Commentary by Kassa Gebeyehu: <Kassag48@gmail.com – December 6, 2008

“We are the makers of our own destiny.”   Mahatma Gandhi

Ethiopia: a “Garden” on the Abbay River.”

Ethiopia has a long history and a rich, diverse cultural heritage. In the view of this author, and in the light of all its attributes, it will not be far-fetched to call our country a ‘Garden on the Abbay River.’ Today, this Ethiopian “garden” faces significant risks unless its political and social elites exercise wisdom to discuss and arrive at a common ground and framework that will serve the varied and competing political, social, cultural, and, economic interests of its diverse citizens. An outdated political tradition of bitterness, animosity, hatred, ethnic division, exclusion and, prejudices will not respond to the hopes and aspirations of the coming generation. The missing link towards a future of shared prosperity for the “garden’s” mosaic of people is lack of political and social leadership to establish the social, cultural, economic and, political infrastructure— institutions and norms— for good and inclusive socioeconomic and political governance.

In discussing the unrecognized potential of the country’s diversity of nationalities, faiths cultures and natural resources, an Ethiopian from a minority nationality who loves his country and, the author discussed a metaphor that best describes its enormous potential. Our image of Ethiopia is that of an “unappreciated garden.” A garden’s beauty resides in the variety of flowers and plants that dot it. Imagine a garden without an assortment of colors. It loses its beauty and appeal. Imagine a garden that lacks water and other nourishments. It dies. Ultimately, the garden will become a desert. A diverse country without wise political and social leadership is similar. Devoid of care, instability, poverty, divisions, dependency and, hopelessness persist. Its young people leave in droves in search of alternative employment opportunities abroad. It loses the vitality, creativity, engagement, enterprising spirit, and commitment that come from youth.

This author’s perception is that a country with diverse nationalities, cultures, faiths and, resources is like a rich and beautiful garden. It possesses a prospective wealth of natural and human resources that all of its citizens can enjoy under the stewardship of wise political and social leadership. Its considerable potential resides in its population and in its natural resources.

In order to bloom, a garden would need constant attention; so does a country. A garden requires water, soil, air, sun and, other ingredients to make it flourish and sustainable. A nation is similar. It needs nurturing and careful stewardship from its political and social leaders. It needs wisdom in leadership to empower its population so that they can become masters of their own destiny. Like a garden that blossoms when given care and attention, the Ethiopian “garden” prospers & remains unified when its various stakeholders make it their responsibility to propagate ‘seeds’ of amity, reconciliation, peace, mutual tolerance, empowerment, participation, civic culture of engagement prosperity for all, the rule of law….. No garden will be worth its name when one flower flourishes and, others vanquish because exclusion from the socioeconomic system.

The resiliency of the Ethiopian “garden” will depend on the realization of political and social leadership that development and growth must serve the interests of all constituents. In this principle lie the theme and argument throughout this paper for shared prosperity. We believe that this can occur when political and social governance opens up the political landscape for all citizens to express their voices and to become creative contributors rather than passive recipients. By definition, ‘passive recipients’ are objects of state policy. They have very little say in policy or program design. Government officials are not accountable to them. On the contrary, citizens are accountable to state officials. For example, service delivery to citizens appears to be a favor rather than an obligation of public institutions and their officials. Disempowered citizens cannot demand services. They wait for them.

Citizens of the Ethiopian “garden” will not thrive and create income and wealth for themselves, their families and for the society without active and unrestrained engagement, participation and, empowerment on all matters that affect their lives. Let us share another example to illustrate the point. A large segment (close to 7 million) people of the “garden” that should feed itself continue to depend on food. The persistence of this dependency behooves us to ask why this continues to happen. There is an apt saying that describes the phenomenon, namely, “Give a man (person) fish, you will feed him/her for a day. Teach a man/person how to fish you will feed him/her for life.” Food aid has made citizens of the “garden” virtual dependents. Providing incentives such as better tools, seeds, information, extension services, and access to credit, land, roads, transport, and markets will go a long way to equip potential producers and consumer “how to fish.” This too is the meaning and application of empowerment.

The missing link:

In the view of this author, political ‘elite capture’ and a ‘rent-seeking’ mental model of political and social governance continue to be primary sources of underdevelopment, continued dependency and hopelessness, especially among the “garden’s” youthful population.

Past government policies, programs and leadership and, current political elites and intellectuals have failed to acknowledge the vitality and variety of this “garden” as fundamental strengths for its evolution, employment generation, business expansion, all inclusive development and, growth. They have been unsuccessful to promote a cohesive social and political culture based on individual and collective acknowledgement and recognition that past and current discriminatory and exclusionary political, social, cultural, and economic policies and practices have diminished trust and confidence in Ethiopia’s body politic. They have failed to exercise wisdom, ability and capacity to accommodate the aspirations of all those who consider this “garden as their home.” They have not lived up to the promise to the Ethiopian people that no past history, tradition, culture or criteria should make any citizen to feel that she/he is a stranger and, does not belong to this “garden” or mosaic. They have not recognized the need to obliterate from our ‘lingering collective culture’ that no Ethiopian should feel obliged to justify her/his belonging to the community of citizens because of color, language, religion, disability, gender or ideology. In sum, political and economic policies, institutions and, public sector leaders have not created an enabling environment for citizens of the “garden” to “fish,” and, to become self-sufficient.

Today, the world is changing at an unprecedented rate. Changing times require changes in mindset and attitudes to cope with complex problems. Current civic leaders, political elites, intellectuals and, opinion makers have lead responsibility to pave or at least to show the way that the “garden’s” youthful population can cope and thrive in this changing world. Perpetuating a culture of ‘greed, personal and individual glory, self-centeredness, what is in it for me…” will not do it.

Changing times call for political and social leadership to help eradicate cultural and other lingering norms that deter citizens from collaborating with one another. In an age of interdependency at the global level, the pursuit of internal trust, cooperation, collaboration, learning and, support of one another based on a spirit to serve the common purpose are not luxuries. They are social and economic necessities for peace, national reconciliation, shared development and, growth. Tackling perceived or real barriers of the past strengthens clears the way towards mutual confidence and trust. For some, these may seem just academic concepts and platitudes, but we ignore them at our peril.

Elites cannot expect the Ethiopian “garden” to thrive if individuals and groups continue to suffer from indignities associated with terms such as “shiritam, baria, koltafa” or any other derogatory term. Words convey values, attitudes, a sense of superiority and arrogance. Such humiliating terms are demeaning. They devalue persons and groups. They cannot and should not be condoned and/or tolerated. These and other similar terms convey prejudice. Future generations should never inherit or accept them as normal values. They do not and cannot promote unity in diversity that all Ethiopians want. Debasing of any segment of the Ethiopian “garden” should convey moral outrage because it degrades and shames all of us.

Current reality tells us that cleansing remnants of the past and present will not occur through prescription or wishes. They will not happen without self- examination and acceptance of responsibility for mistakes of the past and, without agreeing on a common vision for the future. They will not take place by continuing the current political stalemate of mutual distrust, vilification, badmouthing of one another and attention grabbing. The people of the Ethiopian “garden” do not deserve inconsequential political elitism whose tradition has been to ‘manufacture’ political organizations and coalitions and to dissolve them periodically.

Instead, the people of the Ethiopian “garden” want to see mutual tolerance, acceptance and, cooperation among different groups. They are keenly aware that growth and development will not be possible without peace and reconciliation. They want to see practical applications of mutual respect and inclusion based on honest, open, non-judgmental dialogue and discussion. To begin with, they want current political and social elites to stop the ideology of internal strife and arrive at common ground. Bitterness, animosity, mistrust, vilification of one another, and, personal grudges reflect outdated practices that will not lead the society anywhere. These behaviors and attitudes will not solve poverty; they prolong it. They will continue to prevent citizens of the “garden” from becoming independent and self -sufficient materially. Attitudes, behaviors and, values that have kept citizens of the “garden” dependent and poor will not change unless there is singular focus on constructive dialogue to solve common problems. This is common sense.

Readiness and willingness to discuss honestly, critically and objectively the “big elephant” in the room—- poverty, technological backwardness, cynicism, mutual mistrust, insensitivity to others— may help us pave the way. We say this because these problems affect the entire segment of the Ethiopian “garden.” The country’s youthful population —that is largely unemployed and in total despair– needs employment opportunities, possibilities to create new businesses and encouragement to “fish” and not to be dependent on others. In turn, such a future state and the youthful generation require individual and collective courage to preserve, develop, and, grow the “garden” — Ethiopia, not for a privileged few but for the vast majority.

The footprint of common heritage we can strengthen:

History tells us that foreign intruders had attempted to occupy the Ethiopian “garden” to which we all belong numerous times, but had failed. When its sovereignty, territorial integrity, identity and, culture were threatened, the Ethiopian people closed ranks and defended it heroically and successfully. The Battle of Adwa is a prime example of this. Against formidable odds, the Ethiopian people achieved victory because they set-aside ethnic and religious differences for the greater and common good. Differences in language, culture, nationality, religion, social status, wealth and other factors did not deter them from defending and preserving their “garden” They knew that common problems required common solutions. They applied common sense.

Accordingly, the people of Sidamo, Harrar, Wollega, Gondar, Shoa, Wollo, Gojjam, Arsi, Gambela, Illubabor, Bale, Gamugofa, Tigray, Eritrea, Afar, Ogaden and others made huge sacrifices in lives and property. Citizens brought to the table different assets at different times. These different contributions made them successful in repulsing external aggression. Despite attempts to rewrite history and to establish a new ethnic based organizing principle, there is no evidence to deny the validity of this common legacy.

Differences in national, ethnic, religious affiliation, language, poverty and, technological backwardness did not discourage the people of the “garden” from defending and pass it on to succeeding generations. Their unity of purpose, namely national independence and territorial integrity, was the driving mantra that saved the country. As a result, Ethiopia’s victory became a source of inspiration and pride, not only to Ethiopians but also to people of African origin throughout the globe.

This author genuinely believes that no single ethnic and religious group has the moral authority to claim this victory as its singular achievement. The “garden that is Ethiopia” was defended and preserved by all Ethiopians and, belongs to all who occupy its geopolitical space. In spite of differences, injustice and inequities, the people of this “garden” do not need a reminder about the value of their hard won inheritance of national independence, territorial integrity, identity and, freedom from foreign occupation. They lived and practiced them. The challenges they face are continuity, freedom, social, economic, and political equity, inclusion, the rule of law, shared material prosperity for this and the coming generation.

A looming danger:

One of the most significant dangers for continuity and shared prosperity of the “garden” today is the fact that economic and financial benefits from public investments are not ‘shared’ equitably and fairly. Even in most highly developed nations such as the United States, skewed wealth and income affect employment, further investments and continued prosperity. For sustainable development and growth to take roots, benefits have to spread widely and fairly. Unless this happens, poverty will not be resolved. Concentration of wealth creating assets in a few individuals and creating a privileged group at the exclusion of large segments of the “garden” will inevitably perpetuate economic and financial inequities for which even those who are privileged will pay. Resentments will solidify and class stratification will become the norm. Hopelessness will force youth and others to search for alternatives outside their home country thereby depriving the “garden” of its creative and innovative talent pool.

Fragility and instability will persist. As we have seen in neighboring Somalia, desperate citizens do desperate things. Anticipating what may happen if we do not tackle the root causes of inequity and poverty is not only wise leadership but smart and prudent option to avert potential tragedy that may follow. Blind faith to policies and programs that do not work for the vast majority, that is, policies that do not help a person “fish” will result in the “garden’s” reputation as one of the poorest countries in Sub-Saharan Africa.

In the light of this reality, political and social elites need to recognize and accept the fact that each constituent group in this “garden” has alienable right to expect that its social, cultural, economic, and political interest is respected. All members of the “garden” must have a level playing to “fish.” In this author’s view, mutual acceptance of interests and shared prosperity are key ingredients for the preservation and future prosperity of the “garden.” The “garden’s” future is as good as the political and social leaders who defend a new political and economic governance of inclusion that accommodates and responds to the varied and seemingly competing economic, political and social interests of its constituencies. The motto “divided we will fail and, united we will prosper” will not be a bad one for political elites, intellectuals and members of the Diaspora to internalize and, to promote more forcefully than they have done in the past. Economic, financial, and, political benefits can and, should spread much more widely in order to respond to the “garden’s” mosaic.

As a garden would turn into a desert if not cared for, a nation without a common purpose and wise, caring and, compassionate leadership to realize the potential of its citizens will atrophy. It is vital to realize that, the “garden’s” demise is not in anyone’s interest, including those who are running it today. A new ethic of responsible political and social leadership that will place the common interests of the “garden” central to dialogue and discussion is the only way that will avert the current “governance and leadership deficit.”

As noted, the country’s independence, territorial integrity and rich and diverse cultural heritage are the outcomes of the heroic and determined national struggles of all our ancestors. They sacrificed their lives and property and left us with a unique identity that money cannot buy. Ethiopia’s long and glorious history & the cultural values inherited reflect the contributions of its entire population. They are not vested in one or two groups of people or in one single religion. This tribute to the country’s diverse population is a clear testimony to Mahatma Gandhi’s wise and enduring quotation that the Ethiopian people were “makers of their own destiny.” In preserving the country for the future, they expected, from this generation, individual and collective responsibility to focus on common interests and pursue a path of shared prosperity and well-being.

Past exemplary commitments/contributions have relevance:

The current dismal socioeconomic and political landscape may tempt us to be cynical and desperate. The intransigence of the leaders of the ruling party of the Tigray Peoples Liberation Front (TPLF) and its umbrella wing, the Ethiopian Peoples Revolutionary Democratic Front (EPRDF) may push some to conclude that there is no hope for peaceful transformation. There is ample justification for this world-view. It is important, however, to remember that similar sentiments prevailed concerning regimes in the past. Against insurmountable odds, the educated and the general-public did not give up their struggle for social and economic justice and, political transformation, as we will illustrate in a summarized form below.

The Ethiopian “garden” is not devoid of constructive contributors. Post Italian fascism, Emperor Haile Selassie’s regime made significant efforts to build and promote enduring national institutions and a cadre of educated technical, professional, and, managerial leaders with commitment to advance the country to the modern age. To a large extent, the national university, elementary and secondary school education system, the armed forces and other public institutions, including Ethiopian Airlines, encouraged continuity, common bonds, national identity and, merit based state governance and appointments. An objective review of who is who in state administration of the “garden” at the time will show that meritocracy based on technical and professional training increasingly drove appointments. Education was a key instrument for recognition and advancement. This is by no means to deny that ‘loyalty’ to the Imperial system was not required.

In assessing the generation following the “garden’s” liberation from foreign occupation, we would find that there is a key strand in intellectual thinking that stands out and, that is often dismissed or subverted. Young and promising citizens sent abroad for education and training were most commonly determined to return and to serve their society. The end of education then was not simply to advance self- interest alone, but to bring about rapid socioeconomic transformation to the “garden.” There was energy, engagement and enthusiasm to address social, economic and political backwardness. There was determination to promote social and economic justice; and, to achieve rapid material changes so that the lives of ordinary citizens would improve. The preoccupation was to explore how other countries, for example, Japan, developed rapidly.

The ‘educated cadre” of citizens were fully cognizant of the fact that the Japanese people pursued their development and growth objectives while adhering to their nation’s history, traditions, values, culture and, identity as Japanese. The intent was to examine ways and means to replicate lessons of experience in economic, technical, and, managerial advancement suited to the society while retaining the “garden’s” uniqueness for posterity.

Citizens studying and living abroad made it their social responsibility to reach-out to one another. The “garden’s” civic culture of mutual respect, humility, courtesy, honesty, integrity, support for one another and so on, predominated. They tried to learn from one another and, recognized individual commitments, achievements and, contributions to the society. In making these and other major contributions, the post fascist generation of ‘educated’ Ethiopians made it their responsibility to retain national identity while pursing the path of socioeconomic transformation. They knew that the “garden’s” future depended on economic and social transformation for all. In pursuing larger and common national objectives through reforms, they were not preoccupied with distinctions embedded in ethnic, religious and, ideological differences.

