Currently, many prominent Oromo individuals are asking how to speed up the quest for freedom, and statehood of Oromia.
There are several ways to tackle this difficult and very important task. In my opinion, incorporating the Oromo system and values to our approach is one of the best ways. I am aware of the wrangling to recognize alliance with the Amharas, just to go one step forward. Yet, experience shows that one step with them is all the Amharas need, to push Oromos two steps backward. Recently, much has been written, and said about this scenario, and I do not want to dwell on that. However, I would like to inform the new generation, and remind the older Oromos what has happened to the Oromos who formed alliance with Amharas, from the very first time we came into formal contact with them, hence the lose of our freedom subsequently.
Historically, they have no culture of democracy. Their policy is win or lose. There is nothing in between. For example, let us look at the following Oromo individuals, who played a great role in establishing and running the successive Abyssinian Governments, ending in their own demise.
Everyone has heard of the infamous Gobana Daacee, the first Oromo general who made coalition with the Amharas and fought his own people, there by creating blunder among the Oromos. His malicious action caused the Oromos a lifetime of suffering and shame. After the Amharas consolidated their power, over the southern Nations with the aid of this narcissist General, they eliminated him without hesitation. They could have never made it without him.
Fit.Qusee Dinagdee, (Fit. HabteGiorgis) an extremely brilliant Oromo individual had helped run the government of Minilik effectively, only to be poisoned and killed by Abyssinians at the end.
Daj.Baalchaa Saafoo was a great warrior, who fought external and internal enemy of the Abyssinians Government, insuring the stability of the Empire State. At the end, he was first thrown into jail, and later released when his service was needed, only to go to the front, single handed, and die while fighting the Italians.
Daj.Garasuu Dhuki has done a great deal to drive the Italians out of the country that gave HaileSelassie an absolute power, and in the end Garasuu was put under house arrest until he died.
Ali Dulee was promised amnesty and award, if called on the Rayya Oromos to stop fighting Abyssinian Government. Ali ordered his men to lay down their weapons, and came to Addis Ababa to receive his award. Within minutes of his arrival, he was executed without even a trial.
Gen.Tadasaa Birru was a front runner between 1936 and 1941, when fighting the Italian Army in Ethiopia. He was also instrumental in foiling the coup d'etat staged against HaileSelassie by Gen. Mengistu Neway in 1960. He helped in literacy campaign in the Empire that amounted to Amharanization. It was during that campaign that he was told the secrete of the Empire to undermine the Oromo, which backfired and forced him to revolt against the aging Empire which led gradually to his demise.
Dr. Haile Fidaa, an able and intelligent man with extensive French Education, helped to reestablish the Abyssinian Government in 1974, as Communist. However, he made a fatal mistake of trusting them. They murdered him four years later, after they made use of him.
Dr. Sanayi Likee contributed to the formation of Marxist Abyssinian Government just like Dr.Haile Fidaa, and met with similar fate of execution, after it was discovered that he was an Oromo.
Gen. Ababa Gammada, a brilliant officer and (Gen. Jagama Kello one of the worst Oromo betrayer and an Abssynian informant of the modern time) fought and crashed the Rayyaa Oromos. The Rayas fought with spears and machete. The army used heavy artillery and tanks against the Rayas and stabilized the Government of HaileSilasse in the early 50's. However, the successive Abyssinian government, called the Derg murdered Gen. Ababa Gamadaa ruthlessly with out a trial just because, he was an Oromo. Gen. Ababa Gammada was solicited by the under ground Maccaa Tuulama Association movement to deal with the aging Emperor and free the Oromos. The MTA under ground movement had offered its fullest help to support his leadership. This was at the weakest time of the Abysinian reign when some ruthless solders lead by Mangistu Hailemariam, a man who never was able to put food on the table for his family, ventured and easily took over power. Gen. Ababa Gamada respected the fact that he had laid his handon the bible and pledged not to betray the Abysinian leadership. However, none of the above saved the life of this distinguished and brilliant General.
