Background
First of all,
my humble request to my reader is that my objective of using numerous
sources from secular scholars and siting some verses from the Bible
in this article is not to make any religion look good or bad when it
comes to the Oromo struggle for freedom. Rather I am just convinced
to write this article so that it can be read, discussed and counter
attacked by anybody hoping that it will create more dynamism and
openness in the Oromo struggle against injustice in Oromia. Indeed, I
have at least two decades experiences of hearing the talk about
‘unity’ by the Habasha mainly among Christian community while
they practically treat the Oromo as a second class citizen. Today,
since the talk about Oromo ‘unity’ with the perpetrators became
popular among some Oromo political and spiritual leaders more than
the talk about unity among Oromo themselves which actually should
have been given priority, I am persuaded to analyze and critically
reflect on what ‘unity’ really means from ethical and theological
perspective. Therefore, this article represents my opinion as an
Oromo theologian who is addicted to promote peaceful revolution
against any colonial system in Oromia, especially the Tigray People
Liberation Front/TPLF’s human rights violation in Oromia and to
advocate for the rights of the indigenous Oromo people. My arguments
are against misunderstandings of the meaning of ‘unity’
that seemed to mislead thousands of Oromo and trucked them into the
colonial net of Noe-Menelikites and Neo-Yohanesites.
The article is
to create awareness to the Oromo on what unity with the colonizers is
and is not for Oromo people. In doing so, it call the entire Oromo
people in Oromia and around the world to
vie for inviolable and unalienable human dignity and stand in unison
and to continue demonstrating peacefully in opposition against the
current brutal handed TPLF government has been conducting successive
physical and psychological genocide, intolerable discrimination,
violation of human rights, exploitation of human resources, natural
resources, and political and economic deprivation of the indigenous
Oromo people.
Yohannes IV had tried to divide
Oromo people specially Oromo of Wallo to weaken their power since he
faced determined resistance from them during his aggressive colonial
expansion in the region. As the Abyssinians were afraid of Oromo and
Muslim from the 16th,
Yohannes IV mercilessly massacred thousands of Oromo of Wallo. He
forced them to deny their religion, Islam, and forced for mass
baptism as if they have no right to believe or not to believe. Oromo
of Wallo stood together and confronted Yohannes IV with determined
resistance. They were given only two chances: either to be baptized
to follow EOC or to be killed. Many rejected and were subjected to
death (Caulk 1972, De Salviac 1901). According to Dhibbisaa Hirphaa,
Yohannes IV was convinced that Oromo of Wallo were so united and not
easily detached to fight for their identity and country, as a result
he changed his tactic. He announced a new decree that all converted
Christians have to wear three colored thread as a necklace to be
identified from Oromo Muslims. If anyone did not wear this thread
necklace, he declared that the Christians should not great them, give
them idea or information, or go to their homes to socialize: to drink
coffee, to eat food. These hindered the Oromo of Wollo from sharing
information and encouraging each other to continue fighting for their
freedom; finally their power became weaken, and they failed in the
brutal hand of Yohannes IV of Tigray (Dhibbisaa Hirphaa 2008,
interview on September 20).
The Neo-Yohannesites, what I mean
are TPLF who has been exhuatvily working to divide Oromo people by
the name of christianity are striving to renew this dreadful act.
Oromo people still have unhealed scar of what Yohannes IV has done
against them, but the Tigrians celebrate him as their hero every
year. How is it possible to be united and remain as Ethiopian for
Oromo people while the Habashas are still singing for the man who
committed genocide? The Neo-Yohannesites- the Tigrians still lead
Oromo at gun point, and they still extremely exploit Oromia. The on
going extra judicial killings, torture, imprisonment and unacceptable
intimidation against humanity by this brutal government in Oromia
proves this.