The late mid 1950s, l960s and early1970s brought with them new challenges and new opportunities for a new generation of citizens in general and, the ‘educated’ cadre of the garden in particular. The “garden’s” social, economic, and, political backwardness was a gripping reminder to the ‘modernizing segment of citizens’ that change was essential. The desire for such change did not revolve around a narrow band of individuals or groups. It was a simmering broad gauged mindset.

The Tahisas 1953 EC coup attempt led by Mengistu Neway, Germamie Neway, Workineh Gebeyehu and Germamie Wondafrash– a blend of thinkers and military leaders–was evidence that the status quo was not responsive to the society. These and other individuals associated with the coup attempt broke from a system of privilege, power and influence because the greater good was far more important to them than the benefits they gained. They could have easily lived with conditions as they were because their individual interests were not at risk. On the contrary, the daily material, social, political and, other miseries of citizens made them angry. They sacrificed advantages for social justice. For the young generation of citizens at the time, the coup leaders became the pace setters of political and social thinking. They served as courageous models. They left an indelible mark in the hearts and minds of citizens that never went away. Because of them, the “garden’s” political landscape changed permanently and almost irreversibly.

Tahisas 1953 happened in a political organizational and leadership vacuum. The ‘educated cadre of the generation’ that followed acquired the attribute of left leaning. This may be largely correct, but underestimates the variety of political and social thinking that permeated the “garden” whether individuals were abroad or within the country. In addition to the socioeconomic backwardness of the “garden” that was led by the Imperial system, this generation had one major thing in common. It was angered and outraged by social injustice, a feudal land holding system that kept the vast majority landless and dependent.

It became defiant against all forms of oppression, including nationality and faith based exclusions, discrimination and, repression. It was rebellious against the feudal regime’s link and subordination to imperialism. “Land to the Tiller” became its rallying theme. Despite variations in ideology, strategy and, tactic, this generation was effectively anti-feudal and anti-imperial. This generation was convinced that it would be impossible to meet the social, economic, and, political demands of the people within the “garden” through reform, but through some form of social and political revolution.

In this regard, Ethiopian students within and outside the country became catalysts of social, political and ideological agitation and drive for change. Emboldened by previous attempts to change the system, they turned institutions of learning to centers of debate and dialogue. Students in North America and Europe organized themselves into associations for learning and new political and social thinking. The 1974 social revolution that toppled the Imperial and feudal system took place against this background.

The “garden’s” citizens and others have written a great deal concerning the pros and cons of this generation. It is therefore not the intention of this author to provide a comprehensive history. Instead, we would like to identify the ‘thread’ that cannot be ignored or forgotten regardless of ideological differences. Similar to the post fascist generation of thinkers and donors, the late l950s and early mid-1970s generation desired and fought for social and political changes with persistence, determination and courage. Students and teachers in the “garden’s “campuses articulated ideologies and views that begun to spread to the general public. They were beaten, jailed, and, killed. Many left their homeland and joined the throngs abroad who shared their determination and aspirations for change.

In the ensuing years, and, especially after the l974 ‘revolution’ that was captured by the military elite, an untold number of young citizens, intellectuals, and members of civic society lost their lives. There may be great disagreements about ideological differences, strategies, tactics and, divisions of this generation but one thing is clear. The thread that runs throughout the struggle of this generation is its resolve to bring about socioeconomic and political justice to the citizens of the “garden” members loved. Similar to earlier generations of Ethiopians who wanted the country to be free of material backwardness, bias, discrimination, exclusion, special privileges for the few, members of this generation of Ethiopians paid dearly to save the “garden” from its malaise. This generation was not satisfied with material comforts for itself either.

Matters of self- interest, greed, individual power and glory, material comfort, wealth and status were set aside in pursuit of political and social governance that will free the “garden’s” poor and excluded to thrive and prosper. In the sacrifices made, this generation showed continuity of social and political heritage from previous ones that the common interests of the “garden” were far more important than the narrow interests of those holding political power.

Vacuum in national political organization and lack of a tradition of national political leadership based on dialogue and compromise to sustain change would have helped this generation to succeed in transforming the “garden’s” political landscape for the better.

Sad, but true, the current generation of political elites, intellectuals and, opinion makers has failed to learn the best and the worst from the past. They have failed to recognize the saying that “Those who fail to learn from the past are likely to repeat it.”

Part II of this commentary will identify organizing principles that are fundamental in the search for better and good political and economic governance and, the missing link of leadership for common ground. Part III will offer outside of the box thoughts for dialogue and discussion in pursuit of the unfinished business to tackle the “garden’s” material, social and, political hurdles.

Please Note: This commentary has three Parts. We intend to post Part II in about three weeks.

Feel free to send views and comments to Kassag48@gmail.com

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By Obo Arada Shawl

December 5, 2008

ራስህን ዕወቅ

አገርህን ውደድ

ጠላትህን ለይ

ከደብተራው ዝክረ ነገር

On Solutions

To solve a problem, we must identify, rectify or eliminate the causes of the problem.

I have seen collectivism being practiced by the DERG in the state of Arussi. It was humiliating experience for the peasants of Arussi to be collectivized without their consent. I was saddened to see them in such a state of affairs dictated by fascists. I saw the experiments of collectivism in Ethiopia as the root of social evils especially compared to the CADU projects.

I had also visited the lowest and crudest form of collectivism in Hitler’s racism as displayed in Auschwitz.

I am seeing it in our collective selfishness being covered up in ethnicity. What is ethnicity? In my opinion, it is an anti-concept ( ጽንስ ሀሳብ ) used as a disguise for the word ‘racism’. Shaebia and Woyane’s concept of ethnicity is simply a tradition for racism though they may not know it.

The nine nationalities of Eritrea without the tenth of Jeberti and the eighty something ethnic nationalities in Ethiopia are simply a tribalism mentality destined for self-arrested development in EE countries. For we know that language is a conceptual tool coded in a visual-auditory symbols that denote concepts only.

To a person who understands the function of language, it makes no difference what sounds are chosen to name things as long as they are clear. But to a tribalist, language is a mystic heritage, a string of sounds handed down from ancestors and memorized, not understood. In other words, for any tribalism, language is not a tool of thought and communication. It is something else.

Ethnic languages are not full languages. They are dialects. In our situation, they are local corruptions of the language of Tigre ትግረ as in the case of Eritrea and Amharic አማርኛ as in the case of Ethiopia and Oromiffa (ኦሮሚፋ) as in the other states of Ethiopia.

In Aethiopia tribalists are fighting or rather struggling not for their languages but fighting to

• Protect their level of awareness

• Their obedience to their tribe

• To honor their mental passivity

• Their desire to ignore the existence of outsiders and

• For religious purposes

Of course, do not take me wrong; language expands for abstract capacity and vision, if properly learned.

On October 23, 2008, in my article entitled call me by my address, solutions with DEBTERAW, III, I have indicated all the attributes to the 14 States of Aethiopia.

The names of 14 states as most of my readers know are Arussi, Bale, Eritrea, Gemu Gofa, Godjam, Gonder, Harrarghe, Illubabor, Keffa, Shewa, Sidamo, Tigrai, Wellega and Wollo. Alternatively, all of these states are coded in the following manner.

Abe3ghik2st2w = 13

Let us all hold on to these wonderful what I call “State Names of Aethiopia” when and if decipher properly in their true original status as surely and squarely they will help us understand to solve our differences. Call me by my name. What is my name?

On Names and NAT ION

As far as name is concerned, we have named names but we have not come to accept of given names by our parents or pastors or judges. Let us keep our original names for they signify something of value for us and for our parents, grandparents and ancestors. They are not like the ethnic languages, which are unimportant.

There is no nation without nationals. In present Ethiopia, there are more nationals that the given names. If the estimated population is 70 million, then there are more than over 100 million peoples’ names. Why? Figure it out for yourself. There is too much lies about names.

In old Ethiopia, Abyssinia, Kush, Hamasien (land of Ham and Sem), Midri Eritrea, proper names were connected to something of value or importance. Nowadays names signify nothing.

What is Ethiopia’s current name, or better how is it spelt? We may have different names for the old Ethiopia, but mine is Aethiopia (in Latin) and ኤትዮጵያ (in GE’EZ).

For me, I have baptized so to speak Eritrea as the country of ZAAK (ZalaAnbesa-Asab-Karora) and the country of Ethiopia as MAKK (Moyale-Afar-ZalaA-Kurmuk). But in reality the Nation that was given by እግዚአብሔር (Egziabher) and forged and shaped by the present population is demarcated by rivers, trees, mountains, and valleys and is called as the EMAKK (Moyale-Assab-Karora-Kurmuk) Great Society. That is the future address of Aethiopia with a language of ATO spoken and written.

On Addresses

As to the geographical positions of Aethiopia, I have traveled from Moyale – a border town between Kenya and Aethiopia in the South, to Karora town bordering Eritrea with the Sudan in the north of Aethiopia. Indeed, I have also traveled from the sea port of Assab in the Red Sea in east of Aethiopia to the border town of Kurmuk (I presumed a Turkish name) in the west of Aethiopia bordering the Sudan. It was a criss-cross path of concept-theory and application.

Most people wanted to know where this populace came from or who created them. In other words, people wanted to know their origin. Why they wanted to know the origin of Aethiopia, I do not know. But, we are observing nowadays how rich and famous Black Americans are currently searching for their origin in Africa. For what purpose, I do not understand.

As far as I am concerned, religiously Adam is from Eritrea and Eve from Ethiopia. Scientifically, ገርሂ INOCCENT aka Gerhi was discovered in Eritrea and ድንቅነሽ LUCY aka Dinknesh was discovered in Ethiopia.

Where were Eritrea and Ethiopia during the creation of Adam and Eve? No one can tell. God, the Bible and Jesus Christ did not say where. But the scientists (archeologists) discovered the remains of A&E (Adam and Eve) in present Eritrea and Ethiopia. (Notice how the letters A and E united)

The question is where is Eritrea and Ethiopia’s geographical location? The EPLF and TPLF fought in 1998-2000 for No Man’s Land known as BAD-ME.

I know that Ethiopia was the center of the world and Eritrea is the key not only to Aethiopia but also to Africa. It is safe to assume therefore, that AEthiopia would be the center when and if people of the world want to search for their origin. In my vocabulary center is equivalent to origin. Key is the physical shape of Eritrea.

For those who counter these arguments, such as the Arabs, the Chinese, the Iranians and others, they have to recognize that Eritrea was/is their path to the center and thereby Eritrea could become a key to Africa. The key and the center are inseparable mentally and physically, not emotionally. The emotion for unity has destroyed the Great Humane Society.

On Tasks

Both religion and science have merged in Eritrea and Ethiopia, i.e. E=E= may be MC2

For me, since J=10 and K=11

J=Jesus

K=Knowledge

The Eritrean and Ethiopian population have difficulty what to follow as the EPLF do not seem to recognize religion and that TPLF do not seem to comprehend what science is about.

Without the basics of science in Ethiopia and without the freedom of religion in Eritrea, we cannot make any argument to live or let live.

The nationalist leaders of A, E, O, S and T base their claim for self-determination including the right for secession were based either on wrong premises or on false promise chief among them is the language.

For instance

• First, Haile Sellasie I was not for modernization like his predecessor Minilik but he was for Education. What went wrong with his educational system is another matter. The nationalists accuse Haile Sellassie of Amharanization.

• Second, the DERG used to unite the country using revolution (M-L) concept. The DERG regime was not revolutionary. It was anti-Revolution. It was duped by internal allies and by the Soviet Union.

• Third, the TPLF is based on Democracy. This is wrong again. It is a hoax.

So what is missing?

The missing part as explained earlier in my articles, it is about DEBTERAW’s stand on READ (Revolution-Education-Arts-Democracia). According to DEBTERAW’s Revolutionary struggle, the following steps and tasks (careers if you will) are necessary.

• Information officer

• Organizer

• Strategist

• Manager and

• Leader

Thanks to DEBTERAW’s EPRP uninterrupted opposition to Haile Sellassie’s education system, opposition to the DERG’s anti Revolution stand and opposition to the hoax of TPLF’s obstruction to Kinet via DEMOCRACIA.

The first task of informing (ማንቃት) has now been successfully accomplished. Everyone and everybody among literate Aethiopians have now access to either TV, or Cell phone or the Internet. In other words, information is no longer power, thanks to Technology.

The second step is about organization for political purposes not for collectivisms.

DEBTERAW was a visionary and a committed Revolutionary. He was also a remarkable organizer. DEBTERAW’S organizational skill comes from his courage to speak truth to power. Every individual who wants to be an organizer should emulate his integrity and trust, for without trust no organization would be viable. Once more the key is in TRUST.

Concluding Remarks

The current conflict in Aethiopia is a fear of identifying or challenging the political/philosophical fundamentals. Both sides are seemingly willingly to fight in open confusion (as opposed to silent confusion), to stake their beliefs, their future, on the outcome of a battle over the effects of unnamed causes. Such is the case of the walk away groups of EPRP.

One side is composed predominately of people who dare not name the cause (DEBTERAW’s fate), the other do not dare to discover the Eway Revolution.

As a person and as a mind, DEBTERAW is unique. The root of his uniqueness is the nature of his mental process. If we could be allowed to talk to him, one would be amazed to see his courage and integrity to continue our vision. Let us rally around his fate. It would be beneficial not only to EPRP but to the whole Nation of Aethiopia as DEBTERAW had visualized it.

There is no doubt that Aethiopia’s attempt to revolutionize is a failure unworthy of ancient nation. We have a political failure, a philosophical failure, a diplomatic and a moral failure. Political and intellectual leaders are still missing from the Eway Revolution. Why and How? Let us discuss it honesty.

To the country I have and am deeply in love, allow me to name it as ኤትዮጵያ (Aethiopia).

TRUTH WILL PREVAIL

For questions and comments

woldetewolde@yahoo.com

An Ethiopian proverb says: someone who has been out in the rain will not worry of getting wet. Having been out in the rain for far too many times that I care to remember I am presently unperturbed by the slack I may pick when I deal with weighty and sad subjects in what some may consider a lighter vein. Of course, satire being an altogether different ball game, some fail to grasp its core and often accuse me and others of trivializing “serious subjects”. Here goes anyway.

I contend that the present mayhem and havoc in Goma and Eastern Congo is caused by jealousy and fierce competition with Darfur. Someone claiming more knowledge than poor me, has authoritatively stated that jealousy first originated in Africa much like human kind– Dinkinesh or Lucy of Ethiopia being the first one to date. It is evident that this assertion is flawed, as jealousy and the rivalry engendered by it are to be found all over the world. According to Bush junior, the Al Qaeda attack on America was motivated by their jealousy and envy of America which suggests that at least Arabs are also jealous. Huntington’s clash of civilizations is really a jealousy theory. Most Ethiopians think the world is jealous of their beautiful country, the Japanese think they are a special race envied by others and the Chinese consider the whole world inferior and jealous of their aged civilization. To come to the mundane or what the French, trying to be Anglo chic, call “people” topics, Madonna was red hot jealous of Angelina Jolie and when the latter adopted a small girl from Ethiopia/not an orphan but poor/ and so she went farther South and adopted a small boy from Malawi/not an orphan but poor/. Will Madonna next go to Asia to compete is not an issue that is riveting anyone’s attention but let it be said that even rich pampered dolls are jealous of each other.

