Wikileaks: Germany describes Meles as economics...

Wikileaks: Germany describes Meles as economics illiterate
http://www.facebook.com/l/7aa90dC1kqe3P9-jukp641gYHyw;www.ethiopianreview.com/content/31446

Ethiopia’s khat-addicted dictator Meles Zenawi likes to show off his expertise in economics to his puppets at the rubber-stamp parliament. It is always a hilarious scene when he talks about economic issues with confidence and authority while members of parliament looked on in bewilderment (see here). It’s to be remembered that ECONOMIST magazine on its Nov. 2006 issue said that the Meles regime is “one of the most economically illiterate in the modern world.” (Read here). Even though Ethiopia’s economy has been growing backwards since he came to power, some Woyanne cadres dare to argue that Meles is knowledgeable in economics. Germany, an economic powerhouse in the world, doesn’t think so. A representative of Germany’s Foreign Affairs Ministry describes Meles Zenawi as having poor understanding of economics. This was revealed in a U.S. diplomatic cable that is released to http://www.facebook.com/l/7aa90ONFjbESd-oRpS4qbML1-DA;Wikileaks.org. Read full text of the cable below.

Ref ID: 09BERLIN1467
Date: 11/18/2009 9:20

Origin: Embassy Berlin
Classification: CONFIDENTIAL

Destination:
Header: VZCZCXYZ0001PP RUEHWEBDE RUEHRL #1467/01 3220920ZNY CCCCC ZZHP 180920Z NOV 09FM AMEMBASSY BERLINTO RUEHC/SECSTATE WASHDC PRIORITY 5820INFO RUCNFRG/FRG COLLECTIVE PRIORITYRUEHDS/AMEMBASSY ADDIS ABABA PRIORITY 0078RUEHDJ/AMEMBASSY DJIBOUTI PRIORITY 0006RUEHNR/AMEMBASSY NAIROBI PRIORITY 0151RUCNDT/USMISSION USUN NEW YORK PRIORITY 0888

Tags: PREL,PHUM,PTER,PHSA,SENV,DJ,ER,ET,GM,KE,SO

C O N F I D E N T I A L BERLIN 001467 SIPDIS DEPARTMENT PLEASE PASS TO AF/E GEETA PASI E.O. 12958: DECL: 11/18/2019 TAGS: PREL, PHUM, PTER, PHSA, SENV, DJ, ER, ET, GM, KE, SO SUBJECT: EUROPEANS TRACK U.S. ON EAST AFRICA BUT REMAIN RELUCTANT TO SANCTION ERITREA Classified By: Minister Counselor for Political Affairs George Glass fo r reasons 1.4 (b,d).

1.(C) Summary: During a German MFA experts level meeting in Berlin to discuss the challenges facing East Africa, it was clear the Europeans saw eye to eye with the United States on most Horn issues but differed on the advisability of sanctions against Eritrea. We agreed Ethiopia’s role in the region was key and on the need to support and observe its May 2010 elections. On Somalia, the EU and United States were of like mind on challenges facing the Transitional Federal Government of Somalia (TFG), agreeing on the importance of continuing to support it. On Kenya, there was consensus on the need to push for greater political reform, including on the constitution, and acknowledgment that next year would be critical. Participants saw the need to support regional organizations, including the Intergovernmental Authority on Development (IGAD). End Summary.

2. (SBU) MFA A/S equivalent for African Affairs Matthias Muelmenstaedt hosted the day-long conference on the Horn of Africa in mid-October with a focus on Ethiopia, Eritrea, Somalia, and Kenya. The European Commission ((Henriette Geiger, Deputy Head of Unit, relations with the countries and the regions of the Horn of Africa, Eastern Africa and the Indian Ocean), the European Secretariat (Guillaume Lacroix), France (Stephane Gompertz Director for Africa and the Indian Ocean for the Ministry of Foreign Affairs), Italy (Guiseppe Morabito, DG for Sub-Saharan African Countries for the Ministry of Foreign Affairs), Sweden – EU presidency (Marike Fahlen, Ambassador and Special Envoy, Division for Africa, Ministry for Foreign Affairs), the U.S. (AF Deputy Assistant Secretary Wycoff and AF/E Office Director Pasi) and the UK (Jonathan Allen, East Africa and Great Lakes Department, Foreign and Commonwealth Office) attended. We met separately with German representatives – Muelmenstaedt and Deputy Head of the East Africa Division Karsten Geier earlier (other meeting topics will be reported septel).

