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The bright future of the Oromo yet to emerge from Middle Eastern racism

Rundassa Ashete Hundee

When we think about liberation, we must think about social change.   When we think about social change, we must think about the action that an ordinary individuals take. Yet, there is something in our nature that fiercely resists change.   If an Oromo who acts, behaves, lives, prays, thinks, eats or dresses like an Arab don't want to be his true black self, how can any body be able to help him or her? 

A freind with whom I spoke with on the phone today told me what Tesgaye G/Medihin once said,..... "Yee baalagee Hayimaanoot, kee Jimmat yixenaal"  I translating this into afaan Oromo, it goes as follows, "Amanteen addaggee, Ribuu caala jabaata!"

The apparent contradictions that explains the Oromo slavery under the Tigre/Habasha colonial rule is rooted in this proverb "Amanteen addaggee, Ribuu caala jabaata".  Once the Addaggee accepts the imported disciplines that he/she calls religion, the Oromo liberation theory loses ground to the divisions that these borrowed garbages bring to our society.

 If a society has no fundamental principle of it's own that makes it what it is, chaos and division becomes the inevitable outcome of every attempted action that the society members take. That's why we failed to maintain organizational stability so far.  So the question is, what should be done about the ideology that preoccupies the so called religious people's minds in order to deal with the problems that revolve around the Oromo liberation weakness. As I said above, liberation is a change and the crucial function of change requires better understanding of what types changes we want, how would the change we want occurs and what strategies should be used to re-develope the Oromo self worth. 

While a great deal has been written on this matter, why we resist change never been adequately addressed. What is interesting about change though is that many people think that change is something that processes itself so naturally and thus when change comes to them, they seem succumbed into it without knowing they are doing it.  This may have something to do with our people's acceptance of the change that comes their way.  For example, the way obbo Galata transformed his name into Mr. Gilbert would explain this amazing phenomenon. 

As humans, our ambiguous nature forces us to want something better and when we come to a well developed culture, we tend to look down on what we've had as a society and immediately accept the new once thinking it is better than what we have had. It is such understanding that drove millions of Oromos into the Pentecostal idology that opposes Gubaa, Hireechaa, Waaqefannaa, funeral ceremonies and even to reject medical treatment in hospital whenever they get sick. I have heard a story in which a mother from Ambo county checked her sick baby out of hospital because she was convinced that it was God that made her baby get sick and it will be also God who would heal or kill her baby. 

But what creates change?  Is change natural like a wind or it is forced upon people?  We know that change is caused and it's processes was enforced by a group of people who came to control our society. For example, Minilik, Hailesilase, the Darg and the Tigre groups who now rule Oromia have brought certain changes to our society the same way Islam, Orthodox, Pentecostal and Catholic enforced their own style of changes in our society. Interestingly, these are the effects of change that we are feeling today at every corner of Oromia. 

When these are the changes we need to change, some Oromo politicians speak of a change in terms of changing how an organization does it's job. Though it is important to change organizational culture, if the basis of societal principle is not changed, changing organizational culture alone will not bring meaningful change to the organization.

In the Oromo case, true change occurs only when cultural, social and institutional changes take place.  What the so called religious people don't understand however is that it is tricky to draw clear distinctions between religion, institution and culture. For example, practicing Islam is practicing the Arab culture.  Mean time, Islam is also an institution as well as it is academics because as a culture, it's rituals are practiced, and as academics, it has a theory that destroys indigenous cultures such as the Oromo culture. Religion is also has it's own academic literature to which it's students refer to and define the theory of life and death. 
"Gayii argi!" jechun, tokko ebba, inni tokko moo, arrabso dha (the Oromo proverb)

The Arab and the Jews violence against  the black people in the middle east attests  the above Oromo proverb, "Gayii argi". The Muslim Oromos who played a major role in the destruction of the Oromo identity (culture) now understand what it means to be black.  Heraclitus, who is remembered for his maxims "there is nothing permanent except change" and "you can never step into the same river twice," compared the world order to an ever-living fire, "kindling in measures and going out in measures." 

 His compatriot Empedocles attributed the changes in the universe to the ebb and flow of two complementary forces which he called "love" and "hate." 

Correspondingly, the ancient Chinese philosophers viewed reality as the dynamic interplay of two opposites,  the yin and the yang. Their keen understanding of change is reflected in the term they use for "crisis",  wei-ji, which is composed of the characters for "danger" and "opportunity."

While the Arab and the Jews violence against black people is a "crisis" or "danger" to the victims, it is also an"opportunity" for the Oromo because it brings us change to our lost souls.  That means, even if this violence is not going to make many blacks to change Islam faith, it will at least teach them that they are not Arabs no matter how hard they try to be one. This is to say that muslim blacks will now learn that Islam is one of human civilization consisting of violence and it is also going to bring social change as it already did.  

In other words, the result of the Jews and the Arab violence against the blacks is going to be a dynamic interplay that will bring the social environment as it continues to provoke racial hatred between social groups, which induces our Muslim society members to enter the process of change. For example, when the Saudi Arab man degrades the Iraqi muslim man, conflict between the Saudi Arab and the Iraqi muslim will grow and the response will generate new cultural momentum that carries the two societies beyond a state of equilibrium into a fresh challenge. In this way, the initial pattern of challenge-and-response is repeated in successive phases of growth, each successful response producing a disequilibrium that requires new adjustments.  In that regard, the black muslim may keep black version Islam similar to the Shekana Husein practice.   