That said, the contention that Eastern Congo became jealous of Darfur needs a reminder in that the havoc in the Congo predates the one in Darfur and is not comparable at all. Four million Congolese have perished in a free for all carnage that was ignored even by Kofi Anan and led to the Armies without Borders phenomenon when numerous African countries intervened in the Congo to destroy or prop up a regime and, in the process, rob the mineral rich country blind. The war in the Congo was sponsored or pushed ahead by multinationals like the British Anglogold Ashanti corporation and other gold diggers and Coltan chasers, with rowdy militias being paid by the companies to wreak havoc and assure the mineral extraction. Congo lost its patriotic nationalist son Patrice Lumumba in the same way when Washington and Brussels collided to have him murdered brutally and to bring in puppet Joseph Desiree Mobutu. You are rich and everyone bothers you, you are poor and no one lets you alone to enjoy your poverty–this has been the sad fate of our continent. Did anyone hear the two candidates for the American presidency mention Eastern Congo? The Kentucky Fried Chicken franchise promised to give 20,000 dollars to a charity against hunger if and every time Obama or McCain mention world hunger–they did not. What chance could Goma have had then? Darfur is another matter altogether and there is why Eastern Congo has flared up in envy and jealousy. The problem of Darfur has a whiff of oil in its wake but it hogged the limelight because of the nature of the regime in Khartoum which, if truth be told, is not anymore odious than the mercenary one in Kinshasa. The hatred for the fundamentalists in Khartoum made Darfur very, very interesting. All of a sudden, right wing Christian fundamentalist groups and the White House got interested. Even Britain that has funded and still supports many a murderous group in Africa cried foul at Khartoum. Beshir of Khartoum was cornered and the casualty figures in Darfur went up. Well known actors like George Clooney chimed in. Who talked of Eastern Congo? Maybe Ben Affleck from the actors group, no more. Ghanaian Kofi Anan talked more of Afghanistan than Eastern Congo where his UN troops were not protecting anyone but raping young girls. And so Darfur became a hit song….and every George and Brad was mouthing the word Janjaweed taken by some to mean ganja weed or marijuana. Poor Goma. Poor Kivu. Sad Eastern Congo. 4 million dead and no one to rile and cry– no one to pull out his or her hair and wail!

I am particularly sympathetic because my country Ethiopia gets little or no attention unless Mr. Famine visits it as it does, lucky us, every few years. Take the Enough Project of concerned Americans–they are concerned about Somalia but not Ethiopia. Take the International Crisis Group–the same. The stars in these bodies from John Pendergast to Gayle Smith were former groupies of the Meles Zenawi cabal who chose to castigate all opposition as Amhara chauvinist and the nostalgic of the deposed military regime. Ethiopia has had its massacres from Arba Gugu, Areka to Water and Gambella but not many bothered. The blood stained regime of Meles is presently dancing with joy at the possibility of Hilary Clinton being named as Secretary of State and with reason as she had hailed in the past the most ruthless dictator in the Horn as a democrat and was only topped by her husband who added the Great Lakes dictators as democrats too. Talk of the short end of the stick! Eastern Congo lost four million–is this comparable to half a million in Darfur? Eastern Congo has many regimes and forces battling over it–is this comparable to Darfur where disparate rebel groups have to confront just one regime? Take any measurement and by all standards eastern Congo deserved the primary attention that Darfur was basking in instead. So, who is to blame if Eastern Congo raises the ante and calls on all of us: “hello, there is a bigger mess here, please take notice”? Does Darfur have flamboyant rebels like Laurent Nkunda of Eastern Congo, who changes chairs and uniforms and attire so often right there in the jungle and tells foreign journalists his idol is Charles De Gaulle of France , the very country accused by his backers in Rwanda of supporting the genocide in Rwanda? So, Eastern Congo had to explode and attract foreign attention away from Darfur. If only….! And then the Somali pirates had to appear, chewing their kat and swaggering in their “shirit” skirt- like wear, brandishing their ordinary Ak-47s. Given the fact that the Somalis have been at it for the last 20 years, Nkunda could not be expected to cope, could he? And where could the rebels around Goma find so many ships and super tankers to sea jack? And to cap it all, most of the Congolese of all hues in the East are not even Moslems !

Life is not fair in Africa. And so we simmer and boil in our jealousy and rivalry and competition and die in millions and not much changes. A half Kenyan has come to power in the USA but who said even full blooded Kenyans were ever sympathetic of anybody else. Obama will surely make some noises over Darfur and Somalia. Eastern Congo? They have to die more and hope for the best. And if Hilary Clinton becomes Secretary of State? Will a dove be hatched from an egg of a serpent? Between Nkunda, Kabila and Hilary… and Darfur and Somalia ….the Congolese will, if we can imagine it, be in a worse mess. Of course they can take solace in the fact that this is Africa as we know it and that there are others worse off than them that are forgotten even more.

November 23, 2008

• One was born in Eritrea’s village dominated by Catholics and the other was born in Gonder town dominated by Orthodox Christian

• Both were Revolutionaries one in political science the other in artistic songs

• One is a professor by profession and the other a singer by trade

• Both individuals are Arada and from Arada – if you know what I mean!

• One lives in NY, where anything goes and the other lives in Addis, where everything fails.

The professor is Mesfin Araya (PhD) and the singer is Tamrat Molla (Ato). Why are you comparing these two individuals, one may ask. One of them is my friend and the other is from my Kebele. Although I have personal knowledge about them, I do not wish to write something of a personal nature. My interest in writing this article is about issues that concern all of us, old, adult or young, male or female, literate or illiterate. I believe there is a missing link between what singers grasp and what theoreticians or Revolutionaries were supposed to understand and apply.

A week ago, two events have happened, one Online Web and the other on Radio Wave. My comments might help to educate readers and listeners. Please, read the speech and listen to the interview.

A commentary on the Professor’s speech

Professor Mesfin gave a speech on the occasion of EPRP’s 36^th anniversary. It was true that EPRP was a vanguard for the Ethiopian Revolution, because revolution by definition was anti establishment. Notice, It was not about change!!! For that reason too many progressive student leaders, workers, trade leaders, teachers and progressive bureaucrats had joined the EPRP and of course, thousands if not millions had followed what EPRP was doing, saying and writing in the publication of DEMOCRACIA.

What about now? How do literate ምሁራን people like the professor show or lead EPRP members or supporters to get going, especially at a time when there is a rift or confusion in issues of names and addresses? A slogan to call that EPRP is the sole political leader for Ethiopia is not tenable. We do not have to be an EPRP apologist to feel a twinge of pity for the insult condemnation of the party. The Revolutionary Party had and has to tolerate all names and abuses. EPRP was and is not about leadership per se. It was about the burning issues of peace in Eritrea and dismantling the land tenure system in the rest of the country. Since all our bets were on democracy, EPRP since its inception to the current DEBTERAW’s dungeon prison and beyond has not yet to be fulfilled.

What is democracy? Call me by my name and address.

“የዲሞክራሲ ለውጥ ለማምጣት፤ ያላቃረጥከው ወንዝ ፡ ያልውጣኽው ተራራ፡ ያላፈሰስከው ደም የለም” There is no river that you did not cross, no mountain that you did not climb and there is no blood that you did not split.”

The above may be a figurative statement but it does not beat to the tune. The statement sounds very militaristic. It has no democratic tone.

But EPRP was and is about democracy. It is about capital D not M. In fact, the infamous slogan coined against the works of EPRP was “ዲሞን በዲሞፍጠር”. Those who became enemies of EPRP were not only the DERG, the EPLF or the TPLF but it was and is WE – the civil society that had difficulty in understanding FREEDOM OF CHOICE. Is this not the same thing what the current opposition groups are portraying? Democracy is not embedded in our culture. It is a cultural thing – political at that. What is democracy and what is leadership?

Suffice to say at this time that Tesfaye Debessay (PhD), a Catholic, Tsegeye G.M. aka DEBTERAW, (an Aethiopian scholar) and Osman Ahmed (Engineer), a Muslim have worked together hand in glove with the understanding of common bond, balance and boundary (CBBB).

I do not want to go on commenting on professor Mesfin’s message at this time. There are too many flaws open for argument.

“የሚበዙት ተቃዋሚ ድርጅቶች ትላንትና የተወለዱ ናቸው፡ በተለያየ መንገድ ብናየው፡ ኢሕእፓ ብቻ ነው ሊያሰባሰብና ሊመራ የሚችለው፡ በዚሀ ላይ መከራከር እያስፈልግም፡

EPRP had plenty of educators and Revolutionaries but not plenty of business leaders – least political leaders. AEthiopia needs high-profile politicians, intellectuals and business leaders collectively what I call ጽንሐተ ምሁራን.

Professionals do not wear masks, however, history and politics is their witness.

Is the professor seeing miracle or mirage? All post discussions about EPRP centered on diversity of thought and vigorous debate on issues and being able to surround oneself with people with whom you disagree without being disagreeable, because we feel that it is going to lead to a better answer. What is the better answer? That is the burning question of the time. One possible answer is how to organize. If I were the professor, I would train and organize many EPRP members and supporters in his University, which would not be difficult for him.

A commentary on the singer’s speech

Although the purpose of the interview was meant to get financial and moral support for Tamrat’s deteriorating health conditions, Abebe Belaw, the radio monitor, raised issues of political nature. The singer was hailed as a hero for fighting against feudal titles or feudalism.

What is Feudalism anyway?

Feudalism is a term used in the early modern 12^th Century long before Gondar was founded. It has legal as well as military obligation where lords (ጌቶች) tenants (ገባሮች) and kings (ንጉሦች) live not in the political system we know today. In feudal system, on the one hand, the status of a person depended in everyway on his position on the land, while on the other hand, land-tenure ( የመሬት ይዞታ) determined political rights and duties.

For almost 400 years, several Neighborhoods or Quarters have traditionally divided Gondarians. Those who claim power from the dynasty of king Solomon such as the Hamasiens and the Shewans usually had no fixed capital. By 1635 FASSILIDES had founded his rule at Gondar. Gondar became an old imperial capital of the historic BEGEMDIR (the land of the Beja tribe). For a singer as Tamrat feudalism may be difficult to define precisely as a working definition. I have no doubt though that Tamrat knew the social aspect of feudalism.

EPRP has defined feudalism by analogy as Semi-Feudal where there were ( ባላባቶች) aristocrats (አገልጋዮች) serfs in practically in all northern Ethiopia and landlords and tenants in the rest of the country. In short, oppression ( ጥቆና ) and exploitation (ብዝበዛ)

has become the norm in Tamrat’s days. He has seen it in Gondar and he has seen it in Addis Ababa being practiced.

In order to alleviate the political oppression and the economic exploitation, EPRP with its committed and dedicated members and supporters had gone into a territory where no man has gone before so to speak. The liberated and the conscious Gondarians fought Melaku Teffera to the bitter end.

Singer Tamrat – though technically rebelled against his father, he did not rebel against the root causes of the problem. His song was just a reflection of the popular demand of the time, after all art is the reflection of the populace.

I have attended the ratification of the DERG’s Constitution in our Kebele. The meeting was scheduled to last for four hours. The Kebele cadres spoke for half of the time only on

ዲቃላ and Tamrat was the top speaker on the issue of DIKALa. No wonder the DERG has to collapse on its own merit. Later on, we have learnt why the issue had become important as Menghistu Haile Mariam begotten a child out of wedlock. One wonders where this child is today.

The point I am trying to make is that the singer did not or could not have played a role model for eliminating feudalism. He was only an instrument who did not understand the feelings of his father let alone the source of feudalism. By the way EPRP has never fought a cultural war. It was very careful not to indulge on people’s culture. On the contrary, many individuals assumed names of minorities to diffuse oppression. I believe the famous name Hama Tuma must have come to be something to do with it.

Concluding Remarks: One-Seven-Eleven

I have always believed in the process of democratization, which incorporates, conceptualizing-designing-planning-programming and budgeting (5 tasks).

In EPRP’s lexicon, መንቃት-መደራጀት-መታጠቅ-መጠበቅ እና መምራት (5ጠ ዎች).

Alternatively,

• Information officer

• Organizer

• Strategist

• Manager and

• Leader

And by slow accretion of small changes over long periods, EPRP’s vision, mission and value has taken place as Professor Mesfin has pointed out in his speech. But it should be remembered that the contribution of EPRP was undoubtedly via DEMOCRACIA – the rule of the people, by the people for the people. Democracy is not about division; it is about Unity in a unique way. Neither the type of call by the professor nor the claim of the singer is warranted.

DEBTERAW has shown us all those Revolutionary steps progressively for almost 40 years and we should continue to uphold if we so desire to unite the whole country known as AETHIOPIA. DEMOCRACIA is the way and let us choose to pick one or two tasks as specified above but not grapping all of them at the same time.

For comments and questions

woldetewolde@yahoo.com

A commentary from Kassa Gebeyehu

October 30, 2008

“I look to a day when people will not be judged by the color of their skin, but by the content of their character.”

Dr. Martin Luther King, Jr.

Purpose:

In this article, we would like to draw the attention of Ethiopians in the Diaspora to the ‘sweeping political and social changes’ that are shaping up in the United States in conjunction with the Presidential election process. If and when implemented, these changes will have profound impact not only on Americans, but also on people around the globe. The United States to which legions of Ethiopians are drawn as a primary place of choice— home away from home– remains to be the ‘beacon’ of democracy, liberty, freedom and, the ‘free market’ system. If we open our minds and hearts, we can learn a great deal from the current political process in the US because the fundamental messages are relevant to the Ethiopian people.

The lessons of experience from the democratic process can and should be useful guides to our collective endeavors for the formation of political pluralism based on peaceful and open political competition and the unencumbered participation of Ethiopia’s mosaic (diversity). The fact that this election has generated passion and keen interest among Ethiopians and Ethiopian-Americans, especially youth, tells us that we connect and identify with the key messages and with the key messenger, Senator Barack Obama. Most Ethiopians and Ethiopian-Americans support him.

The majority of Ethiopians choose the US as a country of destination for education, work & political asylum, a phenomenon that has persisted for decades. Even during the days when leftist politics was in vogue, the US was a magnet for Ethiopians. This attraction reflects the uniqueness of the country in multiple ways: science and technology, finance, economic power, education, vibrant civic culture, civic participation, legions of civic organizations, peaceful political competition and strong political institutions, history, geographical size, opportunities for gainful employment, global diplomatic outreach and, the composition of its population. The US is without a doubt a country with the largest concentration of diverse people in the world. It is a country of immigrants in the true sense of the word. Ethiopians have benefited from this diversity. In part, they owe these benefits to African Americans. African-Americans and their leaders sacrificed a great deal in order to create a level playing field and, a more inclusive society. Inclusion and social justice for all and, especially for people of Sub-Saharan African origin would have been impossible without civil rights leaders, most notably Dr. Martin Luther King.

If he succeeds in his bid for the Presidency of the United States, Senator Obama would have achieved a monumental victory that will resonate around the globe and restore America’s credibility, image and reputation as a global leader. He would validate Dr. King’s wish “—of a day when a person will be judged by the content of his character.” Millions of Americans and people around the globe support him because the Senator epitomizes unique political, social, and personal leadership qualities that are essential for the 21^st century. He represents the hopes and aspirations of the next generation. His leadership and personal qualities are transferable skills to those who are willing, humble, and ready to learn and change for the better. The attributes are indispensable tools for those who wish to contribute tirelessly to changes in their own communities and societies. They are assets to share with families and friends. A community and/or society that aspires to change for the better requires political, social and opinion leaders with the capacity and willingness to innovate and transform in response to the real needs of their communities and societies.

In order to give meaning to the potential lessons that Ethiopians in the Diaspora and those with access to information in Ethiopia can draw, we need to provide the reasons why peaceful transformation in Ethiopia will serve the entire society in the long run. The author and his colleagues who collaborated on this piece believe that Ethiopia is in desperate need of transformative leadership. The need becomes clearer when we take a look at the social, political, and economic picture in the country.

The Ethiopian context and the need for a new paradigm of thinking:

There are valid and urgent reasons why we must be willing to learn and amend our old behaviors and ways. The primary one is the fact that Ethiopian society needs dramatic transformation in order to improve the lives of all citizens. That is to say, Ethiopians citizens are eager to embrace peaceful change for the better. For that to happen, they want to participate in shaping their own destiny. They want voice. They want Ethiopian political and opinion leaders as well as intellectuals to take the high road of civil discourse on issues and move away from focusing on personalities and personal squabbles Because of fear of civil discourse and political competition, successive Ethiopian regimes have failed to accommodate the aspirations of Ethiopia’s diverse population. This is in part due to the fact that narrow and elite ‘capture’ has been an essential feature of political governance. The arguments for state power (clinging to power at any cost) may differ. The consequences appear are the similar indeed. The group that captures political power uses the state as an instrument to amass wealth, power, influence and, dominance at the exclusion of others. In order to perpetuate its grip, the ruling party creates new stakeholders whose financial and economic interests become inseparable from the survival of the regime. Political and economic competition becomes anathema. This reality in political economy becomes a perpetual source of tension and instability. The country continues to be dependent.

