Oromo Research Articles

Political Dynamics the Rift of EPRDF Coalitions Since the Outbreak of Qerro’s Protest to the Nomination of Dr. Abiy Ahmed in Ethiopia

Ethiopia has been under the rule of EPRDF coalitions, a vanguard party ruling the country since the collapse of Derg regime. This article is therefore, intended to explore the political dynamics associated with the rift of EPRDF coalitions since the outbreaks of Qerro’s protest. To meet the study purposes, qualitative research design was employed to collect the data. The study reveals that the broke out of Qerro’s protest against integrated master plan of Addis Ababa and tyrannical rule of EPRDF used to be the key dawn towards the step down of titular OPDO officials and empowerment of reformist ODP officials in place that eventually split ruling coalitions in to conservative and reformist. Broad spectrum of political dynamics like: declaration of state of emergency, massive displacement of Oromo people from Ethio-Somali region, wider public protests accompanied by sectorial boycotts, political unrest, apprehension of contrabandist, resignation of late prime minister, Mr. Hailemariam Desalegn and nomination of Dr. Abiy Ahmed in place and others were ensued from the rift of ruling coalitions. The study implicate that polarized political interests amidst the ruling parties (TPLF and PP) could be extended to the oppositions and wider people that may escalate ethnic tensions and thereby ensue in the state fragility.

Content Analysis of Faatee Blessing in Case of Arsi Oromo Peoples

The major Objective of this study was to analyis the content of Eebba Faatee (Fate Blessing) in case of Oromia regional state Westi Arsi Zone. To achieve the paper objectives, qualitative research approach was employed, for it can guide the researcher to collect qualitative data. From the West Arsi Zone, 4 districts were selected purposively. In this manner, 5 elders were selected from each District by using snowball and Purposive sampling technique. Totally, 20 elders were involved in the study from which the data was collected though semi-structured interview and focus group discussion and observation. After that the collected data were carefully transcribed, and analyzed critically according to their aspects. Thus, the result of the study shows that Eebba Faatee (Fate Blessing) has different Contents. From those contents, Eebba Faatee which was said to beg Creator and Creation, Eebba Faatee which was said to wish someone’s strength and to be clone, eebba faatee which was said tokeep their unity and to be Brave (Legend), Eebba Faatee which was said to wish peace, and Eebba Faatee which was said to advise someone. Keywords: Content, Eebba Faatee, Oromo, West Arsi DOI: 10.7176/JLLL/76-01 Publication date: February 28 th 2021

ECONOMIC REALITIES AS DEPICTED IN `KUUSAA GADOO`

The purpose of this study is to show how Gadisa Biru who wrote the novel `Kuusaa Gadoo` represents the Oromo`s economic issues realistically in the life of characters and the major themes of the novel. The study is qualitative research, it involves textual analysis method together with relevant conceptual tools and frameworks and therefore it is analytical. Furthermore, the data used for the research is taken from a primary source which is `Kuusaa Gadoo`. From the novel, different extracts are taken based on the research questions. Extracts used as data were classified under each topic and analyzed using textual analysis methods and realism theory. Then, the analysis and discussion were undertaken by using the concept of scholars to make the research more visible and logical. As a philosophy of realism theory, realism portrays the world as it appears. Therefore, to evaluate the realistic representations of different agendas of the research, it is crucial to bring the idea in the text to the actual world. From the analysis and discussion made it is found that, in `Kuusaa Gadoo`, all events and episodes were realized in the novel without any fantasy and extraordinary overstatement. Oromos were not economically beneficial during the Derg; the economies of Oromo peoples were used by others i.e. by leaders and investors from other ethnic groups. The Oromo`s resources especially land is highly corrupted by leaders of the time. Oromo peasants had no legal protection for their economy. Hence, the novel `Kuusaa Gadoo` reflects the real-life situation of Oromo peoples during the Derg regime. The author critically observes the real economic picture of society and portrayed it logically.

