Sunday, December 8, 2013

Understanding Gadaa and Orommummaa

By Yaadasaa Dafaa | December 8, 2013
Yaadasaa Dafaa
Oromo Nationalists frequently discuss the underlining premises of Orommumaa within the aspirations for promoting the commonly shared spirit of the unique Oromo Nationhood. But not all the resourceful Nationalists approach this fundamental issue from the same angle. Disagreement in concepts and theories at times could be blown out of proportions intentionally or unintentionally. When differing ideas and approaches emerge either under the Odaa tree in Oromia, or discussing at the round tables in Finfinee, Adama, Berlin, Washington DC, Melbourne, or Minnesota, it should have been viewed as positive, and taken as “a teachable moment’ or the “learning moments” from these divers views. But often when differing outlooks and strategies relating to the Oromo Nations issues are debated, it is regularly perceived by different people as a destructive opposition, or totally negative. Discussion habitually leads to the total or partial agreement, and disagreements as well. That is the nature having the interested parties exchange their views on the matter under discussion On the issues that we all agree, there will be no need to have a broad based civilized discussion. But few who happen to have a natural deficiencies to the tolerances of the conceptual diversities automatically assume the acceptance for their hypothesis by others without any question. It becomes apparent for such Oromos that the “Yes Sir/Madam” syndrome should take over, and any persuasive ideas or better alternative strategies, needlessly has to be discarded as destruction and negative. This is an alien impression to the Gadaa cultural persuasions.  Yet another alien and partisan thinking is “All or Nothing”.  This is an old concept which gave birth to religious dogmas, and social doctrines/canons such as Communism, Nazism and fascism, and should not be the current urgent focal point for the Nation of Oromia’s frame of reference. This theory could be a very costly hypothesis to be undertaken by the Nation of Oromia at this particular juncture as it could end up being an easily manipulated divisive agent for those who are opposed to the causes of the Oromo Nation. Yet, it could be the solution for the stagnated journey of Oromia’s quest for independence provide that we could turn it around by updating and tuning it utilizing eclectic approach to appraise its viability and practicality with modern social advances, engulfing its scarcities with the cutting age technological supports.
To be more cohesive and comprehensive and achieve all –inclusive discourse, we need to reflect back to the suitability of these concepts within the practical affiliations of the Oromo Nation by resorting back to the original practices of Gadaa. Therefore, it is quite conventional to have the inquiring minds, and ask;” How does these theoretical passions apply to the everyday lives of the broad mass of the Oromo Nation, and the sciences of Leadership in the context of Oromo Nation?”
The basics model for Leadership in Oromo society in the eras of pre-occupation.
According to the basics model of Gadaa; the paradigm of Leadership is acquired through broad based knowledge of diversities of circumstances, and ability to position one’s own natural or acquired potentials to master the foreseeable predicaments. The ability to envisage those inexorable fates are part and parcels of the leadership prerequisites. This skills of the proficiency to foresee the quandaries is not through possessing the magical power, but often developed through applied analysis of systems and trends that will most likely to be materialized when particular circumstances do prevail. Gadaa is the frame of references for the Nation of Oromia. Had Oromia remained un-colonized, it should have been preserved and cherished since it overwhelmingly encompasses nearly all holistic meaning of life for the entire Oromo citizens and all the human races, starting from birth with a unique lifelong expectations.  It is absolutely  treasured in the “Age-Grades @ Family Values”, Safuu; the Moral Codes, and the ethically exceptional Democratic form of government. The appropriate comprehension of these practical fundamentals which was interpreted by the precolonial Oromo society had granted the Gadaa cultural model its uniqueness in surviving the internal as well as external nemeses.

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