Consequently, Ethiopia continues to be a county in constant crisis. The Ethiopian people paid enormous sacrifices in their constant search for good governance. The author is not saying that societies do not pay heavy prices in transforming themselves for the better. For almost four decades, Ethiopians paid huge prices without gaining rewards. Sacrifices have not been followed by rewards to improve the lives of the vast majority. The country is still dependent on food aid. We can cite other examples to illustrate the point.

Untold number of innocent Ethiopians, especially youth, lost their lives during the repressive regime headed by Mengistu Haile Mariam. Hundreds of thousands left their homeland. Thousands toiled in jail. The country lost its most important assets, public confidence in government and, human capital. In addition, the regime spent billions of dollars to maintain ‘law and order’ and, to preserve a non-responsive political and economic system that ultimately fell. These precious resources were critical for development. The regime never made a sustained effort to deploy civil discourse and dialogue. It failed to reach out to opponents to settle civil unrest. It relied on brute force and on fear, political traditions the current ruling party applies consistently. It is hard to claim that the majority of Ethiopians gained from this chapter of their history.

The successor regime led by Tigray Peoples Liberation Front (TPLF) and its umbrella political machine, the Ethiopian Peoples Revolutionary Democratic Front (EPRDF), converted the country into what one is tempted to call a ‘private monopoly.’ Its governance has literally linked the state and the party. New stakeholders with untold wealth and influence have emerged. The majority of Ethiopians remain desperately poor (less than $1:00 a day), disempowered and dependent. Under the TPLF/EPRDF and for the first time, Ethiopia became land-locked. With more than 5 million inhabitants, Addis Ababa gained the ‘reputation’ as the largest capital city in Africa with no access to the sea. During the war with Eritrea, close to 100,000 Ethiopians lost their lives. In carrying out the war, the ruling party mobilized scarce human, financial, and technical resources under the pretext of a national crisis. To this day, the leaders have been unable to offer a viable explanation to the Ethiopian public concerning this national tragedy. The regime intervened in the internal affairs of Somalia without the courtesy of explanation to the Ethiopian people. Most recently, it is widely reported that it willingly allowed the Sudanese Government to annex 1,600 Sq. kms of Ethiopian territory.

During the 2005 general elections, thousands of Ethiopians were jailed en-masse. Blameless girls, boys, women, men, mothers, fathers and, grandparents were killed. Their sole crime was peaceful protest and participation during an election process to which the ruling party was not committed. Similar to the regime it replaced, the leadership of the ruling party, forced thousands to flee their homeland. It sent the entire leadership and active supporters of the Coalition for Unity and Democracy Party (KINJIT) to jail.

We can identify numerous other examples that show damaging effects of the ruling party’s governance on the country’s future. Two additional ones will suffice. The regime’s ethnic-based education policy is a disaster for the future of the country. It is producing a generation that cannot compete for quality jobs. Narrow, ethnic based and qualitatively deficient, the current system deprives Ethiopia from producing the high quality technical, professional, business, and managerial talent required in the age of globalization. As a result, the country and its people will not be in a position to compete internationally. The domestic economy will be unable to produce quality goods and services because it lacks managerial and technical capacity. It will not be farfetched to argue that the educational system will perpetuate Ethiopia’s dependency on foreign experts and foreign investment for years to come. Those who graduate from high schools and colleges are unable to find employment. According to one recent study, close to 70% of Ethiopian youth are unemployed. In Addis Ababa alone, more than 300,000 youth are unemployed. Education is not linked to employment. Restrictions on the private sector reduce opportunities for employment of graduates. Young Ethiopians are unable to create new businesses because of the monopoly structure of the economy and the dominance of party affiliated entities.

Ethnic federalism robs the Ethiopian people the means to maintain their hard won identity as Ethiopians. Free flow of people, capital, goods and services is highly restricted by design. Access to information among Ethiopia’s diverse people is scant and highly restricted. The intent of ethnic federalism is to create and perpetuate barriers and artificial divisions. Ethnic federalism deprives Ethiopians the opportunity to interact with one another freely and naturally. It deprives them to provide continuity to the new and coming generation to think and act as Ethiopians. One expert lamented the ‘sense of isolation’ of the vast majority of Ethiopians feel. The long term impact of ethnic federalism on the identity, affinity, common values and cultures of the new generation of Ethiopians cannot be underestimated.

Deficits in governance and trust:

Denial of fundamental human rights, abrogation of the rule of law, repression of civil society and independent political work and disempowerment of all classes of Ethiopians, isolation from one another, huge unemployment continue unabated. A July 2008 research paper by a major multilateral organization entitled “Information Access, Governance and Service Delivery in Key Sectors: Themes and Lessons from Ethiopia and Kenya” identifies accurately that there are three major impediments in development and service delivery to citizens in Ethiopia. The report identifies these as a) the “governance deficit; b) the trust deficit; and, c) the technical deficit.”

All three “deficits” show structural and policy deficiencies that have characterized the Ethiopian state for the past 17 years. The “governance deficit” shows that Ethiopian citizens do not have access to information on resource allocation; donor assistance; decision- making processes; procurement of goods and serviced. Information is often “hoarded” and hidden from beneficiaries and citizens deliberately. Participation by citizens, accountability to citizens and transparency in the use of resources and, procurement of goods and services are kept opaque (unclear) and restricted. Decisions on allocation of federal resources are kept from the public eye. Appointments at the local and regional levels are based on party loyalty and affiliation. The intent is to safeguard the political, economic and financial interests and dominance of the ruling party and its supporters. Linkage between state and party facilitates denial of information to the public. There are no independent civic organizations or independent and free media entities to inform the public. State owned media serves the state and the party.

In the same document, the authors indicate, “there is a wide attitudinal gulf between service providers of the government (HIV/AIDS services and drug, water, and sewage services, satellite television to provide education) and the citizenry. Lack of trust between government and citizens is inextricably linked to governance.” The authors confirm that it is virtually impossible to distinguish the state from the ruling party. The two are interwoven and serve the same political, financial, and economic interests of the ruling party. They show that decentralization has not enabled rural peasants, cooperatives, civic associations, local and regional governments to make decisions or to influence decisions by the party and the state. Decentralization is used as a means of control. It is not used to promote public voice and participation.

“Questions of institutional autonomy and inadequate information (to the public) characterize the Ethiopian health system, the mass-media, water and sewage and others).” Lack of access to public information deprives citizens to claim and demand legitimate services and investments. Under these conditions, citizens do not play any role in providing any oversight in matters that affect their lives. One of the most disturbing findings in this report is the role of fear in Ethiopia. Fear of reprisal for disclosing all forms of nepotism and corruption is pervasive today. Informants are common throughout the public sector. The weak and subservient parliament has no authority to challenge the state and party. Citizens do not have access to parliamentary proceedings, a right many other Africans enjoy.

The above research study shows that the leaders of the Ethiopian ruling party and its supporters do not have any stake in empowered and free Ethiopian citizens. Hoarding information, denying access to public information, centralized decision-making and total control of civic society are part and parcel of monopolizing the instruments of the state to serve the party and its emerging stakeholders Financial resources, foreign aid, budgets, loans and credits and technical assistance all go hand in hand with this form of governance. The demand for good governance is therefore at the heart for peaceful transformation in Ethiopia. Without good and participatory governance, the social, economic, financial, and political hurdles facing all of the Ethiopian people cannot be resolved.

Last summer, the Gallop organization conducted a survey and established low level of trust of Ethiopians in their government, especially, leaders, elections, the judiciary, rule of law and police and security forces. The only institutions in which Ethiopians had a high level of trust were churches and mosques. For those who had hoped that the election of 2010 may become ‘free and fair’ the above and other findings may be disappointing. We have confirmed reports that the TPLF/EPRDF confiscated documents and, arrested leaders of the AEUP in Afar, Northern Shoal and Sodom and Sodo. Repression continues unchecked.

It is against the above political and economic realities in Ethiopia that we contend that Senator Obama offers us a glimpse of what change agents in the Diaspora and in Ethiopia can derive, learn and pursue to achieve their goals.

Why we should make efforts to learn and change:

The paradigm of thinking of the past will not get us anywhere. Politics of repression and fear have proved costly to the Ethiopian people. Social and economic development policy has not changed the lives of the majority because of poor and non-representative governance. We cannot deny the fact that some social groups, segments of society and classes in Ethiopia are benefiting and will continue to benefit from current governance. As long as they gain benefits, they will continue to defend the system. It serves them well. The recent famine, escalation of prices of basic staples and the financial crisis Ethiopia is facing all suggest that the vast majority of the Ethiopian people continue to suffer. Some experts believe that unless conditions change, Ethiopia will join the club of ‘fragile states’ in the not too distant future. The search for a new direction based on civil discourse and dialogue is therefore in every body’s interest, including the ruling party and its supporters.

In light of the above, we believe that the Ethiopian people long and hope for farsighted and transformative leadership at all levels. The Ethiopian people are aware that transformation for the better does not occur by chance. They know that it rarely occurs by clinging to outdated mindsets and world- views. They are aware that it does not happen without Ethiopians from all backgrounds reaching out to one another. They know that change hardly occurs by focusing on bitterness, animosity, unbridled competition, greed, jealousy, egoism, demonizing others and, perceiving differing views as sources of rivalry instead of sources of enrichment. They have shown us that change will never happen if political elites and leaders do not challenge old assumptions about ethnic division and rivalry. The Ethiopian people have shown us the capacity to live with one another peacefully; to pray together; and, to suffer together. Their expectation from their political, social and opinion leaders is a better tomorrow for their children. If any one knows suffering and need, it is the peasants, farmers, urban and rural poor of Ethiopia. They have no time for hate and bitterness.

Therefore, we are convinced that the Ethiopian people wish to see a forward looking and positive orientation among Ethiopians and Ethiopian-Americans political and opinion leaders. Such reorientation to bridge manmade divisions and misrepresentations among all of us and within Ethiopia will go a long way in creating mutual respect and trust. It will strengthen the confidence of the Ethiopian people. Such reorientation in turn requires new political and social leaders with the highest level of integrity and honesty. Ethiopia’s 85 million people deserve farsighted leaders who place their interests at the center of political and social work. They have suffered enough under those who enriched themselves and their supporters. Continued division does not help them.

The need for a common framework to influence US policy:

The first step may be to be humble enough to recognize that no single Ethiopian group has the answer for Ethiopia’s complex problems. The next may be to agree on a common vision that will serve all stakeholders. Long-term vision and unified purpose are key stepping- stones. In this connection, we urge readers to debate the provocative proposals in Tamirate Semen’s book, Roots for Democratization in Ethiopia: why unity of purpose is important). Ethiopians and Ethiopian Americans will have a better chance of leveraging their size and social capital to influence US policy under Senator Obama (if elected) when and if they agree on a long- term vision and alternative for Ethiopia. To do that, they need to work more collaboratively and present a unified position. They need to reach out to one another and dialogue for change.

The expectation that—on and by itself, a ‘President Obama’s administration will change the Ethiopian political situation radically is dreaming. We should also recognize that the TPLF/EPRDF has alternative foreign support. China, Russia, and India have begun to play important roles in Africa. China’s interest in Ethiopia has been growing. Over the coming decades, China’s influence will grow significantly. US policy makers will take into account this changing global reality in framing their relations with Ethiopia. The primary interest of policy makers is to serve their own nation; the US is not an exception.

The most important point is that Ethiopians and Ethiopian-Americans, political and opinion leaders must do their groundwork first. Different factions and political groups with stake in the country’s future must demonstrate that they can trust one another. They must establish credibility that they can work and collaborate with one another towards a common purpose. They must show that they have a better alternative for the Ethiopian people. Policy makers in Washington would need to know whether there is a better alternative to the current regime. The different factions that claim to represent the Ethiopian people may not possess the clout or credibility unless and until they ‘create a common alternative platform and the organization to sustain it. Blaming the leadership of the ruling party without offering the Ethiopian people a better democratic alternative will not do. Political actors, parties and, opinion makers must strive to discuss and arrive at a minimum program that will serve the interests of the Ethiopian people as a whole. They must be willing and ready to discuss their differences openly and frankly. They must demonstrate that the common interests of the Ethiopian people as a whole are far important than the differences that are often presented by different factions. They must focus on the current and future generation. Otherwise, they will not be taken seriously by policy makers.

In short, political actors must demonstrate the maturity to lead a complex and large nation. They must represent their interests and voices honestly and candidly. Political change in the 21^st century does not take place through remote control and through self-serving agendas. The fact remains that the struggle for democratization does not reside in foreign capitals. It resides with the Ethiopian people and with Ethiopians. As they say, “A fish out of water does not survive.” In order to make impact, political work must reflect the real lives of the Ethiopian people. What we can and should do is support all of the Ethiopian people to be the primary drivers and motives of change.

The arguments to shift US policy:

The above caveat aside, Ethiopians and Ethiopian-Americans (especially youth) in the US have an unprecedented opportunity to serve as agents of change to strengthen relations between the Ethiopian and American people. They can argue that US policy towards Ethiopia must reflect the values and principles being articulated by Senator Obama and his team. These principles include social, political and economic inclusion, respect for the rule of law, freedom, mutual respect, mutual tolerance, peace, reconciliation, capacity and willingness to think and act beyond ethnicity, social and economic opportunities for all (shared prosperity) and fair and open political competition. The lead argument should therefore be that mutual interests of the American and Ethiopian people could be well served by pursing good and participatory governance in Ethiopia. That Ethiopia has the requisite human, natural resources and geopolitical potential to develop faster under good governance. If current ruling governance continues, the country could be a source of instability and civil unrest and a source for extremist forces. The country’s considerable potential to develop will suffer.

The argument that other foreign powers, including China, will fill any vacuum created by US disengagement should be studied carefully. First, we should not promote the principle of disengagement from any country. Second, we should make a persuasive case that the historical links between the US and Ethiopia can and should be maintained through better policies and programs. In fact, the relations between the two countries will be much stronger, given the large Ethiopian Diaspora in the US and the affinity Ethiopians have with the American people. Third, more than 1,200, 000 Ethiopians and Ethiopian-Americans live in the US. This is a major social and intellectual asset with potential influence. Fourth remittances from the Diaspora play a huge role in supporting the Ethiopian people. Fifth, when governance changes for the better, the Diaspora will have huge opportunities to invest and develop the country. In turn, this will strengthen commercial, trade and cultural links between the two countries. Sixth, while Ethiopians and Ethiopian-Americans have questioned US support to the TPLF/EPRDF, their attitudes towards Americans and their institutions have not changed. Seventh, Ethiopian Airlines has played a substantial role in cementing transport and communications between the two countries. Eighth, Ethiopia has a long history of independence and identity that will continue to persist for generations to come. The fact that an authoritarian regime has command and control should not cloud the resiliency of the Ethiopian people to claim their rights as independent and proud people who will defend their sovereignty, culture, identity and independence. The claim that China or any other country will ‘replace others’ assumes that the country’s people can be manipulated at will. The history of Ethiopia tells us a different story. Nevertheless, the above points suggest that there is considerable potential to improve relations for the better.

The further argument ought to be that current US foreign policy concerning Ethiopia reflects a narrow, short term oriented and expedient perspective. Support to the Ethiopian ruling party is being carried- out at the cost of fundamental human rights, freedom, the rule of law and political pluralism. Such support contradicts US values and adversely affects the long-term mutual interests of the Ethiopian and American people and must be redressed. It undermines the confidence and trust of the Ethiopian people in US foreign policy. They feel that the US has followed a hypocritical policy.

