whole country and consolidate the state power at federal level. Oromia asking for only an autonomy, as our Ethiopian federalists do, is insufficient to solve our situation; only the minority nations at the center – which can never dominate the central power – can be satisfied with such half national liberation. Trying to foster a unitary country as the Amhara elites dream is also unfair, which the Gadaa people cannot emulate.
That means independence without referendum, independence per referendum, autonomy within Ethiopia & unitary state are not optimal for the majority in the whole country – the Oromo. A nice move for the Oromo is to claim the whole country; consolidate the state power at Finfinné palace; forge a genuine multinational federation; and change the name of the union to Oropia. The other nations can accept such a union voluntarily or can choose their own way. If Oromo nationalists agree on such a common move, the struggle will be crystal clear: all civic and political organizations, which were against the TPLF, are considered as freedom fighters. They just had to stop any sort of horizontal conflict between each other and fight in unison against the tormentor TPLF. All of them surrounded TPLF at TD hill 360° from all sides and took the state power by all means necessary. In such sense, all freedom fighters did build an alliance at least by default, if not by design. We did it for Oropians (Ethiopians) deserved our freedom from the killer TPLF.
Regarding the controversial renaming, what ever others call that country, I continue to suggest that Oromo people be determined to call it Oropia and reclaim it with all necessary determination. For that purpose, we need to develop a common mindset, which was the mentality of Ob. Bàrô Tumsà, who successfully could accommodate both the armed and nonviolent struggles. This mindset is the synthesis from the approaches of OPP and OLF with a synthetic principle from the two orgs; goal of the mindset is freedom and sovereignty in form of Oropia, flag of union Oropia being black-red-white and the main parts of the federation are Biyya-Oromo at the center, Agaw-Midir and Benishangul-Gumuz in northwestern Part of the union, Afar-Saho in northeastern, Sidama-et-al and the Gambella peoples in southwestern, as well as Somali-Ogaden in southeastern. Methods of the struggle was oinclusive (both nonviolent and armed struggles), the mindset cooperated with and worked actively in all the anti-TPLF freedom fighters. The main five points in principle of the mindset still are 1) freedom of citizens and nations in the union; 2) Afàn Oromô as primary language of the union; 3) democracy as rule of the game in the union; 4) Oromia instead of Ethiopia as name of the union; and 5) Cushitic black-red-white as flag of the union.
The currently known Oromia – without Raayyaa, Yejjuu, Wambara, Wallo, Hankobar, Asosa, Wolqixxe, Liban, Garrii, Jijjiga, Awash, Diredhawa, Harar, Finfinne, etc. can be called Oromia, but not necessarily Oropia – thus it is better to call the whole country as Oropia and let other nations, which are far away from Finfinné exclude themselves, if they refuse to be part of Oropia. Biyya-Oromo, which was divided into 11 regions under Amara regimes in the past, is yet partitioned into the existing 9 regions and 2 federal cities. Parts of Oromia are now to be seen in all the 11 administrative areas of the whole country, not only in the “little Oromia now under rule of OPP.” Thus, we better claim the whole country as Oropia and to realize this vision and keep our power in CA. Even if conditions compel us to choose one of the two means, every Oromo nationalist must have Ob. Bàrô Tumsà’s mindset. I think that is why he said “capture state power BY ANY MEANS NECESSARY.” Of course, any sort of terror against civil society must be excluded from the chosen methods of struggle.
In conclusion, the Oromo could takeover the power of state at CA, instead of only striving to foster new state as minority nations at periphery usually do; let other nations far away from the political center worry about forming their own new state. For Oromo nationalists to keep the state power at CA, all who are active in OPP, OFC, OLF and OLA should cooperate and coordinate our move. Such unity of purpose among Oromo nationalists is bad only for Amara-Nafxanyas, who are nostalgic to their past glory and for Tigirai-Nafxanyas are still enjoying economical profit. CA must be home for Oromummà, not for Abeshanet; thus, we need to forge a country where the egalitarian Oromummà will flourish on grave of the authoritative Abeshanet. The Tigirai-Nafxanyas who had the key were challenged and cornered from every direction.
If we agree on the validity of Ob. Bàrô Tumsà’s five points procedure and work on it accordingly, take it how long it may, at the end of the day, we will consolidate the state power at CA and then take necessary actions to realize either an independent Oromia or an integrative Oropia. Can OPP and/or OLF be the realizer of this vision? Are they now implementing the fifth step described by Ob. Baro? Unfortunately, OPP of Dr. already disappointed the Oromo in this aspect. But, surely, Ethiopia shall either give birth to Oromia or be transformed to Oropia. For this purpose, we have to follow Fayyis Oromia’s advice: keep Oromo’s power at CA by any means possible; not only power of Oromo elites, but also promotion of Oromummà to the primary element of future Ethiopiawinet, of course Amaranet taking second place next to Oromummà. May Wàqa help us keep together the power in CA and leave the decision on the two post-freedom types of sovereignty for Oromo people!