[TLM Editorial View]
This editorial view intends to address the complex and complicated TPLF politics in Tigrai and the Diaspora by infusing theoretical explanations and furnishing some ideological tenets for clarity and to overcome the dearth of political culture amongst TPLF supporters and genuine scholars.
Furthermore, this editorial view will attempt to explain “National Reconciliation” vs “Truth and Reconciliation.” The best argument usually offered in support of “forgiveness, pardon, and reconciliation” is the possibility of settling irresolvable political conflicts through compromise and giving the parties to such disputes new beginnings to live together in peace. The subjects of forgiveness are individuals or groups. Often, such criminal offenders are government officials or members of opposition political organizations. Usually, the situation leading to such a compromise is the possibility of resolving a political stalemate between such contending groups. It is a pragmatic solution to compromise and has no true moral base unless one considers bringing in a new beginning as an ethical act. Political conflicts between contending groups may take years to resolve and result in the death and destruction of millions of people, usually innocent citizens caught in the crossfire.
A systematic approach to reconciliation is urgently crucial, but it should not divest itself of its legal obligation to victims. It may spark significant controversy, how the phrase “National Reconciliation” vs. “Truth and Reconciliation” continues to enter the current national and political discourse of the Tigrai elites. Many genuine Tegrawot scholars embrace the term “Truth and Reconciliation.” At the same time, opponents within the TPLF party see it as a setback for violating human rights abuses, which occurred and must not be investigated or held accountable. Yet, the weaponization of this concept has to rest on truth and reconciliation, admitting past mistakes. It could directly appeal to even its most vehement opponents if properly conveyed and acknowledged. It must be clearly understood at this outset that the act of “forgiveness” must be preceded by profound remorse or regrets by the wrong doer or convicted criminal in humility; without such remorse and humility on the part of the wrong doer or criminal it is impossible even to entertain the remote chance of forgiveness and pardon.
Victims should submit reports detailing oppressions, complaints, and suggested solutions. The reports should be discussed at a reconciliation conference at the federal and international levels. The conference’s output should be an admission of the wrongs committed, forgiveness by those wronged, and measures and strategies to eradicate politically related problems. The whole process should be transparent and publicized to inform the people well. One way of doing this and keeping the public’s awareness alive is to declare Truth and Reconciliation, where people will be reminded of their political rights and responsibilities.
When explaining National Reconciliation to the Tigrai people, particularly those highly skeptical proponents of this political philosophy, one should emphasize what it most truly is: a commensurate Erqi Enderta ideal. This epitome of the Endertawot character asserts that the people, when faced with matters of concern and effect, must rely on the fundamental assumption that they, through their direct participation, are in the best position to make decisions for the future of their jurisdictions.
Indeed, entertaining this way enables people to understand the democratic governance of the political system, which is broad enough to overcome any challenges. A promise to rebuild infrastructure, retool dislocated IDPs, rebuild our schools, and heal genocide trauma will no longer be just words, but a commitment that has emerged from hands-on experience regarding how improving society takes place, and the critical role of local empowerment in such a process. Most essentially, people need to be heard, needs are dire, stratifications within and between societies are alarming, and campaigns often ring hollow.
The tremendous challenge, however, is to organize these open and local discussions across towns and villages regarding the community’s needs and the implementation of solutions. To achieve this requires tremendous energy on the part of a dedicated political system. It requires communities that invite engagement and are willing to listen to and share different ideas. It requires experientially trained local facilitators of community planning to catalyze participatory action.
How would this unfold in a political discourse at such a crucial time? First, a political parties agree to organize meetings involving local people, assess their needs, prioritize their problems and opportunities, and implement their action plans. A political platform is a process by which the people of a given jurisdiction meet, discuss, argue, reconcile, achieve consensus, and embark on a development path to meet human needs.
This system, as evident as it is, may be hated by some extremist groups in the TPLF circle, who would like to see the old system returned, making the country vulnerable to another war of attrition, chaos, and destruction. The propaganda in the form of instigation of people to target and arouse hatred among the populace has been ongoing from some disgruntled elements both abroad and inside the country, by some media outlets. Though the frustration felt by these groups is understandable, knowing the decisive role played by the TDF in routing the federal regime and its remnants, the accusation directed against the Getachew administration is false, disgusting, and immoral. Excruciating ordeals and trauma have not had the support from the government bodies, as would have been required from responsible and accountable leadership, with false hopes and promises, with no clear legal framework for decision-making.
The current appointed General Tadesse Werede party has intensified its harassment and intimidation of genuine opposition parties and council members throughout the state. Several opposition parties had been airing their concern about the gross abuse of human and political rights perpetrated on their members; however, the ruling party dismissed their claims as baseless and mere fabrications. On the other hand, if the TPLF initiates a more inclusive politics and irons out its differences with the opposition, especially with the opposition eager to contribute to Tigrai’s development, the newly restructured Tigrai politics will dialectically reveal new opportunities. They may even deliver unexpected but promising views for future generations of Tegrawot.
Victims should be compensated for their looted properties and capital, and the criminals arraigned so that such criminal acts in the future are deterred, and human rights respected as in other law-abiding and civilized societies. At the same time, civic organizations and media should also engage in uncovering such atrocities and aid in rehabilitating the agonized people.