5. ŝ
“ ” We can’t be different from our nature!
Ethiopia needs to lead the way from war to peace, domination to cooperation and fear to trust!
#$
6. ŝŝ
T
The center of “comboism”
“savoir ” is “libralism”. The center of libralism is “balanced state of
interaction” to insure “inclusiveness” as well as “optimizing and balancing things to
achieve balanced state of life”
to keep “balance”
deas is required! Humankind can’t align unless their ideas are
“Untile you can do both…, you can do neither … freely.” Natansha Josefowitz, I have arrived
“Theory, my friend, is grey, but green is the eternal tree of life.” Lenin quotes the words
of Mephistopheles from Goethe’s tragedy Faust. Erster Teil, Studierzimmer, p. 65.
“#
$ # # $#
## #
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8. ŝǀ
““Conservation of access”: each generation should provide its members with equitable rights of access
(“Conservation of
option”: each generation should be required to conserve the diversi %
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( “Conservation of quality”: each generation should be required to maintain the quality of the
%
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5 6 % 2 %+,7,
12. ǀŝŝŝ
;
8
;
5
#
Introduction: Why Transformation Didn’t Work in Ethiopia?
2. Why Ethiopia didn’t keep and continue its ancient civilization?
Will Ethiopia be a “GreatConstituency”? Rethinking Ethiopia!
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4 Transformation into ‘Building Better Together’44
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8 My Experiments to the “Truth” of Combined Transformation99
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9 Rebuilding Ethiopian’s Shared Principle of Foundation4
My Experiments to the ‘Principled Working Traditions’4
‘Let it be from each according to his/her ability to each according to his/her satisfaction’47
‘Let it be from the opportunity to work alone to the opportunity to work together’
48
‘Let it be from the opportunity to work together to the opportunity to win together’
9
‘Let harmony of function be from the principle of its foundation to the principle of its
ruling/governing’9
‘Let the pub,)A/'#-+'%'#)%%,'0A/'#('/*+'*A/'#-+'%'#+*#%,'0
rights’
4 ‘The right gift to the right person’
‘The right position to the right person’
7 From “the right wage to the right labor work” to “the right incentive to do better”
8 From the “Principle of Aid (receiving)” to “the Principle of Trade (working together)”
9From the principle of “ability” to the principle of “character”
/*A/'+,'''/*A/'+,)*4
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7 “Get to Know” the New Subjects of Country (Republic) Building9
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12.8.3.“Savvy-Market” and “Savoir-faire” Government New Policy Paradigm
71%,%A0
75%,%,%A04
12.8.6.Coherology
12.8.7.Ergonomics
12.8.8.Libralogy
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79 *6)%cept of freedom towards solving governments’ dilemma7
79**((-,7
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St. Yared’s success at the 8
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4 Legacy of policy paradigms in ‘Comboist’ manifesto
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15. džŝ
49 '-*#02*#''*)/*((#%^8
ህዝባዊየጋራጉባኤበህዝባዊየጋራመድረክ
ለኮምፌደራላዊትኢትዮጵያ'()*+,-./.01,'4
2 “ህዝባዊየጋራመንግስትከህዝባዊየጋራጉባኤበህዝባዊየጋራመድረክ”4
4Y,*)'),*#+%#2,'04
+.(+(“Dare to Be”
44What did people say about the doctrine of ‘Together’?4
16.17.-0%$+/,%#%+/), -',%%H#8
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ዝ
ዝሓለፈዓቂብናሓዱሽወርቃዊታሪኽክንሰርሕመሰልናጥራሕእንተይኮነስግዴታና
እውንእዩእንተዘይኮይኑታሪኽናቀጻልነትክህልዎኣይኽእልንVብታሪኽወለድና
ጥራሕ ክንነብር ኣይንክእልን። ወለድና ብታሪኽ ወለዶም ጥራሕ ኣይነበሩን ብናይ
ባዕልቶምታሪኻዊስርሒትወሲኾምእምበር።ደውታክፍጠርየብሉንVመንነት
ዝህነጽ ተወሰኽቲ ሓደሽቲ ፍጻመታትን ክስተታትን ብቀጻልነት እንትዝምኑ እዩ።
ዝተኣሳሰረን ቀጻልነት ዘለዎን ትውልዲ ዝፍጠር፣ ወለዶታት ኣብ ፍልጠት፣
ምክብባርን ሓልዮትን ዝተመስረተ ፍቅሪን ርክብን እንትህልዎም ምዃኑ ምፍላጥ
ድማኣገዳሲእዩ።
16. džŝŝ
5
5
“‘I’ll make you an offer you can’t refuse.’ There are two meanings to this sentence: (1) I’ll make you an offer
accept it. (2) I’ll make you an offer that you better accept, because if you don’t, terrible things will happen to
(” $ A % 8 $BD E )FGG7/
“Coming together is a beginning. Keeping together is progress. Working together is success.” H5
“Alone we can do so little; together we can do so much” –HM
“Teamwork is the secret that makes commonpeople achieve uncommon results.” B
“The ratio of together to apart a is the best indicator of the development of a country.” Tabism
“So powerful is the light of unity that it can illuminate the whole earth.” –$
“Individually, we are one drop. Together, we are an ocean.” N E
“Sticks in a bundle are unbreakable.” MO
“E
( B % %
(
‘combining two or more qualities together’ for the purpose of realizing the facts of ‘obvious truth’%
“combo” is % 2 (”
Africa particularly Ethiopia is a country with highly divided societies that we have to escape out
of such division and fragmentation acting as a great source of our weaknesses and confused way
of living. And hence, I am telling you that we need to come together to build together to stand
together and finally to remain united together! To do so, I am mobilizing you to make “the
philosophy of Combination known as ‘Comboism’ (an all-virtue doctrine of together)” the art
and science of the modern politics! We the people as a person living in the same country together
have no other choice to build ourselves and our country beyond being together, working
together; embracing together, building together and dignifying ourselves together as well as
17. džŝŝŝ
understanding and implementing comboism as a modern ideological paradigm. Any country of
human society can’t be Country of Either/or by Either/or for Either/or, but Country of All by All
for the benefit of All. And thus, nothing is better than building savoir-faire government and
policy of savvy. It is we human beings that we can save ourselves together and we become savvy
of each other from perishing without a vision. Moreover, cleaning our politics from being full of
polluted ideas, fragmenting ideas, toxic ideas, wasteful ideas, as well as conflicting ideas should
be our prior job in this century. It is because of these ideas that our world becomes chaotic,
complex and fragile. If we look the world’s inside story, every existing political party need to
come to power at the expense of the disappearance of the other political party; every political