Ethiopians and Ethiopian-Americans should point out the fact that the US continues to be Ethiopia’s largest bilateral donor despite well- documented gross human rights violations perpetrated by the ruling party. As we write, the Ethiopian Government continues to kill, maim, persecute and imprison thousands of Ethiopians in the Ogaden and in other parts of the country. Under a new Proclamation that the rubber stamp Parliament has been asked to endorse, civic organizations, including non-governmental entities will lose even the most elementary freedoms and rights they have to serve public interest. Ethiopians will be deprived of hundreds of millions of dollars of assistance channeled through non-governmental organizations (NGOs).

Recently, the leadership of the ruling party denied the existence of wide spread famine. It used food as an instrument of public policy. The limited independent media has been obliterated. Independent political parties have been disenfranchised to the point where they do not play roles in support of citizens. At the same time, the ruling party is planning to carryout national elections in 2010. Given repressive conditions that are well documented, it will not be hard to predict the outcome of the elections. These are potent arguments to present to a new US administration.

The author believes that it will be prudent to point out that, a new and forward looking US foreign policy towards Ethiopia must be based on the hopes, aspirations and determination of the Ethiopian people to achieve freedom, democracy, the rule of law, respect for human rights and the establishment of the institutional foundations for a more inclusive and prosperous country for all Ethiopian citizens. Only an all inclusive and prosperous Ethiopia can serve as a buffer against extremism and ‘terrorism’ in the Horn of Africa. A new foreign policy must respect the cultures, history, territorial integrity and, independence of Ethiopia. It must recognize Ethiopia’s vital interests, for example, the use of its water resources to improve the lives of its people and its claim of legitimate access to the sea. Policy makers must be reminded that the Ethiopian people have safeguarded their independence, identity, culture and territorial integrity for more than 3,000 years.

In summary, the author firmly believes that we should point out our hope a new US administration under Senator Obama will do the right thing. Bold policy measures leveraging its considerable financial, diplomatic, and institutional assets will strengthen the determination of the Ethiopian people to achieve the institutionalization of peace, national reconciliation, and the rule of law, free elections (one-person one voice), independent and free media. Specifically, a new US administration can make its assistance to Ethiopia conditional on a genuine commitment of the ruling party to allow multiparty competition, free civic societies, a free and independent election- board and, free and independent media. A new US administration can exert diplomatic pressure on multilateral donors to ensure that the ruling party becomes accountable to the public: transparency, information sharing, competitive procurement of goods and services, devolution of decision- making authority to local and regional governments, transfer of donor funds directly to the poor.

The author believes that we should be unequivocal to state that the Ethiopian people do not wish to continue to be dependent on foreign aid. They possess the requisite human and natural resources to make the country independent and prosperous. What they need is diplomatic and technical support to allow freedom, democracy and the rule of law to flourish. What they need is to use donor resources to unleash the potential of the Ethiopian people and not to enrich a privileged few. The Ethiopian people recognize that the lead responsibility to transform Ethiopia into a rapidly developing and genuinely democratic state resides with them.

We assume that the lead responsibility for articulating the above positions and, advocating democratic transformation for the Ethiopian people must be in the hands of Ethiopians and, a new generation of political and social leaders. The question then becomes what Ethiopians and Ethiopian-Americans can learn from Senator Obama’s vision and messages to support the Ethiopian people. The author and his colleagues believe that there is a great deal to learn. The ‘governance deficit’ of the ruling party cited in this article cannot be understood in isolation from the gap in leadership qualities within the opposition camp. Over the past three decades, there has been a surplus of political parties, factions, and groups. Their existence in different forms has not changed the Ethiopian political landscape. Each one seems to follow a trajectory that does not ‘pull the other’ to collaborate and work together for a common goal. The hard and difficult task of discussing and arriving at a common agenda to serve competing interests and, more importantly, the interests of the Ethiopian people continues to be illusive. Senator Obama’s transformative leadership offers us lessons of experience that we can use in advancing the causes of democratization, the rule of law and the creation of the institutional and policy foundation for sustained growth and development for all Ethiopians.

Why are Senator Obama’s vision and leadership compelling?

It will be impossible to capture all of the attributes that make the Senator’s world view and leadership qualities tantalizing, gripping and relevant to Ethiopians. We will only try to highlight values and messages that appear to manifest universality.

·        Forceful vision, unified purpose and sense of direction for his country that goes beyond the traditional rhetoric of class, party affiliation, race, region (state), age, gender and ideology. His vision focuses on the long term needs of the country: restructuring the economy and creating new jobs; harnessing alternative energy sources to make the country more independent from imports; providing health services to all citizens; making education affordable; investing in infrastructure; strengthening the institutions of freedom and equality including redressing incomes gaps between men and women; promoting equitable and fair income tax policy; and, restoring the country’s image and prestige overseas. These principles show a personal commitment to break from the past in fundamental ways. His inspirational leadership style is transformational. Positive and consistent in his messages, he has emphasized change over the status quo; politics of hope over politics of fear; unity over party rancor and division; love over hate; humility over arrogance; team-work and collaboration over individual ego; shared prosperity over individual or corporate greed; mutual respect over smear and name calling; and, listening over lecturing. These are indicators of his transformative leadership attributes. In reinforcing these qualities, Senator Obama has elevated the political dialogue to a higher level. It is for his leadership qualities that General Colin Powel called the Senator a “generational and transformative leader.” What he says and what he does show convergence. Any one reading his best seller books and listening to him finds the consistencies remarkable.

·        Ability to organize and mobilize at the grassroots level: The old party structure and method of work has been replaced by a 21^st century model of creating commitment among volunteers, grassroots groups regardless of party, ethnic or class affiliation. He has used information technology to organize elections outposts in all parts of the country; communicated his vision and programs to mobilize funds at unprecedented levels; and, empowered young supporters to use their creativity and energy to work for his mission and vision. For the first time in Presidential elections since President Kennedy, young Americans feel hopeful about the future. They feel engaged. Senator’s ability to reach out to different social, political and opinion groups and leaders is a hallmark of his success. Setting aside differences that were apparent during the Primary Season, Hillary and Bill Clinton are campaigning for him in so called ‘battle ground states.’ He has reached out to prominent experts including the Republican Paul Volcker, Larry Summers, Warren Buffet and many others to seek advice and to sharpen his policy messages. The Democratic Party has been fully mobilized and unified behind Senator Obama and his vision. His focus is more on what unites Americans rather on ideological and party divisions.

·        Well- established track- record of impeccable integrity and honesty. The barrage of accusations against him; the personal attacks; the hidden messages about his race and religion; and, his so called past affiliation with shady characters never detracted him from his vision for his country. He is trusted because he is trustworthy. He says and he does what he believes. He has been able to raise more money than any one in American electoral history because people know his integrity and honesty. They know that they are making an investment in the future of their families, children, grandchildren and the future of America.

·        Positive energy to do the right thing that has become infectious and that has galvanized hundreds of thousands of young Americans to work for him as volunteers; encouraged millions to register and vote for the first time; prompted millions to attend his rallies; and, persuaded millions around the globe to pay attention to this Presidential Election. It is reported that people around the world with access to the Internet follow this Presidential election as closely as Americans. One major television network reported that, if the world community could participate in this election, Senator Obama “will win in a landslide.” His messages give hope at a time when the American financial and economic system and the entire market oriented economy of the globe is on the verge of collapse. He showed principled, measured, and calm leadership during the financial crisis.

·        Empathy: Placing oneself in the other person’s shoes and understanding what he/she is experiencing is an important quality of any leader. Senator Obama’s reflective and thoughtful personality enables him to listen carefully and attentively. Citizens with broken homes and without employment and insurance; citizens who do not have the means to send their kids to college; and, families unable to pay their mortgages have an empathetic ear in Senator Obama. The experience gained from his grandparents and his mother and direct exposure to the plight of the poor in Chicago have equipped him with a genuine sense of understanding of the challenges citizens face. He approaches every case in a humane and empathetic manner. His responses are not superficial or self- serving. Genuine empathy reinforces trust and confidence in his leadership. His warmth and humanity are apparent where-ever he goes.

·        Genuine humility that comes from inner strength and inner self-confidence. His ability to seek views from different opinion and political leaders has become legendary. He is respectful of the views of others. He is not afraid of differing opinions. He welcomes them. He does not focus on personalities but on issues. He is ready to listen to understand. He is willing to learn from others, even from those who oppose his views. He makes judgments based on sound reasoning and, based on the merit of each case rather than on political expediency. Mortal souls will be infuriated and will react when attacked. Instead, Senator Obama pays greater attention to his vision and purpose for the country. In doing this, he has earned the respect and admiration of the electorate and of millions around the globe.

·        An unusual grasp of and understanding of the values, traditions, and norms of American society: The fact that he comes from a White mother and White Grandparents who nurtured, encouraged, taught, empowered him; sacrificed for him; and, raised him cannot be discounted in understanding Senator Obama and his values. The strong values and principles that he demonstrates do not come only from sheer academic brilliance. This author believes that they are also shaped and strengthened by the social, cultural and extended family environment that shaped his upbringing. In many respects, one may even argue that the Senator has not been as ‘afflicted and traumatized’ by the African-American experience. The vision and values he expresses are beyond race. In short, he represents the best in American society. He is an American asset. He has demonstrated the capacity to transcend old and outdated definitions of race and class origin. He has broken old taboos as we have seen over the past 21 months. He has redefined the meaning and application of political work in the US and, perhaps beyond.

Summary:

This author suggests that Senator Obama’s personal qualities and leadership attributes summarized above are generic and universal. Therefore, it will be wise to reflect on them; debate them; and apply them in supporting the unfinished business of supporting national reconciliation, universal human, economic and social rights, free elections and the rule of law, freedom and, democracy in Ethiopia. Those of us who have the privilege to live and witness democracy in action can begin using his key personal and leadership qualities to change attitudes, behaviors and values in our own interactions with one another. Political actors and opinion makers, including those in the media, can deploy them to promote constructive and positive messages. They can use them to organize seminars, conferences and dialogue on Ethiopian issues. Responsibility for change starts with each of us.

The author believes that the Ethiopian people deserve good and better governance that will give them voice; that will make government officials accountable to them; that will release the creativity of their given potential. Millions of Americans heeded to Senator’s Obama call for “The Change We Need.” The Ethiopian people hope and aspire for peaceful change and, not perpetual tensions, fears and conflicts. They long for a time when the country will stand on its own feet. The author believes that the country has the requisite human and natural resources capital to transform rapidly and join the family of middle income countries. The Diaspora can channel its considerable intellectual, financial, technical and technological skills to steer policy makers to bring the ruling party and all opposition groups to sit around the conference table and discuss the modalities that will accommodate competing and seemingly conflicts interests. The Ethiopian people deserve such initiative. Senator Obama shows that outreach with differing factions, personalities and groups are possible and necessary.

The author shares the hopes of those in the Diaspora for peaceful democratic change in Ethiopia. It is possible to achieve this objective if all political actors, opinion leaders and intellectuals pull their resources, creativity, energy and talents together for the betterment of the country and, come up with a better and common alternative and vision for all of the Ethiopian people. As we learn from Senator’s Obama’s messages and vision for the American people, it takes farsighted political and social leadership that places the interests of the vast majority at the center of political work. It takes a new generation of thinkers and leaders with vision, unquestioned integrity and honesty, capacity and humility to learn from others and to collaborate with others. It takes leadership with the capacity to empathize with the plight of the Ethiopian people. The author believes that Ethiopians have the potential to break from political traditions that have kept the Ethiopian people without accountable and representative political and social leadership. The author recommends that the Diaspora can and should play a crucial role to channel this potential towards transformative leadership drawing from Senator Obama’s skills and qualities. The Diaspora has, in its midst, spiritual leaders from both the Christian and Muslim communities who can play mediating and bridging roles. Together, we can get our collective act to so that we can speak with one voice on behalf of the Ethiopian people. If we do these small and necessary steps, we will go a long way in influencing US policy under a potential ‘Obama’ administration in support of the democratization process in Ethiopia.

10/31/2008

Obo Arada Shawl alias Wolde Tewolde – November 1, 2008

What: Intellectual gathering
Where: along the golden gate to the White House in a place called Ethical Society
Why: To celebrate 36 years of ideological and political struggle

There is neither ONE Ethiopia nor Ethical Society as at to date. I am of course, speaking ideologically and politically not intellectually.

When Walleligne Makonnen was writing about nations and nationalities, he was writing ideologically about the oppressed nations and nationalities of Ethiopia that were dominated by the elite TAGS’s political power i.e. Tigrai, Amhara, Godjam and Shewa. In other words, Walleligne was referring to the century old modes of thinking and governance namely of the kings of Yohannes of Tigrai, Tewodros of Gondar, Tekle Haimanot of Godajm and Shewa’s Minilik.

Nations and nationalities of Ethiopia duped by the propaganda of their own so-called liberators were fighting ideologically to become independent from what their liberators call Amhara domination (notice Amhara implies to Gonder). In Marxist terminology, however, it was referred to as the oppression and exploitation of nations and nationalities ጭቆና እና ብዝበዛ. Alternatively, the Eritreans were seeking for Employment, The Oromos were seeking for Opportunity, while the rest of nationalities including all Amharas were seeking for Equality (EOE). These concepts of equality, opportunity and gainful employment had galvanized the so-called nations and nationalities. Walleligne and his party EPRP broke with the ranks of the majority of Ethiopian elites not only ideologically but as well as politically speaking. For Walleligne and DEBTERAW both Amharas could not stand against the plea of all nations, nationalities or internationally for that matter.

And so with a single idea of self-determination including secession as written by Walleligne as and an impeccable Theory of Organization by DEBTERAW led us to the current state of affairs. For their principled stand both individuals were labeled as agents of either of EPLF or foreign countries. Both were agents of their own party, EPRP and conversely EPRP has supported their principled position.

In order to bolster EPRP’s existence and to show solidarity with the outside world, Walleligne had coordinated a group of Revolutionaries to hijack an Ethiopian plane. The objective and history of all the hijackings including that of Walleligne’s group will be known in due course and it is not the purpose of this commentary. The confusion in relation to self-determination, secession and association with Woyanes’ policy of path to separation and Shaebia’s association of struggle has blurred the real EPRP’s belief and path for an Eway Revolution via DEMOCRACIA – the antithesis for all nationalists.

Those who blame Walleligne and his EPRP see things through the prism of mechanical and ideological connections. Take the simple case of importing a bomb and a gun from Asmara! Take the case of the sole survivor from from Adua! Take the name of Tadeletch whoever or wherever she is! Take the case of Emmanuel who is an economist not a student of medicine as claimed by the “so-called know it all”! Take the case of the current Eritrean implementation for self-determination camouflaged in self-reliance! Take the case of Woyane’s policy on secession! These and other claims are all outside the realm of EPRP’s circle. Let us put the blame where it belongs. Call it whatever and however you like; this is an irony, a paradox or an aberration.

I believe it is very essential to tell the whole truth and understand of the origin and destination (O-D) of EPRP by simply reviewing the political history of (TTsW). ጥላሁን፤ ዋለልጝ፤ ፀገየ while focusing on the current EPRP’s struggle for finishing the Marathon of struggle.

Having this in the background let me go back to the meeting of October 25, 2008, which is relevant for all people in the region.

The gathering, first of all, was a well coordinated and ethical at the same time. Coordinated because, there was no lack of attendance despite of the heavy rain. Secondly because many activities have been conducted despite limited time constraint.

·        A clip of film showing the fate of prisoners and the inhuman nature of torture applied

·        A musician, Telela Kebede has motivated the audience with the good side of the era of Monarchy and yet firmly asserting herself in the demise of it for the sake of “Mother Ethiopia”.

·        A musician, Maritu Legesse has inspired the audience with the Revolutionary music of the Derg’s time albeit with the time of the moment.

·        A youth’s call for a balanced history of the Eway Revolution

·        A powerful and value laden speech was given by Fassika Bellette. Ato Fassika’s thinking transcends beyond 21^st century.

Besides, various support letters and poems were read to the audience and groups and organizations such as Representative from Ethiopian woman’s association

·        Representative from mass media

·        Academic and

·        Political parties Were all represented in this eventful event.

