Difference Between Oromo Organizations | Oromo Revolution

1. Difference Between Oromo Organizations

By Ibsaa Guutama*

There are many organizations founded by Oromiyaan nationals. But they have differences in the ways they view the objectives of the Oromo struggle. Except about the actors being Oromo, no one has brought forward those differences for discussion. For this reason, whenever people in different camps clash verbally or in writings, questions that seem criticisms, such as “Why do you gang up against each other leaving the enemy aside?” – have been arising from different directions. It does not seem that there is anyone who has given attention to the causes. Is it possible for Oromo in different camps to relate to each other as kin, or tolerate each other as activists in hostile camps? Instead of bringing such differences to light and search for solutions, some intentionally distort the truth so as people may not be able to investigate and be aware of the differences, while others throw innocent opinions. Fortunately, these differences are of no significance between genuine Oromo factions. Overlooking the differences between organizations founded by persons from a nation, as if they do not exist, will make it difficult to solve problems within the nation and among nations of the region.

When looking back to the tricks used in weakening the Oromo struggle for independence, we cannot help but wonder how it has survived so far. There is no propaganda tactic not applied, internally and externally, to make it abhorred. OLF stands for independence; unverified reasons given for its “despicability” could not cross over the strong walls of the kaayyoo it advances to dismantle it. They have buzzed to brains of the weak, the opportunists and the wavering. Unless OLF, as an organization, is viewed separately from the actors, danger is awaiting the Oromo struggle. It would be better for the future of the Oromo nation if, in the campaign being waged against the Struggle for Independence, those who are not the enemy’s running dogs – watch out as not to find themselves on the same side with the enemy unintentionally. Because one Gadaa used to be identified with a war, another with rain, yet another with a famine, etc., but that did not tempt the nation to abandon the Gadaa system. The condition in which our struggle finds itself today has to be viewed in that light. A group or party may pass, but the Gadaa system remains permanent.

This article will not raise differences within a nation, like those between clans/tribes and religions. It is also not aimed at differences between nations. The struggle the Oromo nation has been waging to regain rights, which it has been denied, has been entangled for different reasons, and could not achieve the planned result. The Oromo people could be taken seriously only when they strengthen themselves with a formidable organization. If the nation is taken seriously, aliens would no longer and no more decide for it, but it will start to decide for itself. In own country, aliens should not be the subjugators – and itself the subject. When the people initiated the struggle in the 1960’s, it was by saying “We are self-reliant independent people and not dependent on any nation.” Any struggle does not take place in a vacuum, but among societies of friends and enemies that have interests. Unable to make their organization airtight, all went in through the pores and weakened it.

For this reason, the Oromo nation has to investigate which of the organizations operating under its name work for it alone, and which ones have not forgotten its interest wherever they might be; which ones are staunch collaborators that defend one that own people takes as an arch enemy more than the enemy could defend itself. Here we are discussing about the correctness of the principle, not about politics. If there is a national consensus on tactics and strategies, political activities could be handled on different patterns. But, the problem comes with how they view Oromiyaa. Is Oromiyaa a country that has a right to independently exist, or is it a branch of Ethiopia? How can those who say it has a right to independently exist and those who say it is a branch of Ethiopia get reconciled? When investigated in depth, they do not have a common definition for the identity of the people. The same people are going to appear as another people under these differing understandings. For this reason, to reconcile the two camps in principle is not as easy as saying it. It must be observed that the idea being rolled to be a loyal opposition is a dangerous idea that could force Oromiyaa to remain under occupation unless handled with care. Persons rolling that can change their stand at any time, but the idea will stick and remain in place initially intended for it. Participants in this scheme as individuals may be patriotic, but as groups, they can be nothing but collaborators.

We have indicated that there are organizations that have adopted theHabashaa Constitution and started operating. An organization formed recently calling itself ODF is also trying to join them. These days the ODF factor is at the top of the agenda for its failed maiden attempt, but not specifically in here. The Oromo struggle has two camps. One is for the independence of Oromiyaa. For this camp, the enemy is the Ethiopian state. The other camp accepts the Ethiopian Constitution and says, it will wage a peaceful struggle as a loyal opposition under the empire and accepts the assertion that Oromiyaa is an integral part of Ethiopia. For this camp, the enemies are those who are not loyal to the Ethiopian Constitution. The Ethiopian Federal Democratic Republic’s Constitution No. 1/1995 says: “All citizens, organs of the state political organizations, other associations as well as their officials have the duty to ensure observance of the Constitution and to obey it.” For this reason, one who has pledged allegiance to the Constitution cannot refuse an assignment given them by the government; if one is not assigned to the gun, they will be engaged in legislating colonial laws, administering colonial justice, helping in colonial logistics, etc. – turning against one’s own people, the Oromo. OLF was founded to carry out political and armed struggles to liberate Oromiyaa. If there is anyone who severs oneself from it to engage in a peaceful struggle, one should be welcome. As long as one does not deny the independence of one’s nation and has not pledged allegiance to the Ethiopian Constitution, one is a true child of the nation. It is a human right, even recognized by said Constitution, to get freely organized; assemble; form an association with whomever one likes. That will certainly not result in throwing stones at each other. The pacifist, in this case, is self-reliant and independent of any armed force. Therefore, there is no reason why compatriots should throw stones at the pacifist for the pacifist throws no stone at anyone but refuses to obey the enemy in a peaceful manner. Rather both sides can draw a minimum program of understanding for they both work only for the oppressed. It does not mean all who form an organization should necessarily be a loyal opposition. But in that country, all legal activists, including being of a loyal opposition, have risks. To choose sides according to own stamina and world outlook is up to oneself. Freedom of thought and expression is the cardinal point in the Oromo struggle.