Ethiopia ——–

3.(C) Ethiopia is an “indispensable partner” to stability in the region, the border conflict between Ethiopia and Eritrea is “frozen” for the foreseeable future, Ethiopian Prime Minister Meles is intent on retaining power, and the political opposition is weak, disunited, and out of touch with the average Ethiopian, partners agreed. Stressing the importance that the U.S. and Europeans track our messages to Meles, Wycoff noted the Carter Center was considering sending observers to the May 2010 elections and that the U.S. would work to promote a democratic track for Ethiopia.

4. (C) The EU presidency stressed the importance of Meles as a regional leader, pointing out he would represent Africa on climate change in Copenhagen. Climate change, stressed the Europeans, particularly Italy, would have a huge impact on food security in the region. MFA Africa Advisor Muelmenstaedt described Meles as “a guy you can do business with.” (NOTE: In our separate bilat, Muelmenstaedt said Ethiopia was the third largest recipient of German development assistance.) The EU believed the key to Ethiopia was to understand its long-term strategic interests – stability and economic development, acknowledging the conflict in Somalia was the Ethiopian government’s main preoccupation. Echoing EU views, the U.K. highlighted excellent cooperation between EU and U.S. missions in Addis.

5. (C) Regarding the May 2010 elections, participants welcomed the possibility of Carter Center observers, calling on the EU to send some as well. Acknowledging the difficulty of being associated with a likely imperfect process, they nonetheless agreed on the importance of international involvement in the elections. Muelmenstaedt said that “it would be a mistake not to send an observer mission.” According to the EU, the Ethiopian government has not yet made a formal request for election observers, but Ethiopia was on a priority list for EU election observer assistance. The EU confided that the likely head of the observer mission would be Louis Michel, European Commissioner for Development and Humanitarian Aid. (NOTE: In response to a question about whether Michel was viewed as a neutral figure given his involvement in Eritrea, the EC claimed Michel had a “good rapport with all the (region’s) leaders.” In communications with the Ethiopians, the EU reporting having already warned Addis they would not accept any Government of Ethiopia pre-conditions for the mission, something the Ethiopians have hinted at already.

6. (C) The EU suggested the EU and U.S. concentrate on the elections for now as well as on a post-election scenario for Ethiopian-Eritrean re-engagement on the border conflict. The EU called for a comprehensive package from the EU, U.S. and Arab countries with economic incentives and perhaps a deal on the Asaf port. The EU expressed concern that Ethiopia continued to pursue an aggressive policy toward Eritrea within the Organization of African Unity. Wycoff observed that Eritrea’s behavior was the core problem that needed to be addressed. Regarding conditions for the observer mission, the French agreed observation needed to be “no strings” but added there was a possibility of a “gentlemen’s agreement” with Ethiopia on details.

7. (C) Germany reported addressing Ethiopia’s economic situation, namely hard currency and the poor investment climate, with Meles directly and being struck by what they described as Meles’ poor understanding of economics. The French (Gompertz had served there as Ambassador recently) challenged the German assessment, clarifying that Meles actually had a good understanding of economics, but claiming it was hampered by his ideological beliefs, especially regarding privatization.

8. (C) In our bilateral meeting, Wycoff raised the question of whether Ethiopian training of Somalis met UN standards and thus allowed for UNDP support after their return. Muelmenstaedt agreed there were legitimate questions and said that Germany intended to resolve this issue. East Africa Division Deputy Geier noted that the Germans were surprised about the development as the UNDP had not mentioned the issue before the training. Muelmenstaedt dismissed the UNDP, noting it did not have a very positive image anywhere in the world. In Somalia, the UNDP was making a real effort to be effective.

Eritrea ——-

9. (C) Whether to engage or isolate Eritrea as a spoiler was what the quint group addressed. Germany reported not being encouraged by its efforts to engage with Eritrea and noted that the German government had decided to freeze its support for the Bisha mining project, which he predicted would paralyze the project. DAS Wycoff outlined the U.S. position, highlighting the USG’s efforts to reach out to Eritrea. So far this effort had not brought results, and Eritrea continued to serve as a spoiler, continuing its support of violent extremists, including those who promote publicly and implement violent attacks against the African Union Mission to Somalia (AMISOM). After noting the strong and clear positions of IGAD and AU vis a vis Eritrea, Wycoff noted that the U.S. would support our African partners in addressing this issue.