ideology need to survive at the abolishment of the other political ideology; everyone needs to
dominate or even need to eliminate the other; some want to use some-up politics to encapsulate
the other and some need to use fall-apart to escape out from being encapsulated. This process of
unhealthy competition leads to collective crisis. It is because of lack of the need to work together
and embracing together that the largest annual budget of every country is spent for military and
military technology. This is understood as “human never sleeps to eliminate his brother/sister
human and even himself soon or latter unfortunately.” This happens when one human or group
of human need to dominate and/or eliminate the other one. Especially in my country Ethiopia,
war becomes the key means to come to political power and solving borderline conflict. Within
the previous 50 years at least three times intensive war happened. Democracy becomes warcracy.
Although there are many political parties in the country, they couldn’t enable the country escape
from being center of war to each other and thus Ethiopia couldn’t become sustainable country.
Moreover, Education, science and scientific solutions and methods couldn’t get opportunity to
make stable country in Ethiopia. Furthermore, the great virus slogan in Ethiopia is ‘the enemy of
my enemy is my friend’. Political parties could not able to come together to align based on ideas
because they simply look on how to come to power by aligning with the enemy of their enemy
taken as their friend. In order to come to power they look to find the enemy of their enemy as
friend and sometimes align with foreign forces, which results internal instability and unstable
political life. Because of this, there are greater than hundred political parties with duplicated
manifestos in Ethiopia. This happens because there is no healthy culture of being together,
togetherness, building together, working together, embracing together and dignifying together.
This phenomenon had been happening in the western countries long time ago. This time, such
political sickness has no place in the western countries but too much place in Africa especially in
Ethiopia currently. We couldn’t able to learn why USA becomes USA, UK becomes UK, Soviet
Union becomes disappear; Europeans started saying “we Europeans” (promising proposal
Europe to become republic from being union as stated in the book “B3 56;
O ; 4 3 P * Q N )FGF+/”) to establish “European
Republic,” and why china becomes china with 1.4 billion people. Unless we avoid looking for
18. džŝǀ
enemy of my enemy is my friend, we cannot have any opportunity to own healthier and big
country with healthier art of politics, big economy and big market. The medicine for building
healthier big country with healthier great people owning big economy and big market is going to
make “an all-virtue doctrine of together” as the culture and art of our modern politics. When we
make “together” the culture and art of our modern politics, our ideas start to align, our mind start
to unite; our weakness start to abolish; our division start to transform itself into our unity and our
“going fall apart” starts to transform itself into “coming together” to “build ourselves together”.
If this works true in our modern political reality, we will start to “flourish together”. As a result,
all political parties start to follow the great slogan that “we will flourish at the expense of
allowing our competitors to flourish” and “our disappearance will be at the disappearance of our
competitors.” Based on this outlook and perspective, this book is developed to be a platform of
togetherness and working book for making “together” the art of modern politics by all political
parties to work together, embracing together and dignifying together in building their country
together. The reason that I prefer “together” to be the culture and art of modern politics is
because “everyone is listened, valued and has voice of his concern” as well as “every idea has its
own voice and value to be implemented.” In addition to this concern, I also have another concern
that “any country must be country of togetherness ( )” in order to civilize,
prosper and be all-inclusive and stable easily. It is due to these reasons that I am delivering my
speech with which ‘I’ll make you an offer you can’t refuse’ $ A as a great slogan to
restore ‘our greatness’ at the expense of ‘our togetherness) /’!
% % % I’ll make you an offer you can’t refuse’.
O Comboist manifesto is declaration of “
” and hence “ ” to achieve “ ” result.
“ogether” as an art of modern politics % %
citizen’s capacity building“Any country (Na /
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shape our future’s combined destiny ;
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scholars’ viewpoints that help me to record issues in Ethiopia and then to
(P % “ ”
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” to by inviting “creative dialogue” of
% % % % %(
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22. džǀŝŝŝ
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personality; let any class be “genuine and savvy” at the expense of “ignorance” determination or dissolution or
“ ” /(
23. džŝdž
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even secret meanings of a ‘country’ (known as a ‘satisfie(state’)
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24. dždž
“The way to get started is to quit talking and begin doing.”―48
“The success of “Tandem” is due to the fact that in all cases it can soberly assess not only the balance of
% 2
how to act accordingly since its line of policy paradigm is “savoir faire”.E
“combined ” (accou% /
% (”
25. dždžŝ
Objectives of this book
The ideas and end goals of understanding this book are to:
establish stable and inclusive government structural assemble i.e. tandem government
structural assembling.
make sure all political parties are equal before this new government structure and its
constitution.
enabling government structure from being dominated by the ruling party only.
make the new government structure common institution of all political parties and all
citizens regardless of their political attitude.
declare new government and market policy i.e. savoir-faire government policy and savvy
market policy paradigms.