Counseling Tradition and Counseling Services Status in Ethiopia

The underlying point of reference in the study was obtaining relevant information from modern and professional counselors in the country in view of the societal understanding and interest of practicing the counseling services in their lifetime. The counseling organizations involved in the study were representing modern counseling structure and practices based on certain relevance they could have for the intended lessons. To achieve its goal, qualitative study method was conducted employing thematic data analysis technique. The tools used to gather information were interview, observation and focus group discussions conducted with key informants of the institutions. The study result identified that counseling and counseling service quality is at promising status in the country. Institutions engaging in counseling services provision focus on indigenous wisdom, personal experience and knowledge captured from educational institutes. Since the work is so fragmented, much is expected from concerned government and non-government organizations in boosting the purpose and functions of counseling in order to maintain adolescents’ holistic development in and out of school. Accordingly, counseling as a tradition among the community, specifically the Oromo, become practical to maintain peaceful mental and social serenity with further consideration to progress.

Review Essay: Are the Tulama and Wallo Oromo <i>Habasha</i>?

In his book, Brian J. Yates (2020) overgeneralizes the experiences of a few Oromo collaborator individuals from the Tulama and Wallo Oromo to the affairs of these Oromo groups. It claims that the Tulama and Wallo Oromo participated in the construction of the modern Ethiopian state between 1855 and 1913 and, in the process, became Habasha by abandoning their Oromo culture and identity. If the colonization of peoples would transform the cultures and uniqueness of the conquered peoples, today, the entire world population would have become the English and the French by rejecting their respective cultures and identities. But colonialism only creates collaborative classes from the dominated population groups to use them as intermediaries to facilitate the exploitation and oppression of the subaltern groups. The Tulama and Wallo Oromo case is not different. The Oromo intermediaries from these Oromo groups were assimilated to the Amhara/Habasha culture and state to promote their interests and the interest of their colonial masters at the cost of the Oromo masses. By using the critical and political economy analytical approaches, this review essay debunks the claims that the author of the book makes by ignoring the history, culture, and identity of the Oromo people, which have been suffering under Habasha colonialism in general, and Amhara colonialism in particular, for more than a century.

Socio-cultural practicality of Oromo People as Represented in Novel

The main objective of this study is to demonstrate how Gadisa Biru the authore of the novel `Kuusaa Gadoo` symbolize Oromo`s socio-cultural issues in a representative way in the life of characters and the major themes of the novel. The study is qualitative research, it involves textual analysis method together with relevant conceptual tools and frameworks and therefore it is analytical. Furthermore, the data used for the research is taken from primary source which is a novel entitled `Kuusaa Gadoo`. From the novel different extracts are taken based on the research questions. Extracts used as a data were classified under each topic and analyzed using textual analysis methods and realism theory. Then, the analysis and discussion were undertaken by using the concept of scholars to make the research more visible and logical. As a philosophy of realism theory, realism portrays the world as it really appears. Therefore, to evaluate the realistic representations of different agenda of the research, it is crucial to bring the idea in the text to the actual world. From the analysis and discussion made it is found that, in `Kuusaa Gadoo`, all events and episodes were realized in the novel without any fantasy and extraordinary overstatement. The socio-cultural situations realized in a novel `Kuusaa Gadoo`, is pictured in a similar way of Oromo people`s life style of the Derg regime. Even though the dictatorial government appreciated assimilation, the Oromos reserved their socio-cultural activities and practiced as much as possible. Among the socio-cultural elements reflected in the novel we can list friendship, confer, wedding and arbitration as major ones. In general, the novel `Kuusaa Gadoo` reflects the real socio-cultural situation of Oromo peoples during the Derg regime and the author critically perceived the actual picture of the society`s life and represented reasonably.

Oromo Proverbs: The Analysis of Context, Value, and Syntax

The purpose of this study was to investigate the of proverbs in the act of conversations among the Oromo people. Oromo proverbs were then under close scrutiny of context, value, and syntax. In so doing, the qualitative research method that stems from realist ethnography was put to use so as to encapsulate its purpose. Afterwards, the investigation was carried out using a total of (n = 116) from the Arsi Oromo inhabited Kersa and its vicinity in Arsi zone, Ethiopia. Of this amount, thus, (n= 78 (67%), male; n = 38 (33%) female) involved voluntarily. To catch up the research agenda, purposive sampling was used as a means of selecting the participants whereby age was a requirement. In the quest, the research subsequently used three instruments: participant observation, interview, and field notes. The findings therefore hereby show that contexts and values are embedded in proverbs though their linguistic analysis entirely rely on scholarly accomplishment. In these realities are explicated three paradoxical nature of proverbs – brevity, acculturation, and social control. At last, recommendations and implications are given so that the outcomes of the study will aid in the enactments.