Between 1886
and 1887, Menelik II evicted Oromo people from their own land and he
built Addis Ababa as his capital city (Pankhurst 1977). He did not
only remove the Oromo from Finfinnee - the colony name Addis Ababa-
but also he enslaved and forced them to pay tax and to guarantee food
security for settlers including his soldiers (Benti 2001). Menelik II
brought the settlers from Abyssinia (Falaasaa 1999). The vast portion
of Addis Ababa was owned by thirty one of Ethiopian officials
(Pankhurst 1985) and army officers while the owner of the land,
Oromo, were marginalized and became laborers (Benti 2001). October
27, 1907 declaration assured the permissibility of selling and buying
Oromo land by the Ethiopian officers and the foreign landlords
(Garretson 1974). The indigenous people were obliged to work as
gabbars
(serfs) on their own farm land which was given to the naftnya (gun
carrier, settler) who participated in the conquest of the Oromo
country and to the clergy of the EOC (Tolla 2003). “The EOC provide
a theological legitimation of the Empire and the Amhara claim to
primacy in the central-periphery structure of political power”
(Eide Oyvind M 2000, 21). This church has a strong
political-governmental support when it comes to land grabbing in
Oromia still today. Finfinnee being the heart of Oromia remained as
an Abyssinian political center and under colonial rule. Today it has
become the place where thousands of Oromo nationalists are suffering
in prison for no apparent crime against humanity or any Waaqayyoo’s
creation than fighting political and economic injustice that reigned
over Oromia.
One of the
things that make the process of Oromo unity with perpetrators very
long and impossible is the insolent attitude of the perpetrators who
persist to deny the wrong done in the past. For example, according to
the Amharic bi-monthly magazine Lomi,
criticized in
one of its publications, Obbo Bulchaa Dammaqsaa even for saying that
the Amharas should ask the Oromos for forgiveness about the wrongs
done to the Oromo. According to the magazine, it is foolish to ask
the Oromos for forgiveness, because the wrongs done to the Oromo
people was done, not only by the Amharas, but by the Oromos such as
Ras Gobaanaa Daacii and others, who were in power at that time with
Menelik II: even Obbo Bulchaa Dammmaqsaa, who was one of the
ministers during the reign of Haile Selassie are equally to blame. It
is insolent on the side of the Neo-Menelikites for whom
Menelik II continues to be the hero, to praise him for what he did.
He waged a war which resulted in the massacre of about five million
Oromos when he built his empire. He is their hero of harma
muraa
(mutilation
of
breasts)
and
harka
muraa
(mutilation
of the hands) at Anoolee. For
the victims of his barbaric and inhuman deeds Menelik II is seen as a
never forgotten enemy. The mindset of the devotees of Menelik II and
his atrocities on Oromo are the two sides of the same coin. Menelik
II and his evil deeds are their cherished history and heritage.
People often
strive to force the word say what they want it to say than the true
meaning it intended to give. For example, the word ‘unity’ is
frequently heard in our community; nonetheless, it is given a wrong
interpretation from the way it should be. It is essential to
investigate what unity is and what it is not. I have been asking
myself this question because of the common trend in Oromo society and
the socio-political, economic, and ecumenical instruction Oromo do
with non-Oromo whether in Diaspora or in Oromia. The ‘unity’
should not be the one which fits to the size of personal ego or not
the one in which certain group will enjoy opportunity on unbalanced
judgment at the risk of others. For instance, the Bible portrays
nowhere that Christians should accept such unity. It should be
verified according to the word of God. One thing we need to know is
that, unity cannot be made or declared without thorough
argumentation, dialogue, without deep rooted Biblical orientation and
scientific reasoning, repentance from wrongs done in the past and
reconciliation. If not, the unity will remain with wounding friction.
Unity should
be understood in the context of diversity. One individual is a
person who is made of one cell in the womb of his/ her mother, who
later developed into a living being with millions of cells. As an
individual the person is only one person, but he/she has parts of the
body with various functions. The apostle Paul
used the illustration from the parts of the body for the
unity of believers as one body of Christ, with the
diversities of spiritual gifts and each of them is
helpful for the proper functioning of the Church of God, the
one is not better than the other. So believers should stay in
unity and in love without one group boasting over the others. So
every part should be recognized and respected. That is how unity
continues whether it is the unity of the body or the
society (1 Corinthians 12-14).
If development
or growth continues, the diversity will continue, but that should
not be seen as a threat to the unity, as long
as the growth is proportional. This can be true for the
individual person, the society, and the organization. But the growth
should be proportional in order to keep the unity in place. Biology
calls a disproportional growth an acromegalic growth. It is a
disorder caused by excessive secretion of the pituitary
gland and is marked by progressive enlargement of hands, feet, face,
etc. (Webster’s
New Encyclopedic
Dictionary, 1993, 10).
We
can easily see that there is such a disproportionate
growth in Ethiopia which is a menace to unity. One group grows
economically
and politically continuously,
the other group stands and gets milked like a
cow. Most of the resources Ethiopia uses come from Oromia, but
there are not even enough asphalt roads in the state of Oromia. The
World Bank economist, Adugna stated that the poverty in Oromia is
unacceptably going high. While paying more taxes, Oromia’s
population has the worst access to health care. This is due to biased
budget allocation of the ruling party, TPLF against Oromo people.
