Can an African System
of Social Organization be described in Western academic terms and jargon?
The official flag of Oromia
A while back, I exchanged
correspondence with a young Oromo scholar, Mr. Jiregna Assefa, who prepares his
Ph.D. in Punjabi University, Patiala (India); he asked me to write an initially
brief comment about his 14-slide presentation of the thesis, and of its
contents, which I did. The title reads: 'Analysis of Philosophical Discourses towards
Social and Political Values of the Oromo Gadaa System'; the PowerPoint
presentation is available here: https://www.academia.edu/102122375/Analysis_of_philosophical_discourses_on_social_and_Political_Values_of_the_Oromo_Gadaa_system
Typical Gadaa meeting in Occupied Oromia
Back in the 2000s, I published many
hundreds of online articles about Oromo History, Waaqeffannaa (the original,
monotheistic religion of the Oromos), the clashes between the Cushitic Oromos
and the Semitic Amhara and Tigray tribes, and the systematic Western colonial support
of the Semitic Abyssinians during the second half of the 19th c. and the early
20th c., when the Oromo kingdoms were gradually invaded, abolished and
incorporated into the Abyssinian colonial state, which was later renamed
'Ethiopia' in a most deceitful and mistaken manner.
I first denounced the Oromo Genocide,
which is fully documented thanks to the details provided by the official
Russian imperial envoy to Abyssinia (in the 1990s) Alexander Ksaverievich
Bulatovich (Александр Ксаверьевич Булатович; 1870–1919; also known as Father
Antony/ Иеросхимонах Антоний) in his books. About:
https://www.academia.edu/43645563/Links_to_my_articles_about_Official_Czarist_Russian_Envoy_Alexander_Bulatovichs_books_on_1890s_Abyssinia_and_his_expedition
https://ru.wikipedia.org/wiki/Антоний_(Булатович)
https://en.wikipedia.org/wiki/Alexander_Bulatovich
Most of my past publications about
Occupied Oromia and the persecuted Oromo Nation (that totals ca. 45-50 million
people living mainly in Abyssinia and Kenya) concerned either the Oromo History
or the Oromo struggle for national liberation. Some of these articles, although
published mainly in the period 2007-2010, have -still today- many fanatic
readers; example: 'Oromo Action Plan for the Liberation of Oromia and the
Destruction of Abyssinia (Fake Ethiopia) – 2010'
https://www.academia.edu/35060233/Oromo_Action_Plan_for_the_Liberation_of_Oromia_and_the_Destruction_of_Abyssinia_Fake_Ethiopia_2010
Important developments took place
worldwide since those days; the pace of the change is such that one may get
impressed; but it was to be expected. The perplexity and the ambiguity of the
facts is such that many may view these developments as 'positive', whereas others
do describe them as 'negative'. But there is only one fact that truly counts
for all Oromos, and this is undeniable:
- Unfortunately,
Oromia is still occupied by the Amhara-led tribal-colonial Ethiopian
dictatorship.
This means that the socio-economic,
military, political, intellectual, and academic leadership of the Oromos failed
in their foremost task, in spite of many insurgence cases, terrible bloodshed,
and endless persecution.
However, Oromo resistance leaders,
fighters, activists, intellectuals and academics have to be credited with a
remarkable success in making Oromia, as mountainous Eastern African land, and
their nation known to the world. This sounds odd, but it is not. Due to
colonial policies imposed by England, France and America since the late 19th
c., a thick and compact silence about all things Oromo had been scrupulously and
systematically imposed throughout universities, publishing houses, mass media,
politics and what is called 'public life' worldwide. Oromos started becoming
known to the rest of Mankind mainly in the 21st c. (this is said for all lands
beyond the wider context of Eastern Africa where the Oromos have always been
known).
To what extent the anti-Oromo paroxysm
of the colonial statesmen, politicians, and academics reached you will
understand when you will read the following article of mine (first published on
23rd July 2021) in which I revealed that all my professors in France, England
and elsewhere used a derogatory misnomer in order to ordinarily designate the
Oromos in class.
https://www.academia.edu/50215023/My_Studies_and_Explorations_from_J_Leclant_and_M_Rodinson_to_the_Oromo_Amhara_Divide_through_Egypt_s_25th_Dynasty_Pre_Islamic_Yemen_Himyar_and_Gregentius_of_Taphar
I have therefore to admit that a worldwide
awareness raising initiative is certainly indispensable for a nation, which
aspires today to secede from the Cemetery of Nations called 'Ethiopia', and to
achieve national independence.