Who can forget the demise of Gen.Tafari Banti, who was a figurehead of the State of Ethiopia? His trouble began when Mengistu refused to share power with the other military junta members. When he was forced to do that, he (Mengistu) carried out a coup d’etat against his own party, and murdered all his opponents including Tafari Banti. It was rumored by insiders, that Mengistu arrested Gen.Tafari Bantee at 11:00 AM. After the arrest, Mangistu asked Gen.Tafari Bantee as to how he should deal with him. The doomed General suggested that, he would be very happy if he were sent back to his military duty. But, the ruthless power mongering Mangistu Hailemariam finally decided to kill this innocent General.
Maj.Birhanu Dheeressa from Leqaa shared power with the Abys ruling party. He managed to bring the Oromo case to the party. Because of that, he was incarcerated and still in prison after over 22 years.
Capt.Niguse Nagasa of Hamayaa was sharing power with the Abys ruling party and confronted the Government of Abyssinia to recognize Oromo as a nation, but he was tactfully murdered.
Col. Alamu Qixxessaa, the president of Macca Tuulama Association fought the Rayyaa Oromos to safeguard the unity of Ethiopia. He never gained the full use of his left leg, from the injury he sustained during this war, because he did not receive proper treatment for it. It must be noted also that, his oldest son captain Asafa Alamu, lost his life while defending the crown during the 1960 coup d’etat. Col. Alamu should have been venerated and appreciated for his contributions to that country and government, instead he was thrown into the notorious Aqaqi prison in 1968, because he wanted to help and educate the Oromo people.
Col.Hailu Ragasaa was principal justice of the Aby’s Government. He was a graduate of the Army Academy and also obtained LL.B. degree from the Addis Ababa University. When he was ordered to hand guilty verdict on several innocent Oromos and others without any ground, he refused and run to the bush, but was caught and executed without trial.
Qan. Makonin Wasanu was a warrior who fought the Italians, and helped to restore the regime of Abys to power, but he was shot by the Abysinian Government at point blank and killed while his family was watching.
Qan.Abdulaziz Mohammed, representative of the Abys’ government in Barttumaa (Harar) was murdered during the red Terror, just because he advocated the right of the Oromo.
Mr. Zegeye Asfaw was the minister of land reforms during the revolution of the 1974. He supplied food and other logistical support to the Abys’ Army as they went to force out the Somalia army from the eastern part of the country. As soon Obboo Zegayee was spotted to be an Oromo, he was sent to the state prison, languish in the maximum security prison for ten years without being arraigned to court.
The Oromo Liberation Front leaders were asked to form the Ethiopian Government with Abyssinians. They accepted the proposal as all other liberation fronts did, to manifest to the World that OLF as a front was not terrorist. However, a year later they were removed illegally by force from power sharing, and in addition they were forced to leave their own father land, while most of their members were executed and tens of thousands incarcerated.
Hassan Ali was their [Abys] stooge, who became the Vice President of Oromia. He witnessed Oromos being wiped out by the notorious Abys Government. When he could not take it any more, realizing that he made a fatal mistake, he decided to run out of his fatherland for good.Ibrahim Malka was in the same predicament as Hassan Ali, and he also was swiftly removed from power sharing.Kumaa Damaqsa (Tayee Taklahaimanot) was forced out of office in disgrace. Kumaa was a POW, who was born in Hilu AbbaaBoora. He has been rehabilitated after he is suspected to be the son of a Naftanya (settler) priest from the northern part of the country.
Dr. Nageeso Gidada had been installed as President of the country by the occupying force of Oromoia. His service ended in disgrace, because he spoke his mind freely about Oromo. He now lives under surveillance.Junedin Saddo, the former president of the state of Oromia has experienced the reality of the Abys’ behavior. At the end of his appointment, his presidency had deteriorated. The new federation is diminishing and the old Empire is unfolding. The present leadership of the country has carefully studied and is putting in practice what George Orwell wrote as fiction.