Displacement from land as a limit to the realisation of the right to development in Ethiopia

Land remains a valuable asset to the Ethiopian rural population that constitutes approximately 85 per cent of the total population. Land and development are inextricably intertwined in developingagricultural economies such as Ethiopia and the majority of other African countries. Any meaningful social, economic and cultural development or self-determination of the people depends on how land is protected, guarded and defended by those who wield government powers. The state assumes, under human rights law, an obligation to respect land and other property rights and to prevent violations of the people’s rights by third parties and against property dispossession during internal conflicts. While the past few months have seen rapid and complex new developments–literally transforming the landscape of Ethiopian politics – these developments also bring certain dangers. Prominent among these are the large-scale internal conflicts and major population displacements that have caused appalling suffering to hundreds of thousands of Amhara and Oromo people and other ethnic groups. It is over three-and-a-half decades since the right to development gained universal recognition as an inalienable human right. The Vienna Declaration and Programme of Action adopted in 1993 firmly underlines the universal recognition of the right to development. The right to development has also gained domestic recognition in many African countries, including Ethiopia, where it is explicitly enshrined in the Federal Constitution as one of the fundamental rights. Using available literature, this article examines the implications of displacement from land and investigates its impacts on the non-realisation of the right to development by inquiring how displacement and the human right to development are being pursued in Ethiopia. Considering the continued displacement from their lands and the implications for the right to self-determination of the various ethnic groups over their property, the article advances the argument that, without a strict adherence to land rights, the 2063 and 2030 agendas for sustainable development would fail to achieve their purpose in making living standards better for the vast majority of the people of Ethiopia.

Gender and Conflict Management: The Role of Women’s in Indigenous Conflict Resolutions for Peace Building in Ethiopia: A Systematic Review and Meta-Analysis

Evidence from around the world and across cultures showed that integrating women and gender considerations into peace-building processes helps to promote democracy, good governance, long-term stability and development . The inclusion of gender perspectives into conflict analyses can be beneficial not only to ensure better understanding of conflict dynamics, but also to highlight the linkages with development and poverty issues. Hence, the current review is aims to assess the role of women’s in indigenous conflict resolution in different regions of Ethiopia. All available materials were reviewed. The results of the review disclosed that even if women’s formal participation in the highest leadership positions were formally closed, it is documented that throughout the world, women had played critical roles in times of wars and peace as community organizers and activists. The findings further showed that the role and participation of women in the indigenous conflict management mechanisms is low and insignificant in Tigray. In indigenous system, women play an indirect role in Amhara and Tigray. In Oromia region, women have a great role in solving conflicts among Oromo clans by intervene and request for reconciliation by using the institution called Siqqe . They also have the right and power to reconcile Oromo people to their God called Waqqa by praying to God for them. In Somalia, Women’s also play multiple roles before, during and after conflicts. Women of South nations and nationality play different roles in addressing conflicts either along with men or alone and the male based institutions address conflicts in equal basis irrespective of sex. Based on the above findings, it can be concluded that, Ethiopian women’s play a pivotal role and still working to maintain peace and security across all provinces of the country. Therefore, women should be respected as they have a lion share role in indigenous conflict resolutions as well as they should be empowered to involve in peace promotion and peacemaking at regional and country level . Keywords: Gender, Indigenous, Conflict resolutions, Peace building, Ethiopia DOI: 10.7176/IAGS/80-01 Publication date: February 29 th 2020

The Public Health Significance of Religious Imposition: The Experience of Oromo People in Ethiopia.