All the same, it would be insane for
any Oromo to believe that they can continue their resistance without first carrying
out a severe criticism of their hitherto deployed efforts and a sincere
assessment of the long path that they have followed until now. Numerous
critical mistakes have undeniably occurred in the meantime; they were committed
by the leaders of the Oromo liberation organizations, and by the Oromo
politicians and statesmen, academics and intellectuals, activists and authors.
If these grave errors are not fully identified, they will be committed again,
and the Oromos will miss more opportunities in the future.
It is therefore necessary at this stage to first examine closely the few major changes that occurred between the early 2000s and the late 2010s, and impacted seriously the Oromo struggle for national independence.
I. Changes that
gravely impacted the Oromo Struggle for National Independence
These changes are not particular to
the Oromos; they are general changes that affected almost every country and every
nation; however, they impacted negatively the efforts of the Oromos (and of
several other nations) to achieve national self-determination and to hold a
seat in the UN General Assembly. As you will understand, the changes cannot be
described negative per se, but the failure of the Oromos to adequately assess
them turned the changes into negative developments for them.
1) The Oromos and
the diffusion of the Internet
First, the diffusion and improvement
of the Internet; this fact offered very wide perspectives of Oromo-related
awareness campaign, but it was undertaken poorly by those who showed a
commitment in this regard.
2) Oromo refugees
and their great potentialities
Second, the dramatic increase in the
number of Oromo refugees in either African countries (notably Sudan, Egypt and
Kenya) but also in North America, Western Europe, and Australia; this
development enabled Oromos to live among other nations and to speak widely
about their persecution and troubles.
https://www.madamasr.com/en/2016/08/01/feature/society/the-desperation-of-oromo-refugees-in-cairo/
Quite unfortunately, the effort to
make the Oromos, their culture, their persecution and their troubles known to
other nations was not systematic or comprehensive. Mainly, it was
politically-oriented; it certainly took place when grave violations of Human
Rights in Occupied Oromia were denounced in public by NGOs. But instead of
providing a regular and representative reflection of the Oromo culture and
daily life, it looked like an ebb and flow pattern. So, the various Oromo
refugees, in spite of their endless activities and commemoration events, failed
to widely engage the local societies in their favor at a superior level (events
in universities, participation in political festivals of various parties, etc.).
3) Young Oromo
scholars
Third, the substantial surge in the
number of Oromo fresh graduates from diverse universities in Abyssinia (Fake
Ethiopia), Africa, Western Europe, North America, and Australia; this
development contributed to the rise of the number of Oromos, who can adequately
popularize aspects, elements, and dimensions of the Oromo popular culture, folklore
tradition, popular religion, spirituality, moral and everyday life by means of
dissertations for various university degrees.
One may find the third change as
very positive and useful, but in reality, it was not. It certainly appeared to
be so, but there was a terrible drawback. Why this was so is easy to grasp; to
describe the data about the Oromo popular culture that each young Oromo
explorer and scholar wants to focus on and present analytically, he certainly
has to use Western academic criteria, measures, principles, standards, terms
and an entire jargon, which are all at the very antipodes of every notion of
Oromo culture and civilization.
The risk is exactly due to the fact that the Oromos have not properly studied (let alone incorporated in their own system of historical considerations) the History of the Western World in which they 'suddenly' find themselves. Even worse, this situation can be superficially assessed and gravely misunderstood. Example: if an Oromo refugee settled in the UK thinks -on the basis of privileges he has locally and in the light of his monstrous persecution back in Occupied Oromia (Fake Ethiopia)- that England (or another Western state) is a 'democratic' country, then the ensuing misunderstanding will be colossal. Furthermore, it will affect negatively the chances of the Oromos to liberate Occupied Oromia.
