In a previous article - Call for an All-Oromo Constituent Assembly, I referred to several critical problems that appeared in the daylight during the recent developments among the Oromo leadership. I expanded on the lack of willingness for Dialogue. In this article, I intend to focus on another – equally critical – problem.

Many widely endorsed Oromo intellectuals and academics attested a latent or blatant tribalism in the developments in question. Whether tribalism exists and shapes the Oromo political life or not is a matter of subjective judgment. By this I don´t want to deny the existence of the phenomenon, but I want simply to underscore the fact that every reference to tribalism is purely a matter of interpretation.

To some, one type of behaviour is an expression of tribalism; to others, it is not. When we limit the issue to the subject of the extent of the tribalism, for some, it is minimal, but others consider it as tremendous. How to deal with the phenomenon, and the possible interpretations of it, while keeping a close eye on forging a unitary, all-Oromo or pan-Oromo, approach? How to deal with an issue that for some may have gone unnoticed but others never dared admit its existence, although they knew about it?

To deal with the issue of tribalism in Oromo politics – either it exists or not – we must find another name for it, a descriptive formula that will help develop a serene approach to the overall subject.

What may be the essence of tribalism?

Diversity matched with Unity

The answer to the aforementioned question is simple; tribalism is mainly the search for diversity matched with unity. For societies organized in tribes (and the Oromo society belongs to this category), tribalism is primarily an oscillation between the tribal and the national. One should not view this phenomenon as necessarily negative. On the other hand, no one should consider it as purely positive. Historically viewed, it is the survival of an ancient social structure within our modern context.

This identity oscillation exists even in developed, industrial nations, but due to the lack of tribal character among the local urban societies, they rather call it ´localism´. Localism does not involve either truly different culture or essentially dissimilar language; but it does mean stronger attachment to one location and the locally prevalent behavioural system, customs, and traditions that are slightly nuanced always.

In fact, in the same way one Tuscan and one Sicilian may mutually and respectively prefer Tuscany and Sicily to Italy, an Arsi and a Borana may mutually and respectively prefer Arsi land and Borana land to Oromia. There is nothing wrong in it; the only problem is that Italy exists as an independent nation, and all the Italians can calmly and comfortably indulge themselves in some dose of localism, but Oromia is still occupied and tyrannized by the alien Abyssinian racists.

Both localism and tribalism are normal expressions of one´s quest for one´s own identity. And they must precisely remain as such.

The problems start when the tribalism and the localism are diverted to excessive forms of socio-political divisionism that, with the addition of political adventurism and opportunism, leads to confrontation and strife. It is clear that under any similar circumstances the foreign involvement is almost always the evident reason of the deterioration.

Somalia´s propinquity: a splendid lesson for Oromo leaders

In an effort to evaluate the golden ratio between efficient tribalism and comprehensive nationalism, the Oromo leaders and intellectuals, politicians and academics should turn to neighboring Somalia.

In Somalia, the negative aspects of tribalism have been exacerbated by the British colonials who acted methodically against the entire Somali nation, not only the part that they had colonized in the Somali North. The anti-Somali fixation of the English colonialism is due to the excellent perspectives the Somali nation has always had for nation-building, preservation of great cultural originality, and responsive historical continuity.

As regards the Oromo Nation, which has equally great perspectives for nation-building, preservation of great cultural originality, and responsive historical continuity, the English colonial criminals administered the bestiality of the Abyssinian racism, colonialism and tyranny. Just another type of (provisory) solution.

The deteriorated negative aspects of the Somali tribalism offer a case study for the Oromo leadership; they demonstrate that lurking dangers can be far worse than Oromo debonair activists can grasp. If at a certain moment fake ´Ethiopia´ cannot be maintained, the exacerbation of the Oromo tribalism´s negative aspects will do the job.

The materialist interpretation of the colonialism as a phenomenon of mere economic exploitation of the colonized nations´ natural resources is not erroneous but definitely incomplete; it does not allow us to get the entire picture.

In fact, for some nations, and the Oromos are one of them, the reasons of the colonial vicissitude and adversity are different. The main issue here is not to exploit resources but to avoid substantive issues of moral, behavioural, social and political order that, if applied successfully in a sizeable country and thence known worldwide, are able to shake the establishment of the present, purely colonial and anti-democratic, world order.

The reality of Waaqeffannaa, as a Monotheism that is qualitatively superior to Christianity is what lethally disturbs the colonial establishments of the Christian European colonialists.

The reality of the Gadaa system, as an open democratic system that is genuinely incompatible with the Freemasonry-controlled, secretive, masterminded, and un-free Western societies, is what fatally perturbs the colonial establishments of the Christian European colonialists.

What all the Oromos must consider twice before saying ´Good morning´ to another Oromo is this: if negative tribalism was successfully (for Somalia´s enemies) exacerbated and deteriorated among the Somalis, who are all Muslims, and drove them to a 17-year civil war, how easier is it for this phenomenon to happen among the Oromos, who are divided to Muslims, Waaqeffataas, and (more than two denominations of) Christians?

If some Oromos believe that they have seen all the possible colonial plans unleashed against them, they should think twice before entering into public debates. An independent Oromia, partly amputated (following lengthy negotiations that force the strongest and the most obdurate delegates to compromises), without Finfinne, Diredawa and Harar, can become the long awaited Paradise that turned out to be a Hell; if clashes among Oromos are a subject beyond imagination today, they can become a nightmarish reality tomorrow, if this is the way to accommodate colonial interests.