10. (C) European participants generally did not support sanctioning Eritrea, opining that the threat of sanctions would hold enough sway with the Asmara government. They acknowledged, however, the argument that the Asmara government played a “spoiler role” with regard to Somalia and also supported elements hostile toward the West. Italy described Eritrea as governed by a “brutal dictator,” and noted that Italy had not gotten results from its efforts at engagement. He cautioned, however, against “creating another Afghanistan” by applying Eritrea-focused sanctions. The Italian representative questioned whether the sanctions should be focused on spoilers in general and include others beyond Eritrea. The French said that while engagement was “useless,” France would continue on this track as there was no other option. Recent discussions between Asmara and French Foreign Minister Kouchner had been inconclusive, and he pointed to the UN Security Council (UNSC) sanctions committee list of 10 names for possible sanctions, including three Eritreans. The Swedish representative agreed that pressure would be more useful than sanctions, reasoning that Eritrea could still act as a spoiler even under sanctions. The UK representative agreed, adding that while the UK was still considering sanctions, “a way out” for Asmara would have to be included. The EU representative saw the “long arm of Ethiopia” behind the sanctions initiative and cautioned against this action because the “paranoid” mentality of the Eritrean leadership should be taken into account to make sure we do nothing that makes them feel “cornered.”

11. (C) DAS Wycoff pointed out the inconsistency between the private acknowledgement that Asmara was not only playing a spoiler role with regard to Somalia but also supporting violent, anti-West elements and the provision by some countries provided assistance packages to Asmara. He also noted that strong actions, including sanctions, were needed to have a chance of changing Isaias’s behavior. The UK representative said London has already made clear to Asmara that the UK was aware Eritrea was supporting anti-Western groups that threatened British security. In a separate bilat earlier, Muelmenstaedt told Wycoff that while Asmara has assured Germany of its interest in a stable Somalia, Germany views that statement as empty rhetoric.

Somalia ——-

12. (C) Participants expressed frustration with the Transitional Federal Government (TFG) of Somalia in general but agreed that there was no other choice but to work with the TFG. The UK and others underlined there was no military solution in Somalia but there was consensus on the essential need to address the security needs of the country. Sweden noted mounting frustration that the TFG ministers were not performing, adding that the TFG had not defined any strategy whatsoever. The TFG should not be asking AMISOM to do its job, she said. Sweden also commented that the International Contact Group needed attention and suggested that a preparatory meeting take place soon in Brussels.

13. (C) DAS Wycoff noted we had to support efforts to make TFG forces more effective, including expanded training, better logistical support, ensuring proper pay, and possibly providing mentors for Somali troops as well as described USG support for AMISOM. Wycoff stressed again that there was conclusive evidence that al Shabaab militants continued to be backed by Eritrea, undermining Somalia’s security, and contributing to attacks on AMISOM. While some participants questioned the focus on military support, all agreed on the need to strengthen security in the country as a first step toward moving forward on other goals.

14. (C) The Italian representative agreed on the need to focus on the security situation. He noted that Italy had tried to send a mission to Mogadishu to search for a building suitable for an embassy right before the May 17 suicide bombing. Italy is still considering whether to open an embassy in the capital city, he said. The EC representative agreed, saying that while there was no military solution, there was also no solution without the military. All agreed the TFG needed to be seen as a government by the Somali people. In response to a question about recent fighting between Hizbul Islam and al Shabab in Kismayo, German MFA Geier said a recent TFG visitor had explained it as a local phenomenon, noting the view that Hizbul Islam was trying to distance itself from extremist groups and get closer to the TFG.

15. (C) During the separate bilat, Muelmenstaedt said “it was a miracle” that the TFG was still in power and al Shabab had not succeeded in chasing out the TFG. He attributed this to two factors: the change in U.S. policy on Somalia and U.S. support, and the new relationship between Somalia and Ethiopia. Muelmenstaedt said Germany was currently supporting various TFG projects and doing police training as well as humanitarian assistance. Once the situation was appropriate, Muelmenstaedt added, Germany is ready to provide 90 million Euro in development assistance.