6. call any country to be a country of all by all for the benefit all.
7. transform and update ‘majority rule’ called democracy into at least ‘most rule’ called
dicombocracy or ‘all rule’ called Omnicracy systems of Neodemocracy to enhance the
efficiency, effectiveness and legitimacy of decision making.
8. declare combined transformation by which everyone can benefit.
9. enable any country have well-principled work tradition.
10. cultivate and nurture ‘new commitment’ among various communities of people living
together, shared common values and traditions called the constituency.
11. establish “Tandem” organized by all political parties identified by its omnibus,
omnipotence, omnipresent and omniscient legislation agenda.
26. dždžŝŝ
12. make the philosophy of ‘all virtue doctrine of together’ a new political perspective of
bringing fragmented people into the culture of working together, embracing together,
dignifying together and durability together as a function of performance together.
13. be a great platform of demonstrating synergistic people called “Great Constituency”.
14. demonstrate durability of political parties, government policy, constitution and durable
Ethiopia for the betterment of the life of Ethiopian people and other countries facing the
challenge of being durable in their political economy.
15. culture “assembling (drawing), building and transforming together” as bottom up strategy
led development policy %
% 2
(
16. be a platform of new big ideas with new dialectical leeway and dialectical possibility
introduced as ‘new big deals’ for the benefit of the future to be more dialectical world.
17. be a great initiative for the establishment of new political economy motivating new
change makers everywhere in the world.
18. transform the working class into savvist class where savvy (practical knowledge) is at the
heart of value adding to compete with the capitalist class where capital is at the heart of
value adding since the world ultimately reachs two everlasting classes: savvist society
(rs*t -n.o . u+.u+ v,. ,* rs*t w,-* *v1). 1+n-- ,*
0n-un0n,---n.o,+.0)*,*0,+.n)n*v1).) and capitalist
society with which the term society will transform itself into constituency owning
moderate political interaction and consciousness.
19. the slogan: everything for the superiority of humanity, humanist and humane to act and
think humanly and humanely; everything for the praiseworthy of humanity, humanist and
humane to act and think humanly and humanely whatever it is law, science, technology
27. dždžŝŝŝ
and engineering is, targeted at achieving a civilized and balanced rise in the tradition and
material well-being of the people all together, at creating conditions for recognizing the
principle of comboism: “from each according to his/her ability to each according to
his/her satisfaction”.
20. build far-reaching effects such as mutual sharing, respect, responsibility, caring,
assistance and inclusion of each for all and all for each.
21. If the market is free of ‘ignorance’ then it becomes ‘savvy’ in its character. If the government is free of
‘ignorance’ then the government becomes ‘savoir faire’ in its chara(
28. 1
: Why Transformation Didn’t Work in Ethiopia?
“As Distinct From Change, “Transformation” means “going beyond the current form.” A quantum leap is an
– –
(#2 (”8
; %; # j {
; %
“B % ' ' % 3 %
| X P
3 ' (3 %
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3 )B % % E %+,}~/(”# %
0 4
08 3
04 3
0Why the questions of “survival” become the “biggest issue” in the people of Tigray that push them to
08 0
Why the current government couldn’t abl 3 08
#
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U H 3 04
0
Ethiopia is finding a solution that doesn’t scare easily! Consequently, does everyone try to look
for finding a solution that doesn’t scare easily rather than running to find solutions that are easy to scare?
War can’t be a solution, but agreement and/or c (
%
(3
29. 2
(# % “ together”
“not to debate,” but “ ” on issues that matter and “to build things together”
“togetherness”and “far reaching reforms”(
Ethiopia as a country passed through thousands of years of brilliant history. When we compare
Ethiopia with other countries in the world such as western and Asia countries, Ethiopia has not
been able to transform herself regardless of all positively and negatively done efforts of
transformation in her history lifetime. In spite of a lot of miracles of long journey, a Country-
Ethiopia as a common sense is not well installed in the mind of all Ethiopian citizens. Still there
are many nationalists who advocate fragmentation and even separation over combination and
unification. Additionally, the civil war of each other is still sponsored, killing a lot of productive
youth; damaging productive infrastructures; raping women; killing our probability of
combination and unification; etc. Furthermore, our political instability is still at its political
deflation, fragmentation, vicious circle and political backwardness by which we are living in
poverty, damaging conflict and civil war and hence, our political deflation is number one enemy
of our country Ethiopia. The two main blocking deflations are: ‘Sum up’ or ‘Putting Together by
Force’ rigid politics intended to create forced-domination and forced-encapsulations among the
various nationalities that may lead the probability of Ethiopia to be transferred into the
probability of ‘forced breaking down’ for the purpose of ‘freedom and liberty’. In order political
transformation to work, validate, be authorized and be certified in Ethiopia, I prefer Ethiopia to
follow and implement ‘Things Building Together’ modern politics characterized by
safeguarding, all-inclusive and all-embracing civilized politics. The second enemy of this
country (Ethiopia) is leadership deflation which cultivate game over ideological excellence;
corruption over good governance; illegal rent seeking over legal rent seeking; problem creation
and sponsoring over solution excellence; revolt sufficiency over reconciliation sufficiency;
failure and crisis over development and prosperity; etc. As a result, leadership is not about
excellence of talking, but all-about excellence of solving problems and challenges as well as
excellence of reconciliation sufficiency. Such leadership is transformational leadership that may
have dual characters: i) tunneling character that brings penetration into classically forbidden
30. 3
region of modern political destination, i.e. transformed life embraced with new technological
practices and ii) entangling character up on which: a) the exchange of information can happen at
a distance among individuals, communities and the people in general; b) this could clear up all
the confusions in terms of how leadership systems connect in the field of communication science;
