Unity of Purpose to Empower Oromian Liberation Forces for Victory

Fayyis Oromia | April 22, 2012

As I tried to describe in my last opinion, the Oromo nation is in a liberation struggle against the Abyssinian colonizers, who are supported by their handlers from both power players of the Eastern and the Western world. This fighting for freedom from the proxy colonial forces (from the Abyssinian ruling elites) is continuing in multiple forms: diplomatically, militarily and politically. In this globe, where politcs gives more value to the priciple of the survival of the fittest, becuase of the fact that only ‘might is right’, there is no other alternative to empowering the Oromo people, if we are really serious about getting bilisummaa/freedom from the oppressors and achieve national walabummaa/sovereignty to determine our destiny. One of the ways to strengthen our nation is by forging the necessary unity of purpose between all Oromian liberation forces. What is this unity of purpose, how can we define it operationally?

James Wilson once defined unity of purpose as the blending of primary and derivative responsibilities into a common pursuit. Alexander Hamilton said that securing such unity of purpose, coupled with the desire to make a difference, would generate the necessary energy to assure every nation’s liberty and stability. In effect, Wilson’s unity of purpose represents a central component of the American constitutional form. In the process of showing the importance of unity of purpose, he asserts that humanity is driven forward by the tension between those who upon viewing order create disorder and those who upon viewing disorder create order. In a conflict between these two diametrically opposite forces, unity of purpose can help those who want to create order/unity to have an essential victory over those who do the opposite. To indicate the very importance of such unity, the current president of the UNO also once told to the African leaders in certain AU leaders’ submit: “through unity of purpose, I believe there is no limit to what we can achieve.”

From these important sentences said by the above prominent personalities, we can see how relevant is the national or supra-national unity of purpose. Oromo nationalists, who are conscious about the importance of such unity, already started to describe this unity of purpose as ‘tokkummaa for bilisummaa’ = unity for freedom. The main thing, which the Oromo freedom fighters now desperately need to be successful is such a unity of purpose. We know that unity comes before victory even in a dictionary. That means, we need to have the necessary blending of primary and derivative responsibilities of our freedom fighters into a common pursuit of bilisummaa Oromo and walabummaa Oromia. This blending into a common persuit through such unity of purpose, coupled with the desire of our people to make a difference, would generate the necessary energy to assure the stability and strength of the Oromo liberation bloc. The strength of the Oromo liberation movement is up to now challenged by the principle put well by Wilson that ‘humanity is driven forward by the tension between those who upon viewing order create disorder and those who upon viewing disorder create order’.

These two forces do present also in the Oromo liberation struggle. There are Oromo nationalists who do their best in ‘creating order/unity upon viewing disorder/disunity’ and we do observe forces from the enemy camp trying to creat disorder/division upon viewing order in the Oromo liberation camp. The aims of the two opposing movements are of course antagonisitc because of the fact that those who strive to creat unity upon viewing division in the Oromo liberation camp do try to strengthen the Oromo freedom fighters, whereas those who attempt to create division upon viewing unity want to weaken the struggle. If these two forces can be differentiated well at least by the Oromo polity, then Oromo nationalists can consciously work on supporting the forces of tokkummaa for bilisummaa in order to empower the Oromian liberation camp against the Abyssinian colonization/domination camp, i.e against the giant evil, which could develop to be such a big oppressor because of the massive support it gets from those who formed and are keeping the Ethiopian empire as an instrument designed to serve their own interest in the Horn region.

The main two forces we do now see struggling in Oromia and/or Ethiopia in such sense of creating disunity or unity are the Abyssinian forces, who do everything under the sun to weaken Oromo’s power by using the divide-and-destroy method and the Oromian forces, who try to fix this problem of discord in the Oromo liberation movement with the purpose of strengthening the Oromo people. No question that to be liberated, the Oromo nation must be a force/humna. For this potentially great nation to be humna, it is fact that tokkummaa of the Oromo líberation forces is necessary. The tokkummaa we need should not necessarily be structural unity so that all liberation forces be in one stronger organization, as we used to dream and wish, but surely the unity of purpose among all the Oromo liberation organizations is mandatroy and a must. The main principle used by the Abyssinian camp to hinder the Oromo nation from being such a humna is as mentioned above by sowing a discord and using the colonial method of divide-to-destroy.