To defend the cause against an enemy that has packages of abuses and violence, the Oromo struggle has chosen an armed struggle as only one alternative to counter it. Much effort had been made to resolve the conflict peaceably, but in vain. The colonizer continued to abuse the Oromo – despising, killing, imprisoning, torturing, causing to disappear, banishing, plundering and evicting them. There is no more evidence than the killing of hundreds of youth for demonstrating peacefully in Finfinne and several other places in Oromiyaa. It has never conducted a fair and free election by any standard to be praised as democratic. For these reasons, it is the most notorious, violent terrorist system that respects no law. To unconditionally pledge loyalty to such a system is to endorse the injustice done to all those Oromo fighters languishing and dying in prisons over the last more than two decades. It is endorsing the genocide against the Sidaamaa, Mazhangir, Anyuwak and other minorities. It is endorsing the eviction of Omotic and Nilotic peoples, and the Oromo from their ancestral grounds. It is legitimizing the system of surrogate rule by TPLF puppets. It is endorsing the colonial plundering of resources, and raping of children and women of any group that opposes them, etc.

No one can list and exhaust crimes done against humanity by theHabashaa government of the day. Joining it unconditionally means voluntarily being part of the criminal venture. Like it is said, “Covering the head without having one on the butt,” to try imitating tactics used by established governments without having any shelter is to lay bare oneself and one’s people. Oromiyaa needs not organization like in the Amaara saying, “Sayixaruuti abet, sayilikut wadeeti” (“‘Yes sir,’ without being called; ‘where to,’ without being assigned”) – to satisfy the powerful, but one that has the unflinching confidence in itself.

Giving up the struggle of own people for independence and justice, and joining such an aggressive group bent to reduce the Oromo people to their size cannot be termed a peaceful struggle, unless “peaceful” has a different meaning in their dictionary. To be in opposition means to be in constant competition for power. All political parties are waiting for their turn to climb up the ladder of power. Anyone who takes power inherits the guns and the system that TPLF terrorizes the peoples with and the relations it has created so far. For this reason, by joining it, they have become more violent than they have ever experienced and will come out soon bragging “I will straighten you up” like their colleagues to be. The independence struggle is to dismantle the colonial system, not to mend it. It is not for exchanging an oppressive power, but to free oneself from domination.

To live in peace, enmity must be abolished. Who is the enemy that Oromo has in common? Is it not the one that has deployed an army to suppress it and is still abusing it? Under such a situation, how are Oromo who have joined it to give their full service so that it spreads all over Oromiyaa be considered? Taking this into account, for whom is the advice, “Leave each other and attack the enemy” addressed to? Such an advice may be good for those who have similar objectives. Those who have not abandon the initial kaayyoo (principal objective) are changing their minds and coming together with like minds. It seems they have realized that it will be suicidal to throw stones at those with similar political goal. Unless the two camps in the Oromo struggle are taken into consideration, it could lead to reaching a wrong conclusion. The Oromo struggle is directed against the colonial system, to which the loyal opposition plays roles. It will not single out and point its fingers because one has Oromo name. All who defend the Constitution are considered to be an adversary for the independence camp. However, people who are disorganized and powerless to affect anything and are not capable to implement what they say – should not start throwing stones at or verbally attacking any one. Its negative effects will be greater than its benefit.

A question “is it possible to create understanding being in different camps?” might be asked. This depends on the level of consciousness and patriotic feelings. Our parents used to tell us that, in olden times, Oromo persons used to live in alien land forming families, marrying into them and keeping on sending intelligence information to their nation clandestinely. This is something that can be done if there is spirit of nationalism devoid of arrogance and unwarranted bursts. Situations in a society are not stagnant, but occasionally show development. For this reason, it has to be assessed periodically. Wise and skillful politicians know how to make use of difficult conditions.

