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This Ethiopian generation is in a pinnacle of
history faced with a unique task of assembling
innovative political partnerships. These will be
indeed the litmus test to our ability to forge the
future and an opportunity to marshal our knowledge
to play a constructive role in the renaissance of
our politico-cultural make-up, values and
institutions.
I am thankful for the miraculous action taken by
Ethiopian pundits, elders (Shimagiles), the
government and the prisoners themselves, for
resolving these crises in a manner that will advance
Ethiopia's political and economic development.
The post-2005 election crises that finally
precipitated into one of the most complex renditions
of political conjecture was indeed a sad culmination
of what would have been the renaissance of this
ancient home of nations and nationalities. The
collateral spoil of this cultural and behavioural
impasse resulted in a donor response that denied
essential support to the poor and the incessant
supply of bad news in the press, marring the
investment climate and de-linking the Diaspora to
engage meaningfully with their mother nation. This,
compounded with the perilous neighbourhood we live
in, made it all the more difficult for the nation to
attract sufficient foreign direct investment (FDI)
in spite of the phenomenal economic growth it has
registered since the crises.
Donald Levin (Professor), in his 10-page report on
the aftermath of the elections quotes the late,
distinguished poet laureate of Ethiopia, Tsegaye
Gabre Medhin: "In order to bring about a better
future, one must learn from the past. You cannot
build a future based on hatred because hatred is the
enemy of hope."
Professor Levin underscores this point by stating:
"Is there any way one can think about Ethiopia's
detainees without descending into hatred? Might the
very dilemma of the prisoners today offer some
incentive to learn from the past in order to build a
better future?"
He continues to say that "this is a possibility that
I discussed with some of the Kaliti prison detainees
several weeks ago during what was surely one of the
most moving experiences of my life. I was permitted
to meet with three groups… as someone who had
volunteered to intervene as a Shimagiles to
try to help resolve this painful impasse… For a
moment, we all were cheered, thinking we had found a
way to move Ethiopia forward again".
The ripple effect of our unity and oneness on our
image as a nation has been part of our history.
Zawde Gabre Sellassie (Dejazmach) wrote in
his submission to the centenary Littman Conference
in Axum in 2006, "The victory gained at Adwa
radically changed the image of the country and
several foreign governments and entrepreneurs were
attracted by emerging Ethiopia. After the
Italian-Ethiopian Peace Agreement was concluded in
October 1896, Italy, France, Great Brian and Russia
successively established legations at Addis Abeba.
The United States (US) sent a diplomatic mission led
by Robert Skinner in 1903, and in 1906 a legation
was established. Germany sent Herr Friedrich Rosen
(PhD) in 1905 who negotiated a commercial treaty and
a legation was established in May 1906."
What more could be telling a century later than
testifying to the truth that national reconciliation
and unity for a cause could bring in dignity, trust,
harmony of purpose and commonality of objectives
that drive image building.
The developmental gains from national reconciliation
which the Shimagiles have launched into
action are in our tradition that goes way back for
centuries. No doubt, the collateral impact of this
resuscitated culture on our society and polity will
reverberate as a key element in our democratic
experiments. This will indubitably foster a
disciplined and motivated citizenry that is required
to produce and distribute the public good.
Committed leadership at all levels of state and
society can facilitate the process of opening up
greater opportunities for every citizen and
fostering the brighter aspects of the Ethiopian
past; while intentionally combating the murky ones.
Unlike other nations, Ethiopia developed over
millennia on its own without any significant
colonial legacy. Our history bears a stamp of
independent and organic state evolution. The Adwa
victory, the 1974 revolution and the 1991
deliverance from militarism, are indeed the most
spectacular demonstrations of this reality.
But it would be naïve to think that the influence of
foreign expeditions has not left behind some relics
of disillusionment and separatism. This begs the
question whether external promoters of good
governance do sufficiently realise the potential of
the ideas and goals they promote on the one hand;
and if they were fundamentally constrained at the
moment of their conception and implementation by the
very technocratic structures that ground their
articulation, on the other. Their intent may be
consistent with goals of local empowerment;
nevertheless, the initiatives tend to work toward
these in narrow technocratic terms.
Against this background, the fervour with which we
have adopted democratic rules and institutions under
the mighty influence of foreign observers and allies
defies the underlying truth in democratic
transitions that can be explained with reference to
two factors: historically cemented home-grown
political organisations and rules which promote and
protect systems of peaceful participation and
competition.
The requisite pedestal for good governance as a
precursor of democracy is hence a spirit of
tolerance. The release of the prisoners
notwithstanding, the post-election conflict can and
must be tempered by tolerance, wisdom, restraint,
caution and leadership. More than bureaucratic
efficiency, good governance demands of all of us
that our political differences are resolved in a
spirit of tolerance and respect for all. The spirit
of tolerance is particularly important to entrench
democratic values and practices when a new political
order is being established.
Let the vision of every citizen dwell in this spirit
that can only be enhanced if there is a proper
recognition of the right and responsibilities of
every citizen to respect the rule of law, to
influence governance policy and practice, and offer
alternative ideas and courses of action in a new
Millennium that we must make certain to transform
our nation.
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