Comparing child mortality rate in Oromia with that of in Tigray, it
is at worst level in Oromia. Equal right and equal opportunity in
public services in Oromia are poorer than other regional states under
TPLF regime (Adugna 2006, 7-15).
Other scholars
like Tonvoll, Sethi, and Shinn, and Vaughn argue that political
persecution has resulted in tremendous brain drain as large number of
professionals including engineers, lawyers, medical doctors, and are
forced to leave Ethiopia. They stated that Ethiopia is on the front
line in losing highly trained professionals in Africa (Vaughn &
Tonvoll 2003, Sethi 2000, Shinn 2004). This is the result of human
rights violation. Thus, Human Rights Watch (HRW) reported that human
rights violation in Ethiopia is very challenging issue in East Africa
(HRW 2010). The Oromo sociologist Mekuria Bulcha has argued that
“non-Tigrayan people in Ethiopia are deeply dissatisfied by the
present government…the Oromo seem to be in dilemma: their
citizenship rights are not protected by the constitution and they
cannot use the constitution to opt out, the only option they have to
protect their rights is taking up arms.” (Mekuria 2011, 608-609). A
study conducted by Edmond Keller shows that about 72 per cent of
Oromo are not satisfied with policy of TPLF, 80 per cent are
dissatisfied with health care of the ruling party, 82 per cent are
not satisfied with the resource distribution for road facility and 84
per cent of the Oromo participants in the study are dissatisfied with
judiciary system – court under the government. Keller vividly
concluded that about eighty per cent of Oromo people are dissatisfied
with the TPLF government (Keller 2005).
The Oromo who
continue to speak about unity with colonizers in such a situation
should think at least better than a cow that continues to get
milked but is not given any food in return for the milk she gives; a
cow that continues to lick the head of the
one who milks her as a sign of love and submission.
Nobody hates unity when unity goes with proportional growth and
respect. If there
is any development in Oromia, it is in accordance with TPLF’s
needs, it is not for the oppressed people. TPLF is illegitimate
ruling party in Oromia since it continued to persecute, torch, and
kill Oromo nationalists. As
mentioned above, it is known that all Ethiopians are one or at least
they are of mixed blood. Even the Habashas, who
consider themselves as pure Semitic people even more than
the Arabs are semitized Cushitic people according Mordechai Abir
(see above). After all, the Bible says that the whole humanity came
from Adam. Modern science also seems to confirm that, when it says
that Ethiopia was the origin of human beings. So unity
should be seen in its proper context. The Oromo never hated unity.
They accepted with big respect other ethnic groups made them their
own and embraced them and treated them as their equals Oromo always.
However, all this things will not hinder Oromo people to establish
their independent state as Oromo forced to be part of Ethiopia by
colonial power and by the Western powers in 1890s. What
Oromo hates is slavery that is TPLF’s domination over human and
natural resource in Oromia. The Oromo are tired of being led at gun
point.
So, Oromo
people as the whole like ‘unity’ whether Waaqeffataa,
Muslim or Christian among themselves in Oromia and with neighboring
counties. Nonetheless they need to understand ‘unity’ in very
specific ways for it to be acceptable and adequate. Understanding it
in a specific ways, Oromo can come to see that they are thinking
about the meaning and role of unity in a just and true
reconciliation. Therefore, the unity Oromo need is not only as
Christians but also as Oromo in general, and it should be one that is
by free from atrocity, misrepresentation, acrimony, maliciousness,
and malevolence. The following three points will define and discuss
unity with genuine reason and relatively verified truth.
1. Unity is
not all-encompassing
Unity is not a
forced unity rather it is a unity in freedom that people can decide
to show their willingness to live together in the future or for
different future. It does not mean that the strong will
have political power to exploit the weak and force the oppressed to
remain under the brutal hands of the oppressors. The Apartheid regime
in South Africa has been exploiting the natural resources and human
resources of the black people by force as well as by using some
dynamic Christians who got some privileges and gave closed eyes and
closed ears for the cry of their own people. Apartheid and its
collaborative classes perpetuated classism. As I have mentioned
above, some theologians in South Africa tried to legitimize injustice
made by the regime and persuade ordinary women and men to accept
Apartheid. Thus this article argues that the Apolitical Oromo
Christians (Oromo Christians who try to stay away from Oromo
politics) whether ordinary believers or theologians need to learn
from the history of South Africa. Additionally, the work is to
alarm Oromo people so that they will reject any sort of preaching
that attempts to pursue them to accept oppression. Theologically, we
are united with all Christians who accepted Jesus Christ as their
personal savor irrespective of all their color, citizenship, ethnic,
class, clan, geographical location. True unity is a “…unity that
develops oneness in thinking, feeling, willing, and acting. That is
true solidarity and cohesion.” (Hoyland 2008, 104).