There are plenty of high ranking officers and civilian authorities who fled the country because they understood that democratic rule is next to impossible.Now, the question is what does it take to teach us a lesson on the consequences of alliance with the Abyssinians? What new miracle has happened to change the Abys mentality, which is the product of intrigues? Their leaders were and are untrustworthy, mischievous, cheaters, betrayers, cruel, selfish and fascinatingly, they are fabricators of white lies.
When their attempt to use Siyee Abreha failed, they began shopping for the Oromo shamelessly. They wanted another Gobana, to do their out of date, rotten, and dirty job of controlling Oromos destiny for their interest.
That is why I suggest, it is absolutely necessary for the Oromos to base their struggle on their glorious past, which is the Gadaa administrative system. Because, the Gadaa system, devised by Mako Bili seems to be the only solution for the current Oromo problem. Gadaa totally rests on its people on the bases of age grade (Buttaa). Gadaa has no favoritism for regionalism, other than recognition of its population distribution. We have to respect and use Oromo culture and values, in order to firmly unify the Oromo.
The young generation of Oromia are oriented in Communism and the middle class of Oromo are oriented in Capitalism or feudalism, non of which is compatible with Oromo cultural value. Yet, the older generation of Oromo is trying to stick to Gadaa, our own home grown system of political, economic, and social order.
Gadaa is a Democratic rule based on nothing but the truth. It is a law given to the Oromos by the Waaqaa (one true God).
Therefore, we have no choice other than giving up all forms of isms, an option forced down to the unwilling throats of our people. We have two distinctive choices: to go along with Abys and diminish; or unite under our Gadaa banner and flourish.
Hence, the reestablishment of Salggan Yaa’ii Oromo (SYO) amounts to empowering Oromos from all walks of life. This Salgan Yaa’ii Oromo is a supreme council of Oromo representative that is composed of nine Abbaa Gadaas to discuss, decide, and implement Oromo destiny, from Oromo’s interest and National point of view.
HOW TO SWEAR TO TAKE THIS HIGHEST RESPONSBILITY IN THE OROMO LAND?
- The way Oromos swear as they take power is very serious. Oromo’s Waaqaa listens to its people soberly.
- Here are few of them for the reader to see how scaring they are. The swearing sentences should not necessarily be more than nine.1.
- Yoon Oromo ganee, dhalikoo haacitu!If I betray Oromo, let it be the end of my offspring!
- 2. Dhalatu hinguudatin, guddatuu hinddubbatin!Even if borne, let them not grow, or even if they grow let them be deaf!
- 3. Qeenkoos, Qabeenykoos daaraa haata’u!Let my entire home and my belongings turn to ash!
- 4. Harraddan Oromia hayyallaa nattata’u!Let the beautifull plateau of Oromia be a life threatening cliffs to me!
- 5. Tuullunsa Gufuu nataatta’u!Let Oromos topography be all time obstacle to my life!
- 6. Bishaansa hadhooftu nattata’u!Let the waters of Oromia be a poison to me!7. Bokaansaa bulluqaa nattata’u!Let its cool rains be boiled water to me!8. Qotu nanbarakatin, nyadhu nansifayin!Let my farm give no yield and even if I eat, let it not digest in my stomach!
- 9. Kan arma olii, anatu jedhee, Rabii hadhagau!All the above are my words and let them be in the record book of God! HOW TO EMPOWER THE OROMO PEOPLE.
It is my firm believes that checks and balances in any democratic society are essential. That is why I recommend the rebirth of Salggan Yaa’ii Oromo (SYO) so that the Oromos, through their representative shall have control over individuals and groups to commonly shape up Oromos fate and destiny.We have to respect and use Oromo culture and values in order, to firmly unify the Oromos. The reestablishment of Salggan Yaa’ii Oromo (SYO) amounts to empowering Oromos of all walks.
It does not in any way deter the work of the united liberation front of Oromo or different opposition parties. It rather assures the safety of all Oromos, be it groups or individual. It is a prescription that establishes harmony and better understanding among our people. It will create a forum where one goes to get justice, the right kind of justice. It will be the last place to appeal to. Its decision is final and irreversible.
