The Only Path to Independent Oromia: How to Make A Dream Come True

Dr. Muhammad Shamsaddin Megalommatis
In five earlier articles titled "Devastating HRW Report: Forthcoming Elections in Abyssinia (Fake Ethiopia) Are A Fraud" (, "There Cannot Be Free Elections in the Terrorist State Abyssinia (Fake Ethiopia)"

(, "Instead of Electoral Fraud, Abyssinia (Fake Ethiopia) Needs to Be Broken to Pieces, like Yugoslavia" (, "Stop Hitler´s Elections in Africa! Abyssinia (Fake Ethiopia) is a Shame for the Entire Mankind" (, and "HRW Report Reconfirms Anticipations of Vast Electoral Fraud in Abyssinia (Fake Ethiopia)" (, I republished a devastating HRW Report on the forthcoming electoral fraud of Abyssinia (Fake Ethiopia).

In a subsequent article titled "Abyssinia (Fake Ethiopia): HRW Report, Forthcoming Electoral Fraud, and Oppressed Nations´ Future" (, I highlighted the HRW Report´s oversights, namely the lack of a proper historical background that would expose the earlier stages of the Abyssinian tyranny, and the failure to identify the described problematic situation of pre-electoral oppression and brutality as ethnic and religious (not political) of character and nature.

In a later article titled "HRW Report on Pre-Electoral Brutality in Abyssinia (Fake Ethiopia): Estimation of the Impact" (, I delineated the existing limitations of all similar publications (by either HRW or other Human Rights or Humanitarian NGOs). I concluded that, due to the unfortunately limited scope of the Reports on Human Rights Violations, the leaderships of the numerous oppressed nations, religious and ethnic groups should cooperate with Human Rights activists and political parties worldwide to enforce that in every parliamentarian country the foreign policy making process be based on Human Rights evidence. This development could change greatly the troublesome conditions of life in many parts of the world and help increase respect for Human Rights worldwide.

In the last article of the series, entitled "Abyssinia (Fake Ethiopia): Oromos, Others Say No to Elections of Cut Hands and Decapitated Heads" (, I came up with suggestions for proper decisions to make so that, under strong and effective leaderships, the subjugated nations of Abyssinia succeed to terminate the Amhara ? Tigray shame that has been perpetrated against not only the aforementioned nations, but the Entire Mankind.

With the present article, I start a new series to further focus on the only possible way for today´s Oromos to achieve liberation and national independence from the Amhara / Tigray Abyssinian tyranny. As a matter of fact, I expanded on this subject before 19 to 20 months.

In a series of seven previous articles (´A Transcendental Approach to the Need for Oromo Leadership ? Part I´ / - ´A Transcendental Approach to the Need for Oromo Leadership ? Part II´ / - ´A Transcendental Approach to the Need for Oromo Leadership ? Part III´ / - ´Every Oromo: A Leader in the Oromia Liberation Struggle (Part IV)´ / - ´Groups of Oromo Liberation Activity (GOLA) and the Liberation of Oromia (Part V)´ / - ´What the Groups of Oromo Liberation Activity (GOLA) Must Do to Liberate Oromia (Part VI)´ / - ´Groups of Oromo Liberation Activity ? Ground Work for the Liberation of Oromia (Part VII)´ /, I emphasized on the need for all the Oromos to take the initiative of leadership, and just put aside any discussion about, and consideration of, the current political formations, liberation fronts and independence movements that proved definitely unable to materialize the supreme goal of the Oromo Nation: Independent Oromia.

At that time, I also denounced the catastrophic role played by some disreputable persons who, safe among the Oromo Diaspora, envision their contribution to the National Liberation of Oromia as a wonderful means for them to achieve a successful career path, a significant political rise, tremendous financial benefits, and political power acquisition. That article, titled ´Oromos Ready to Lynch the Disreputable, Bribed Traitor Lencho Leta in the Streets of Finfinnee´ (, proved to be a most disturbing one for the corrupt pseudo-leaders, and the so numerous Oromia Republic presidential candidates. I therefore received a great number of letters written by those who are subsidized in order to make the Oromo efforts fail.

I did not answer them because there is nothing to be said. A leader´s failure is a leader´s failure, and that is all. Expecting from a leader who failed to deliver for 15 consecutive years to finally come up with a success in the ?. 16th year is either lethal gullibility or execrable corruption.