This said, no one could pretend that the Oromos are impotent and unable to avert colonial intrigues; common sense, proper evaluation of the colonial evilness and Oromo originality are a strong weaponry able to dilute the darkness of colonial scheming.

Opposition to Tribalism-Maneuvering Schemes

Self-restrain, respect for the ´other´, elimination of contacts with any colonial administration, righteous approach to Oromo internal affairs, equity and openness among all Oromos, unlimited dedication to the principles of Waaqeffannaa and Gadaa, and correct perception of the dangers deriving from the perspective of a nation ruled by Gadaa system for today´s colonial establishments can help greatly.

To effectively neutralize tribalism among present and future Oromo politics, one must first accept it as reality, and as a particular (not exclusive of course) component of the Oromo social and political reality and landscape.

These last days, we all heard stories like 'the Arsi pay more, the Wollega are the leaders'. There starts the danger; not in stating a fact, of course, but in the reality of a statement, in the advent of a development like the aforementioned.

As long as there is no functioning institution to rightfully address this issue, the path of the Oromo Nation will be full of thorns and traps; ambushes will occur often and the lurking enemies will be omnipotent. And Biyya Oromo - Kushitic Republic of Ethiopia will be millions of light years far away.

How to stop this?

Under normal circumstances, a national independence alliance contains many parties; they agree on a liberation struggle plan, they carry it out, and after the liberation, they split, and they form all the different political parties that participate in the elections geared to give the first government of the independent country.

If suddenly, tomorrow, the Abyssinian tyranny were to be eliminated, still the future of the Oromos would not be bright; of course in such a case, elections would take place, one party or two would gain majority and then, after some months, all would realize that the Oromo tribes x and z that may have mainly voted for another party had been excluded from the administration, the diplomatic body, the national economy, the military, and the education. This would be extremely detrimental for the newly formed state, but it still remains highly possible.

What the consequences of this situation would be is not so difficult for us to grasp. Soon after the aforementioned development, citizens of the Oromia Republic would hear of another let´s say x liberation movement, which would demand the independence of the x nation, but this time it would be Borana, Tulama or any other Oromo tribe.

What all Oromo leaders and activists, citizens and fighters must understand from today is that it would be totally impossible to address such a nightmare at that advanced level. The time to avert once forever the inauspicious development is now.

At that moment, it would be too late, and even worse, the nature of the problem is such that, before the Oromos reach that level, the impact of the problem would never allow them to advance and achieve independence.

Tribalism Incorporated within Oromo Nationalism

For a moment of working hypothesis, the Oromos must first envision how they would solve the problem and how they would manage to incorporate tribalism within an independent Oromia Republic, without biases, precarious solutions, and dishonest attitude.

Assuming that a Biyya Oromo - Kushitic Republic of Ethiopia is a real and fully fledged state today, we should search for the correct, balanced system that would be able to avert any issue ensuing from the ´problematic´ case of a hypothetical Arsi socialist government and a Tulama liberal opposition.

This balanced system cannot exist thanks to simply a Parliament. A single Parliament for Biyya Oromo - Kushitic Republic of Ethiopia would be a disastrous, monolithic, one-dimensional reality full of traps. The balanced Oromo political system needs a magic word:

Senate.

The Senate of the Biyya Oromo - Kushitic Republic of Ethiopia would not be the same as that functioning in America.

It would be a top tribal political body, elected proportionally according to the real figures of the Oromo population; if the Arsi have the same population as the Wollega, they will both have the same number of seats in the Senate. If the population of the Borana is double the population of the Tulama, they will have double number of seats.

According to a constitutional provision, the national census every 10 years should have compelling power over the Senate seat distribution. Senatorial elections would therefore take place among the Arsi for the Arsi seats, among the Borana for the Borana seats, etc., etc. The Senate would have the power to annul any governmental policy, any parliamentary legislation, and any rule that would be tribally prejudicial. They should deliberate even about issues related to Oromo employees hired in the public sector, and the military and figure out the correct proportions. An example would be that for the hypothetical case of an Institute of Oromo Ethnography at Finfinnee, it should be impossible that out of its eventual 45 employees there is not a single Tulama.

If we now 'transplant' the entire Senate concept to the present circumstances, when the Oromos are deprived of a national state, we can figure out what body should be established in parallel with the Oromo liberation movement(s) and/or front(s) to help avert the negative aspects of tribalism.

A trans-tribal Oromo Elders´ Organization for the re-establishment of the Biyya Oromo should be set up, selected out of the Elders of each tribe. It should be geared to function in parallel with the Oromo Liberation alliance that is expected to be formed among the various liberation fronts and movements. With an advisory statute, it should complement the Liberation alliance and recommend balanced representation among the Oromo tribes and national context initiatives for Social, Cultural, Environmental, Educational and Religious issues.

The Oromo Elders have always been the backbone of the Nation; Independence without their involvement is relevant to hallucination. And Oromo political life devoid of their wisdom would hardly be Oromo.

Note
Picture: Oromo Elders must come to the forefront of the National Struggle for Independence (from: http://www.flickr.com/photos/oromiatimes/211392568/)