It ensures the safety and smooth transition of power when administrative time of one party is concluded. The services of Abbaa Gadaas are limited to eight years, no mater how good they may be. It should be noted that, they are subject to removal from office should they tend to be power mongers. Its members could be subject to impeachment for incompetence or other unconstitutional behaviors detrimental to the Oromo National interest. The criteria they go through to get to this position are very tough. They are people who have been tested from child hood to manhood.
Some of us may think that we do not have government and see no reason why we have to go through this? The people create government and not the government creates people. As for the Oromo people we are not forming new government; we are only retrieving from what existed with our forefathers. We need a powerful magnet that binds us together. Our struggle is going to be tough and long one, so be it.
As much as we are condemning Gobanaa Daacee, our next generation will dwell in our blessing. Hence we will become Oromo saints. Had we been ready as I propose now in1992, when opportunity knocked our doors, we would have been in a different world today. Please do not get me wrong, because I am not in any way singling out any particular person or group. I am blaming all of us. I traveled to Oromia manytimes, i.e. 1993, 1995 and 1997, 2006 and 2007. I have traveled here in the USA from state to state to meet Oromos or attained meetings. I know my contribution is minuscule, but I learnt a great deal.
The past is past, but what next now? This is a legitimate question asked by many prominent Oromos.
Therefore, a legitimate answer is, we control our destiny. HOW TO REESTABLISH THE SYOIt is our tradition to vote. Hence we have to vote and place nine members of the SYO. However, due to the present situation of the Empire State of Ethiopia, we can not apply an open voting system. In particular, involving individuals from within Oromia is dangerous for their safety. We have to learn from the past. The action of the dictator Government against the various Oromo liberation fronts, Oromo Relief Association, Elders of MTA, the Oromo Human Right League and individual Oromos are some of the concrete examples of this danger. Therefore, our local population has to be represented by their respective sons and daughters from the Diaspora or represented by local individuals but in a strict form of clandestine.Local progressive individuals must be contacted with great care so that they shop around and nominate individuals from the Diaspora even from with in the country whom they think may be able to represent them. This is difficult but must be done because success is an absolute goal. For a limited time, such elected men and women of Oromia must remain clandestine. Oromos in the Diaspora from all over the world must play an active role because of the freedom that they have been afforded. No body should be left out by creating some rubbish and out of date philosophies and excuses. We have to stop hating each other. To work together is a mandatory whether we like it or not. In the true sense of the word it is simpler to make peace with our Lammiis than to make peace with our oppressors. Let us enjoy or face other consequences together. We have only two choices, surrender all what we had/have to the currently bubbling dictator or go forward simultaneously and win this battle and save our nation. I am sure we all choose the latter. Remember, no Empire of Abyssina stood by itself without the support of the Oromo nation.
CRATERION FOR ELLECTION
A. Candidates must have a clean record for the last 40 years (5 Buttaa). This is simple but must be clarified. By clean record I mean that any person who is to be considered as candidate of the SYO is at least expected to have no records of the followings: No stealing, cheating, tress passing on others property, had never killed life, had never borrowed in kind or cash and failed to pay back, is not a liar nor an alcoholic addict, and has never abandoned to betray an Oromo cause.
B. Candidates must have been involved in advancing Oromo freedom for at least 30 years plus or minus 5%. If a person is not interested in the Oromo cause for at least the suggested period of time, I see no reason to believe that, that person can be turned on to do such job. It has nothing to do with age, because the critical point is close to forty years of age to follow the Gadaa rules. There is enough time to study the trend of a concerned person with in 30 years span of time.
C. Candidates must be totally honest with no hidden agenda of his/her own interest. This looks vague but is a very important point. Very ambitious and self-centered people addicted to power and material, using organization as a springboard to fulfill their ambition are some of the signals that one has to be aware of.