Preliminary clarifications

Now, I must admit that I have one additional reason to come up with an analytical explanation of the reasons I find it necessary for the Oromos to proceed in this, admittedly unorthodox, way in order to achieve their ultimate goal. An Oromo intellectual and political analyst, to whose earlier article I referred in my most recent of the aforementioned articles, noticed my approach, and came up with another article that I certainly do recommend to anyone interested to understand the Modern Oromo Kushitic political ideology, and to learn in-depth the Abyssinian practices of political division of the oppressed nations in Abyssinia (Fake Ethiopia). Mr. Fayyis Oromia´s new presentation is indeed an across-the-board overview.

In his "Two Approaches in Dealing with the Gridlock of Oromo Liberation Movement" (, Mr. Fayyis Oromia asked me why I equate tokkummaa with lack of dynamics.

To quote an excerpt from the article, I select the following paragraph:

"My question to the Professor is, why does he try to equate tokkummaa with lack of dynamics or with inaction or with apathy? Can't we have tokkummaa with dynamics? Why is tokkummaa seen as a vice rather than as a virtue, which can help to achieve Oromo people's right to self-determination? I personally advocate not for inactive tokkummaa, but for a very dynamic and very efficient one. Does this make me delusional as the Professor or his apparently Oromo assistant tried to describe me?"

At this point, I will first clarify my purpose. I don´t know Mr. Fayyis Oromia persoanlly, and therefore I would be wrong to describe him as delusional. Through his texts, he appears to be an idealist patriot with strong background on topics of Oromo culture and political ideology and with firm devotion to issues of sociopolitical integrity and national identity. This does not make anyone delusional. Neither did I characterize Mr. Fayyis Oromia as such. In my article, I spoke of "a delusional understanding of politics, political realities, and national liberation struggle".

There is a vast difference between a "delusional thinker" and the "delusional understanding of" some issues. The said issues (namely "politics, political realities, and national liberation struggle") do not monopolize Mr. Fayyis Oromia´s mindset, knowledge, concerns, and interests. His understanding of the Oromo culture, sociopolitical values, the overall Oromo political ideology are very realistic indeed. Considering him altogether delusional, one would suggest that Mr. Fayyis Oromia has misunderstood his culture and tradition, and this certainly would be very wrong and unnecessarily prejudicial.

From local Values to global non-values

Neither do I suggest that the Oromo concept of tokkummaa (unity) is delusional and unrealistic. Actually, no delusional concept can ever be found in the traditional socio-behavioural system and political ideology of an indigenous nation; these systems emanated out of centuries long civilization and experience; they were every now and then thoroughly modified to sustain the societies they belonged in; this reflects an enormous experience and must therefore be viewed as a great asset, with all its constituent elements (every single concept, principle and value) being absolutely realistic and up-to-the-point.
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Here comes however the great hiatus; the colonial expansionism of the Western European countries, the emergence of the modern Western societies (in striking opposition not only to the various indigenous systems but to Medieval Europe too), the diffusion of the Industrial Revolution, the rise of the Modernism, and the phenomenon of globalization reduced the said traditional socio-behavioural system and political ideology to inexistence, and some cases to total oblivion.

This unfortunate development does not concern Oromia only, but the vast Ottoman Caliphate, Safavid ? Qajar Iran, Mughal India, Imperial China, and Tsarist Russia. Furthermore, it does concern even the countries that championed the aforementioned radical and unnecessary changes: the traditional socio-behavioural system and political ideology of the Ancien Régime in France have been obliterated.

Today, the Oromos (like the Azeris, the Quechua of Peru, the Albanians in Europe, and the Chinese ? along with so many others) are constrained to situate their struggle for National Identity and Cultural Integrity within a global system variably superimposed on the different local systems. Notice that I don´t make of the vital issue of National Independence a condition in this approach. Subjugated peoples like the Oromos and the Baluch are threatened with extinction by the non-values of the global system as much as sovereign nations (f. i. the Uzbeks, the Bosnians and Somalis) are.

And here appears the "delusional understanding of politics, political realities, and national liberation struggle"; any effort of understanding (not Mr. Fayyis Oromia´s only) the aforementioned issues that does not come after an earlier accurate perception of the Modern Western world and its global expansion is delusional.