The most amazing thing was the Recognition of an Ethiopian woman dubbed as the “mother of EPRP” who joined EPRP leaving her 13 children to pursue the Eway Revolution. What an amazing dedication and belief. It is a role model to be emulated by so many of us who claim that we love our country and people.

While on dedication, the other person many of us should respect and dignify is Ato Fassika Bellette who has been in the ups and downs of the Ethiopian struggle for change. On a personal level, his background would not allow him to aspire for Revolution but he did for the sake of all AEthiopians. Ato Fassika, true to his name, wanted everyone and everybody to have ፍስክ every week if not every day.

Ato Fassika Bellette, one of the Tsinhate Muhuran ጽንሐተ ምሁራን elites of Ethiopia have finally spoke up on political and intellectual terms. It is better to listen or read his speech as posted in www.Ethiox.com. He ultimately reached the peak of Ras Dashen having traveled the long march from Mercato-Assimba-Tselemt – Ras Dashen, an arduous journey እልህ አስጨራሽ ጉዞ to bring democracy (the rule of the people, by the people and for the people) by means of DEMOCRACIA – an Ethiopian version.

This person is a dedicated man who kept the party of EPRP intact. He was not an ideological man, he was all throughout an intellectual man and he has kept his intellectual integrity and party ideology intact for 36 years. What an amazing man.

Ato Fassika, however, laments in the following that “the ease with which all Ethiopians are distracted by the petty and trivial, our chronic avoidance of tough decisions, our preference for scoring cheap political points instead of rolling up our sleeves and building a working consensus to tackle the big problems of Ethiopia”.

His only drawback is that he is ahead of his time for F comes after E i.e. 6 > 5. Besides F has one missing leg F = E i.e. 5 < 6. In addition his father’s name as in B has yet is to be deciphered to be 13. This is part of my entertainment with Latin alphabets and Ge’ez Fidels.

As far as I am concerned, the letter F is ahead of me and the letter B is not my forte unless it is deciphered.

Concluding Remarks

Although I have met individuals who were labor leaders in Ethiopia and ESUNA (Ethiopian students in north America), none of them were represented in the event.

The role of these two organizations before and during the Revolution was highly significant. It is somewhat ironic that the labor union leaders of Ethiopia who actually led to the demise of the ancient regime and Esuna leaders who were at the forefront for the supply and provision for EPRP financial and foreign literature did not have a say in this forum. It is unimaginable that the downfall of the Monarchy, the dictatorship of the Military known as the DERG would collapse without these two giant Organizations.

For the surrender of Woyane or Shaebia’s leadership, these two organizations should be re-established again. For without the working class and the intellectuals, nothing will happen in either Ethiopia or Eritrea.

At this meeting, I have sensed a hunger for new ideas and new kind of politics that favors common sense of ideology, and one that focuses on those values and ideals that hold common as AEthiopians. The common bond between the Red and the Blue state of Ethiopia must be coordinated. It’s time for all of us to learn from the American way of Red and Blue political system of classification.

Lastly, I am very proud on the organizing committee whose courtesy and bond of friendship were easily discernable. Thanks to Ato Ayna Alem of Radio Finote for inviting me and thanks to Ato Bellette Yemane who constantly and relentlessly informs me about all the activities of EPRP around Washington Metropolitan Region.

It is all-important for all of us to cope up with the digital age for an individual person has presented the evils of Pal Talk by a means of a poem. I think the first step for democracy is free speech. Pal Talk discussions is crucial for understanding the nature of democracy. Pal Talk discussions whether online or print largely depends on the moderators like any other low – tech meetings. For this I have an admiration for the Assimba Pal Talk moderators. Truth will prevail

For comments and any critic

Woldetewolde@yahoo.com

Obo Arada Shawl alias Wolde Tewolde – October 23, 2008

ETHIOPIA is a center of the whole wide world www

ERITREA is a key to Africa

EPRP is a model for political party in the 21^st century

We’re defined by what we pass on to the next generation

I am from: Say it Loud and Clear

ARUSSI, where the letter A will be comprised of voluntarism, vote and victory after the final path of the Eway Revolution.

BALE where the letter B is still being deciphered so as to become a lasting solution to ኤትዮጵያ a name that will include Eritreans and Oromians. (Budget/Bicycle/Bomb)

ERITREA where the head of ኤትዮጵያ as opposed to ኢትዮጵያ resides

GEMU GOFA equivalent to GG where GG =14 states confirming government of the future

GODJAM the home of three quarter of AEthiopians for their lifeblood

GONDER where history and the future of governments is located

HARARGHE where unity, love and diversity resides

ILLUBABOR where ዒሉ the beautiful and young animal and rainfall rejuvenates

KEFA where the home of the number one drink of coffee Arabica originated

SHEWA where Amharic, the future lingua franca for Africa perpetuates

SIDAMO where all international conflicts could be solved following Obama’s election

TIGRAI where T = ፕ the last alphabet in Latin, Alpha and Omega coincide/converges

WELLEGA where Biblical Wisdom prevails

WOLLO where Quran Wisdom prevails

If I am unable to call you by your name, then I will call you, at least by your address. Where is your address? ABE GGH IKS STW W? With the exception of HTW (ዘፕሠ) ሐረርጌ ትግራይ ወለጋ እና ወሎ which are compatible with Latin letters, the rest 10 states of AEthiopia are subject to be deciphered by its respective nationals and nationalities.

Repeatedly, I have come to a conclusion where our history and culture (HC) alias known as ዘር are the real culprits for all our perceived ills and poverty.

In the last few weeks numerous articles have been posted in defense of nationalism, religious freedom and political leadership. Articles written by Dr. Aleme Eshete along with Dr. Fikre Tolossa as posted in www.mahder.com; Dr. Abeba Fekade’s posted at www.assimba.com Metho Obang as posted at www.ethiox.com Petros Tesfaghaber as posted in www.awate.com and Zewge Fanta as posted in www.Ethiomedia.com have indicated on these issues.

Basically these articles are all written to either defame the past Revolutionary struggle of AEthiopia or to belittle the Eway Revolution. The articles that were posted in the five websites will lead us to the basic question of unity with Capital U. The methodology for uniting the country, according to Wallelegne is DEMOCRACIA whereas that of Tewodros’s was by the sword. Which one is right, Walle’s method or the Teddy method? In order to answer these questions, we need to go back to the basics of our Revolution.

In doing so, readers may not be derailed from the true path of progress in making that

• Amharic to be the lingua franca language for Africa

• EPRP to be the true model of political party in Ethiopia

• Ge’ez aka Fidel to be the media of communication throughout the continent of Africa

• Recognition of Agaw’s role in its true Ethiopian perspective and

• Accepting the primary color of the Ethiopian flag as an identity as in many African nations has done so.

At the expense of going into details in commenting each article, I chose to comment on only two individuals who were involved in the Eway Revolution. One is from Wollo and the other from Eritrea. Call me by my address. Where is my address?

Abeba (PhD)

The ills as Dr. Abeba attempts to explain come from hallucination not real. If we look it through the prism of history what is history? I recommend many of my readers including Dr. Abeba to read a book entitled “What is History?” (Reference will be provided upon request). Otherwise, let Dr. abeba write about religious history, that is, if she is a Catholic or a Muslim. Otherwise, the history of Gragne Mohammed and Yodit Gudit is over with. They were incidents of history. I wish Dr. Abeba’s concentration were on mothers’ issues as women’s’ issues are different than mothers’ issues.

If I am not mistaken, Dr. Abeba seems to dwell on social, religious and political issues wrapped up in sexism, which in the final analysis lead us in mental health regression. I wish Dr. Abeba had chosen the politics of government, i.e. people’s government as proposed by EPRP three decades ago. The issue of sexism and religion has been dealt with if not in the past three Millenniums but also during the era of Eway Revolution.

Dr. Abeba! Don’t you think that having friends is a touchstone for people’s lives? For friends according to Elaine Zelley, PhD a professor of communication at La Salle University in Philadelphia who studied female friendship sums it up like this:

“Friends provide a social network, companionship and emotional support.”

I shall have to ask each and every one of my readers to ask the following rhetorical questions and tell me whose profession is needed to solve our problems in Diaspora.

• The friendship pool that seemed so deep in our teens and 20s have gotten shockingly shallow.

• Our oldest friends are scattered all over the globe with some wonderful exceptions

• Finding and cultivating new friendships is just hard

• On top of all that, who has the time!

As AEthiopians, we are not different than being social animals. We do not need to be reconnected but to share experiences. What experiences? Political, social, cultural, religious or sexism? Name it, we have it all.

The DERG, due to its credit has somewhat eliminated the fever of religious zealots.

MAKON, the female comrades of EPRP had resolved the sexism issue in Ethiopia and Eritrea a long time ago. For now, I hope Dr. Abeba will first research about her Wollo man’s dream and method of struggle, as others have not yet discovered his mission and vision. By doing so, I know that Dr. Abeba will help millions from mental retardation and alienation.

Petros T. Conspiracy Theory of Nov 27, 2007

Petros wrote a long article of the 1970s student movement while he was in the Haile Sellasie I university. It was a well-established fact that the majority of Asmarino students were disengaged in the then Ethiopian student movement despite Petros’s claim. He may be exceptional to be involved in the Ethiopian politics or he may be either an Ethiopian with an Eritrean background or who was born in one of the 13 provinces of Ethiopia or attended/educated in Ethiopia. I do not know his education or his birthrights to negate his claims. The analogy of Wallellegne vs. Tewodros is an appropriate test for further discussion in order to arrive at the truth of our struggle.

Zawge Fanta wrote, “ Walleligne misunderstood his country and its people as much as the people misunderstood him.” I know for sure that Walleligne did not misunderstand his country and its people; on the contrary, he knew his country and its people very well that he had to sacrifice his life for their cause. It is also true that many Ethiopians misunderstood Walleligne. It is more so because the TPLF leaders deceived to nominate him for their cheap propaganda machination by organizing የዋለልጝ ጦር

Although Eritreans were given the choice to participate in either with the Eritrean Liberation Fronts or with EPRP, Mr. Petros seems to confuse the issue of Nazanet with Harnet. Freedom was advocated by the elites of EPRP whereas the Eritrean elites were advocating for Independence.

Having achieved Independence for Eritrea, now the EPLF government is searching for democracy and justice as it has renamed its military organization by Peoples’ Front for Democracy and Justice (PFDJ).

For EPRP, the cart does not come before the horse. EPRP has been advocating DEMOCRACIA and justice even before its formal formation. May be Mr. Petros could not see the student movement as democratic body. Let us not forget the history of election in the university. Nobody can deny that there was an academic freedom at least on campus level. Dr. Tesfatsion Medhine can elucidate to Petros the academic freedom that existed then.

The most amazing story (distortion) is when Mr. Petros claimed that the tools for hijacking namely the bomb and the gun were imported from Asmara.What a ridiculous idea as if one could not buy them from the “Somalia Tera”. As to the other distortion about professors Mesfin Araya and Tesfatsion Medhine, I will let them respond.

Concluding notes

Almost for 40 years, since Walleligne Mekone’s article was written, a silent debate was going on inside the elites mind. This silent debate seems to come to the public debate once more hopefully in the open forum. I hope this debate will dwell on Walleligne’s deepest political beliefs such as whether WM was a liberal, a conservative at heart or a closet radical? Or was he a more subtle and moderate political figure who embraced Tewodros’s, then discarded Monarchism (Teddyism) in pursuit of a restless ambition? Is there evidence to entertain both views? Was WM an analyst or an ideologue?

Was WM liberal to be ironic and self-questioning rather than messianic for all Ethiopians? Sometimes events call for courage and clarity not a sense of irony. And courage may be required to confront a genuinely radical and passionate Revolution. Even a closet radical would resist hijacking. Any conflicted woman or man (WM) with ambitions of reconciliation of the nations and nationalities might attempt to reconcile. But it is only the passionate, committed, courageous moderate like Walleligne Makonnen could succeed. Isn’t this ironic with Walle, the hero? If it is not, let us see what the EPRP’s 36 years of unabated and continuous political struggle would prove to the world.

The editor of Ethiomedia wrote “we hope Zewge’s first-hand account would clear the fog that had shrouded the life of the student activist who rose to national prominence during the turbulent final years of the reign of Emperor Haile-Selassie.” What a wishful thinking! Ato Fanta was perhaps his close friend but he was not his comrade friend. The struggle is not about personal friends; it is and was about ideas of change. Ato Fanta and his likes speak about girl friends and monetary things, but WM and his likes speak about progress and civility. I do believe that there is no “last hours for Walelgn Mekonnen.” It will be perpetual.

It is essential that the debate between Monarchism vs. Democracy should be clarified. The people’s government as proposed by EPRP is once again is being challenged by a so-called “government in exile”. Walleligne’s article and hijacking could not be understood out of the context of EPRP’s struggle for change. No doubt WM was an agent of change and he was not alone. Millions have died for his ideas and are still dying and disappearing at an alarming rate. There are three main reasons why we keep harping at the wrong side of political history.

• Eritrea was not separated because of Walleligne’s article. It was rather that Eritrea was a cause for his untimely death.

• That the TPLF leaders have disguised themselves in the hood of Wallelign – the sort of the Trojan horse.

• That the current leadership of EPRP lacked the gut and the will to defend Walleligne from being labeled as an agent of the Eritrean Fronts.

EPRP’s support group around Washington DC are going to celebrate this week their 36 years of struggle for DEMOCRACIA. What does this mean? Go back to the blue line in the caption. How do we do it? That will be the question this week for EPRP. Will the name and picture of WM would come up for discussion and display or will he be forgotten as his comrade in arms DEBTERAW?

For comments and critics

woldetewolde@yahoo.com

by Scott A Morgan

There are Indications that the US Military is not even sure about which part of its Command Structure will take the lead in Fighting the Piracy in Somalia. For the Time Being it will be CENTCOM (US Central Command) not AFRICOM that will be leading the effort. Currently Naval Elements from the Fifth Fleet are part of the International Armada that is attempting to eradicate Piracy at the South End of the Red Sea.
Despite this International Effort to Combat Piracy the situation involving the MV Faina shows little sign of being resolved any time soon. This Ship with its Cargo of 30 Russian Made Tanks and other crew served weapons and ammunition was seized by Pirates almost a month ago. This capture created such a buzz and a guessing game that would make one think that Tom Clancy himself created the scenario.
One thing that people can agree upon is that the Ship had a Destination of Mombasa, Kenya. After that the stories get interesting. The Initial Reports were that the Armor was intended for the Kenyan Military. But the BBC uncovered a Bill indicating that the Weapons were in fact intended for the Government of Southern Sudan. The Diplomatic part of this crisis has seen the Ambassadors from both Kenya and Ethiopia called to the Foreign Ministry in Sudan.
Add this caveat to the unfolding crisis. The Kenyan Government is reportedly planning on training 10,000 soldiers of the Transitional National Government (TNG) in Sudan. And the Islamist Militias are furious. They are threatening to Attack Kenya if it follows through with the current plan to train the Somali Military.
So what will happen next? First of All the Current Government of Kenya has to once again work on its image. Earlier this year the World watched as the Country almost Imploded after the Controversial Elections. A Month of violence led to the deaths of Hundreds of People and led to a GNU. A Controversy such as this one and the threat of attacks will place the Country under increasing scrutiny by International Donors and Counter Terrorism Experts.
Secondly there is Somalia. The Piracy Efforts will have people asking about how much control does the TNG actually have. Another Question may be how long will some people support the TNG. The Hingepin on this will be when/if Ethiopia pulls out its forces. This could be seen in two ways. Either the Country will be ready for the AU to send in a Peacekeeping Mission or the current attempt at supporting the TNG is an utter failure. It does make those who are advocating an Independent Somaliland look very intelligent lately.