c) individuals, communities and the people interact in ways such that the leadership state of each
member must subsequently be described relative to each other and d) a correlation between the
results of measurements performed on entangled individuals, communities and the people
demonstrates leadership traditions of ‘building together’ in both expressive behaviors of
traditions (artistic non-instrumental verbal art) and culture level behaviors of traditions. The third
enemy is lack of “economic performance and societal civilization” due to
“
” together creating economic deflation inducing negative waves of
price inflation and living cost insufficiency, finally, causing social deflation over social
civilization in its turn. According to Abu Girma Moges (2013), the central challenges of
economic growth and poverty reduction in Ethiopia are essentially how to: i) generate
sustainable rise in the productivity of the labor force in agriculture; ii) improve the application
of modern and appropriate technology and inputs in the sector; iii) reduce its vulnerability to
shocks, secure non-farm related activities to the rural residents and iv) enable the sector play a
leading role in growth process of the country. In my point of view, there are additional
challenges regarding transformation of community and economic deflations into community and
economic civilization through economic integration and community interconnection engineering:
such challenges and limitations are about how to: i) create ‘dramatic change in lifestyle in
addition to the question of growth by setting existing and new performance indicators of shared
society of understanding and practicing’; ii) engineer economic integration and regional
transformation; iii) engineer well-connected community transformation; iv) practice sustainable
community transformation; v) implement sociability and social capital to community
transformation vi) advance the application of modern and appropriate technology and inputs in
31. 4
the sector as well as vii) enable the sector play aleading role in transformation process of the
country. In the first central challenge concentrating on how to construct ‘change in lifestyle’,
underlying the diversity of definitions are contrasting frameworks for understanding the meaning
of Community development and its practice during transformation: a) as a process (a method of
implementing change) such as technical assistance, self-help, or conflict approaches; b) as a
program of specified activities such as housing construction, adoption of agricultural
innovations, or implementation of recreational programs; c) as an outcome (the desired end
result of a change) such as more employment, housing, access to health care, or civic
engagement; or d) as an ideology of action “to restructure the social, normative and economic
order for desired ends” (modified from Christenson Robinson, 1989, p. 13). The third central
point challenging transformation of Ethiopia as stated by Abu Girma Moges (2013) are: 1) the
agricultural sector is not capable of supporting a rapidly increasing rural population at its
prevailing state of technology, labor productivity and policy environment. 2) Productivity level
of the peasants remain near subsistence level and peasants work hard on their fragmented and
ever dwindling plots and an emerging army of landless peasants has become a critical issue of
concern. 3) Capital investment, application of modern and improved agricultural production
technology, secured landownership, and effective financial services are some of the factors that
could initiate and sustain improvement in productivity in agriculture. On the other hand, the
fourth central challenge of transformation not described by Abu Girma Moges, (Fall 2013) is that
the education, research and development sectors are not capable of supporting a rapidly
increasing quality at its prevailing state of technology, research productivity and policy
outcomes. Everything becomes illusion without education and research sectorial transformation.
Therefore, I am wondering and questioning myself ‘Why “Transformation” Didn’t Work in
Ethiopia?’ understood as: 1) Why doesn’t everyone strive to work together to transform
Ethiopia?; 2) what is the reason blocking transformation in Ethiopia? 3) Why does consensus of
peace and stability disappear from Ethiopia? Every 110 million individuals shall question
themselves ‘Why “Transformation” Didn’t Work in Ethiopia? Otherwise it would be difficult to
transform Ethiopia as expected. Based on this big question, the first step to our transformation
journey requires ‘understanding’’ what transformation is; why it is needed and how it works for
32. 5
the purpose through defining, designing, developing, disseminating and demonstrating as well as
cultivating and nurturing it. The second step is ‘how to drive it’ though the slogans that
‘Quantum Leap before You Look’ used by Dianne Collins, Creator-Author of QuantumThink®
is understood as: a) ‘You cannot see a new world view from the perspective of an old world view’
as well as b) ‘Since you can’t get “there” from “here” first you have to notice where you are
(“here”) – so you realize what’s not getting you there (realizing “here” won’t get you “there”).’
The third step is ‘2 ’ understood as: a) you can’t arrive at the final destiny
without imaging and knowing it; b) since you can’t get “there” from “here” first you have to
notice where to move?; why to move?; how to move?; 8 %
% % 4 * $ and c)
‘know-how to maintain success before acting’ at each step of the journey. The fourth one is
‘quantum maintain before you lose’ understood as: a) you can’t create change without
transforming into the new viewpoints; b) you can’t maintain what you achieve and have without
nurturing and cultivating the success you win and c) you can’t prosper without flourishing your
transformation success. d) Above all, you need to master “transforming consciousness.”
The “transforming consciousness” is defined as that which feels “genuinely free to forge new
combinations of personality traits … without the need … to imitate the model of the European.”
Marianne Hirsch and Evelyn Fox Keller, conflicts in Feminism, 1990
Consequently, I am dialectically reasonable to introduce ‘combined transformation ethos’ to
shape the transformation we Ethiopians can believe in and shape the journey towards our
‘collectively shaped destiny’ of ‘civilization, prosperity and contentment together’. Moreover,
the reason that I prefer transformation to change is defined by Gürcan Papatya and Dr. Murat Ali
Dulupçu in the way that the “change” is an insufficient and unsatisfactory concept for
explaining the emerging trends parallel to the developments in the second half of 20th century.