Oromo Borana tribe virgin girls during the Gadaa ceremony; how can Gadaa system be called 'democratic', since virginity is not a value for the lawless, criminal Western democracy?
II. Mistakes,
Omissions and Oversights carried out by Oromo Politicians, Activists and
Intellectuals
At this point, I have to make clear
the reasons for which I already stated that the aforementioned three changes (and
opportunities) were not properly exploited by today's Oromos. I will therefore
highlight the mistakes, omissions and/oversights made by the Oromos in each and
every case.
1) How the Oromos
should use the Internet in view of Independent Oromia
When it comes to the diffusion and
improvement of the Internet, the apparent inability to undertake the following
projects jeopardized the Oromo struggle for national independence.
Yet, realizing the great
potentialities that this fact (and technological advance) offered them, the
major Oromo organizations should have pulled their resources together and
financed the projects below;
i- establishment of a team of Oromos
well versed and highly knowledgeable in Chinese, Russian, Urdu/Hindi, Farsi,
Turkish, Bengali, Malay, Bahasa, Arabic, Hausa, Spanish and Portuguese;
ii- development, maintenance and
creative expansion of many different portals about Oromia, each entirely
elaborated in one of the aforementioned 12 languages, plus the main four
European languages (German, French, Italian and English); these portals should
be hosted in the respective countries and function as rudimentary centers of
information and as hubs of bilateral relations;
iii- creation of an online School of
Foreign Languages for Oromos in which young Oromos in Occupied Oromia would
learn one of the aforementioned 16 languages in view of their active
mobilization for national purposes;
iv- foundation of a multilingual
online Oromo University that would offer degrees in Oromo Language &
Literature, Spirituality and History of Religion, Folklore and Oral Tradition,
Social Organization and World Conceptualization, while gradually introducing
courses of World History and other sectors of Humanities in Afaan Oromoo.
Courses of Oromo language for diverse foreign students should also be highly
popularized;
v- constitution of a National Oromo
Library and Archive site, which would make every historical printed or
handwritten Oromo document, every foreign book with references to the Oromos or
entirely written about the Oromos, every Oromo book, printout or handwritten
concise text available in various scanned formats;
The aforementioned examples do not
contain all the ideas that I have at times discussed with several Oromo friends
in this regard; all the same, they consist in a representative array of
proposals with which the existing Oromo leaderships have to start dealing
systematically, fully assuming their responsibilities.
2) Oromo Diaspora:
an asset or a liability?
Speaking about the Oromo refugees in
various countries, we end up with the already known and discussed, modern
phenomenon of the Oromo Diaspora. In the second part of the previous unit, I
mentioned several examples of lack of action, lack of method, and lack of
effort systematization that typically characterized the Oromo communities of
refugees in many countries as regards the popularization of their struggle for
national independence, and of their History and Culture. I will herewith mention
several lurking dangers in this regard.
First, the attraction to the new
country where the refugee has settled may be overwhelming; incomparably
superior in every sense -if viewed through a materialistic viewpoint-, the new
homeland of the formerly persecuted refugee has everything to please him. This
situation irreparably affects the ability of the refugee (Oromo, Ogadeni,
Sidama, Somali or other) to judge impartially and to evaluate things correctly.
But this attraction is merely an illusion and a deception at the same time. In
fact, all major Anglo-Saxon countries (US, UK, Canada and Australia) have regularly
and systematically been the foremost supporters and promoters of every single
criminal act perpetrated by the colonial state of Abyssinia (Fake Ethiopia).
Second, their bizarre condition
totally escapes the mind of these refugees who may get variable types of
residence and work permit; I describe their situation 'bizarre', because it so
is. They were persecuted, penniless and totally deprived of professional
opportunities back in Occupied Oromia, but all of a sudden they feel free, they
have some money, and they can advance in their professional field; however this
situation occurs in no other countries but those that are the powerful patrons
of, and merciless accomplices of the crimes committed by, the
colonial-dictatorial Abyssinian regime of Fake Ethiopia.