Knowledge and power are intertwined. To validate their illegitimate colonial occupation, the colonizers have imposed their knowledge-as expressed in such things as religion-upon the colonized people. Religions are instrumental in setting values, moralities and influencing the types of sciences, laws and arts developed. They govern human behavior, inform researchers on the questions they ask and foster certain types of knowledge. Religion also guides policymakers where and on what they need to focus. In this paper using a logic model I investigate (a) the theoretical reasons for imposing religion; (b) whether imposing religion widens people choices in life and produces a healthy body and community or limits people's choices and impacts the development of public health in Oromia. Religious impositions are driven by epistemic racism; they twist the paradigm of the thinking of a society. This constitutes a kind of epistemic violence. Epistemic violence discredits the experience and interests of the Oromo people. It denounces Oromo accumulated wisdom, its institutions, and it constitutes the textbook definition of disempowerment. In many ways, it hinders development of critical thinking and limits people's choices in life. Christianity and Islamic religions have been forcefully and methodically imposed upon the Oromo people. Religious impositions are the seeds that colonizers plant to make the colonized people intellectually dependent on the imposers. The imposition is meant to occupy the mental universe of the people. It twists how people perceive their past and present. Occupying and controlling the mind disguises the exploitation of the human and natural world. The imposition of those religions is responsible for many social problems such as an unjust social hierarchy, intolerance and environmental degradation. To promote health, prevent diseases and reduce health disparities, we need to promote the empowerment of people, validate their knowledge and experiences and widen their choices in life. In the efforts we make in preventing diseases and promoting health, we need to take into account the issue of religious imposition as one of the social forces. We cannot transform the world unless we understand what makes it work.

Language Politics, Monolingual Ethos and Linguistic Pluralism in Ethiopia: Lesson from Wollo Oromo

This study examines the effects of post 1991 Ethiopian language policy on Wollo Oromo. Specifically, the study discusses language politics, monolingual ethos and linguistic pluralism in Ethiopia by focusing on Wollo Oromo. To realize the objectives of the study, the researchers employed both qualitative and quantitative research approach (mixed), which enabled the researchers to explore the socio-economic significance of multilingual policy and challenges in the study community. In this study, both primary and secondary data collection techniques were used. The primary sources of data were collected via interviews, Focus Group Discussion and Questionnaires. Finally, both the secondary and primary data were organized thematically and analyzed just to increase the consistency and strength of the finding of the study. Besides, the quantitative data is analyzed using SPSS version 20. Based on this, the researchers reach upon the following finding; the finding prevail that multilingual policy is significant for local socio-economic development, exploration of local knowledge and innovation. The finding also prevail that learning in mother tongue enhances children learning capacity. The overall data shows that the Oromo nationality zone people are happy with the current multilingual language policy. Nevertheless, the policy implementation is not free from challenges. Among others the implementation of multilingual language policy is challenged by monolingual ethos, politicization of language, lack of understanding and misconception of parents about the use of learning in mother language, attitudes toward local languages and lack of enough materials and teachers for the teaching of this language. Hence, there is the need to depoliticize language and have comprehensive language academy, which develop comprehensive curriculum and create awareness about significances of multilingualism.

Content Analysis of Faatee Blessing in Case of Arsi Oromo Peoples

The major Objective of this study was to analyis the content of Eebba Faatee (Fate Blessing) in case of Oromia regional state Westi Arsi Zone. Oral literature is the types of literature which transmited orally from generations to generation. Faatee Blessing is also oral literature which is unique and loved near Arsi Oromo. To achieve the paper objectives, qualitative research approach was employed, for it can guide the researcher to collect qualitative data. From the West Arsi Zone, 4 districts were selected purposively. In this manner, 5 elders were selected from each District by using snowball and Purposive sampling technique. Totally, 20 elders were involved in the study from which the data was collected though semi-structured interview, focus group discussion and observation. After that the collected data were carefully transcribed, and analyzed critically according to their aspects. Thus, the result of the study shows that Eebba Faatee (Fate Blessing) has different Contents. From those contents, Eebba Faatee which was said to beg Creator and Creation, Eebba Faatee which was said to wish someone’s strength and to be clone, eebba faatee which was said tokeep their unity and to be Brave (Legend), Eebba Faatee which was said to wish peace, and Eebba Faatee which was said to advise someone.