This is because, the concept of “change” implies the improvement of a particular structure's
condition by evolution, but “transformation”, on the other hand, implies the movement or the
transfer of a certain condition to the another condition by a sudden or rapid revolution.
33. 6
Consequently, transformation to meet its end goal, it must, first, focus on ‘revolutionizing the
process’ rather than the end result because well transformed process can demonstrate well
transformed result, but focusing on transforming end result is relative that may not create new
paradigm to cause new realities in human life. Second it must focus on building relationships and
integrations that nurture the values of the transformed process forever, also known as ‘making
transformation natural’. Third one is focusing on ‘bringing things together: building things
together: embracing things together’ for better sustainability, reliability, durability, openness and
stability. Hence, Ethiopia requires combined transformation to really confirm the breakthroughs
needed by the modern political, economic, cultural and societal destinations of human quality
life and standard of living. It is thus the aim of this book to create ‘contented people’ and/or
‘contented society’ as a new philosophy through ‘New Combined Transformation Ethos’. Its
main objective is also to transform Ethiopia from politics of ‘Things Falling Apart’ or ‘Things
sum up or putting together by force’ into ‘Things Building Together’ politics for the 21st
century
and future centuries. Consequently, this book is written as per the call of Dr. Abiy Ahmed Ali-
prime minister of Ethiopia for his call to any one who can write a book alternative to his book
“Medemer” for the betterment of Ethiopia. Because of his call, this book is written by “investing
great efforts of positive enzyme”.
Reference
1. Abu Girma Moges, (Fall 2013). Political Economy of Poverty Reduction, International
Journal of African Development,Volume 1, Issue 1
2. Y*1%,,#U;-'- /HIt , You Can’t Get “There” From “Here” why change doesn’t work
3. Gürcan Papatya And Dr. Murat Ali DulupçuU /HA;-'- *(*#/+% -*
#$%'% /* ,#%f “Not To Know” At The Threshold %$ *6 *(*#/+
34. 7
2. Why Ethiopia didn’t keep and continue its ancient civilization
O ;
In my point of view, regardless of her long history, the reason why Ethiopia failed to keep and
continue its ancient civilization and glory may be due to:
a) The appearance of new world with new civilization trends of industrialization,
science and technology against and different from Ethiopian ancient civilization
that had been based on religious traditions, causing Ethiopian opportunity of
modern civilization to be hijacked;
b) Declined human motivation in doing and sponsoring wisdoms and intelligent
activities beyond collecting information and knowledge from generation to
generation. Being too late to be techno-scientifically educated based on modern
aspirations and awareness and then absence of new wisdom and intelligence.
c) Stagnant progress and resistant movements in our religious institutions towards
new civilizations based on science and technology compared to the western
civilization aspirations and intuitions of discovery, innovation, invention, etc.,
causing non-dynamic trend of civilization.
d) Implementing wrong and ignorant tactical philosophies of policy-paradigms, for
instance, backing war as a means to achieve (a) new power status; (b) preserve
law; (c) preserve existing state; (d) maintain unity; (e) retain internal cohesion
and, keep sovereignty and territorial unity cases (Aaron Belkin, 2005), causing
political and economic instability, which may further lead to “state failure” by
destroying community relationships and integrity to live together as well as
communities understanding to each other to embracing together and dignifying
together. Such situations are happening in Ethiopia right now in one way or the
other way. Let us have a look on the paragraph written by # $ in his book
35. 8
titled as ‘United We Stand? Divide ; 2O A
Hostility’ )# $ % FGG/: “
' %
sociological and psychological mechanisms (Brown, 1988). For example, Simmel’s conflict
' %
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)E %)+,GF%+,./(#
“groups may actually search for enemies with the deliberate purpose or the unwitting result of
” (; %+,.%(+G~% A %+,7,%(F.+/(
O
% %
2 '
( According to Bodin, “the best way of preserving a state,
% (((
ˆ ‰ se” (1955, cited in Waltz, 1959, p. 81). Shakespeare
advised statesmen, “Be it thy course to busy giddy minds/ foreign quarrels”)+7~%
A %+,7,%(F,/(P %4
may “exaggerate ...a f ˆ ‰ % %
opponents” (1992, p. 343). Dassel and Reinhardt assume that militaries use external thre
to protect their organizational interests because “international crises encourage a ‘rally’ round
the flag effect’” (1999, p.63; Dassel, 1998, p.121). ' %
Lebow says that “domestic political instability or the fra
)+,7+%(../(H
war may allow “a highly extractive state ...[to] cloak demands for greater resources in appeals
unity “andthat “the '
way to generate a common association between the state and the population” (1990, pp. 121,
122). And Desch argues that “an external threat will actually produce better civil
36. 9
(((ˆ‰ %
orient them outward”(1996b,pp.6,8).# $ P 2 %'
)+,7G/( Stein reports that “once a war has be (((
process of waging it always decreases cohesion” (1978, p. 88, emphasis added).