2. Unity is
not uniformity
The unity that
the Bible teaches is not the unity of sameness in language, culture,
and nationality on earth. True unity is in differences. God the
Father, God the Son and God the Holy Spirit is different but one.
Though it is often overlooked, unity does not mean that we hand over
our Christian values in any condition or we sacrifice their unique
interest as Oromo as the whole. It is true that true unity can
maximize the alterations we have as human beings, yet it does not
downplay differences. It instead endeavors to bring every value,
perspective, tolerance, and recognition to boost the unity because it
is believed that everyone is needed, and there should be affirmative
action for the maltreated. The unity the Oromo need is the one that
carries with it practical attitudes and love in actions, to accept
one another and to care for one another.
It is
illogical in any society to preach and to urge the mistreated,
exploited, and marginalized people to establish unity with those
whose fingers are on the button of their weapon to hunt down when the
oppressed claim their God given rights or fundamental human rights.
Rather it is incredibly important to bring the oppressed from the
margin so that they can establish their presence, air their voices,
restore their human dignity, and advocate their life (Luke 4:16-20).
As Christ’s representatives, Christ who proclaimed freedom to the
oppressed, apolitical Oromo Christians do not need to defend status
quo to carry the name ‘Christian’ and move around. Rather I
urge them to be involved not to avenge or destroy the oppressors but
to expose their evil deeds. It is also their duty to acknowledge the
suffering of Oromo people in the hand of the Ethiopian rulers, to
give hope and encourage the oppressed that the day of freedom is at
hand and to work on to realize this truth. This is the way truth can
be established- both the wronged sufferer and the wrong doers will
establish a common or shared identity for different future.
3. Unity is
not mere juxtaposition
Unity does not
mean that we are keeping others’ interests controlling our
interests. Theologically, unity is simply measured by how fellow
humans are relating to one another based on his/her free-will. Unity
is achieved based on genuineness and self-respect. Indeed, unity is
not established for the sake of personal gain while damaging others.
It is like a fair ground that two parties establish and keep it
alive. Those who come to unity have something either to gain or lose
in order to have this fair ground, based on established truth.
One of the
major obstacles to a real unity and lasting coexistence in Oromo
society whether in secular or in the Church is that some of our
leaders are unwilling to accept anything less than ideological
domination over their fellow brothers and sisters. Actually, this
depraved understanding of unity is, even, one destructive philosophy
the non-Oromo have been striving and are striving to impose on Oromo
people. It is not a taboo to say that the political leaders of the
Ethiopia Empire need all human and natural resources in Oromia but
they do not like the indigenous people like the owner of the cow who
likes the milk, but not the cow. Even if he likes, they are not on
the same level, they are a human being and a cow. This is not unity
at all. Thus many Oromo elites, farmers, university students, Oromo
business men and women and every concerned Oromo are claiming equal
rights and opportunities in independent state.
During the
overwhelming civil rights movement which was led by the man of God,
Martin Luther King in the USA similar story was happening against the
black people: “how to remain committed to the equality enshrined in
the constitution and teachings of Christianity, yet maintain white
superiority and control…” (Gruchy 1995, 137). Thus I dare to
claim that there is not only a false unity but there is also false
separation. False separation is a separation with wrong reasons:
differing standards, personal disagreements and others. Unity and
separation should be kept in balance because unity is not something
we preach or dare to have just to keep our reputation or just because
people around us sing for it. It should be tested by the word of God,
and our pats and experiences.
For unity to
be a unity, it must be rooted in objective reality as well as
subjective perspectives that make unity for all times and all places.
Otherwise unity will be unsuccessful. Then, what is the source of
Christian unity? What is the nature of Christian unity? To answer
these questions, I think the Bible has to be read and heard as is the
living word of God for Christian’s whole life. Indeed,
it has to be also interpreted in the real situation in the society.
The Bible
teaches us that Christian unity is in the triune God (God the Father,
God the Son and God the Holy Spirit).