“Language Policy” in Ethiopia: Challenges and Opportunities in Current Trends of Afaan Oromoo

In many countries, policymakers suspect that the use of local languages in education can result in excessive ethnicization, which may lead to conflicts and divide nations. The objectives of the study are to assess the basic cause that stays Ethiopia to not have its own language policy and to investigate opportunities that leads Ethiopian to have language policy. The subjects of this study are language experts, policy makers and politicians, and target speech community. The major data collection instrument was questionnaire. Interviews with key informants and document analysis were supplementary tools to achieve the objective of the research. To mention some of the findings, a development plan of a country in all aspects should primarily deal with the concrete study of the language issues. There is statistical relationship between measurement and evaluation made by policy makers and opportunities in current trends of Afaan Oromoo (p-0.001). The case of Oromo language is not far from this general perception. Unless this Linguistic right is gained by the Oromo language speakers, these people hardly feel the full citizenship in the entire country, Ethiopia, because they can feel discrimination due to their lack of real participation in the country’s overall activities. Such discrimination can even cause conflict at different occasions. As from the general principles of language use is argued, the question of the Oromo language use as a national language is realized, Ethiopia’s overall development remain only a wish for the prime reason of lack of Oromo people’s motivation in the involvement of political, economic, social activities. Value linguistic and cultural pluralism practically, as demonstrated in the constitution. Currently Ethiopia is in the refolution (reform and revolution) which means education policy, Health policy, foreign relation policy, public service policy, and other major pillars of policies and declarations are changed and/or modified. Therefore, possible to design an independent language policy. Amend the issue of Afaan Oromoo as federal alternative working language in the constitution.

The Oromo national memories

The author defines nation as a territorial community of nativity and attributes significance to the biological fact of birth into the historically evolving territorial structure of the cultural community of nation, which allows to consider nation as a form of kinship. Nation differs from other territorial communities such as tribe, city-state or various ‘ethnic groups’ not just by the greater extent of its territory, but also by a relatively uniform culture that provides stability over time [22. P. 7]. According to the historical-linguistic comparative studies, “in terms of the history of mankind it is incontrovertible that some of the earliest and greatest human achievements have been accomplished in civilizations founded and headed by Afro-Asiatic peoples” [28. P. 74]. The Oromo people is one of the oldest nations in the world with its own territory (Oromia) and language ( Afaan Oromoo ). The Oromo possess a common political culture ( Gadaa democracy) and pursue one national-political goal of independence to get rid of the Abyssinian colonialism. Oromo national memories consist of memories of independence and national heroism, memories of the long war against expansionist Abyssinian warlords and the Abyssinian invasion of the Oromo land in the 19th century with the new firearms received from the African co-colonizing Western European powers, and these weapons were used not only to conquer the Oromo land but to cut the Oromo population in half. The Oromo nation consider the colonization of their country, loss of their independence, and existence under the brutal colonial rule of Abyssinia to be the worst humiliation period in their national history. The article consists of two parts. In the first part, the author considers the theoretical background of such concepts as nation, national memory, conquest humiliation, and some colonial pejorative terms still used by colonial-minded writers (like tribe and ethnic groups). In the second part, the author describes the Oromo national political and social memories during their long history as an independent nation from the Middle-Ages to the last quarter of the 19th century; presents ‘the Oromo question’ through the prism of the global history of colonization, occupation of their territory, slavery, and the colonial humiliation of the Oromo nation by the most cruel and oppressive Abyssinian colonial system; presents the two last regimes of the Abyssinian system and the final phase of the Oromo National Movement for sovereignty, dignity, and peace, which contributed greatly to the stability in the Horn of Africa.

Public Health Impacts of Famine in the Horn of Africa

Background: In the Horn of Africa, the oral stories and written records show that famine has been periodically occurring in the region. In their daily prayers, when the Oromo elders say, give us peace, preclude us from extreme war, poverty, famine, and epidemic diseases, they are stating their longtime wishes and hopes. By that, on the one hand, they are acknowledging that famine is a longstanding public health problem, on the other, they are teaching the young generation the need to prevent war, poverty, famine, and diseases. In this paper, following the footstep of the blessing of Oromo elders, I want to synthesize knowledge and explore the intermingled relationships between famine, poverty, war, and diseases. Objectives: The primary objective of this paper is to explore the primary, secondary, and tertiary effects of famine on population health. Methods: Using knowledge synthesis methods, I conduct a systemic review, contextualize, and integrate different findings and interpret the results. Results: The public health impacts of famine are multifold. It is responsible for several infectious and chronic diseases, nutritional deficiency disorders, instability, environmental degradation, and poverty. Those problems manifest in the short term and long term, in the first generation, second and third generations. Conclusion: In the Horn of Africa, famine is a major public health problem. The people need to learn from the past and envision the need for transformative leadership and institutions that enable them to guarantee food security and improve public health conditions.