(”
% 6
“4
( (” %
%.GG$;
“War is not merely %
political relations; a carrying out of the same by other means.” Karl von klousiewith,
e) Conflict of interest and conflict of identities causing Continuous war to each
other, which also led us to poverty in its turn.
f) Colonial influence making us non-producers: dependent to get humanitarian aid
during war causing crisis, and communitarian aid for community development or
funding aids for national economic development, which led us to live with
poverty adaptation, migration adaptation, entreaty adaptation, etc.
g) Lack of Ethiopian philosophers of political, economic and culture transformation
paradigms like the western philosophers to demonstrate political and economic
performance, social progress and to drive the country move forward, making us
nonperformers. According to Fikre Tolesa, ….after having gone through western
education, Ethiopia produced many technocrats who didn’t contribute an iota to
the betterment of the life the toiling masses, a few scientists from whom she
didn’t benefit much, philosophers who were ignorant of the existence of Ethiopian
37. 10
philosophers, economists who didn’t have impact on the economy of the country,
revolutionaries who didn’t know the culture, tradition, history and mentality of
the people in whose name they were dying and killing, political scientists,
psychologists, sociologists and anthropologists who didn’t know a lot about the
politics, psychology and sociology of their people in addition to specialists and
experts in various disciplines whose expertise had no relevance to Ethiopian
realities. In addition to these drawbacks, Martin in his book ‘the fate of Africa’
(New York, public Affairs, 2005, p. 221) stated that the Ethiopian educated
societies lack of commitment and willingness towards building great
responsibility and weaknesses towards taking capacity building in leadership
excellence. Let us overcome all these limitations commented by both authors.
h) Absence of or ignoring institutional work, engagement and participation in the
building process of Ethiopia as well as lack of institutionalization.
i) Elite hotchpotch, game full, poor understanding and faulty (mistake)-finding
politics: a charismatic, ideological and pragmatic political Elites and political
leaders are absent from Ethiopia. Even the atmosphere for such type of elites is
not conducive and invite full. Government officials’ openness and vital call for
such elites to cultivate and nurture the charismatic, ideological and pragmatic
atmosphere is mandatory and shall be taken as responsibility of each official.
j) Lack of looking own-self weaknesses before looking others weaknesses: well-
civilized societies and individuals may look own-self weaknesses before looking
others weaknesses. “Education” is an important tool to realize this. Let us build
our strength through education. “Education” means “scientific knowledge” and
solving problems and challenges as well as collecting and applying scientific
information through Technoscientific methods. Ultimately, such scientific
knowledge, scientific information and Technoscientific methods will lead to
38. 11
create “wise and intelligent society” that can look own-self weaknesses before
looking others weaknesses during the journey towards civilization.
k) Riding by own interest and denying others’ interest: This characteristic is the
character of unwise and unintelligent society. Such societies and individuals are
not only source of lacking civilization but also source of failed state.
l) Another obstacle is “walta regetenet” (“narrow-mindedness” or “dogmatism”) in
politics. Those suffering from this affliction are sources of polarization. They see
things in stark contrast of black and white. They do not appreciate reality is
shaded and with gradation. There is nothing that is all bad and all good. Human
beings have some elements of each. It has been said, “If men were angels,
government would not be needed.” Prof. Alemayehu G. Mariam
m) “The instabilities that Ethiopia faced were the outcomes of the conflict between
the knowledge acquired from abroad and the conditions in the country”
(Ethiopia’s PM Abiy Ahmed Ali in his book “Medemer”). Regardless of what the
authors understanding and point of view, I understand this in terms of: “ideas can
be borrowed and adopted but a culture can’t be borrowed and adopted. We need
to rethink how to combine the idea with the internal cultural setting and
background.” Therefore, the cause of instability in Ethiopia is not by borrowing
political, economic and intellectualization ideas but by adopting social and
cultural values to replace our own. I would prefer the ideas adopted shall be
assimilated to our own social background and cultural values rather than trying to
replace them.
n) “If we cannot prevail by our own strength, what hope do we have? Can we, for
example, rely on the charity or good will of other people to help us forever? No,
we cannot! (8 $˜ 8 ; 3 E % 4 E
V %3 /.” This is the reason that the people of Tigray is fighting and
struggling alone to survive forever.
39. 12
o) Confusion on the of the world. The world can
be understood in three viewpoints: ‘holistically’, ‘analytically’ and ‘quantumly’
(‘both/and’) point of views. The first two points of view are Newtonian point of
view while the third point of view i.e. “both…and… and beyond…” point of view
is quantum point of view. Let me borrow the paragraph to understand what other
scholars are saying about the point of views designed based on “either/or” point
of views i.e. Newtonian point of view. # (()FGG+/$
A )FG+~/%3 # 4 (3
the Westerners’ thinking style is analytic thinking in that attention is directed to the internal
'( 5 % 3 6 3
Asians have viewed the world as “a collection of overlapping and interpenetrating stuffs or
substances” (Hansen, 1983, p. 30); because they saw the world as “interpenetrate[d] an
%
complexities of the perceptual or conceptual field taken as a whole” (Moore, 1968, p. 3).