This unity is exceedingly a precious gift from the triune God in whom
unity is reality and mandate. It surpasses ethnic boundaries,
nationality, sex, age, color and the like. John Douglas Hall has
described unity of the Church in the unity of the Triune God (Hall,
Douglas Jon 1996, 72-73). The triune God who created us in His
image united us with all humankind. It is very important to examine
our perception to other people, for Christians are not called to
separate people into ‘we’ versus ‘other’ or ‘us’ versus
‘them’. We are connected to all people (Rom 5:12, 18; 1 Cor. 15:
21-22). Nevertheless, our oneness in Christ should not be misused
either to abuse other and to exploit them or to be submissive to
those who go beyond their limitations to abuse us (Luke 6: 31).
Having
in mind what has been said above, I am convinced that it is very
important to explore the source of Christian unity based on the
Bible, especially the Gospel of John in the New Testament. Jesus’
prayer for his followers saying; "My prayer is not for them
alone. I pray also for those who will believe in me through their
message, that
all of them may be one,
Father, just as you are in me and I am in you. May they also be in us
so that the world may believe that you have sent me.
“(John
17:20-21, NIV, italics added). This prayer for unity can be seen in
the light ecumenical concept, that is, Oromo Christians ‘unity with
all Christians around the globe. It is this concept that unites all
Christians from local ecumenical partnerships to inter-church
relations at the national to international level. As I have said
before, the scope of this unity surpasses ethnic boundaries, color,
age, class and whatsoever we call. It is very universal. The prayer
of Jesus, “that
they may be one”
does not encumber or impede Oromo Christians from participating in
Oromo national struggle.
The
source of Christian unity is Jesus Christ, God the Son. He is the one
who died for mankind to save them from their sins (John 11:52). Jesus
is the Good shepherd who admits His sheep- those who accepted Him to
the fold of heavenly membership (John 10:1-18). Jesus metaphorically
taught that He is the vine and believers are His branches (John
15:1-11). This shows a possible stronger idea of Christian
incorporation in Him. Paul in his letter to Roman reinterpreted this
metaphor when he explains that believers are body of Jesus Christ and
united in Him (Rom 6:1ff, 12:4-5; 1cor 12:12-31; Col 3:3, Eph
1:23, 4: 15-16).
The source of
Christians’ unity is God the Father. Jesus prayed that Christians
may share and experience the union that exists between the Son and
the Father (John 17:21-22). When He prayed this prayer, Jesus
was on this earth. Still they are united with God the Father. This
relatively, indicates that Jesus’ concern of Christians’ unity is
not bound or limited by having one language, one
culture and one country. The unity that exists between the Godhead is
the invaluable and only source for the unity between believers and
Godhead as well as the unity between believers and other Christians
(John 1:14, 2:11, 12:22-33, 15:13, 17: 24).
The
source of Christian unity is the God the Holy Spirit (John 14: 25-26,
15:26, 16: 5-15). In his letter to Ephesians Paul states that all
Christians are one body of Christ as they have one Spirit- God the
Spirit, one hope, one faith, one Lord, one baptism, one God the
Father of all (Eph 4:4-6). It is in this way that all believers are
privileged and obliged to live in spiritual unity with other
believers. This unity extends even to those with who Christians have
no physical or actual collaboration. Therefore, the existence of
separate congregations, many languages, visible churches or
organizations locally, nationally and internationally does not
constitute a challenge to unity. Because Christian unity has got its
source from the triune God and it is essentially spiritual in nature.
The
nature of Christian unity is very important thing to know for Oromo
people as a whole, especially, for apolitical
Oromo
Christians. It is crucial to understand Jesus’ teaching to explore
the nature of Christian unity. The Lord Jesus Christ summarized
the idea of this nature of Christian unity in the Gospel of John
(John17:20-23). These verses give a clue that Christian unity is a
unity of love. For example, John 13:34-35, 15:12 assert more
explanation of the previous verses in terms of “loving one
another”. Theologically, this love is astonishing, it is what
initiated and moved God the Father to send His begotten Son to save
the world (John 3:16). Equally, the mutual unity and love of God the
Son with God the Father caused the Son to show the extent of
His love and unity through His death on the cross and laid down His
life to those who respond by faith to what He did on the cross ( John
13:2, 15:13).
The
nature of this unity is a loyalty to the Lord Jesus as He is the
Lord, liberator and advocate of the believers (John chapters 15 and
17). John chapter 15 illustrates that the branches are
primarily joined and attached to the stem, and only indirectly
attached to each other. Hence, believers’ unity as a body of Christ
is obviously dependent on their individual dependence on Jesus.