The Gada system and the Oromo’s (Ethiopia) culture of peace

The purpose of this study is to add to recent calls to develop indigenous knowledge of peace system and culture development to promote culture of peace in Africa. It assesses the indigenous Gadaa system peace concept and culture, identify its peace related values, philosophies, traditions, institutions, etc for nurturing and sustaining peace in the Oromo society, with the neighboring ethnic group, and its relevance to creating peace culture in Africa and beyond. It relates Gadaa peace system with the UN peace system initiative and framework in demonstrating the relevance of Gada peace system to peace building in multi-ethnic conflicts transformation in the Horn of Africa and beyond. Oromo people were traditionally a culturally homogeneous society with genealogical ties living in Ethiopia, Kenya, and other neighboring east African countries. They governed themselves in accordance with Gadaa (literally era), an outstanding democratic socio-political system long before the 16th century that has survived to date and is currently functional in Ethiopia and Kenya, and gaining importance and restored in all parts of Oromia in Ethiopia.. The Gada system is an indigenous institution that pervades every aspect of an Oromo life including personal, interpersonal, social, economic and political life. The Oromo concept of peace is comprehensive and broader than western conception of absence of violence. It covers both negative and positive peace, intra-personal peace, interpersonal peace, within Oromo, with other communities, with nature, and peace with God. Therefore, to build peace culture the Gada concept of peace, truth, values, principles, and conflict resolution techniques need to be restored and promoted. It should be documented and made part of education system. The academics should do research and disseminate these values. The regional state government and civic societies should develop a peace education program based on these values and traditions so that they should be restored quickly and sustained among Oromo community in all corners of east Africa where Oromo community lives. The concepts of gender equality and participation in sustainable development of the society needs to introduced into the Oromo culture and Gada system.

Ciibsaa: Maccaa Oromo Indigenous Soil Fertilizing Mechanism in East Wallagga Zone, Ethiopia

This research was conducted in three districts from East Wallaggaa Zone of Ethiopia. The purpose of the study was to explore ciibsaa Indigenous soil fertilizing mechanisms practices for fertilizing farmland and garden. The objective of this research was to explore the contributions of Oromo indigenous knowledge in soil fertility management. To achieve this goal, we employed different data collection methods. In primary data collection, both individual and group interviews were meticulously used. Key informants were selected purposively and the selected people were extensively interviewed. We made in-depth interviews with elders, farmers, community leaders and knowledgeable persons. Focus group discussions were held, observations were made and informal discussions were employed to get relevant data on this topic. The findings revealed that the Oromo people has indigenous knowledge of soil fertilizing mechanism and the ways they used to classify soil and how the land becomes fertile after ciibsaa indigenous treatment. Nowadays, this indigenous soil fertility management is declining because of various factors. Those factors are population growth, decreasing number of livestock and adaptation of chemical fertilizer.

Fault Lines within the Ethiopian People Revolutionary Democratic Front (EPRDF): Intraparty Network and Governance system