3 #
%
) (%FGG+/(3 # %
% '( %
' (O ' )P %
1985). Parts are linked together, like “the ropes in a net” (Munro, 1985). Therefore, it is
%
% ) (%FGG+%$
A * ; %FG+~/(4 6 4
) (%FGG+/(N
ancient Greeks, Western people view the world as composed of “objects which are understood
as individuals or particulars which instantiate or ‘have’ properties” (Hansen, 1983%(-G/(
'
(P % ' '%
40. 13
4 ' )H% +,}}/( % 4
' (
Note that The holistic thinking style is one “involving an orientation to the context or field as
% %
for explaining and predicting events on the basis of such relationships” (Nisbett et((%FGG+%
p. 293). The analytic thinking style is one “involving detachment of the (focal) object f
'% %
a preference for using rules about the categories to explain and predict the object’s behavior”
) ((% FGG+% ( F,-/( ' #
$(
) $(
based on ‘both/and’ ph
Politics, where ‘Kulemedayawinet’ is to mean ‘* * ’
at the same time rooted from ‘Geez*Tigrigna’ language‘together’$$+-*‘Kule’ (‘’ in English or
‘' ’ ! %#( *‘Medayawinet’ (roundedness or inclusiveness)) ‘ ’ ‘
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tics, where ‘Kanchi’ ( ‘ equality’)$
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41. 14
develops an inexplicable sense of guilt, the cause of which has to be projected onto ‘others’ in
% %
% )B%+,,+/(2 #('-
# -
$ Based on these two thinking styles, what is the thinking style of
Africa and Ethiopia in particular? Do we have our own thinking style? Are we
following either the eastern style or western style? Or are we following both
styles of thinking in building our country and continent so that we have our own
thinking style different from both eastern and western? This needs strong research
to build our foundation of being a country and/or a continent as Africa. I have
raised this issue because I want to fix our foundation and superstructure for
stability and inclusiveness purposes of our uniqueness. I hope that Africa will
nurture the ‘policy of Savvy’ to build and implement savoir-faire government
policy to make itself different from both the western countries following laissez-
faire (non-interfering) government policy and eastern countries such as china
following developmental (selectively-interfering) government policy. Readers can
understand what savoir-faire government policy is from this book. I believe that
“savoir-faire” government policy will be the “new policy paradigm” of the
“future” coming soon since it is “savvy” in its “character and ability” to realign
the world into “togetherness and friendliness” of human and his working realities
in building “genuine” policy paradigms. I also have a call to the western and
eastern countries to rethink on their old policy paradigms such as laissez-faire and
developmental policy paradigms.
…. ‘Youcannot separate’ bod % %
(P
(
their interconnectedness they are all ‘One’, an important element of mystical
sensibility that asserts our ‘Oneness’ with the Universe. Of course you can separate the
42. 15
intellectual constructs ‘body’ from ‘mind’, ‘physical’ from ‘biological’, ‘biological’ fr
‘social’. We do it all the time, as soon as we label them. We have to in order to recognize and
( ($
(# % % %
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43. 16
+( E (( 6
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(
p) Lack of durability of political parties: The most remarkable characteristics of
Ethiopia is “lack of durable political parties” throughout the history of Ethiopia
since independence. One political party comes to power and defeat the previous
one not to survive and become competent again. The system established by
Yohans IV had been removed by Menelik II and then Menelik II had been sol
king with no competition from his opposers. Hailesslassie had come to power and
then there hadn’t been any competent party. The Derg regime led by Mengstu had
come to power and there had been any competition from the opposers because he
totally eliminated the system established before him. EPRDF led by Melse had
come to power and removed the Derg regime with his system. Prosperity party is
now leading the country and the same activity is done on TPLF. However, the
most remarkable characteristics of Colombia and USA is “the durability of two
political parties,” liberal and conservative, throughout the history of Colombia
(Michael Perl, 1973) while democrats and republicans throughout the history of
USA since independence. It is this durability of political parties Ethiopia must
learn and practice if we Ethiopians really need Ethiopia to exist and become great
country as the USA is. Durable political parties can demonstrate durable country
with durable government. The secret to be durable political party is establishing
durable doctrine, ideology, scientific manifesto and performance accordingly. For
example,
44. 17
i. Liberal vs conservative like Colombian durability
ii. Communist vs liberal
iii. Democrat vs republican like USA durability
iv. Democrat vs Dicombocrat vs Omnicrat = Majority rule vs Most rule vs All rule
v. Liberal vs Comboist
vi. Blues vs Verdant
vii. Liberal vs Comboist vs Communist
viii. Laissez-faire vs Savoir-faire vs Selectivists
If we examine the nature and history of political parties in Ethiopia, then the big problem is not
about being Ethiopian or Ethiopia but the five big challenges.
i. Lack of durable political parties with durable performance, safety and convention
ii. Lack of durable government structural assemble
iii. Lack of durable ideology or scientific manifesto
iv. Lack of durable agreement and consensus to make Ethiopia durable country with durable
constitution and durable political parties
v. Thinking to survive at the disappearance of the other that must be transformed in to
survival of one at the survival of the other. Especially this way of thinking is the big virus
that damages Ethiopia every time and this thinking is the founding idea of the three big
challenges in Ethiopia stated in the roman number ‘i to iii’.
So, please make Ethiopia durable! For how long can we live in civil war to each other? Is war at
the battle field the only solution to make your party durable? Why not we establish durable
political parties and establish durable political ideas intentionally if we really have great
45. 18
ambition to make Ethiopia durable? It is this time to do it and act accordingly! What is your
choice? Dear brave men and women,
Let our choice be our table rather than our battle field;
Let our choice be our pen rather than our gun;
Let our choice be peace rather than war at the battle field;
Let our choice be dialogue at the table rather than battle at the field;
Let our choice be development, prosperity and civilization at the expense of peace and stability
rather than crisis, poverty and backwardness at the expense of civil war to each other;
Let our choice be virtue circle rather than vicious circle;
Let our choice be far-sightedness rather than short-sightedness;
Let our choice be far-reaching and avant-garde rather than shallow and conventional;
Let our choice be durableness rather than provisional;
Let our choice be harmony of functioning rather than discord functioning;
Let our choice be savvy rather than ignorance;
Let our choice be united rather than separated;
Let our choice be coming together, standing together and building together rather than going
apart;
Let our choice be being great constituency rather than failed constituency!
Remember, it is “things built together” that help us live together, stand together, embrace
together, dignify together and finally durable together!
46. 19
….there can be no political party without a doctrine and without a mass support to back it up.