As these Oromo refugees, who may
eventually stay abroad for decades, continue their regular activities in
support of their persecuted brethren and compatriots, they cannot assess what
in reality happens in the process. As a matter of fact, they are happy with
their new homeland and they believe that from there they can contribute to the
liberation of Occupied Oromia; but mysteriously, the years pass, the decades
pass, and everything proves that Independent Oromia remains always a distant dream.
The truth is simple, but the well-established, affluent Oromos of the Diaspora
have no eyes to see it; in reality, they contribute so little to their target
that, in the face of the combined UK-US-Canadian-Australian support to the
bloodthirsty, criminal regime of Abyssinia, their own contribution, although
real and undeniable, looks minimal, ineffective and truly speaking, fruitless.
Third, what is really missing to
these Oromos (and similarly to many other African refugees) is the aerial
perspective; they never questioned their own situation as a fully independent
topic. They never explored their suspicions (if they ever had any) about UNHCR;
Oromia was oppressed and the Oromos were persecuted in the 1950s and in more
recent dates, but the rampant number of Oromo refugees is a relatively recent
phenomenon. Why? Who triggered it? What are the intentions behind the scenes?
What is being achieved in this manner? Qui bono?
All the same, to fully assess their
own situation and the perspectives of their struggle, the Oromo Diaspora must
come to terms with the following points, which consist in some of the reasons
for which the colonial powers carried out this international scheme. Generating
a great number of refugees and methodically accommodating them throughout their
territories, the Anglo-Saxon colonial powers and their annexes (UK, US, Canada,
Australia) attempted consciously to
i- eliminate from Occupied Oromia
(and generally Fake Ethiopia) a significant part of the Oromo leadership and many
active pioneers of the national liberation struggle;
ii- ease the tensions at the local
level (due to point i);
iii- utilize the skills of the Oromo
refugees for the administration of colonial powers;
iv- fool the Oromo leadership by means
of fake promises or declarations of support;
v- facilitate the survival of the
colonial Abyssinian state of Fake Ethiopia;
vi- enable the perpetuation of the
Amhara-led colonial dictatorship in Abyssinia; and
vii- maintain the cruelest colonial machine
in Africa ready for new genocides.
3) Young Oromo
scholars: to the benefit of UK/US or Oromia?
The greatest threat to which young
Oromo explorers, scholars and intellectuals are exposed is the acceptance of the
modern Western World and the consideration of the colonial countries as a
normal part of World History. However, I have to admit that, if an Oromo
refugee enrolls in a Western university and he starts thus accepting the dogmas
that are diffused by the said university in terms of Humanities, History,
Social Sciences, etc., he will not be the only to make the mistake of
considering the contents of his studies as real, truthful and correct; this is
a typical fault made by researchers and academics in Asia, Africa, Latin
America, and Europe.
Naïve and unsophisticated minds,
fools who believe that lack of brutality means absence of tyranny, and poorly
educated guys who accept Western propaganda are the first victims of the
long-established criminal Western academics and intellectuals whose racism has
no limit and whose anti-African hatred has no end.
It is silly for anyone to believe
that the colonial powers diffuse lies only at the political, economic and
military level; their foremost lies, their most poisonous forgery, their most villainous
falsehood is expressed in fields like History, History of Religion, Art
History, Ethnography, Literature, Philosophy, Sociology, Humanities in general,
and several other disciplines. Even worse, the Western academic lies are not
new; they are old. They were systematically repeated at home first and subsequently
projected onto the rest of the world. In fact, these lies are the culmination
of their evildoing: because they wanted to impose this compact falsehood onto
the rest of the world, they conquered seas and continents only because they
acquired firearms that the indigenous nations did not possess.
The existence of
the Western World is illegal, lawless, criminal and inhuman.
The essence of the Western academic
lies in History, Law, Humanities, Orientalism, African Studies, 'Hellenism',
and other fields is excruciating for anyone to accept; this is so because the
paramount concept of this fallacious structure is the unquestionable
superiority of the Western European White Man.
However, in striking contrast to the
fallacious narratives of the Western universities, true and unbiased History
fully demonstrates that the Western European White Man constituted throughout the
millennia the epitome of barbarism, profanity, debasement and blasphemy. In
other words, the Western academic lies are the foundation of the foremost
racism.
