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A Strong Instrument for Consensus Building
Oromo politico-social system, Gadaa is one of the inventions Oromo
are proud of. It was a system that upheld liberty equality and human
dignity. One of the means for realization of these was a democratic
process of interpersonal communications or dialogue. In all verbal
interactions between two, three or a multitude, every participant
has the right and the duty to speak and to listen in turns in an atmosphere
of deference and equality.
That process was what they called ilaa
fi ilaamee, a democratic element of Oromoness the lack of which is
drawing out Oromo difficulties. Literally, ilaa means “look” or “lend
me your ears” usually to begin a discussion or dialogue. Ilaamee means
“look please” or “give me attention” usually in the course of discussion.
In short it was an art of communication, speaking and listening in
turns under normal circumstances. Philosophically there is much to
it.
A break down in ilaa fi ilaamee used to happen when society is in
transformation as a result of man made calamities or natural disaster.
At such a time a common purpose to listen to each other is lost. It
is a period of total chaos and anarchy. Under normal circumstances
it is only the deviants that defy the rule of ilaa fi ilaamee. Otherwise
all decisions or agreements were reached after thorough deliberation
to which all participants contribute. There was no body that can impose
his opinion or will on others. When elders discuss children listen
and learn and were not barred from attending. They had also peer gatherings
where they practice the rule. Therefore ilaa fi ilaamee is an Oromo
method of dialogue that a child learns to abide by from childhood.
Its basis is consultation not dictation.
Oromo knew no dictation from above. Even, Abbaa Gadaa, the most respected
and trusted head of state of the Oromo had no right to impose his
will on others. If he tried to mess up with established rules he could
face impeachment. Therefore even he must abide by the rule of ilaa
fi ilaamee. Oromo civil liberties were protected not by curbing but
by guarding them. Oromo had detailed rules of procedure and laws that
encompass all activities of society. Incompatible behaviors and unethical
standards were laid down in a tenet known as safuu.
It was safuu to break proclamations legislated by the Assembly. It
was safuu to break traditions and ethos. In simple terms, it is safuu
means it is illegal, incompatible and unethical. Therefore it was
only the deviant that breaks safuu. To speak and listen in turns was
a rule. To break it was safuu. That is why it is said “rule of law”
is not strange for the Oromo. Every public performance or action had
to be backed by legislation. To make peace or war it must first be
discussed and common stand taken. The decision reached in that way
is called seera or law. This word (seera) has gone into the rulers’
language (Amharic) to mean “conspiracy”. Citizens of the colonizing
country had never participated in making laws. Citizens hold public
gatherings only to listen to Awaj (proclamation) and orders when called
or to conspire for rebellion.
Most members of the generation that initiated liberation movement
were brought up under colonial oppressive system. Since many of them
had gone to school they had come in contact with other cultures as
well. The forms of communication they came around were different from
those of the Oromo. Some knew no turns in speaking. Some yell at each
other or talk simultaneously. Authorities, be them teachers, directors
or public officials, ask for no opinions but impose their will. They
knew only command language in their communications.That could have
been safuu for the Oromo.
To these was added the system of “democratic centralism”; the communist
model, where in practice communication was only one way, downwards
from a center. All the alien ways have their part in crippling the
Oromo noble tradition. Oromo cadres who tried to follow the alien
ways had lost confidence of the rank and file. It will be hard for
an Oromo to compromise the right to ilaa fi ilaamee in an Oromo setting.
It would be easier for an Oromo to tolerate dictation from an alien
rather than from another Oromo. Continuation of dependence may even
be preferable to tinted alien autocratic practices. The handling of
its internal contradiction is a symptom for what it has in store for
the future. It will be unOromo not to treat nationals as equals at
all times and spaces.
The occupation has very much affected Oromo psyche. Even some of those
who rebelled to reinstitute national values and pride are seen suffering
from dependency syndrome. For that they are neither themselves nor
fully others. The general membership in the liberation movement was
socialized with the aspired values. And they expect the leadership
to practice what it lectures. In theory colonial command languages
were discarded. The borrowed system of democratic centralism has also
failed to work. Not understanding the metamorphosis comrades failed
to address each others’ concerns with ilaa fi ilaamee, prompting dissentions.