(Velascos speech on assuming the presidency, 1 September 1952)
…. Ideally, political parties like to be “small committees” of individuals calling themselves as
liberals, socialists or conservatives with no contact with the people, no contact with the nation,
having absolutely no communion with the collective consciousness. All this calls itself ‘Avant-
grade political ideas’ and in the name of all this I am forbidden to return to my country and
govern with the help of the people (A speech made on 2 march 19 52 to a welcoming
demonstration in Guayaquil made by Velascos).
If Velasco’s idea is true then durable political parties should fulfill
a. Doctrine or ideology to be exercised;
b. Communion with the collective consciousness such as contact with the people, contact
with the country or nation, to demonstrate great mobilization, mass movement and
support from the people;
c. Tendencies, approaches, methods and techniques to deal with problems, challenges,
barriers, and difficulties.
If we seek the great divide in the constituency politics, then the point from which problems of
political mobilization begin to arise.
If we seek the great united in the constituency politics, then the point from which success of
political mobilization begins to arise.
There are tactics and mechanisms of mobilization that must not be missed (Z)/*,F*,U8).
a. Radical critiques
b. Passionate statement of belief on countrial or national integration
c. Avant-grade idea and path of political economy declared
47. 20
d. Commitment to deal with all suggested mechanisms
e. Budget enough to run the programs organized for mobilization
The other thing I have to highlight is the mode of country (Nation) building (in a modern sense a
constituency building) depends on the mode/pattern of interaction among people to people;
individual to individual; community to community; minorities to majorities; white to black;
political party to political party; etc. Such mode/pattern of interaction determines the future
destiny of a given country and this is the great reason political parties should give more emphasis
to it. Moreover, the reason that We need to transform nation building into country building is
because of the ideas stated in the book: Nation building edited by Jochen Hippler (2005): 1) the
classic ideology of nation-building – with ‘nationalism’ here meaning everything ranging from
the meaningful development of a common national identity up to and even including violent
disassociation from other national or ethnic groups. 2) The existence of the respective identities
is not in itself the problem but, rather, their relationship with a ‘national’ identity covering all
groups (Hippler, 2001). 3) To achieve integration of a society, the patterns of communication
between the social groups need to be intensified to the extent that communication does not
principally take place within the groups. Providing people in a region define themselves
primarily as Yussufzai (a Pashtun tribe), Bavarians, Maronites, Pashtuns, members of+')-,
),%#,'*#U'%2-,(A/#*'/*%'2***#'2,#/*(%/#$,*(#'/*)#*%$'/%+
Now, which approach, mode and pattern of interaction can help us to demonstrate shared
ideology of building our shared constituent identity as we all are member of a monocountry;
healthier relationship among various social groups and sustainable pattern of communication
among various social groups? Any nation building not considering suitable mode/pattern of
interaction had been failed; is failing; or will fail in the future. I would prefer constituency
(standing together) building to nation (dissociation together) building, as in the case happening in
Ethiopia, and Constituencialism to nationalism as alternative ideologies of country building
strategies. Constituency building need to replace nationalism by Constituencialism with the
reason that the corresponding community has to be constituted itself as a political community
from every corner to demonstrate a shared country with shared ideology of building together at
48. 21
the *+*#* %$ #'(A '%A*'/* ( #/*( #''* 2-,(AU *#+*),,0 '/* $%'% %$ )%%
constituency with its own self-awareness. According to Macionis (1998), there are four modes of
interaction: pluralism, assimilation, segregation and genocide. The degree of constituency
building depends on the type of mode/pattern of interaction. The choise of constituency building
is pluralism. This pluralism shall be characterized well interms of pluralistic egalitarian (with
equal opportunities), co-opal (cooperative, coordinative, co-optive (invitive) and correlative),
constitutional patriotism (the symbol of the country is its constitution and hence it has to be
patriotically respected), combinative, shared constitutionalism and shared instutionalism (the
country is the biggest institution and hence it need to act institutionally. The biggest foundation
of a country is demonstrating great institutions that can communicate, generate, fight and act for
it.). Providing the country is in a healthier situation, the constitution is the brain of the country
while institutions are the heart of the country. The government is the mind of the country while
the various catagries of the people living in the country are the sense organ of the country. The
political parties are the sense organ of the people living in every corner of the country while the
land of the country is the body of the country. Social and Mass Medias are the mouth/tongue/ of
the government and the people together. Moreover, reaching great consensus on these
modes/patterns of interaction can create successful constituency building. Thus,
Constituencialism is a heterogeneous set of ‘constituency’-oriented ideologies, theorems, idioms,
principles, merits, practices, and possibilities standing, working and building together to enable
the whole that is ‘endemic’ in modern political and cultural life of 21st
century.
“Quantum theory has abolished the notion of fundamentally separated objects, has introduced the concept
%
(
e only defined through their connections to the whole.” Fritjof
;%+,}6+~F% O
“H ( '
uch objects, we find “a web of physical and mental
relations whose parts are only defined through their connections to the whole,” in other words; we find that
49. 22
the world and all its parts are characterized by “internal” relations, not external ones. When t
% % (”
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52. 25
“ ” !
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We can’t wait it! Let us stride quickly toward building a U;
“…4
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deeply committed the members are to one another.” * ;(P'
“The character of Tigray People is the dialectical reason that helps me think about great constituency and
; (#
;
need to be modern philosophies in the modern philosophy of modern political economy!” Taame Abraha Berhe
The current situation in Ethiopia is defined by the quotations:
Ÿ
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4 A (
“ ; 3 % B
Ethiopia’s new politics will be the pol
B Ethiopia’s new economy will be the e B Ethiopia’s new culture will be
B ( 2 ; 2
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“Science is necessary but not sufficient” (MaltoniE %+,77/%
% % %
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