Kenya —–

16.(C) Agreeing that avoiding a recurrence of the violence that followed the 2007 election was critical, participants were of one mind on the importance of reform. The group suggested that the U.S. and EU speak with one voice on what needs to be done and combine carrots and sticks to ensure progress. The UK stressed the importance of allies working together to push the reform process forward, particularly on institutional reform. Like the U.S., he said, the UK enforced visa exclusions for corrupt officials. DAS Wycoff detailed U.S. efforts in the wake of post-election violence, including additional funding for civil society and youth with the purpose of building pressure for reform from the ground up, a strong message condemning violence, stressing accountability, and pushing for full implementation of the agreed reform agenda.

17. (C) In the earlier bilat, Muelmenstaedt confided that while the UK and The Netherlands were pushing Kenya hard on reforms, Berlin was less enthusiastic about this approach since Germany needed Kenya’s help in prosecuting pirates. “We don’t want trials against pirates in Germany,” he added, explaining the difficulty in preventing asylum applications. While Germany sees the need for Kenya to make progress, “we need them,” he said, limiting the role that Germany would play in this area.

Regional View ————-

18. (C) Discussion touched on the role of the Intergovernmental Authority on Development (IGAD) in Eastern Africa. Participants viewed IGAD’s capacity as limited, although they agreed it has the potential to play a greater role. IGAD should also be viewed as a peer organization of other regional organizations, including the Common Market for Eastern and Southern Africa (COMESA). The EC warned against overtaxing IGAD, suggesting its role should be limited to non-controversial areas that build up IGAD’s technical capacity. DAS Wycoff noted IGAD has not figured prominently in Washington although the USG supports regional organizations. He explained that the USG was working on several major initiatives – Food Security and climate change – both of which have a regional dimension. The USG will continue to support IGAD as it seeks to become a more effective organization. Muelmenstaedt pledged Germany’s support of IGAD, but at a low level, opining that were IGAD to collapse few would notice. Even though its effectiveness is limited, Sweden said IGAD’s collapse would send the wrong signal. The fact that IGAD promotes interaction between countries in the Horn is essential. Participants questioned why Eritrea left IGAD, with the EU clarifying that they did so because they could not politically support IGAD positions.

EU-AU Summit ————

19. (C) Participants questioned EU attendance at the next EU-AU summit to be held in Sirte, Libya in July 2010 and chaired by Libyan leader Qaddafi. All agreed this would be a politically difficult venue, and Muelmenstaedt speculated that Chancellor Merkel would find it difficult to attend the summit given the location and host.

Comment ——-

20. (C) There is much more that unites than divides Europe and the U.S. on Horn of Africa issues. One issue that appeared to remain problematic is the question of Eritrea-specific sanctions, an issue that will require further work. The day-long meeting in Berlin was particularly useful in providing a window onto how the various players, particularly the EU, see future assistance levels, priorities, etc. Meeting in a smaller group of like-minded nations was in stark contrast to the International Contact Group on Somalia where posturing featured more centrally than policy discussions.

21. (U) This cable was cleared by AF DAS Karl Wycoff. MURPHY

Call for Boycott Habesha owned business!

Boycott call #2

My position is a consequence of more than 100 years of debilitating occupation, the dispossession of most Oromos, Ethiopian’s continuing atrocities, and its breaches of international law and of humanitarian standards, as well as the general discriminatory nature of its system. These practices are all well documented in reports of human rights agencies, and are starkly visible in the form of facts on the ground.

Because the facts speak for themselves, but a solution is nowhere in sight, it is time for people of conscience to take a stand and influence both public opinion and government policies. It now must be so since the world’s powers have failed to take measures that hold Ethiopia, like any other state, accountable for its abuses and force it to adhere to international standards. In the absence of any such accountability, it becomes the duty of citizens to act independently to expose and resist injustice. The boycott of Habesha businesses is a pacifist form of resistance that sends a strong message of concern over the on-going destruction of Oromo educational institutions, culture, language, economy and, in particular, helps expose to the world’s public the culpability of Ethiopia government in perpetuating illegal activities in Oromia. This boycott entails a pledge not to support or participate in any Habesha business. I believe this international boycott should be sustained until Ethiopians and Ethiopian government stop all of the above mentioned abuses in Oromia and restore the right of Oromo to self determination. Meanwhile, I encourage dialogue with Oromos in Diasporas and in Oromia who demonstrate readiness to participate in realizing these objectives.

