"Faarsee Bulaa”: The Role of Self-Proclaimed Useful Idiots in Political Manipulation

“Faarsee Bulaa”: The Role of Self-Proclaimed Useful Idiots in Political Manipulation

In times of deep political manipulation and ideological conflict, confident individuals and groups—often unknowingly—become tools in the hands of those with oppressive or hidden agendas. These people, commonly known in political discourse as “useful idiots,” may act with the belief that they are promoting justice, peace, or freedom, when in fact they are being exploited by forces that directly contradict these ideals. In the Oromo language, the phrase “Faarsee Bulaa” (loosely translated as “one who praises blindly” or “a singer who camps with oppressors”) captures this very phenomenon with cultural and political sharpness.

This essay explores the meaning and implications of “Faarsee Bulaa” in modern political manipulation, particularly within authoritarian regimes, colonial legacies, and the Oromo people's historical experience in Ethiopia.

1. Who Is a "Faarsee Bulaa"?

In Oromo cultural and oral tradition, a “Faarsee” sings praise, which is traditionally a respected role when applied to noble values or communal heroes. But the title becomes bitterly ironic when that praise is given blindly, especially to those who exploit, dominate, or deceive the masses. A “Faarsee Bulaa” is a person who stays among the oppressors, sings their praises, and pretends to speak truth, while actually reinforcing systems of exploitation. This term captures more than ignorance; it implies willful delusion, complicity, or intellectual laziness.

2. The "Useful Idiot" in Global Political Context

The term “useful idiot” originated during the Cold War. Western thinkers often used it to describe sympathisers of Soviet communism who, while not directly aligned with the Soviet Union, defended or justified its actions. These people thought they were on the side of justice, but unknowingly advanced authoritarian goals.

Similarly, in Ethiopia and across many African states, regimes have often used local elites, public intellectuals, or even artists and religious leaders as “Faarsee Bulaa”—people who speak the language of the oppressed, but in truth, become spokespersons for their oppressors. Whether for economic gain, fear, or personal ambition, these individuals parrot state propaganda, mock liberation struggles, and label freedom fighters as “terrorists,” “extremists,” or “tribalists.”

3. Faarsee Bulaa Among the Oromo and Ethiopian State Politics

The “Faarsee Bulaa” phenomenon has been especially painful within the Oromo struggle for self-determination. Historically marginalised by Ethiopian central regimes, the Oromo have often faced betrayal not only from outsiders but also from within—those Oromos who adopt the language, values, and even ideologies of their oppressors in return for power or privilege. They minimise Oromo grievances, deny the existence of colonial domination, and ridicule those who demand justice and equality.

These individuals may serve in government positions, media, NGOs, or academia. They may speak Afaan Oromo fluently and wear cultural attire, but their ideas reflect centralist, imperial, or neo-feudal agendas. They help silence Oromo voices while presenting themselves as “neutral” or “modern.”

4. The Danger of Misguided Intellectualism

A “Faarsee Bulaa” often hides behind intellectual credentials, international diplomacy, or nonviolent language. But its effect is toxic. It confuses the youth, distorts historical narratives, and misrepresents freedom struggles as backwards or tribal. Worse still, it gives legitimacy to regimes that jail, exile, or kill dissenting voices.

Their most damaging contribution is the division of the oppressed. By feeding internal conflicts, they weaken the unity required to challenge injustice. In this way, they become more useful to the enemy than even the enemy’s direct propaganda.

5. Resistance to “Faarsee Bulaa” Mentality

Resisting the influence of “Faarsee Bulaa” means more than just calling them out—it requires education, cultural revival, and ideological clarity. The Oromo concepts of “Safuu” (ethical living) and “Gadaa” (democratic self-governance) offer deep philosophical resistance to blind praise. According to these principles, authentic leadership is earned through wisdom, truth, and accountability—not by aligning with power structures.

The youth, particularly in the age of digital media, must be vigilant against manipulation. Not every well-dressed, eloquent speaker or government sympathiser is a champion of the people. Like all liberation movements, the Oromo struggle requires critical thinkers, not echo chambers.

Conclusion

“Faarsee Bulaa” is not just a cultural expression but a warning. It reminds us that not all allies are genuine, and not all speakers of our language speak our truth. Understanding this concept is crucial in today’s world of propaganda, co-opted resistance, and political betrayal. Whether labelled as “useful idiots” or “Faarsee Bulaa,” these figures must be confronted with courage, exposed through education, and replaced by voices that stand with the people, not just among them. Only then can true liberation take root.