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I never felt degraded as an Oromo?

The man who interviewed Dr. Truman is not an Oromo but me be the Oromo ..........
Rundassa Ashetee Hundee

Amid all the tumult gestures put out by the Abyssinian man who interviewed Dr. Trueman, it was't too hard to notice the siren of fear that this man has for the OLF. His Habasha like reference to his Oromo identity, his pessimistic view about OLF's lack of achievements in 35 years and this man's dream thoughts about building a bridge among empire Ethiopia's nation are good indicators of such fear. While listing to both to Dr. Trueman and this Abyssinian, I continued asking myself; which OLF this man was referring to, and, what could be the foundation of this man's fear. I further wondered about his man's sly claim of being an Oromo, about the Abyssinian school of thoughts that molded this discouraged Oromo.

I even contemplated whether or not this man can be an Oromo?. I wished to know the birthplace that raised him without any sort of awareness about Oromians grievances. Most importantly, I thought to myself why this man had to learn about the Oromo people from Dr. Trueman if he was an Oromo and he was born and lived in empire Ethiopia. So, was this man lying about being an Oromo? What changes this man is going to bring to the nation he doubtfully recognizes? Is he going to celebrate Oromians rebellion against empire Ethiopia's molding notion or he is dreaming to put the Oromo nation back to their captive position should his party comes to power?.

If this man's claims to be an Oromo is true, how come what ever bothers 40 + million Oromians doesn't bother him?

Above all, why does this man seem siding with the dominant cultures of the Abyssinian dynasties if he really is an Oromo?
When he says that the OLF has produced nothing in 35 years, was the man feeling sorry for Oromians lack of freedom and wish to see Oromo people's freedom flourishing or he is trying to discourage an Oromian from dreaming about freedom?

What did this man do to improve Oromians 3rd citizenship status in Ethiopia, to improve their culture's stagnant place in empire Ethiopia, did he fight the Abyssinians resentment against the Oromo people? What did he do to stop the violence that took the lives of thousands of Oromians?.

Well, my brain raced through these questions including Ginbot 7's goal of saving empire Ethiopia from the catastrophic harm that the Oromo liberation would bring.

Timing, of course, seemed to offer a partial explanation about Ginbot 7's televised propaganda and about Abyssinians recent difficult stretch to reach for some OPDO like servants from within the Oromo political groupings. Regardless of what has been said though, I reminded myself that Oromians dream for freedom has reached a new rationale unleashing a mighty storm on the stagnant Oromo political world and thus no one could discourage or besiege or outgun our determination for liberty.

It is true that we the Oromians have admitted millions of refugees and settlers to our land and know how to establish networks and trust with them to enable us to act together more effectively and to pursue shared objectives. However, before doing so we would like to evaluate whether or not we have shared objectives and goals with all of them. Even then, rushing to re-establish those old Abyssinians norms via the same old network can not build the necessary trust among a substantial sectors of the Oromo and other communities because re-using the old Abyssinian political method only reminds us about the social cleavages-to the extent that the new network creates unnecessary intensity and conflicts that we've seen so far. When that happens, instead of enhancing cooperation among the nations and nationalities of empire Ethiopia, and instead of this cooperation serving the broader interests of the mass, it will end up serving the interest of the few the same way it did during the Derg and the TPLF eras.

In other words, the cooperation of the Ginbot 7 and a 7 men show based OLF will remain to be the same cooperation that exist between the OPDO and the TPLF, if not it doesn't resumable some youth gangster networking culture that enables them to cooperate more effectively.

Generally speaking, the kind of cooperation that the Abyssinian groups such as the Ginbot 7 want from Oromo overlooks the need to be honest with the nation who have suffered degradation and shame from the current and past Abyssinian rulers. What is sad is that everything that the Abyssinians do or say are strongly correlated across their age, income, gender, and so on. Not to show willingness to sort this out will mean to ignore the causation factor that have complicated Oromians relationship with empire Ethiopia.

There is no doubt that the economic challenges of all people who live in empire Ethiopia are closely related, yet, the Oromo people are more related to the Kambata, Hadiya, Afar, Somali, Walayita and other minority groups culturally and this strong correlation will create the strongest engagement in all it's traditional, linguistic and cultural forms, including social trust.

Abyssinians opposition to the creation of state of Oromia, their hate of Qubee afaan Oromo and the entire Oromo language is an evidence that strongly suggests that the Oromians and the Abyssinians social capital continued to shrink more than it did during Minilik invasion and killing era in in Anole and Calanqo.

What we have observed from the argument that the man who interviewed Dr. Truman is nothing less than Abyssinians usual criticism against the Oromo nation as a means of justifying their avoidance of recognizing Oromians political grievance. Simply because they don’t want to face up to their cumulated years wrong, and deal with their incredibly rejectionist feelings of their own mistakes, it doesn't mean the Oromians have to cave in for their demands.

It is this old Abyssinian weakness that we have witnessed from the man who interviewed Dr. Truman, especially when he stated that he never felt degraded as an Oromo. Such rejectionist attitude of the Oromo cause is a part of the Abyssinians simple justification that allows them avoid confronting their wrong doings. By laying their criticism on their victims shoulders and by blaming not themselves but others, they have managed to let themselves "off the hook" and be able to avoid having to examine their own evil actions.

After all, fear doesn't require rational thoughts and here it is deeply ingrained and self-perpetuating in the habits of the Abyssinians only to disconnect them from reality. That's why they gravitate toward attempting to chose their old method of looking for few barking Dogs from within the Oromo society.

Related Links: open and see

http://www.youtube.com/watch?v=YjRvoZIQj6w&feature=related

http://www.youtube.com/watch?v=hhJ8mFgALK4&feature=related

http://www.youtube.com/watch?v=bVpfBeFuxI4&feature=related

http://images.oromiatimes.multiply.multiplycontent.com/attachment/0/TRYvuwooCH8AAGyvQlw1/OSG%20Report%2046.pdf?key=oromiatimes:journal:1916&nmid=399383962

http://www.youtube.com/watch?v=GYYlMzqlUdk ESAT interview