The diffusion of these lies caused
a) the genocides of the Aztecs and
the Incas in what is currently called 'America',
b) the enslavement of the Mughal
Empire of South Asia and of numerous sultanates across the Indian Ocean,
c) the progressive dismemberment of
the Ottoman Empire (1798-1919),
d) the onslaught on Qajar Iran and Qing
China,
e) the shameful Opium Wars
(1839-1860), and
f) the Scramble for Africa in the
1880s.
The same inhuman, absurd and evil
resolution of England, France and America to propagate their vicious historical
revisionism, which was incepted during the so-called period of Western European
Renaissance, triggered WW I and WW II, and it is now about to plunge the
Mankind into chaos and nuclear conflagration.
Many Oromos and many Africans are
well versed in several efforts of historical interpretation that can be
generally described as Afrocentric; despite several minor mistakes that may be
involved, these attempts are basically correct and go to the right direction.
However, the term 'Afrocentrism' (which I also use) is erroneous in the sense
that the historical truth, which should be the target of every researcher,
explorer, academic and thinker, is always objective, neutral, and impartial.
Although it is necessary to refute
and reject Eurocentrism (or Western-centrism) in every single concept, notion,
theory, book and article, the objective truth that we seek, the impartial and
unprejudiced conclusions that we want to draw, should not be described as 'Afrocentric';
this is so because the term -in and by itself- contains a preference or
predilection for Africa, whereas an impartial approach imposes no preference,
no proclivity and no partiality.
A while back, in an article titled 'Oromo
Gadaa System, Ancient Carthage, and Western Fallacies, Revisionism &
Evildoing: Renaissance, Enlightenment, Politics, Democracy and Colonialism' and
published on 31st December 2020, I expanded on these topics; the article can be
found here:
https://www.academia.edu/44806154/Oromo_Gadaa_System_Ancient_Carthage_and_Western_Fallacies_Revisionism_and_Evildoing_Renaissance_Enlightenment_Politics_Democracy_and_Colonialism
III. Rejection of
the Basic Terms and Standards of the Western Academic Dogma
So, young Oromo scholars must
beforehand put a question in front of themselves: for whose interests are they
working? Are they truly working for their persecuted nation's interests? Or is
their research useful and beneficial to the academic forgery of the English,
Canadian, Australian, American, French and Dutch universities?
One may need more than a thousand
articles to duly analyze the topic, but at this point, I have to highlight the
worst aspect of the racist (and therefore anti-human, anti-African and
anti-Oromo) forgery that the Western universities shamelessly present as 'academic
truth'. This has nothing to do with typical historical lies about the impact of
Hellenism or the diffusion of Roman civilization; the worst mistake one can
make, when it comes to the Western academic dogma, is to accept its basic
terms, measures, standards and jargon.
Philosophy?
There is no philosophy; the term (originally
meaning 'being friendly to wisdom') denotes only the inferiority of the Ancient
Greek and Roman thinkers opposite the Ancient Egyptians, Cushites-Meroites, Sumerians,
Assyrians-Babylonians, Hittites, Phoenicians,
Carthaginians, and Iranians whose vast sacerdotal-scientific colleges had
reached heights of transcendental wisdom that were impossible for guys like
Plato and Aristotle to attain.
For all purposes related to African
wisdom, transcendental experience, spirituality, moral, and popular sagacity,
you certainly cannot use the disreputable, vulgar and blasphemous term
'philosophy' of the racist Western European and North American universities. You
can use all the other, descriptive terms, clearly also stating that the term
'philosophy' is unable to categorize expressions of African spirituality,
faith, piety, wisdom, moral, cult and world conceptualization, which are
higher, deeper and larger than anything denoted by the term in question.
Democracy?
There is no democracy; the term (initially
meaning a 'city-state ruled by the people' and denoting one of the then
existing systems of governance for a city-state) revolves around the
sacrilegious and profane state of Ancient Athens, which is well known for
having deliberately perpetrated genocide against another state.
https://en.wikipedia.org/wiki/Siege_of_Melos
In Ancient Rome, 'democracy', as
system of governance, caused incessant civil wars, strives and killings, until
at the end, it was replaced by the 'imperium' (empire).
