Flirting with Hypocrisy; 

Becoming without BEING!

Rundaasaa Asheetee Hundee

Since the Oromo Liberation Movement started peaking up a momentum in year 2014, some diaspora Oromo men received unprecedented attention because they were able to use contemporary media upon which they appeared and claimed that they are who created the movement and even promised to end the Tigre rule real soon.   When we look into the consequences of such hypocrisy, we find substantial evidence that such false claim actually created harsh confusion, i.e weakened the movement. Being afraid of the backlash from the puppets of the self made heroes of contemporary media, many refrained from denouncing the hypocrites who BECAME without BEING.

While contemplating the diaspora Oromo hypocrisy and the attitudes of those who preach without themselves believing in what they preach, someone forwarded me Dr. Mohamed Hasan’s interview which I listened to being attracted to the good intention side of what has been said only to be disappointed by his portrayals of the Qeerroo movement.

Dr. Mohamed, like those media heroes of our time, tried TO DO without TO BE, which is  hypocritical. Feigning that the Qeerroo movement is a force organized on its own or by the media heroes, he said” I believe that the Qeerroo will liberate us”.

Personal dishonesty is reflected in one’s effort to avoid the truth. Dr. Mohamed recognized the existence and the importance of the Oromo youth movement (Qeerroo) but failed to recognize the force that brought Qeerroo into being.  This forced me to pose a question in a far more profound way, making the issue of honesty vital.  What kind of people we really are?  What kind of people we ought yet to be?
What does the term “To be, or not to be!”  mean?

To become who we say we are, we must also do the things honest people do, because TO BE and TO DO are inseparable. As interdependent principles, they reinforce and promote each other. Honesty inspires one to speak of the truth and yet, most so called Oromo intellectuals spend their time preaching the things they themselves do not practice.

As I wondered about the rising epidemic of dishonesty from which the diaspora Oromians suffer, Dr. Mohamed’s interview took me back to the conference room where I asked one presenter when will he start working on himself.  I asked this question after he concluded his presentation saying that we need to work on ourselves if we want to overcome mental slavery.  But the question I asked him made everyone in that conference room uncomfortable. They all shouted saying that I must not encroach on people’s religious rights.  The truth however was that I never mentioned a word about religion. All I said was, if you recommend that change needs to begin from self, why don’t you all get rid off your browed names. But because they do not understand that TO BE and TO DO are inseparable, they defended their Arab and Amhara names pretending that it has something to do with spirituality. I then argued that 250 million Muslim Indonesians use their own indigenous names the same way the Algerians use their native names.  I further told them that I know men named Haajii Fayisa and Haajii Kormmee thus being muslim doesn’t require one to borrow the Arabs names.

Witnessing a relentless attempt to defend ones ego at the cost of honesty and the truth made me realize how dishonesty is growing to monumental proportions. Recalling my experience of just a week ago made me wonder how we got ourselves into such a predicament? What caused even the most prominent citizens of Oromia to get caught up in self deceptive mindset? I realize that these questions may never be completely answered. But perhaps they can help us understand honesty and some of its implications in our own lives. These implications can be very important, since many of us may never have given serious thought to how honest we really are.

Any way, as the so called diaspora Oromo intellectuals are trying TO BE without taking the right step, the glaring self-deception many practiced continues to undermine their ability to believe in oneself leaving them only with mere intention to do good. Nonetheless, TO DO without TO BE is void because anyone who denies oneself is denying the truth as in case of  the birth of Qeerroo story told by those who gave themselves the glory of BEING the creator of Qeerroo.

However, portraying a false image of Qeerroo is the same as portraying a false image of oneself as in case of the black Jamaals, Kamaals, Azalech, Gizachews and Aberas of Oromia.

But it is important to understand the truth. For example, many of us create to do lists to remind us of things we want to accomplish. But we rarely have TO BE lists. Why? To do’s are activities or events that can be checked off the list when done. TO BE, however, is never done. One can’t earn checkmarks with TO BE’s.  In other words, I can take someone out for a dinner, which is a to do. But being a good friend is not an event; it needs TO BE part of my nature, my character, or who I am.

I  think that, because we are not ourselves, we misbehave and quarrel and often misdirect our efforts and suffer from a symptom of the unseen motives. Here, we might ask ourselves, “What attributes, if understood properly, would correct this behavior in the future?

Identity confusion may have occurred when we were children. I recall not being able to know what field to study. But I had many friends who can tell who they want to become when they grow up, as if what a person does for a living is who he or she is.  That’s why we can never realize that neither professions nor possessions should define identity or self-worth.

This is to say that many Oromo intellectuals confuse themselves because they see politics as a game that requires dishonesty in order to win certain position in social hierarchy.


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