D. Avoid those who have shifted from group to group and from party to party. There are people who abandon their believes easily owing to simple factors such as material temptation. There is no way I forget what happened during the 1974 revolution in Ethiopia as long as I live. There are those who started as Echat, because that was the nearest one if not perfect that could have or might have served the cause of Oromo. Six months latter they shifted to EPRP, a year later they moved to MESON and finally they landed in SEDAD. These were our best bets but what a shame. Therefore, avoid such candidates.
E. Avoid those who socialize with enemies. I have no objection socializing with person of different political idea, but not with those who fight against you a war of survival. In particular the Abys collect information to hinder your actions and they are good at it. One has to pay great attention to particularly those who may be under the alcohol influence and love affairs, which are the major source of damages.
F. Candidates must be willing to sacrifice his/her life for the cause of Oromos. Such subject incorporates high risks. There are people who risk their lives to safe guard millions of others. It is a gift of Waaqaa such Oromos are defined as Jagnaas.
G. Candidates must be exceptionally intelligent and properly educated. Without the combination of natural intelligence and professional training back ground, there is not much that any non-such candidate can achieve.
H. Candidates must be able to live on his/her account. This is an item that one should take it very seriously. He or she who is unable to support him/her self, will in no way benefit others. Such high position should not attract candidates because of material gain. This is a problem that is facing the African leaders, where their main goal is to forcefully collect tax and use it for their personal amusement.
I. Candidates must be in the range of Gadaa system in age. This is a cause that affects Oromos. Hence we have to base our work on Oromo philosophy. Oromos believed that young people may be hot tempered that may influence them into violence and are slowing down as they get older. This is not an insult but is a real natural phenomenon. Also, it is worth hinting how much our system of Mogafacha (Naturalization) and Gudifacha (adoption) hurt the Oromos at the time of self determination. I suggest being aware of that too.
HOW TO REPRESENT OROMOS?
My philosophy is continuos through out this booklet and I hope and trust that you will enjoy reading as I enjoyed writing it. I also trust that you will consider promoting this proposal to action. Because Gadaa, the Oromo economic and political philosophy is democratic in nature, I strongly believe it is very beneficial for Oromos to have elected higher bodies for a collective cause.For example, some years back, some Oromos formed themselves under a name Action Group. They organized protest against the tyrant Government of Ethiopia at the UN. I felt so good that I did not shelter my self from the down pouring rain. I approached one of the organizers and said, let us have you guys function in the position of Oromo power, i.e. SYO. He walked away with a smile, and I felt that I was silly. I said to my self, I would come back to this point when the right time comes. I also said to my self, for now they have done some thing that I have been longing for.
Nevertheless, it has been my firm belief that Oromos must be represented according to their regional population, for power structure. Without fair representation, there will be always vulnerability to friction among regions as we have observed for the last 16 years. For example, One who is borne in Ambo, say in Gindo town, doses not know much about Arsi in the locality of Boqojji. Knowing that this is the true fact of the matter, one should not in any way claim that one fully knows what the problems of Arsis at Boqojjii are. If we do not take this into consideration, we can be classified as equals to our colonizers, who claimed that no Oromo existed but Gallaa. Opponents of this ideology shall be classified as power mongers or borne dictators. As for me, no single shadow of cloud should be left in the mind of an Oromo that may be a cause for suspicion. Therefore, it is my sincere belief that our supreme councils have to be elected from the following regions. The representative samples are as follows:
A. 2 delegates from Eastern Oromia (Bartuuma and Arsi-Balee one each}
B. 2 delegates from central Oromia (Tuulama; Eastern Maccaa one each)
C. 2 delegates from western Oromia (Walgaa, and Hiluu one each)
D. 1 delegate from northern Oromia (Walloo)
E. 1 delegate from southern Oromia (Boorana)
F. 1 delegate from southwest Oromia (Jimma)
(Total is 9 SYO)GRAPH OF SALGGAN YAA’II OROMOTHE NINE SUPREEM COUNCIL OF OROMOIt is a prerequisite to know the definitions of all positive integers from 9 to 1 before going into the theories and practices of Gadaa, a simple method of democratic governance of the Oromos. It is a democratic system that has been in place for more than 1,000 years. However, An Oromo prophet (Rajii) called Makoo Bili revised this democratic system some 500 years ago. Unfortunately at the beginning of the 20th century the Abyssinian autocrats, during the scramble for Africa started suppressing this system. Oromos use “9” for supreme council, “5” for jury, and “3” for war leaders and administration. It should be understood that numbers vibrate power and love.