Lastly there is Sudan. They did take the Diplomatic Step and Called in the Ambassadors from Kenya and Ethiopia to complain about the Tanks. The scrutiny that they are facing regarding the Darfur situation has caused the President of the Country to be indicted by the International Criminal Court. Although the Authorities in Khartoum have a Peace Deal signed with the South the attempt by GOSS to purchase these weapons could leave one to wonder why they are arming. In recent weeks GOSS has had several clashes with the LRA along the border with the DRC.
The entrance of the Armor into a very volatile region is an escalation of tensions. One country has a region with a large autonomious region. Another had a violent aftermath to a controversial election and has been working on restoring peace and harmony. The Other is the perfect example of a failed state. This is a Good Recipe for a War to Break Out.
The rest of the World has deployed Naval Assets to protect a vital Shipping Lane. But How far will the rest of the world be willing to prevent the Armor from falling into the hands of Groups that have plans to use them for a Political or Military Agenda? What steps will be used to prevent another war from breaking out in the Horn of Africa? Or will the Powers that be Yawn and let it happen and make Money!

The Author Publishes Confused Eagle on the Internet
it can be found at morganrights.tripod.com

By Yelfiwos Wondaya – October 14, 2008

Once again a fear of backdoor dealings dominating Ethiopian thinking both at home and abroad for sometime must come to a close now. Ethiopians are no longer interested in a group that carries out an indirect sort of dealings with anyone other than our own to settle our national affaires. To begin with, one would say without fear of contradiction that an initiative that comes from outside into a place where it does not belong is bound to fail. In all honesty, though coordinating the various aspects of our activities, organizing the potential candidates of our future government and applying efficient working methods in order to make the entire arrangement work effectively must be our business. And also organizing a new platform that creates an environment in which the influence of the majority is welcomed to abate our misery is our goal. For we are at Liberty, we must remain free to take any measure necessary to attain our liberty and freedom on our own. Isn’t that common for any humankind to defend his liberty and freedom from being breached and defend it no matter what? So fighting against any sort of interventions that limit our freedom and sovereignty is something that any responsible citizen is obliged to accomplish. To that end, one has to admonish Ethiopians of all persuasions to stay alert and not to get duped by any backdoor dealings that breach our sovereignty ever again. And most important of all, if and when Ethiopia’s fate is determined must be determined not by outside influence but by Ethiopians themselves.

“A Government in Exile”? As an alien as it sounds; a government in exile involved with a country other than our own is totally unconventional in a way that is particularly wacky and bizarre. Besides, nowhere in the world would one put himself at the service of foreign powers and work under the orders of a foreign government. In any case, no matter how much one disguises it, it remains to be atypical, eccentric and foreign to our thought. Where is the moral-bound we Ethiopians are familiar with? How on earth a group living abroad believes in imposing its borrowed ideology against the will of our people and yet continues to enforce an argument Ethiopians are not interested in at all. I believe it is a belief of one group and what one group holds to be is not necessarily true to the entire society and worst of all trying to dictate one’s set of belief over the society is a sign of dictator ship. So please, with all due respect, let our conscience be our guide. Because, that is when I believe we become conscious of our morality that allows us to the right thing and to be true to ourselves. And that is also when we know what our limitations and obligations would be like. Moral-bound is what we lack and moral-bound is what need to rescue our moral dilemma. Morality is the custom of our land and must be the current feelings our peers enjoy. So let us stick to our words and deeds and live up to our values and belief systems.

Ethiopia deserves a time and space of her own where her citizens are free to choose their own government rather than having it imposed from outside. To me, a bad decision done willingly is much better than a good decision done by compulsion. Whether or not such institution formed outside of our country shall have a legitimate claim to rule the land of Ethiopia is yet to be seen. But one thing is for sure; to the best of my understanding, even deciding on discussing, endorsing and imposing the choices of privileged minorities and foreign powers upon the fate of our nation is not acceptable by any measure. The privileged minorities believed to have more power, social standing, wealth and talent than the rest of us in Diaspora cannot represent us much less representing the interest of Ethiopians living in Ethiopia.
Isn’t that pathetic for a self-appointed Think Thank to think of an institution formed in a far away place by few is a remedy for Ethiopia? At any rate, such notion of settlement is morally wrong and politically incorrect and cannot correspond in part with our belief system at all. Does any given group be it political or civic or both have a right to pass any motions on behalf of our great nation without getting a mandate from the people of that very nation? I believe not! Isn’t that the reason why we are opposing to Meles of TPLF to begin with? I like to say yes for the answer.

Clearly, though one can tell a clear difference there is between groups having admitted failure before hand and groups that not, and between decisions that deify all logic and voice of reasons and that not, and between groups that do as told and behave in accordance with a law and order instructed by foreign powers and that not. And between that of self-ruling and all-inclusive groups and that not. In this case, any groups that admitted defeat and stopped hoping for a good outcome and ask for a foreign intervention instead could not be an alternative force for Ethiopia at any rate. After all, a group unsure of itself tends to fall short and continues to fail itself despite the best efforts of Ethiopians both in Ethiopia and abroad. Briefly, one can see that there is an action oriented group committed to involve strenuous effort to topple enemy out of power on one hand and a group at a standstill waiting for a miracle to happen through a divine intervention. Besides, attempting to earn victory without putting any challenge in a fierce competition we have at hand is beyond me to comprehend so to speak.

Basically, Meles is a bridge to no where; and worst of all, a government in exile requires airspace to exercise its authority over the country and wishes to have a prevailing influence in due time.
What a joke!! Be that as it may, it is time to replace Meles not with a government in exile but with a broad based organization and an effective leadership that provides all Ethiopians with a means of
coming together. For he is a tribal chief who generally makes decisions to benefit his own clan, the degree of trust by the public on him and his political institution has declined in which case his failing system is facing a fierce resistance on the ground. So in principle Imposing one’s regime upon the same people is what Meles of TPLF has done, which is why we opposed it, and we continue to oppose such practices no matter who does it. Because, a regime that it imposes its agenda against the will of the people is repressive by its very nature. So, as an alternative, Ethiopians deserve to have a statesman who is widely respected for integrity and impartial concern for the public good and a broadly based political party consisted of all Ethiopians regardless of their religious convictions, languages
and ethnic backgrounds. This sentiment is deeply rooted in the concept of the Ethiopian sociopolitical culture and tradition which can be described as a set of attitudes and ideas common to all Ethiopians as
well. Thus far, the events leading Ethiopians up to such a collective form of protest against Meles’ Ethnocentric dictatorial regime needs to acquire not “a government in exile” but three important continuities, unity, organization, and leadership.

In the main, a timely intervention of some political leadership is needed to seize leadership position not from afar but there in Ethiopia today. Thus it will be possible for Ethiopians to hail their popular insurrection once they showed during, before and after the election of 2005. The people that marched through the streets of Addis Ababa against Mele’s dictatorial regime was symbolically, a sign of success, a winning shot and a champion of human rights that posed a threat to tyranny. Well done, the intent of the parade was not for a government at some distance from the shore but for a government at some distance within the shore there Ethiopia. With certainty, though we have learned that the Ethiopian people are already determined to set a limit against Meles’s dictatorial regime. So, at this critical time, not a regime in exile but an action oriented political leadership capable of providing the public with an effective leadership is highly required in Ethiopia. It is also timely for the upcoming political leadership to coordinate various political forces, units and civic organizations and bring about their contributions together to benefit our national struggle and win over enemy. Last but not the least, toppling Mele’s regime and rescuing the victory on the horizon is what the up coming leadership ought to do in order to provide the public with more of moral boost and inspire them with confidence not in exile but there in Ethiopian soil. Indeed, a leadership envisaging and contemplating a future ahead, a leadership that has a firm hold on the public’s imagination has to come forward to assume a new role of leadership to lead the revolution. In short, not governments in exile but a resolute leadership Ethiopians are looking forward to see in Ethiopian today.

To that end, providing the Ethiopian people with an effective and coordinated leadership and promoting a pragmatic course of action in a bid to liberate our people from the yoke of tyranny is the burning question of the day. We had been at ease and idle for quite a lot of years. In some cases, so many of us were even tending not to participating actively and usually letting others make decisions for us. And all of a sudden, here we go again we ended up with asking for “A Government in Exile” to be established overseas and to rule over Ethiopia from afar.

By the way, none has been said about a government in exile on the part of the chief player. The chief player in this case is the clear majority of Ethiopians. In a democracy, only the voice of the clear majority matters when it comes to decision-making processes. So does it matter if the self-appointed group living in isolation is claiming to have a right to discuss and decide over the fate of our country from afar? After all, democracy is a form of government in which the power is vested in the people or through their elected officials under such a free electoral vote. So where is the connection between the
concept of democracy and the practice of the groups when setting a government in exile? Don’t these concepts contradict in terms? If true to be told, however, we as conscious elements only can lead the
national struggle without imposing our classified or personal and patrician interests against the will of the people. One may also come to think of prioritizing the security of his nation more than anything
else. Because, country comes first then personal and patrician importance and urgencies come next. Therefore, the case in point here is that it is the fate of our country at risk we are concerning about.
Any other formalities comparable to the choices and opinions of individuals’ favors would come second to the safety and security of our nation as well. Nothing is further from the truth. Nothing is
personal about this subject either. It is evident that Killil has never been the choice of Ethiopians but has been imposed upon them by none other than patrician TPLF. If we are for democracy as we claim to be time and time again, we must convince ourselves to believe that the interest of the people has to come first to be served. The interest of the people together with the voice of several groups within and
outside of Ethiopia had not been taken into consideration at a time when TPLF and other liberation fronts crafted the constitution that compromised the sovereign power of our nation. As a result, look at
the dire consequences our nation is suffering. The same is true to this settlement of a government in exile; every individual involved in this notion of settlement has to come to think of the difference
between the process of validating a divisive regime and the consequences of the policy of that regime on one hand and the unpleasant result we are suffering as a nation.

In conclusion, putting the chief player aside and being the talk-show moderator to decide on the fate of our country is a travesty of justice so to say the least. Not only that, any circle of group be it political or none including the current ethno-centric dictatorial regime in Addis do not have no mandate from the people of Ethiopia to carry out this platform and decide accordingly. Much less to decide over the fate of our nation, we do not even have formal political participation to sanction or approve a government be it in Ethiopia or in exile.

The struggle continues!!

Dr. Abeba Fekade

Part I: An Overview

This discussion note is an attempt to briefly explore some of the underlying internal and external factors, which are presumed to be root causes of the current psychosocial and political realities in Ethiopia. It is in deed an attempt to, by way of questioning and identifying the inherent problem, enable us formulate possible solutions to the tremendous challenge Ethiopia is facing today. It is an inquiry intended to raise the essential question, which is why ‘things fall apart’ in Ethiopia today and to further examine the cause and its ramification within the context of the current global power relations and domination. In doing so we can develop perspectives, which can be utilized not only to correctly explain and understand the current reality but also to create the tools needed to transform it. I believe such transformation can be materialized only when Ethiopians start to examine the sociopolitical conditions of their country from an authentic Ethiopian centered perspective. When people fail to see reality through their perspective the damage is far more devastating because it can create one of the deadliest distortions of reality that weakens ones core identity. This is one of the crucial challenges Ethiopians are facing today.

Thus in order to effectively discuss the contemporary Ethiopian thoughts and behaviors we must know the past at least the recent past because it can serve as a compass to guide the future and to enable us navigate through the present. To this effect, a brief discussion, on psychosocial and historical background of Ethiopians as people, nation, and Ethiopia as a universal conceptual movement and identity, must be addressed. The Ethiopian identity, as it is a living history, is a dynamic process that creates, recreates and transforms itself through time and remains the same at the same time. This was and is one of the marks of Ethiopian identity. However in the last century Ethiopians have traveled away from their path, from the path that would have taken us to social and cultural development that is authentic to their need and desires. Today, the twist we made from our way has brought Ethiopia to an inferior global position and to the road of self-destruction by becoming increasingly dependent and subservient to external and internal tyrants by creating a disabled nation, whereby the national integrity and survival is now critically at stake.

Yes, it is our urgent obligation to raise fundamental questions in relation to the root causes of the complex problems our nation face today, and evaluate the intricate underlying internal and external factors at play. In addition, we must peer into the psyche of Ethiopians and find out what happen to contemporary Ethiopia that she is unable to reflect her great historical heritage and legacy. The question is what must have happened to cause Ethiopia to become every thing that contradicts her historical place. Furthermore, for the past few decades what explanation could be offered why we find the nation unable to feed her people and maintain her freedom. Hence we ask what the root cause of the ongoing destruction of Ethiopia is and what path must be taken to reawaken Ethiopia and Ethiopian identity.

The state of Ethiopia and Ethiopian national identity is currently the object of multi- pronged assaults by both national and international forces.  This attack threatens the very foundations of Ethiopian national heritage and the very existence of the Ethiopian nation.  Therefore, it is imperative to originate and construct a new direction to enable us tackle each specific threats and challenges facing us.  At this time, the state of our nation has reached to a catastrophe of biblical proportion. Over 85 million people exist under aversive hideous condition leading to a destruction that proclaims the end of a nation. In addition to the systematic killing of young Ethiopians by the tplf forces, the rapidly increasing rate of death from many curable and controllable diseases and epidemics, including man made famine and starvation is taking away the lives of millions of people.

Sadly to say, the most affected and disoriented groups of people are currently in control of the nations’ ruling political apparatus. The tplf and its group have neither the ability nor the desire to lead and serve the needs and interest of the Ethiopian people. They are in deed, the final outgrowth of the self- hating, colonized mind and the premiere embodiment of every thing that is anti Ethiopia and Ethiopians.

Brief Historical Background of Ethiopia

When attempting to investigate the underlying causes of the present reality of Ethiopia, one cannot and must not avoid referring to the nation’s past, the glorious past that is. Ethiopia is among the most ancient nations, which contributed enormously to the creation, and development of world civilization. The nation’s historical friends and foes have written much about the prominence and glory of ancient Ethiopia recognizing that what is known, as the ancient Egyptian civilization is in deed Ethiopian in origin. Many world-renowned African and European Egyptologist have asserted that Egypt is in fact ‘the daughter of Ethiopia.’ These findings also lead to further assertion that the great contribution to Greco-Roman in particular and the world civilization in general in math, astronomy, religion and metaphysics and basic conceptual and philosophical wisdom, knowledge and other scholarships is in fact an outgrowth of Ethiopia’s high culture and achievement.

From the ancient Europeans such as the Greek Homer and Herodotus to the African giant scholars Chik Anta Diop, Ben Johanan, and many other thinkers have reaffirmed that black Africa, particularly Ethiopia, is the birthplace of humanity and world civilization. In fact, while Europe was in a complete ignorance and darkness ancient Ethiopia established and left the legacy of civilizing humanity by giving the world the foundation of knowledge and wisdom, the art of governance, justice and system of righteousness, religions and spirituality. Among many others, the great European scholar Homer praised the ancient Ethiopians as the highest forms and exemplars of humanity and the favorites of all the gods including the highest and the almighty one God.

In deed, Ethiopia was the wellspring of a high culture belief systems, wisdom and philosophy, both oral and written. However, these civilizations were built when Ethiopians were primarily the teachers, engineers, constructors and makers of their reality based on an Ethiopian belief system and perspective. They believed that they are the sole and the primary creative force of their reality and destiny; which is a mark of free and independent people. Could this be the reason that ancient Ethiopia was free and independent whereas modern Ethiopia is not?  The question is why that the mother of all in every aspects of human existence now dried up and is the leading international beggar for basic needs for sustenance. This dependency is not limited to material need; it has extended to ideology, culture, religion and faith? By raising such fundamental and essential questions we may be able to restore and cultivate the ground that allows us the development and implementation of creative Ethiopian insights to successfully change the complex problems we are facing.

Western Education and Psycho-cultural Impact 

Around the turn of the last century, Ethiopia was introduced formally to the western school system. The new schooling processes and content, primarily dissimilar from Ethiopian/African centered pedagogy; it is essentially incongruent to the ethos and values of the people of Ethiopia. Nevertheless, the emergent need to tackle the European repeated attack and threats, several Ethiopian leaders in the past, although cautious, have desired to fast gain the technological mighty of Europe to defend their independence.  In fact, there were several leaders and concerned citizens that warned and opposed the blind acceptance of foreign educational systems with no regard to the danger that is inherent in the system.  However with the advent of Ethiopia as a modern state, the need for westernized, European trained persons necessitates the redirection of educational processes from Ethiopian centered traditional schooling to western system. 