To reach that standard depends on high-level political consciousness, self-sacrifice, commitment, and clear conscience and good faith. Activists may cross certain boundaries, and create common understandings on what are considered as elements ofOromummaa, Oromo values and the basics of safuu. In absence of that, it would be difficult for independence activist to sort out between contents of the opposite camp. The best condition could have been if no Oromo pledges allegiance to the Constitution of the empire state of Ethiopia, whose symbol is the tricolor: green yellow and red. Any sane person will never deny that Oromo lost their independence and ought to get it back as of right.

The vision of all Oromo Ethiopianists is to be called Ethiopian “citizens” and be embraced by Habashaa elites. In that case, in that Oromo perspective, except in name, there is no difference between them and OPDO. As long as the empire exists, Habashaa elites will not give up the rein. All oppositions are there like the saying, “Call him that he does not complain, push him that he does not eat.” They are meant to help TPLF fulfill the constitutional criteria. If, by chance, change comes by an internal struggle at a certain stage, the present actors will not be around to witness it. History of collaborators tells this. It will only be the victory of liberation movements that could give them wider alternatives as free peoples. The difference they have is not reconcilable unless the empire is dismantled. Organizations that are adhering to the original kaayyoo/goal are inclined towards internal unity giving hope for their nation. Those who are lying in wait for the ADO/ODF outcome, they better check their position for it may take them some more time.

In short, if there is any similarity between those in the independence camp and the Ethiopianist camp, it is the word Oromo in their names. Otherwise, both stand in opposing camps. One can be a right (trophy) for the other when cornered like Makonnin Guddisaa and Bakar Waaree. Are those that say “Do not throw stones at each other” see the difference between Oromo organizations in that way? When it comes to the question of rights and justice, what is important is not claiming to be Oromo, but respecting the human and legal right of Oromo to national self-determination, up to and including independence. Self-determination is the right of a people universally recognized, and also for the Oromo nation. No group or individual has the legal power to present the right to national self-determination for negotiation; it is a boundary line not to be crossed. One who sees the question of Oromiyaa’s independence and freedom of the Oromo separately cannot claim being an Oromo at heart. It is only the Oromo people who can decide on such issues. For one who beseeches to be made an Ethiopian, even they, if not when in trouble, remain Amaaraa and Tigre, their camp doesn’t hold more than two like the American system; they have no advantage for adding a third factor with equal rights. So why churn whey? It has no butter!

Whoever they may be, the person of a human being is sacred. To spare the idea and jump on the person who has forwarded it is impertinent and so safuu (unethical and unlawful). If a person has committed guilt, if not now, one may be charged when the time comes. But, as long as ideas are concerned, it is appropriate to tear them up and separate wrongs from rights, and expose their fallacies. Voluntary criticism and self-criticism have to develop among activists. Otherwise, murmuring and presenting only one-self as a victim will not be productive habits. It is useful to discard such things that do not go with the time. Leaders may fail to show results according to expectations. That should not be something they should be insulted or condemned for. Until it is possible to bring them for a vote of confidence, you have to encourage and respect those in office – criticizing for their mistakes on an open forum if it is there, if not there, create one. Activists have the duty to vigilantly guard the Oromo national liberation movement against destruction from the inertia or weaknesses of the leadership when many are focused on destroying it. Leaders have also to avoid sulking for being criticized, but search for ways of building trust and transparency within the organization. At least, respect and make the Constitution of the organization be respected.

All in colonizer’s camp are competing to win power to rule the empire, not to raze its structure. If, at all, there are those who believe to the contrary, relations could be forged with them for the Oromo national liberation struggle. If it is not in that way, it amounts to trying “to put square pegs in round holes” – they do not fit. Whatever we do should have transparency, and whatever we propagate should not be to cover-up lies. It will be nice to remember the Oromo saying, “To fool the wise is to look for contempt.” To lie what does not take long to be revealed is to be a windbag. The above is the outlook of the independence camp. This camp is not showing the tendency of carrying out a revolution. Unless efforts are made are stronger and faster than the other camp, an uncontrollable situation is possible to arise. It will be advisable if one could sit back and ask what would theAbbaa Gadaa of the olden times do, had they been in our place? All members of a Gadaa line would have participated in counseling according to the Gadaa democratic system to find solutions. Let us be guided with Oromummaa and leave the enemy camp, and gather under the Odaa – our camp, our shelter, our common democratic heritage, the source of our true pride, and the symbol of our independence. Let us march together and bring the enemy to its senses, then only can peace come to the region in a peaceful way. If that is possible, victory will not be far off. Let accountability and transparency flourish; down with arrogance and self-centeredness!

Honor and glory for the fallen heroines and heroes; liberty equality and freedom for the living, and nagaa and araaraa for the Ayyaanaa of our fore parents!