To that effect particularily the Woyane cadres do apply the so called ‘AME principle': the acronym standing for antagonize-moralize-emotionalize. Nowadays, they do try to antagonize the two goals envisioned by the OLF, even though we know that one of the goals will prevail based on the future decision of the Oromo public per referendum: ‘Oromian autonomy within Ethiopian union’ vs ‘Oromian independence within African union’. Furthermore both kaayyoo’s are not antagonisitc to each other for the fact that the first kaayyoo is a very good prelude to the second. The cadres go on and try to molarize (paint as if Oromian autonomy is bad like a devil and Oromian independence is good like a divinity or vice versa). After moralizing the two goals like this, they further try to emotionalize (try to manipulate the Oromo nationals, so that we do develop an immense hatred against an Oromian autonomy and of course have an enthusiastic love towards Oromian independence or the reverse).

Regarding such move of the Woyane cadres to create disvision upon viewing order, the main areas of operation observed in the last 20 years of their rule are: the Amhara-Oromo divide, where they do try to make sure that these two camps never find a common denominator and forge a sort of alliance against their regime; the Amhara-Amhara conflict, where they try to hinder the andinet/unity of the Amhara camp, which can challenge their power in Finfinne palace; and the Oromo-Oromo discord, where they try to do everything under the sun to avoid any sort of tokkummaa in the Oromo liberation camp, which not only can take over power in Finfinne, but also liberate the whole Oromia from the Abyssinian domination forces. Oromo nationalists in particular and all theanti-Woyane forces in general should try to neutralize this malicious action of the Woyane by promoting the Oromo-Oromo tokkummaa, by not opposing the Amhara-Amhara andinet and by being open for the possible Amhara-Oromo tibibbir/alliance/tumsa. It is clear that the forces who want to create disorder/diviosn/disunity upon viewing order are doing their job in the Oromo liberation camp contineously and untiredly. But why do the forces of order/tokkummaa/unity not have such diligence and try their best to deal with these destructive forces of disorder?

To illustrate, the importance of the unity of purpose among the Oromo liberation fronts, let me use the following metaphor by applying the five colors used in the faajjii’s/flags of Abbaa-Gadaa and OLF to represent the possible five steps needed to move from the state of suffering under colony towards the future optimal bilisummaa Oromo and walabummaa Oromia. To move from the colonial “Ethiopian unity” of the Abyssinian elites to the free Oromian union envisioned by the Oromo nationalists, these five steps can be undertaken one after the other. Just to categorize some Organizations and to give them political color, we need to divide the karaa/xurree bilisummaa (the roadmap of the Oromo liberation movement) in to five blocs and paint the blocs of the roadmap from garbummaa/colony to bilisummaa with the five colors of our two faajjii’s:

– the first bloc/part of the roadmap is colored with white, symbolically the phase of the Ginbot-7’s unitary Ethíopia devoid of Oromia, which is obsolete and belongs to the past. We have already travelled this bloc till 1991.

– the second part is colored with yellow, which represents the status quo, the present Woyane’s evil and temporary pseudo-federalism, where in reality Oromia is under occupation of the Woyane forces.

– the third part is the short-term goal of the Oromo liberation movement in the form of genuine killil-federation (true Oromian autonomy) planned by the OLF operating (for example) in Group-7 and this bloc can be painted with the green color.

– the fourth part of the roadmap can be given the red color and it is the middle-term goal of the Oromo liberation movement; i.e an Oromian independence, which is indispensable, must and envisioned by the OLF operating in (for instance) the ULFO.

– the final and fifth part is represented by the black color, which symbolizes Oromian union (supra-national union of independent nations in the Horn region) as a long-term goal which is necessary to unite all Oromo in the Horn from Meroe to Mombaasa. As far as I know, the OLF has not yet explicitly stress this final move as a goal.

Whereas we have certain Oromo organizations claiming to be exclusively green and red, none of the structurally existing Oromo liberation forces seems to be exclusively and explicitly black, even though all do have the potential to be; here black being the final and lasting goal which can serve the interest of all the stakeholders in the Horn region. This stepwise move is like the liberation journey from garbummaa under the Amhara rule till 1991 in symbolical Djibouti (white) and from the border town of Ayisha (yellow) representing the status quo under Woyane —– through Oromian autonomy symbolized by Diredhawa (green) —– and through Oromian independence represented by a move to Adama (red) —– to the final goal in the form of Oromian union, which is given the symbol of arriving at Finfinne (black). This liberation journey first towards Diredhawa, then to Adama and at the end to Finfinne is the optimal and progressive move, in which all Oromo freedom fighters can take part. All of them can wear together yellow uniform for the sake of hindering any possible backward and regressive move to Djibouti, the move for which the Amhara forces do struggle. Then, all of them can have green uniform to move together to Diredhawa followed by changing the uniform to red in order to push further towards Adama, and finally all nationalists can together put on black uniform to move to Finfinne, the most beneficial type of Oromian sovereignty.