I challenge other Oromo individuals, politicians, religious leaders, human right activist and Oromo intellectuals not to remain unmoved, or by their silence become complicit, but rather to take a stand and act in solidarity with the Oromos movement against the Ethiopian government’s political and economic war in Oromia. I urge fellow Oromos worldwide to adhere to and publicize this call to boycott any business owned by Habesha in Oromia and in any part of the world, and to affirm it as an act of conscience.

Note: pass this message to all Oromos and friends of Oromos…

/Speak out Oromo

Religious faith and the Oromo struggle

This piece of work reflects solely a personal feeling and shall never been considered a scholarly article. The Article is intended to provoke discussion among scholars and religious thinkers on sensitive subjects such as this. The benefits of religion may outweigh its negativity but the article is not about comparing its pros and cons. Religious faith is also both a matter of individual and public domain. Due to the social nature of this public good, my opinion is jut to target the social realm of faith otherwise I have no any vested interest to attack individual believers.

Now days we have often heard shocking news about the ever polarizing nature of Oromo differences. Among several possible factors, I believe, Oromo fragmentation is principally caused by the differences harbored by religious ideology. Even though the early Oromo world view was shaped by its indigenous belief, the introduction of aliens� faith had changed things for good. By design we happened to intake various religious prescriptions. Christianity has outlawed the �Waqeffannaa�1. Islam has become the most competing force against Christianity to further conquer and scramble the Oromos. In due process the Oromo society have seen unparalleled and inconceivable deconstruction to its entire foundation of the social structure. As the home grown social system was abolished and replaced by the foreign one, the Oromos had lost the wisdom of their appealing tradition. �Oromummaa�2 was at stake and faced incomparable danger from these forces of foreign evils.

In those good old days Oromo �Gada� system was the hallmark of the entire Oromo life. Egalitarianism, communality and mutual cooperation were the sources social order, ultimate peace, security, harmony and Oromo democracy. �Waqqeffannaa� had promoted understanding among various Oromo groups; it capitalized on their common values, shared vision and vitalized tolerance and resilience. In this sense of harmony and unity, Oromos used to pray to the supreme �Waqayyo�3 in search of answers in times of major challenges and catastrophes. �Waqayyoo� was answerable and had never let them down.

There was a real love to one another; the fraternity and sorority that existed was based on unfettered greed and there was not ideological corruption. Through their unity and strength the Oromos were able to defend their country; they protected the national interest and defeated their common adversaries. They had never emphasized on significance of religious belief, and not on any particular clans and tribes either rather they centered their conviction on the underlying concept of �Oromummaa�. �Orommumma� was equally felt and applicable across the entire Oromo Land and the faith had ruled over their collective universal interest. In general, there was a genuine human face of �Oromumma� than any other pursuit of opportunistic and divisive group curiosity.

In any given circumstance, diversity in religion faith breeds different values and vision. The space is so limited for these social groups to come to common denomination while promoting different religious ideology. They are mostly characterized by a deficit of common vision and are less likely to appreciate their opponent�s faith. They usually eye animosity and see each other as threat to one another rather than cooperating partners. At times religion is a source of conflict and contention and can be a dangerous one. For instance, �at the dawn of the twenty-first century, a casual glance at world affairs would suggest that religion is at the core of much of the strife around the globe. Religion is also important because, as a central part of many individuals� identity, any threat to one�s beliefs is a threat to one�s very being. This is a primary motivation for ethno-religious nationalists.�4

Religion shapes the way we perceive the world around us like how we view others, cooperate with others, socialize, customize, build and capitalize on our identity. When it comes to synchronizing the very foundation of Oromo identity, however, the diverse nature of Oromo faiths have made it difficult if not impossible. By their very polarizing views these characteristic features of religious faith is less active utmost and staggeringly dormant at all among the contemporary Oromo society.

Based on their religious denominations, I would like to categorize the contemporary Oromo society in to two primary groups. These categories are the �Born� and the �Made�. The first class /�Born� Oromos are those who have stick to their original religious belief and who uphold the original values of Oromo indigenous system. To me this group is a genuine believer in the primacy of Oromo identity who put �Oromumma� before any thing else. They value authenticity than artificial cosmetic makeover in their being Oromo. They have more devotion to their origin, see wider and bigger picture in �Oromummaa� and maintain strong affiliations to the pioneering value of Oromo democracy and Gada system. They demonstrate strong social cohesion and solidarity that can inspire and promote trust among the members. This group of the Oromo society is few in number and that is why we see a small minority in the contemporary times.