Let us take the numbers one by one and study their meaning and assignment to the Gadaa functions by using graphs adopted from mathematical formula called (dhaa) in Afaan Oromo.The number 9 is defined as the sum of Oromo supreme councils of representatives, commonly known as the “Salggan Yaa’ii Boorana” or Salggan Yaa’ii Oromo.
When I was a child, my elders told me that all numbers were defined by a theory known as “Dhaa” to the Oromos. Although it is subject to further investigation, I believe that dhaa is a form of mathematics based on asymmetrical philosophy. The dhaa defines that nine is the strongest of all the numbers. Refer to figure I to understand more about the number 9.In the Oromo culture blessings are repeated three times in order to make the good wishes come true. It is the belief of Oromos that Waaqaa (God) recognizes your prayer if it is accented this way. Let us follow a systematic approach to all the numbers from 9 to 1.
The equation that follows is used to compare the characteristic nature of all numbers. One says Buli Buli Buli in the Oromo blessing. By the same analogy one can say 9, 9, 9. Now we consolidate them (Gumeesi), i.e. 9 + 9 + 9 = 27 (9x3 = 27). We need to further consolidate the product until the sum becomes a single number, i.e. 2 + 7 = 9. This suggests that nine is a strong and powerful number that does not lose its identity no matter what it is multiplied with, as long as the number is positive and whole. Thus, proving, the number 9 is associated with positive and wholesome concepts. From this analogy I formulated that 9xN = XY where X + Y = 9. Where N is any positive integer from one to infinity (Figure I). The graph of nine is a strait line regardless of the value of N. Due to its characteristic nature that nothing changes the number 9, it is chosen as the number of supreme council to govern Oromia. It is named after Boorana or Oromo, the man who first implemented it as an Oromo system of governance over a thousand years ago and revised by a prophet (Rajii) named Makoo Bili some 500 years ago.
Let us examine the remaining numbers in a descending order. What happens to the number 8 when we apply the above formula? Observe that for 8xN = XY where X+Y = 9 only when N = 9. For all other numbers, X+Y <>
The next number is 7. We apply the same formula as we did for the number 9 and 8 i.e., 7xN = XY, where X+Y = 9 or X+Y < n =" 9.">
Let us take the next number, which is 6. Observe what happens if we use the formula as we did for the numbers 9, 8 & 7. 6xN = XY, where X+Y = 9 or X+Y < n =" 9,">
What happens when we apply the above formula to the number five? Through this operation, the sum of X+Y for 5xN = XY approaches 9, after only five uniform cycles. When N is a number other than 9, the result decreases and increases in a uniform pattern. The Graph of 5 (Figure V) clearly illustrates this pattern. Therefore, 5 is a sophisticated strong number that is used in the Gadaa function as a judiciary group of Oromia and is referred to as “Shanan Qubaa harkaa”. Just as we have five fingers for effective coordination and five senses for absolute judgment the Oromos trust a group of five Abbaa Gadaas to interpret the law of the Land (Orimia).
Observe what happens to the number 4 when we use the formula 4xN = XY, where X+Y = 9 or X+Y < n =" 1," n =" 9,">
The number 3 is very fascinating. For 3xN = XY where X+Y=9 or X+Y < n=" 9,">
Take the next number “2”. Observe what happens to the values for the formula 2 x N=XY, where X+Y=9 or X+Y < n =" 9.">
The last number is 1. One does not change the value of any number that it is multiplied with (1xN = N). As N increases (N = 1,2,3…) the Graph of 1 approaches the Graph of 9. Therefore 1 is an impotent number that can not be used in any of the Gadaa functions and the Oromos refer to it, as “Tookken Tookkituma”, one is always one.