The indwelling
of God the Father and the Son through God the Holy Spirit in
believers also shows believers life of fellowship / unity
that surpasses color, clan, class, ethnic, language and culture (John
14:10-11,20, 17:20-23, 27). So it is more heavenly unity that modeled
nature of Christians’ unity. What was explored so far about the
source and nature of unity is not abandoning Christians to be
individualistic. By no means! Rather it attempts to give better a
better social and theological understanding of unity in political
framework. Fellowship
is
also another nature of unity in the Gospel of John (John chapter 17).
The two big images of flock and vine that run throughout the gospel
of John can summarize the partial part of the unity the New Testament
teaches. John indicates Jesus’ concern not only for individuals but
also for group of people, unbelievers (John 11: 49-52). Of course,
the nature of Christian fellowship is not confined to a human
formulated idea. It is very universal fellowship that one can enjoy
with the entire community of believers beyond language, culture, age,
color, citizenship and the like. This indicates the sources and
nature of Christian unity is unique. Unquestionably, unity in
biblical concept does not hamper Oromo Christians’ participation in
Oromo national struggle, and therefore apolitical Oromo Christians
are urged to reexamine whether their claim “Christian participation
in politics disunites us” is biblical, historical, and practicable
or not.
In
short, until the day Abyssinians can accept an Oromo citizen as a
fellow human being, admit the genocide they waged against millions of
Oromo, recognize independent Oromia which is currently under their
colony, stop hating and dehumanizing the Oromo in the Ethiopian
empire, and accept Oromo individual beauty, it is idiotic or
ridiculous to talk about unity between the Oromo and Abyssinians.
God called us to resolve this problem.
Truth
is a desire or willingness to the acknowledgment of wrong. It is a
fight for validation of excruciating loss and past experiences. Truth
is, indeed, not without mercy. Mercy is the image of compassion,
forgiveness, acceptance, restoration, healing and a new start either
to common or different futures. Justice raises powerful images of
making things right. It creates equal opportunity, rectifies the
wrong. Peace brings the image of harmony, unity, security and
well-being. Forgiveness is a battle on which one must win out over
the other. It is the process through which parties validate the
truth. Reconciliation is a locus where people and other things come
together. It focuses on the validation of both truth and forgives in
social sphere. The offender should first recognize the
wrong done to the victim and confess to the victim in order for
reconciliation to take place between two parties. So, no
reconciliation is possible without the recognition of the wrong done
in the past. But the Neo-Menelikites of our time sing
about Menelik II their hero mentioning the genocide he
perpetrated against the Oromo as acts of heroism, but on the other
hand, tell the Oromo to forget the wrong things done to them by him.
What kind of unity is this? Is it all about fooling the Oromo? The
Habashas love the resources in Oromia, but they hate the Oromo
people, especially Oromo nationalists. On the contrary, Oromo
nationalists love the Oromo people and want all the resources in
Oromia should be used properly. It is very difficult to reconcile
these contradicting etiologies. This is where the truth suffered. Let
the reader understand. Let the one who has ears to hear hear what the
Neo-Menelikites are doing. Let the one who has discerning eyes see
what they are doing to the Oromo while preaching unity on the other
hand. On the one
hand, they are still committing economic violence, cultural violence,
and political violence against Oromo people. On the other hand, they
are pushing Oromo people to accept the unity which fits to the
Habasha ideology of supremacy and the place of Oromo people as
sub-people.
Conclusion
and Recommendation
Indeed,
the unity which the Neo-Yohanesites and the Neo-Menelikites preach to
Oromo people and their system to propagate it in Oromia is like a day
dream. Unity is important but it should be tetsed by our hisotry,
experience, justice, truth, the current reality and possible
different future. Therefore, the Oromo people should stand in unison
more than ever in order to free their country which the perpatrators
want to exploite for ever by de-humanzing the indeginous Oromo
people. We, Oromo, as one people of one Waaqayyoo should stand
together and continue fighting injustice to free our country. The
objective of ’unity’ the Neo-Menelikites and
Neo-Yohanesites cry for is to create division among us in oder to
make us weak in our journey to freedom, and this can prolong their
colonial era in Oromia. They preach about fake unity for their own
interest and to remain dominant in Oromia. Therefore, we need to work
hard to have true and determined unity among ourselves to keep the
sovereignty of Oromia. In doing so, we will never give a chance to
the perpatrators to divide us by the name of fabrictaed unity which
puts the sovereingty of our people at risck.
Waaqayyoo Bless Oromia!!!
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