The British and other European missionaries that followed the return of Haile Sellasie from exile took the task of reforming and colonizing the Ethiopian mind. Not only cultural values and belief systems were deformed but also basic knowledge and historical facts about Ethiopia and her people were made systematically unavailable with in the schooling process. When even available distorted facts and concepts were afforded and taught from European perspective to the unsuspecting young Ethiopian mind, leading to believe false realities and accepting what is not true about them. The western pedagogical indoctrination took place imprudently without equipping and centering the students with the foundation of self-knowledge, and cultural ethos. Therefore, Western value systems were subtly embedded into the cultural norms and functions of the majority of the educated and urbanized Ethiopians.

Even though unintentional, the western learned and urbanized Ethiopians uncritically accepted and value what is western and devalue what is Ethiopian. Again this is the result of immersing the Ethiopian young mind into others culture and belief system through schooling, which is an effective means of controlling ones thought resulting in neocolonial consciousness, enslaved mentality which produce the ‘nech amelaku’ white ‘worshiping’ generation. Not only the contents of the education but also the tool of instruction used has been western, for instance, the English language is utilized through out the high schools and universities in a nation which created highly refined languages and literature and maintained unique systems of higher education for thousands of years. 

Despite the ambitious attempts made for over half a century to modernize and develop Ethiopia through western education, the nation continues to travel down the road of political, economic, and cultural dependency, and destruction. In essence, the knowledge and training acquired did not bring the desired change that benefits the vast majority of the Ethiopian people. The western-based educational system has produced intellectuals, social and political leaders, with problematic and distorted sense of self and sense of nationalism. Today, there is a rampant and pathological reliance on foreign powers both for ideological leadership and in material resources. Internalizing foreign thoughts and ways without any critical appraisal of its value as a result, created brain washed bureaucrats, technocrats and pseudo intellectuals who perpetuate further greater dependence on western countries.

In contrast, the Japanese who took charge to modernize their nation successfully attained their goal at about the same time Ethiopia attempted to do so. However in the case of Japan, modernizing their nation was achieved after the government of Japan under the Emperor Meiji, sanctioned that western know-how and information must be incorporated in to their version of modernity in accordance to a Japanese psycho-cultural perspective. As a result Japan developed in ways that is meaningful to her people. Whereas in Ethiopia, modern, western centered educational processes failed to meet the needs of the mass. Instead such systematic imposition of alien culture and thought via schooling on Ethiopians distorted their perception and corrupted the Ethiopian identity. The western schooling processes also eroded the social fabric that collectively binds the Ethiopian people as one nation. In fact, the process of modernization was to make Ethiopia fit into the existing world system, a neo-colony dependent and inferior nation. Furthermore, for Ethiopians uncritically adapting others way not only affected ones ways of learning and implementing but also produce behavioral characteristics and traits that are contradictory to the Ethiopian core nature and disposition; such self imposed ‘pedagogy of oppression’ renders cultural1y miss oriented and dysfunctional intellectuals and national leaders.

It is suggested here that European educational and cultural domination had brought about a formidable impact on the thought processes of schooled population; that is to say, some degree of mental colonization within the Ethiopian context has taken place. The making of modern Ethiopia through western education was in fact the beginning of the processes of enslavement and colonization of the Ethiopian mind. Hence, the question becomes has the modern western educated Ethiopian consciousness transformed into a subservient status because of crude and subtle Western psycho cultural domination. Consequently, Ethiopia continues to slip further away from her path and destiny creating greater vulnerability for further psycho behavioral distortion, political dependency and reliance on others. This is one of the essential differences between the Ethiopia of past and today’s Ethiopia which is enslaved with an invisible chain.

Several contemporary educators and researchers have pointed out that western education and science rather than promoting knowledge and wisdom for the well being and betterment of human society, it is used to exploit and dominate the vast majority of the world population. Using their theories and methods of education, Europeans and their descendants continue to launch on violent assaults on the rest of the world. Researchers and scientists are member of society as well, thus, they also often reflect the trends and values of the society and cultural group to which they belong. For instance, during slavery in this country many scientist were engaged in the task of justifying slavery by providing so called scientific proof (most were outright deception, and corruption) that black people were intellectually, psychologically and physically inferior to whites and subject for enslavement.

We know more than ever that information and knowledge particularly self-knowledge will be very essential tools for survival and to sustain, transform and develop societies. Becoming knowledgeable about ones heritage is empowering and leads to social and development. This foundation of self- knowledge is what was compromised as a result of miss education. The first and fundamental human knowledge is the knowledge of the self-know thy-self says the ancient Egyptian oracle. This is a fundamental knowledge, a foundation for all other forms of knowledge. While recognizing that Ethiopians and Ethiopian societies are diverse within themselves, however, there is also a very strong underlying unifying deeper structural and philosophical foundation of belief systems that are and can be generalized as Ethiopian at large, as a unifying national identity.

When we consume and accept the notion of modernization based on European philosophy and normative standards, which could be inherently contradictory to our way of thoughts and belief systems. Following others way that is incongruent to our mindset causes us a denial of our true identity for we have developed values that are incompatible to our true self as Ethiopia and Ethiopians. Unfortunately, as we become more and more westernized the number of Ethiopians who are secured in their identity and cultural foundation as well as Ethiopian centered thoughts and behavior is now very seriously in jeopardy, rapidly dwindling.  Operating with in the frame of some one else’s definition of reality is dangerous to the ones self-image, and self-concept, it creates ambiguity and disorder in our identity, thoughts and behaviors.  In addition systematic imposition of alien culture via western schooling and socialization undermined authentic cultural growth that reflects the Ethiopian ways of life. Regardless of the generally held understanding of the purposes and functions of higher educational institutions some of them in fact are not only far from what they ought to be but they are the antithesis of higher education and knowledge, ranging from simple mediocrity to pathological levels of disorientation.

The twists we have taken have leaded us to the road of self-destruction and greater dependence on others, both on ideological and material level. As a result of this general condition unproductive and dysfunctional social behaviors and destructive cultures have emerged. The vast majority of the urban population is part and parcel of this generally dysfunctional society hence shares and manifests its pathology in various degrees and intensities. These dysfunctional behavioral factors may further deplete our energy; distort our emotional and cognitive function, and incapacitate us from transforming our social reality to a better condition.

It is evident that modernization was wrongly equated with being and living like Europeans; this in today Ethiopian is a case of acute oppression manifesting through the high regard and value given and attached to all things foreign including, life styles dressing, music, art, religion, politics etc., and to be sought and possessed, ultimately leading to unhealthy level of devaluing ones selves. Such behaviors of brainwashed mind have surpassed simply the economic and political needs but also show it self in our deeper inner core in our faith and spirituality. Lets look at for instance how the two major religions are affected and influenced by such foreign influences. The growing number of Ethiopian orthodox Tewahedo Christians, which is the first Christian nation in the world, is now altered and adulterated into western version of Christianity and similarly the Ethiopian Muslims adapting to Arabism instead of adhering to the Ethiopian Islamic faith that gained ground and founded in Ethiopia and spread elsewhere to the world, are examples of foreign subjugation of a nation’s deep identity and soul. To simply imitate Europeans or Arabs does not mean to be modernized or developed; people mistakenly think that to be modernized is to give up all that is Ethiopian, doing so is a societal madness that breeds cultural inferiority and mental distortion.

Our ability to truly develop ones own perspective diminishes as we gradually utilize the European epistemological framework to know and to define ourselves.  Actually, there is increasing tendency by the western educated group to define and validate it self on the bases of European standards and norms of measure, be it science, art or politics.  Although unaware, most of the western educated Ethiopians, intellectual development is stifled and this is primarily because of the attempt made to internalize the European mode of thoughts, which produce imitative behaviors that diminish originality and creativity. Hence the miss educated elite politicking over the various issues based on European philosophy and political orientations has not learned either the past way, nor it is able to develop a new Ethiopian centered thinking for the governance of the nation. We certainly need to challenge the absurdities of such unhealthy foreign political concepts and ideologies, which are held and embraced by both left and right political lines as a premise and a panacea for development and stability of Ethiopian society.

Socio-Political Implications

The cultural imperialistic nature of the western educational system creates, intellectuals, professionals, social and political leaders, with problematic and distorted sense of self and nationalism, of course with few exceptions. This is important to uncover the essential shortcomings and intellectual deficit that blurred the thoughts and vision of the prevailing political organizations and leaders of our country at large. This may be considered as one of the outcomes of a neo-colonized mind-set and impotent thinking that resulted by virtue of having been transformed in to intellectually subservient status in relation to the west. As a result today many intellectuals and political leaders are ill- equipped and unable to reconstruct and implement fair and just sociopolitical conditions in their society. They lack original and politically persuasive Ethiopian-centered thinking, which gives thrust towards political processes that are congruent and responsive to the ethos and the needs of Ethiopians. 

Although, inadvertently, rather out of good will and yet as a consequence of western philosophical indoctrination, the grave mistakes the Ethiopian leftist movement made on several political and national question were examples of misapplication by literally reading Ethiopia, as if it is an European society. For instance comparing the European medieval feudal social system to the Ethiopian notion of ‘feudalism’ resulted in further distortion of both understanding the problems and solutions prescribed thereafter. Such a faulty attempt to blindly apply other society’s model weather it is eastern or western European versions be it national issues or democracy to the Ethiopia society is futile. Attempting uncritically to apply for instance the question of nationality based on European ideology to ancient people who have lived and evolved together for thousands of years is also a manifestation of internalized poverty of thoughts and ideas leading to erroneous politics. The diversity of languages does not inhibit from having a national identity; the naming terms amara, oromo, tigre, afar, etc., refers to linguistic groups not necessarily the European notion and construct of races, ethnicity, tribes and so forth. The need to expose the fallacy and incompatibility of European model and thoughts to Ethiopia and the danger of ethnic politics is imperative. Here again, if we were properly educated from an Ethiopian centered perspective, we would have been able to recognize the essence of our oneness is our diversity as one people.

If we are not cognizant of the political implication of such western cultural imperialism, expressed in the name of development, democracy, aid and so forth, we will prolong our oppression and social and political realities that cause the current crisis threatens the survival of the nation. Historically, external forces, using internal elements have attempted to control Ethiopia and destroy Ethiopian nationalism. Today this historical mission seems to be somewhat accomplished and implemented by enshrining a tplf constitution that allows further fragmentation of the very nation for which the constitution supposedly is created.

Thus, we must raise some important questions not only for public discussion but also for further research to see the possible political implications of miss-education and contribution to the national crisis that we are facing now.  Again we must ask few fundamental questions, such as what are the roots of the ongoing destruction of Ethiopia in general and what and why the tplf and its ethnic base group have become the agent of Ethiopia’s destruction. What explanation must be given to their outright dislike and hatred to Ethiopia and her national integrity, to an extent that they literally are handing over Ethiopia’s land and territory to foreign forces and countries? The outrageous behavior of the tplf and its allies is very intriguing to say the least.  What happened to the psyche of the members of tplf and the likes to develop such anti Ethiopian nationalism, choosing ethnic identity over Ethiopian national identity, preferring to claim ‘zega tigrawe.  And also we ask why would a government advocates in all international affairs against the very nation it is ruling and despises the people’s interest and well being? What are the psycho cultural disorders that might have cause them to be tigre-centered and behaving accordingly on national issues in our recent history?  It clearly appears that their relations and interactions with Ethiopians in many ways resemble to a foreign occupying force’s behavior that shows deep enmity towards the people it conquers. They appear disconnected with Ethiopian psyche and their ancestral lineage; could this be further indication of a self- hating psychological disorder and complex?

The Road to Reawaken Ethiopia: The Last Frontier for Liberation

The new world order is not necessarily geared to serve our interest and benefit our causes. It is rather a new form of colonization and domination, carried out through the so-called globalization and democratization processes. The west, creating the various conditions to instigate conflicts using social, cultural, ethnic, religious, economic and political differences to destabilize and bring nations into further fragmentation and subjugation is one of the many ways they use to control the world. The so called new order of world powers are not limited to political and economic subjugation but also attempts to control and alter peoples’ psychological makeup and compromises ones core identity and cultural integrity.

The complex and multidimensional problems facing Ethiopia raise some serious questions as to how we can liberate ourselves from the bondage of mental slavery. Although, Ethiopia has never been colonized in the same manner as the other African countries, there is compelling evidence that indicate the working and outcome of a colonized reality and mentality. Nevertheless, over the past century Europeans have gained greater control through religious missions, education, aid, democratization etc.  Consequently, these influences may have resulted in outcomes that are collectively harmful and costly to Ethiopia, to the extent of risking the integrity and the very existence of the nation and its identity.

For the past eighteen years ethnic ideology and constitution has negated the oneness of her people, rendering disintegration and annihilation of Ethiopia and Ethiopians, via western political agenda imposed upon our nation in the name of democracy. However, such allowance and compliance with ethnic politics is a reflection of a weakness and defeat of Ethiopian centered ideology. The notion that democratization and globalization lead by the Western power is for the betterment of those oppressed people of the world is erroneous and big deception, which, unfortunately, the many have fallen for. What is sad about it is that those victims of the old-new political order have deluded themselves into believing this as a universal truth and are not aware of their predicament, which is the new form of colonization and modern slavery.

Although, there are few Ethiopians who had the courage to stand free, never allowed their soul to subjugation, and remained true to themselves, for the most part, however, the western educated and brain-washed elements have become increasingly distorted, lacking authenticity and self-empowerment. In some severe case such persons’ inner being may be corrupted and they are the modern domestic administrators of the old colonial masters, selling their brothers and sisters. It is in this light that we must redefine the core nature and base of the TPLF/woyane so we understand and as to how we can stop the destructive and oppressive processes. The lack of a political ideology and philosophy that is centered on the Ethiopian reality has a serious impact on our ability to generate political leadership and our ability to translate knowledge into actions. We often focus on issues rather than fundamental principles as a result we become reactive in our political stands and the struggle lack persistence and lose momentum when it reaches to a critical stage of the movement.

Even though, in today’s political process telling the truth is painfully alienating, we must change this state of mind and restore our consciousness. We must be centered and rooted in our past to construct a better future. It has to be said that people who do not know where they come from do not know where they are going and may never reach their destination. We must compose, scholarly original and politically persuasive Ethiopian thinking, a new paradigm, that stimulate the political forces and scholars the formation of a conscious intellectual praxis which is a perspective that gives thrust toward a political socialization congruent and responsive to the ethos, and worldviews of Ethiopians.  It is in this light that we call to redefining the ethnic based tplf force that it is not only undemocratic ruling class by any traditional definition, it is and behaves as a viceroy and an agent for external forces, which facilitates the scrambling of Ethiopia. A thorough and correct definition and analysis in regard to the enemy of Ethiopia and its power base is in order for anyone who would like to remove them from power.

We certainly cannot afford to make the same and unnecessary mistakes again. Therefore, as one of the essential elements, our struggle requires a fertile ground for the emergence of Ethiopian centered thoughts that causes internal political dynamics to move towards true liberation of Ethiopia. It is, therefore, important for all concerned Ethiopians to urgently get involved and help bring about the necessary social transformation to stop the rapidly approaching total destruction. Therefore, it is time for the birth of new energy and force. Yes our current reality dictates to revisit the notion of an Ethiopian worldview and ones again ask the question why are we the way we are to day and why we cannot find our way out of the quagmires we are in. Isn’t it the present generation’s duty and obligation to redeem it? We must refocus our energy to plant the seed of freedom and cultivate for a better, harmonious and peaceful world, when it is done in one heart, for this is granted. Therefore we ask which road will take us to reawaken Ethiopia? Well, today more than ever, the need to remove tplf from the national power is definitely an urgent call and immediate task for all conscious and responsible Ethiopians.

Ethiopia shall prevail,

Dr. Abeba Fekade