On the other hand, the second group, �Made�, Oromo are those groups, which happened to be the majority, have been forced to abandon their original faith of the home grown Oromo religious belief. They have been artificially engraved in the images of their religious masters and have deviated from their precedes� religion due to exposure to foreign religious domination. These constitute two categories. One is the Christian group who had been subjected to religious slavery by the European colonialists and missionaries. In this group falls domestic colonization that devastated the way of Oromo life by forceful conversion to Orthodox Christianity. The other category is Muslim. Like that of Christian group this category is also the victim of religious domination by their Arab masters who were able to convert a massive number of people in the Oromo society.

The second group (�Made�) of Oromo society has many things in common. They both may not possess the true spirit of the original Oromo after all. They are victims of colonizers who have been incarcerated to grab the prescription of their colonial masters at the cost of trading their own minds and spirit. The Christian denomination pursues the values of the western ideological divide. The Muslim group models the Arab world and capitalizes on the values of Islam. Both place their religious faith before their Oromo Identity and they are short of common denomination with home grown Oromo world view if they have any at all. They are less likely to promote cooperation with different faith groups except within themselves. They dream different Oromia and see different vision instead of aspiring for the indigenous Oromo social system. Both the Christian and Muslim groups tend to mainly identify themselves most commonly with their colonial masters than they have with the Oromo people5.

Once ethno-identity is compromised against religious identity the fracture is so wide and powerful. Like a broken glass assembling it would be a very difficult and awkward task. I hold a firm belief that this is among the principal sources of disintegration among the Oromo. And also the same factor might have played a greater part in crippling the Oromo freedom movement for liberation and social justice.

Let me use a simple example to make a point. Ask a devoted protestant or a Muslim about his/her preference of ethno- national identity versus religious belief. While I should not expect 1000% response rate, I can be 100% sure that religion would be the most single important factor in building solidarity and strong social cohesion in any society. In similar circumstance, ask a person if he or she value their Oromo Identity more than their religious denomination. I wouldn�t be mistaken he or she tell you religion is more important, crucial and an essential part of their life than the Oromo identity.

The Arab world comprises �1.75 billion Muslim populations.� What make them earn the common term the �Arab�? Be it the Shiite, Sunni or any other denominations, whatever its form may be, they share �Islam� as ideological divide and Islam as religious faith shapes their way of thinking around common good. Each Muslim nation has its own race or ethno national identity, be it the Sudan, Saudi Arabia, Iraq, or Indonesia to mention a few. Indonesians, or Iranians and or Saudi Arabians, for instance, are predominantly Muslim and described as Muslim Nations. Indonesians never identify themselves with the Philippines even though they have much in common in terms of race, social status, geographic location and so forth. However, for Indonesians and Saudi Arabia the bond is so powerful because they all are assembled around a very powerful common denomination- Islam. The Hajj pilgrimage is the best example that brings millions of Muslim together world wide annually.

On the other hand, Christianity is also an indisputably powerful force that indoctrinates and assembles billions around common objectives. What would be the primary interest of an individual priest of Ethiopian origin to associate himself to a vulgar white protestant German or a Catholic American? The former is a desperate poor, black and uncivilized whatever his socioeconomic status may be. The latter is a white, affluent, extravagant, and modernized. Even though they both maintain their distinct identity, there is a fundamental fact we would not afford to deny. They both claim one thing in common because they belong to same category, Christianity.

My argument is not to talk about the sheer religious diversity in any particular context. However, I attempt to argue that religious diversity in a given society is a divisive force when it comes to rally society around common goals. At the same time, the stark reality is that faith is a powerful and an essential ingredient of identity formation compared to any particular source of identity. Therefore, religion plays a very decisive role in bringing desired changes among various social groups and its effect on winning the sole and mind of individuals for any particular cause is so enormous. In any circumstance, religion is unparalleled by any factors such as race and ethnicity when it comes to enslaving its devout followers. We Oromos have been severely infested with this syndrome that undermines our unity and costs us the fundamental value of self-possession- Oromo Identity. Do you understand that we do not really own ourselves?