The feeling of being denied the right to be heard and of being marginalized
was among the causes for dissentions. Those mostly emanated from general
ignorance and arrogance on part of the leadership. But dissenters
gave different reasons as not to be blamed for trifles. Individual
grudges and the feeling of “my way or the highway” has taken their
toll. They could have saved the present confusion and stagnation had
they staid back and fought for observation of ilaa fi ilaamee rather
than cut and run.
Lately fundamental differences in outlook started to pop up in the
liberation camp. A situation was created with third party influence
creating obstacle for Oromo way of solving contradictions. Ilaa fi
ilaamee was not tried. Aliens were given leeway to influence the struggle.
Had it been used even if consensus seemed far fetched majority voice
could have kept the organization in one piece. And they could not
have so easily given up on each other before trying hammering out
differences what ever time and effort it might have taken. Instead
they went to each others neck. Followers of each group started to
behave like cattle herds rather than like responsible freedom fighters.
Use of foul language in public was safuu in Oromo tradition. Disrespect
for elders was likewise. These days the breaking of safuu is becoming
common place in broadcasts, in cyber space communications and postings
by Diaspora Oromo. Some individuals do not feel responsibility for
their acts. Traditionally such behaviors were common among hooligans
and herders that were away from societal scrutiny and were responsible
to no one. To be of use for the struggle the Diaspora has to reexamine
the way they relate to each other. Freedom of expression and assembly
are among elements of Gadaa democracy. Any intention or action to
disrupt that is safuu.
One way to improve interrelations is to practice ilaa fi ilaamee.
To reconnect the severed relations among national groups would not
be that difficult for those who are Oromo at heart. The Oromo have
great potentials. Numerically they are in the majority. Their resources
are immense. But like it was said “yoke is cut from the threshold
of the fool”, these are utilized by the enemy that is highly organized.
It controls state apparatus in addition to an effective national organization.
On the other hand Oromo could not coordinate the forces that were
out to defend the fatherland let alone mobilizing the whole Oromo
resources. Without strong organization, common understanding and commitment
to the national kaayyoo by nationalists, it is difficult to put up
or negotiate with the enemy. As it stands the liberation movement
is at its ebb that the enemy has no reason to give up an inch. Relation
with it under this condition will only amount to surrender.
Ilaa fi ilaamee is one among the major traditional values that could
have advanced the spirit of camaraderie among nationalists. But their
past is pulling them away from the correct path, the path of freedom
and independence. The past must be employed to smoothen the road ahead
not to be an obstacle to it. No external relations can substitute
Oromo consensus in guarantying victory. Nationalist have to go the
Oromo way to achieve it. They have the population, resources and untapped
potentials which they should be ashamed of for not utilizing so far.
Deliberations, building consensus and trust are at the center of Oromo
philosophy which every modern Oromo has to realize. If every ones
concerns are addressed it will be easy to move even a mountain. That
was how their forebears attained their acme.
It is said, “mari’atanii sanyii nyaatu” (you can eat seed set aside
for cultivation if you discuss). It was safuu to eat such seed but
if done with consensus there is no taboo that cannot be broken. Allow
ilaa fi ilaamee to be part of your life, you will have solutions at
your finger tips. Each voice of a national is of great value, for
without it there can be no national harmony. There should be no limit
to topics to be discussed, politics, region, religion, tribe etc.
with safuu in mind. Patience and wisdom to listen and air ones concern
in turns is all the struggle demands. That is the essence of ilaa
fi ilaamee.
Honor and glory for the fallen heroines and heroes; liberty, equality
and freedom for the living and nagaa and araaraa for the Ayyaanaa
of our forefathers!
Ibsaa Guutama
December 2007
Ibsaa Guutama is a member of the generation that drew the first Political
program of the OLF.
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