Ethiopia People Revolutionary Democratic Front (EPRD) is a political party in charge of government power since 1991. EPRDF is established in 1989 out of Rebel group to party transformation with the view to oust the military government called Derg. It is a coalition of four parties political organization i.e. Tigray People Liberation Front (TPLF)- which is an architect of EPRDF, Amhara National Democratic Movements (ANDM) in 1980, Oromo People Liberation Organization (OPDO ) and Southern Ethiopian People Democratic Movement ( SEPDM) However, in spite of the nominally coalition structure of the EPRDF, from the beginning the TPLF provided the leadership and ideological direction to other members of the coalition. To maintain the dominant position within the coalition the TPLF has transferred its rebel time internal governance network that focuses on traditional Marxist Leninist organizational lines, with an emphasis on “democratic centralism”; and a tradition of hierarchically organizational structure to the newly established political organization i.e. EPRDF. Consequently, the EPRDF intraparty network and governance system is dominated by the use of ML (Marxist-Leninist) authoritarian methods and hegemonic control, rigid hierarchical leadership; Democratic centralism, the dominance of the party apparatus behind the façade of regional and local autonomy, an extensive patron-client mechanisms; the use of force to silence opposition within and outside the party; intertwined State institutions and the party system and excessive reliance on party entity instead of state administration units; and gim gema (self-evaluation) are worth mentioning. These intraparty network and governance system have severely limited genuine democratization within the party as well as hampered the democratization process in the country. The party is facing increasing pressure and challenge from within the party and the public at large demanding equal status and fair political economic representation. In effect, EPRDF is in deep crisis shattered by internal divisions, crises as well as external public pressure forcing the party to entertain democratic principles and culture. Hence, it is recommended that the organizational structure and the values and principles governing the organization should be revisited within the framework of democracy which allows adaptability and flexibility given the various change agents in the socio-cultural, economic, political environment.

Where is the Global South in the Health Discourse? Attempt Forthcoming from the Oromo People’s Perspective

Background: The contemporary understanding of health and diseases has evolved from the Judeo/Christian/Islamic literature to the biomedical knowledge and then to the World Health Organization (WHO), definition. All these definitions consistently focused on deficit model and equivocally claimed universality. Although the impacts of injustice to health are well known, these definitions did not give adequate attention to the social and environmental injustices as disease-causing agents. Methods: Having in mind that knowledge is socially constructed, in this paper I reviewed literatures on the evolutionary changes in our understanding of health and diseases and made effort to trace the significant changes made in our understanding health through time and the concepts that are kept in those changes. I also looked at the significance of maintaining the deficit model and universality in disease prevention and health promotion. Results: Although there are changes in our understanding of health and diseases, the contemporary definition has significant deficits. Those definitions are not only incomplete and they are also biased. The definition gives us theoretical underpinning for actions, the contemporary understanding of health hindered us from effectively promoting health. Not only that, these definitions victimized the victim and made the gaps in the life expectancy between countries and within a country as a natural and enviable reality. Conclusions: To effectively promote health, prevent diseases and reduce health disparities we need to widen our way of thinking about health, depart from the Eurocentric ideas and provide theoretical rationales that foster the “upstream” public health approach. In the Oromo perspectives, health and peace are intertwined. For them, personal health/peace are intertwined with the peace/health of the family, community and natural world as well as divine power. For them, peace includes social and environmental justices.

Addis Ababa master development plan: A program for development or for ethnic cleansing?

It is the legitimate authority of states to prepare and implement development plans. In the democratic society, preparation and implementation of development plans necessarily imply consultations and consent of the local communities affected by the development plan. Such plans should not be unilaterally prepared and coercively imposed on local communities. Any imposed development plan is incompatible with fundamental human rights and freedoms. Thus, the article aims at identifying whether or not the so-called ‘Addis Ababa Integrated Master Plan’ is a true and elaborate development plan. A real development plan ensures that the intended development project does not result in destruction of the livelihoods and cultural integrity of the local communities living in the project area. The author also considers possible explanations for the Ethiopian Government’s refusal to listen to the continuous protests of the Oromo people against the ‘Addis Ababa Integrated Master Plan’. In the particular context of regional development aiming at the hidden ethnic cleansing, the intent to destroy a certain group’s cultural identity cannot be declared openly by the government but it can be seen in the relevant long-term policies, governmental patterns of actions and facts of everyday life. The article examines from the historical perspective the long-term successive Ethiopian governments’ policies and relevant facts to reveal the state’s intent to destroy the Oromo identity in Addis Ababa and its suburbs. If the Oromo are evicted from the ancestral land their economic life, social networks, language, cultural traditions and norms will be destroyed, and the Oromo in the area of the ‘Addis Ababa Integrated Master Plan’ will eventually disappear as a cultural group with a distinct ethnic identity.