In contrast to the so-called
'ancient democracies' (about which enormous falsehood has been diffused),
'modern democracies' are not 'direct' but 'indirect'. Indirect democracy is
tantamount to unsurpassed fraud, systematized deception, vicious calumny, unadulterated
bias, and intentional criminality.
For all purposes related to
traditional African systems of morally-guided, righteous, direct and fair
governance, you certainly cannot use the sacrilegious, criminal and inhuman term
'democracy'. Besotted Africans-victims of the Western propaganda may use the
evil term only until the next genocide, which will sooner or later take place
against their own nation. Then, they will surely regret for having accepted
those falsehood-producing factories that are nowadays euphemistically called 'Western
universities'.
In the light of the above, one can
easily understand that 'democratization' in Oromia means simply …
'de-Oromo-ization'. Who is the Oromo who wants to cease being an Oromo?
Politics?
There is no politics; the
ignominious term (merely denoting the 'governance of a city') involves
a) total disconnection of the
decision-making process from any spiritual, moral, religious compunction,
b) malignant and intentional
imposition of material interests over moral standards and spiritual principles,
c) criminalization of governance in
view of profit extraction, and
d) introduction of mechanisms to
ensure
i- social injustice,
ii- predominance of a segment of the
society, and
iii- behind-the-scenes-control
exerted by the socially unknown members of secretive, seclusive societies (or
orders) whose evil cult is at the antipodes of the religion cherished by the outright
majority of the people of the said society.
Politics is the most ingenious
rejection of the Oromo Gadaa system; politics among the Oromo society is tantamount
to division of Oromos across fake lines, moral putrefaction of Oromia, foremost
cancellation of Oromummaa, and progressive transformation of all Oromos into
soulless, heartless and brainless consumerists and faithless materialists.
The ominous word brings forth many
other nefarious terms, which are all fake and invalid; they are the result of
the ongoing, systematic Western academic propaganda, which tries always to
repeat, reshape, reinvent and reinstate the same lies in new forms: political
life, polity, political philosophy, political leadership, etc.
'Political life' in Oromia would
mean the dissociation of Gadaa system from Waaqeffannaa, the traditional,
monotheistic Oromo religion. Is this possible for an Oromo today? Certainly
not! However, it will become possible after some decades, if several dozens of gullible
Oromo students pass their PhD theses in various Western universities, gradually
and catastrophically accepting Western academic categories, measures, standards
and terms for the superior Oromo popular culture. All the same, these Oromo
students should not forget that the Western European nations never had a
culture of the same value, height, virtue and nobility as the Cushitic Oromo
culture.
It is silly to name 'polity' an
organized society or a self-governed state, because the term originates from
the Ancient Greek word 'polis', which is a marginal historical phenomenon
without impact on World History.
Similarly, 'political philosophy'
involves considerations about the organization of governance in Ancient Greece
and Rome, but these lands are not representative of World History and their
particularities cannot be seriously taken as 'norms' for Africans, Asiatics,
Latin Americans, and most of Europeans. There was no 'political philosophy' in
Ancient Egypt (Kemet) and Cush, in Sassanid Iran, in the Eastern Roman Empire,
in the Islamic Caliphates, in Tang China, etc., and -worse- if notions of
Ancient Greek and Roman 'political philosophy' were presented in all these
major historical civilizations, they would have been rejected as low, nonsensical
and profane.
Humanism?
There is no humanism; this viciously
egoistic and absurd term was invented by Western European Renaissance
intellectuals in order to replace 'God' with 'Man' at the epicenter of the
Western European society and thus progressively drag their victims far from
faith, piety, spirituality, moral, religion and civilization; due to the
colonization of the world by the Western European powers, the concept was later
diffused worldwide. It goes without saying that 'humanism' constitutes the most
advanced form of racism, because for the pioneers of this absurd and peremptory
theory, the 'exemplary man' (or if you want, the 'ideal human') was the Western
European 'rebel man', and not the pious African, the devoted Muslim, the
God-fearing Christian, the Asiatic mystic or the Andean Qaalluu, i.e. the South
American counterpart of the Oromo sacramental figureheads.