As the correct approach to any system is the same, namely to analyze it on the basis of its own elements´ historicity and evolution, you should not attempt to analyze the modern global system by means of Oromo criteria ? in the same way, it is wrong to try to understand Oromo values through use of Ottoman, English or Chinese viewpoints. Every culture and every civilization is accurately understood only on the basis of its inherent values, concepts, elements and their historicity and evolution.

But no culture, no system, and no people can avoid the impact of the prevailing global system, which greatly modified and altered the various local and regional systems. No people, no tribe, no religious group, no political organization remained intact and devoid of the global system´s infiltration. Failing to understand this critical subject constitutes a real delusion too. And this is precisely the delusion I was talking about, namely a delusion in understanding politics, political realities, and national liberation struggle.

Tokkummaa Assaulted by the Prevailing Global System

To be more precise, certainly tokkummaa is a valuable concept, but it will not work now because it has been effectively targeted and successfully outmaneuvered by the infiltrating forces of the global system. If you want, tokkummaa could work in the late 19th century and the last decades of an Oromo kingdom because the Amhara colonialism was the introductory phase of the colonialism system´s diffusion in Oromia, and the modern global system had not yet emerged.

Why tokkummaa does not work among the existing Oromo political leaderships is very easy to explain, thus confirming my earlier statement. The global system has little to do with Telecom, IT, Finance and High-tech Defense; these are the paraphernalia. The global system with its paraphernalia would not affect the late 19th century Oromo leaders because they were empowered by a formidable immunity system, namely their personal and moral integrity.

The global system of course had not emerged at those days, but in the hypothetical case of an attempt of interference among the Oromos, undertaken by a global institution at those days, we can be certain that it would have failed. The reason is simple.

Before anything else, today´s prevailing global system is a mindset, an entire array of concepts, attitudes, considerations, behaviours, convictions and ideas that have been diffused worldwide by means of imitation, inducement, thoughtlessness, enticement, dissimulation, generalized tolerance, and moral apathy.

This aptly superimposed array or layer of concepts, attitudes and prefab common sense makes every act of political manipulation very easy because it is materialized on the earlier prepared layer which generates an advanced degree of relativism toward one´s own traditional values and mindset.

Multiple divergent end point game

Consequently, when you have already ceased viewing the world through the eyes of an early 19th century Oromo, and you confidently become greatly assimilated into the global system, you will thoughtlessly tie yourself and your political group or association with the promises given to you by an American Congressman about Oromia´s liberation.

But, quite unhappily, another Oromo, who also believes frankly that he and his movement struggle for the benefit of their subjugated nation, will make a bond with the president of a small and marginalized country, who will be promising similar "delivery". As it happens, behind the American Congressman and the marginal president, there are people belonging in the same decision making center, who by practicing the multiple divergent end point game, ensure that unity will never take place among the Oromos.

If they are successful in their evil game, it is not due to any deficiency of the Oromo system or values, but to the earlier diffusion of the above described global system (an array of mindsets and attitudes). Certainly there are bribes, material goods, monies and other corruption techniques involved, but this matters little; if the same corruption techniques had been performed by representatives of two or more foreign powers before 150 years, the then targeted Oromo leaders would not have reacted in the way today react all the leaders of major Oromo movements.

These are the political realities I was talking about. It must become very clear to all Oromos, and to so many other subjugated nations allover the world that, in order to succeed, a liberation movement in 2010 must be something totally different from the traditional form of liberation fronts back in the 1950s and 1960s. There isn´t going to be any Che Guevara revolutionary anymore; and if he existed, he would fail.

Today, you can hope to liberate your country, only if you, as a liberation leader, are out of reach for the world´s major powers and their dependencies. You must be unknown, unidentified and, if by coincidence reported to them, viewed as unimportant.

It is not out of a willingness to flatter the Oromo people that before 19 months I wrote articles with titles like ´Every Oromo: A Leader in the Oromia Liberation Struggle´. In fact, a great part of infrastructure work (which is disastrously missing now) must be carried out before any leader becomes known to secret services and diplomacies of the Western powers. This is the reason for which unity with the present useless organizations is the first thing to avoid for the patriotic Oromos. These organizations´ leaders may have all possible good intentions, but this is not enough. They have been corrupted by those who want them to insist on what each one of them pledges to the rest; and they will never unite because their financers will not allow them. Imagining the opposite is sheer delusion.

In a forthcoming article, I will systematize the correct vision of today´s world an Oromo must have, if he wants his country finally free.