�Religion continues to influence social and political values at the foundational level. Take the Catholic Church for instance one can hardly separate it from the evolution and governing ideals of Western nations. Even if subtle or ingrained, faith and spirituality are a part of identities at many levels of society�6. Even though, I believe in the separation of state and religion, I am still convinced that religious belief is the core component of nation formation and nation building. Let us assume Oromia will be free and autonomous, in any form, sooner or later. And which dominant religious ideology should it pursue then? Christianity? Islam? Waqeffanna? I do not think the Oromos will come to consensus when it comes to nation formation on the core values of religious belief. Because Oromos have been subjected to the polarizing establishment of religious faiths, it may instigate conflict against one another and further aggravate the differences. Each group would push for an acute form of religious fascism. Christianity would be considered a legitimate imposition on their converts. Islam would fight hard to expand and maintain the status qua.

In any case the nation will not be formed and built on a single fundamental religious value when it is basically fragmented on several fronts. An attempt to unify the population on a common ground would also be that hard to achieve. This is basically what we are witnessing at this particular time in point. To my understanding, the unproductive and ineffective Oromo struggle reflects, in part, this fundamental reality. I challenge you to critically examine your self and come up with your opinion to share with your fellow citizens.

Even though the essential destiny of all major world religions is preaching love, peace and eternity, among many other intractable religious values, Oromians are deeply divided among themselves pursuing different religious ideologies to uphold those sacred values. When the division is so obsolete and irresistible, religion eats them in and out very hard. It erodes their internal strengths; consumes the tolerance needed to understand one another; deeply disconnects one group from the other and provides an ideal condition for conflicting interests while breeding confusion, illusion and ultimately resulting in irreconcilable identity crisis. Religion subjects individuals to slavery by degenerating self-confidence and taking away their consciousness to a particular cause other than the consciousness needed to advance the destiny of eternity.

Generally the lethal force of religion makes its victims so weak and dependent by enslaving their reasoning power and corrupting the intellectual judgment to a skewed and a single side of reality. Religion after all is a coercive instrument primarily designed to control their victims and inherently a necessary evil. �Religion controls billions of people using concepts not based on reality. It tells people how to think, and what moral guidelines to follow. It undermines the most basic concepts of reality, and becomes the entire foundation for one�s thinking.�7

I am not prescribing a remedy for every single Oromo individuals to abandon their religious belief. I have no any intention to target and attack a single faith for that matter and describe the negative or/and downside of any religion in the Oromo society. In fact, any religion has its own positive merits and downside. And I also have neither moral authority nor professional ethics to make such a sweeping recommendation. My message is simple and clear. The more society is divided along various religious faiths the less likely that it finds a common ground and shared vision particularly when it comes to the very sensitive and delicate pursuit of identity.

My fellow citizen, my appeal is to try to provoke an open dialogue about the very nature of our division along various religious ideologies. Constructive engagement and discussion among us would unfold the potential for understanding reality and challenge the obstacles contributing to the making of our own failure. Open dialogue will give us strong resilience for self awareness and fight our illusion so that we may be able to find a common ground in pursuit of �Oromumma� and confront the horrifying oppression in that empire state. Keep your religious faith as personal and private matter and stand united to defend the truth cause of �Oromummaa�. Put your Oromo identity foremost before any thing else and battle the religious prejudice imposed on you by unimaginable force of evils.

As a society we all have made a greater stride to a clear and unambiguous historical route towards building �Oromumma�. Our religious faith came far later after we had formed �Orommumma� as a common denominator. However, we have terribly lost a greater momentum against our conquerors fighting an agonizing, senseless and shameful war among ourselves. Those lost years of internal chaos, confusion and skirmish must come to an end for the common good. Now �Oromummaa� is in a desperate need of renaissance and unity than ever before. Stop the present status qua as a sleeping giant and wake up to step up your self consciousness and advance the cause of freedom, human dignity and social justice. A protracted and further failure to unite toward our collective cause would leave us in an absolute, never-ending suffering, and pains of slavery under the brute force which we all describe as our common enemy.

Notes

1 . �Waqeffannaa� is an Oromo word meaning belief in God
2 �Oromumma� is an Oromo word roughly translated into Oromo Identity
3 �Waqayyoo� is an Oromo word which means God.
4 www.beyondintractability.com
5 Note that my opinion focuses on the religious institutions rather than individual believers. And also not every Christian, Muslim and or Waqeffata are self-conscious of their being belonging to an Oromo identity and not all Christian and Muslim are in identity crisis. Millions from every single faith are out there are proud of their identity.
6 www.pulse-berlin.com, Religion and Identity, As much bad as good? By Erin Wilson
7 www.groups.google.com: How religion makes you weak. Thinking men cannot be ruled. � Ayn Rand