Here, we can clearly see how wrongly we usually do categorize both the Ginbot-7 and the Group-7 in one camp. In reallity, Ginbot-7 wants us to move from the status quo regressively backwards to the white area, whereas the Group-7 tries to help us progressively move from the yellow position forwards to the green zone. Actually Oromo nationalists in the exclusively red uniform (pro-independence forces) could move with the Group-7, who are now wearing green (pro-autonomy forces), forwards to the next bloc of the roadmap and then challenge the convincingly green nationals, not to hinder the further move of the Oromo nation to the red zone. At the end, if it will be in the interst of the Oromo people, nothing can inhibit us from the final move to the black part of the roadmap (to the position of the pro-union forces). Very important in fostering the imperative unity of purpose among the Oromo liberation organizations is to be conscious that a genuine and true ‘Oromian autonomy within Ethiopian union’ is a best prelude for an ‘Oromian independence within African union’. Thus, through resisting both the white and the yellow Abyssinain forces and being open to support the move of the OLF towards both the green and the red blocs, Oromo nationalists can harmoneously struggle together.

That is why I do think that the currently ongoing way of alienating the Group-7, which is actually the frank attempt of the OLF to exclusively move to the green zone, from the other Oromo freedom fighters, serves only the evil intention of those who want to weaken the unity of purpose in the Oromo liberation camp. Of course, undisputably clear is that to minimize such opposition of some Oromo nationalists against the move of the Group-7, actually also its partner, the Ginbot-7, should have changed its program towards accepting the true killil federation in a process of forging the alliance between these two respective Amhara and Oromo forces. Otherwise, to understand why we should in unison supprt the progressive moves to both the green and the red zones, we can see that even alaabaa of the OLF is a combination of green (pro-autonomy move) and red (pro-independence move) illustrating the fact that the OLF is by nature inclusive of the two goals, on which the Oromo public will have a referendum at the right time in the future.

Furthermore, important to consider regarding the Oromo national liberation movement is the siginificance of allowing our mind-set of bilisummaa (the OLF) to move in all directions and areas by using different factions and rhetorics as mere instruments. The move of this mind-set in a structural (organizational) form of OPDO, OFC, OLF-JJ (Group-7), OLF-QC, OLF-SG and ULFO must be recognized, accepted and respected by all the reasonable and seasoned Oromo nationalists with sound mind. There is no irreconcilable conflict between the different approaches of the OLF operating in these structural Oromo liberation forces, as our foes want to see it and want to make us believe. The move of the OLF, be it tactical or strategical, using these different names is not as such contradictory, but complementary. These different structural organizations of the OLF, who ought to to have the imperative unity of purpose, is necessary for the Oromo nation to come to the kaayyoo (purpose) of bilisummaa Oromo and walabummaa Oromia. Beside the unity of purpose, some other factors, which are necessary to empower Oromo nation against Abyssin colonizers are: our commitment and dedication to sacrifice our talent, money and time for the kaayyoo; our efforts to strengthen the military wing of our movement, the OLA (Oromo Liberation Army) as the only means for the Oromo nation to get respect in the world, where survival of the fittest is the rule of the game; our possiblly smart dipilomacy to get more international support for our cause; and our internal strenghth not to be influenced by the pressure from the enemy camp.

Last but not least, it is not only the use of unity of purpose to empower Oromo freedom fighters what is necessary, but also knowing the vice versa, i.e empowering Oromian liberation forces can lead to the consolidation of the necessary tokkummaa for bilisummaa. That means, another way of uniting the Oromo liberation camp is just helping one of the OLF structural organizations be stronger, so that the forces in the weaker structures will be attracted towards the stronger one and this stronger OLF structure can be the core of empowering our nation. So let us all Oromo nationals be ready to join one structural liberation organization, which we think can fit our belief and then let’s contribute our best to the Oromo’s unity of purpose through strengthening where possible the structural unity of the OLF, if not the spiritual uinty of purpose between the existing multiple structures. In this way, we can at least materalize the spiritual unity of all Oromo nationalists with the mind-set of bilisummaa, which we can take as unity of purpose. Such unity of purpoe is indispensable, if we want that at the end of the day Oromian freedom fighterss have victory on the Abyssinian colonizers. Only when we do create such unity of purpose, the Oromo people can boldy assert like the UNO president did: through unity of purpose, there is no limit to what we can achieve. May Rabbi/Waaqa help Oromian liberation forces be empowered through our unity of purpose (through tokkummaa for bilisummaa) and help us come out victorious over the Abyssinain colonizers.


Fayyis Oromia can be reached at foromia@yahoo.com