What the impostors of the Western
universities portray as 'humanism' is a concocted apostasy involving tons of
disbelief, absurd self-praise, moral relativism, historical revisionism,
counterfeit spirituality, monumental narcissism, genuine amorality, evil
self-indulgence, autistic behavior, atheism or agnosticism, anarchy, mental
disorder, sexual anomalies, and every sort of paranoia preposterously
catapulted as 'human right'.
The only response to 'humanism' is
the forthcoming, inevitable nuclear annihilation; but the Oromos and many other,
noble and ancient nations must keep themselves far from this horror. There is
nothing to add to Waaqeffannaa, which is a complete, perfect and universal
system of faith that the Oromos have to keep intact from any Western academic
or intellectual filth. That is why it is improper to use Western academic terms
easily and thoughtlessly as in the case of the otherwise remarkable
presentation 'Gadaa (Oromo Democracy): An Example of Classical African
Civilization' by Elias M. Waday
https://www.academia.edu/33254979/Gadaa_Oromo_Democracy_An_Example_of_Classical_African_Civilization
Terminating this introductory
approach to the topic, I have to shift focus to two critical issues. First,
while expanding on issues pertaining to African civilization, culture, history,
spirituality and tradition, many African explorers and intellectuals find it
necessary to refer to well-known statements made by distinguished African
thinkers, statesmen and fighters, like Kwame Nkrumah (1909-1972), Léopold Sédar
Senghor (1906-2001), Nelson Mandela (1918-2013) and many others. This is
basically wrong and also misleading to some extent.
As we all know, these people belong
already to another era; times have evolved. A statement that was considered as
advantageous in the 1960s and 1970s may not be viewed as such now. Furthermore,
the thinker or statesman quoted may have not always been as anti-colonial and
as anti-Western as people thought before 50 years. One after the other, the
generations advance, the experience and the skills develop, people mature and
understand things better, and then reassessments are made; the decolonization
process of the 1960s and the 1970s may therefore look really minimal today.
When decolonization will become identical with de-Westernization, all the
aforementioned leaders will not look bad or wrong but obsolete.
What to do in this case?
I think that the African heritage,
culture and past have answers for everything; with his mistakes and oversights,
the best man, in spite of his eventual foresightedness and exploits, has only a
relative value. But the radiation of the African wisdom, faith, spirituality and
heritage is inexorable; few words of an African proverb are enough to
effectively counterweigh the purported wisdom of Thomas Aquinas' voluminous
opus 'Summa Theologiae'. That is why I find it always preferable for African authors,
explorers, academics, and intellectuals to bring to the forefront the utmost
simplicity and the foremost sagacity of African wisdom in the form of maxim or
adage. African anonymity, instead of Western eponymity, marks an irreversible
triumph for the Black Continent.
Second, writing about their topics,
many African researchers and students feel the need to refer to Ancient Egypt
(Kemet) and Cush-Meroe, Africa's best documented Antiquity where everything
started. This is very correct, but unfortunately, it is not enough. Because
every African concept, notion, principle, world conceptualization, mental
process, spiritual exercise, moral standard, cultural value, and processing of
divine matters started in Kemet and Cush, the Oromos, the Somalis, the Sidamas,
the Afars, the Berbers, the Dogon, the Tuareg, and many other African nations
have to systematically organize their own pool of Egyptologists.
The Oromo Diaspora must give
themselves the means to finance the studies (up to postdoctoral level) of at
least 4-5 professional Egyptologists and Sudanologists, who will be able to
establish the links that connect Ancient Kemet and Cush with Modern Oromos,
propagate them among younger generations as Oromo National Education, and
correct numerous mistakes and distortions deliberately made by the Western
Egyptologists for the sake of their racist historical dogma. None can interpret
the African past better than an African.
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https://megalommatis.wordpress.com/2023/09/04/gadaa-waaqeffannaa-occupied-oromia-africa-the-western-world-its-racist-malignant-universities/
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https://vk.com/megalommatis?w=wall429864789_9995%2Fall
https://www.academia.edu/106272084/Gadaa_Waaqeffannaa_Occupied_Oromia_Africa_the_Western_World_and_its_Racist_Malignant_Universities
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