When conflicts among the degraded black and the degrading Arab reaches a peak of vitality, the Saudi Arabs will lose their cultural momentum and decline. An essential element in this cultural breakdown is the Saudi Arabs inability to have flexibility just like the Amhara fanatics who are rigid and short sighted. Here, it is very important to note that the way Islam is going to break down and eventually disintegrate is not necessarily follow the way Christianity broke down into 10,000 different congregations.  Similarly, the process that broke the Oromo civilization into certain segments such as Galla, Muslim, Orthodox, Pentecostal, seven day adventist, Jehovah witnesses, etc is different because Oromummaa disintegrated because of the Arab invasion while Christianity and Islam will continue to disintegrate because of Jews and Arabs lack of flexibility accompanied by pure racism. 

Coming back to the blacks issue, this painful time of Arab racism may also means the process through which the blacks came to their senses and recognize their ability to pray in their own languages to one black God, Waaqaa Gurracha.

 Though some of the mainstream ignorant blacks may still cling to the ideas and rigid patterns of their inferior behavior, the majority blacks will be liberated from the Arab dominant social institutions that refused to acknowledge the role of other civilizations such as the Gadaa system.    

The bright future of the Oromo

Before they came to power in 1991, the TPLF leaders started teaching their soldiers and cadres afaan Oromo and they are still at it.  But why?  The Tigreans have always claimed that Atse Kaaleb's empire includes Somalia and part of Kenya. As such, they dreamed one day they will come to power in Finfinnee and satisfy their dream to re-take their empire away from the Amharas. Their ego being inflated by the already losing hated Darg government, they started planing how to balance their beloved empire's political future. From that time on, they worked on the shaping of their empire's culture by infusing ethnic nationalism little by little and then destroy each ethnic identity after they used it to brake the Amhara nationalism.  In the process, the Oromo nationalism was allowed to conceive life and then killed before it started walking. However, they forgot that even cultures have their own metamorphosis just like the caterpillar that changes into a butterfly through time.   The Oromo identity survived like the caterpillar's immune system that survives the cold winters and hot summers.  Worse, the Tigreans think just like the Amhara that religion and capitalism would eventually be a virus of Oromummaa that will slowly grows and begin to link up and ultimately overwhelm Oromummaa and kill it. However, the Oromo cultural identity immune system some how end up adopting to these virus and survived to see the  disintegration of Christianity and Islam. Interestingly, Christianity developed it's own virus known as homo sexuality, greed and racism and it is dying in front of our eyes.

Most importantly, the more the TPLF gangsters tried to destroy Oromians social and cultural harmony by introducing more localism and artificial regionalism such as Shawaa, Harar, Wallagaa, Jimmaa etc, Oromummaa increased it's survival rate and nullified the Tigreans expectations. The Tigreans formula was, when the number of individuals deviations from Oromummaa grows, they would weaken Oromo social fabric and eventually acknowledge that they are Ethiopians.  Unfortunately for the Tigreans, the Oromo people end up returning to a state of equilibrium without undergoing the process of disintegration.  They rather idealized the Gadaa system, Waaqefannaa and Hirrecha as they interacted more and more going beyond those artificial boundaries set out for them. 

Mean while, men like obboo Bulcha and Dr. Marara tried to save the empire as they swung from ONC, to Medirek and to the blue party pendulum being financed by the United States of America, the country that took the responsibility of global policing job. Funny enough, the new direction they said they are going take the Oromo people didn't jump beyond the integration project of empire Ethiopia. I recon that one thing is true though.  Certain segment of the Oromo youth may have lurched away from the prevailing objective of the Oromo liberation for search of pleasure in this mini empire Ethiopia's capitalism amid the majority who still rejects leisure life in an exchange for genuine self-fulfillment as an Oromo.

This is because the Oromo population still believes that they will find self-fulfillment in freedom not in money/capitalism. So, what's true is that small changes in initial conditions will lead to large amplifications of the effects of change.  Hence, the middle easter hatred of black people may force the blacks to abandon Islam and Christianity, especially if nationalist Oromos and the OLF do the following. 

1. Accept that people are rational and practical and will change on their own if they are;

A) Provided with the right information, education and training that will allow them to change

B) Ensure that the "right" people are in the right "place" to bring about needed changes

C) Invite the perspectives or expertise of outsiders

D) Engage in research and development

E)  Promote global thinking to stimulate creativity and best-case scenarios

F) Clarify the issues or re conceptualize the situation in order to bring about greater overall understanding among the Oromians

G) Improve the problem-solving capacities of a system by encouraging individuals to be self-diagnosing

H) Use the Oromo institutions and political organizations to achieve change

I) Build consensus, plan actions, bargain and negotiate with any Oromo group instead of bad mouthing 

J) Develop personal discipline 

K) Clarify vision, focus our energy, develop patience, and see reality objectively

L) Analyzing one's mental model and envision alternative ways of thinking to influence others

M) Build a shared vision, foster genuine commitment rather than compliance

N) Learn as a team, which starts with dialogue and the skill of overcoming defensiveness and other patterns of interaction that keep members from learning

O) Think systemically, see patterns, interrelate actions

P) Open up to new inputs, insights, and understandings

Finally, though change takes place in an infinite variety of ways and there is no single strategy that will work for every individual or group, nothing precipitates change like a crisis. Necessity, after all, is the mother of invention, and the necessity of the black people is born out of Arabs racism.

 Rundassa Asheete Hunde Email


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