Ethiopia is Still Amapia (Amaranet Dominated), not Yet Oropia (Oromumma Led)!

Ethiopia is Still Amapia (Amaranet Dominated), not Yet Oropia (Oromumma Led)!

As long as Amarigna is the only working language of the federation and the Amaranization process is going on, Ethiopia is defacto Amhara Land, thus can be called Amapia. Biltsigina’s regime maintaing the status quo is a good Amapianist, thus wrongly designated as Oromo rule. Amaranet is still the dominating identity and Oromumma is not yet in its legitimate leading position. Thanks to the OLF mindset of bilisumma/freedom, it changed the trajectory of Ethiopian evolution from developing Amaranet towards adopting Oromumma. Since 1270, the trend was to change all nations in the country, using them as raw materials, with the process of Amarazation, to a new identity of Amharanet. In such process, almost 90% of the Agaw and 40% of the Oromo lost their priori identity. The OLF already changed this trend of Amarization about 50 years ago and started re-Oromization process. That is why Ethiopia as Oropia is growing, slowly but surely, on grave of the existing Ethiopia as Amapia. Even though the OPP of Dr. Abiy is dedicated to keep this hitherto Ethiopia as Amapia being dominated by Amaranet/Amarigna, the OLF mindset is doing its job of transforming Ethiopia from Amapia to Oropia. That is why Amara elites loved the hitherto Ethiopia (de facto Amapia), while Oromo elites hated it. To the contrary, Amara elites started to hate the henceforth Ethiopia (de facto Oropia), whereas Oromo elites are loving it. It is really interesting to observe this role exchange of the hitherto Ethiophilic Amara elites and Ethiophobic Oromo elites to that of the henceforth Ethiophilic Oromo elites and Ethiophobic Amara elites.

At the Beginning of the change in 2018, which came with the huge sacrifice of Oromo youth (the Qeerro), Dr. Abiy has got support from all corners of the country, especially from the major triangular forces of the Amara, Tegaru and Oromo. He seemed to be loyal to all the three angles of Amhara’s cultural domination, Tegaru’s political hegemony and Oromo’s liberation struggle. Slowly, he lost support of almost all Tegarus, most Oromos and some Amaras. Tegaru’s political domination is gone never to come back. Amhara’s cultural domination, especially language privilage is still there. Oromo’s liberation movement is hindered from achieving its objectives like promoting Afaan Oromo to the primary working language of the federation and putting Finfinne under the Adminstration of Oromia. It looks like Dr. Abiy is determined to keep the ongoing domination of Amaranet/Amarigna instead of promoting Afaan Oromo to its legitimate leadership position. With such step of maintaining the hitherto Amara’s authoritative Gedam Ethiopia (de facto Great Amaria), Dr. Abiy is undermining the possible emergence of Oromo’s egaliterian Oropia (Gadaa democratic Ethiopia).

I hope genuine Oromo nationalists in the OFC, OLF and OPP shall prevail and promote Afaan Oromo to primary working language of all federal institutions like the palace, parlament, cabinet, justice, military, security… etc. Slowly, but surely this transformation of Amapia to Oropia is taking place. There is no neutral Ethiopia as such; hitherto Ethiopia dominated by Amarigna is Amapia and future Ethiopia, which will be led by Oromiffa can only be Oropia. The question not yet answered is about the commitiment of Dr. Abiy. Is he commited to keep the present Amhara’s authoritative Gedam Ethiopia or is he dedicated to foster Oromo’s egaliteratian Gadaa Ethiopia? Fact on the ground is, he likes it or not, Ethiopia as Amapia is dying and Ethiopia as Oropia is growing. That is why till now, Amara elites loved Ethiopia (Amapia), whereas Oromo elites reject it. From now on, Oromo elites shall sing about Ethiopia (Oropia), which surely will be hated by Amhara elites.

Anyways, things are becoming clear in die process. Abesha’s semetized Ethiopia is dead never to come back again. The true Cushitic Ethiopis is flourishing under Oromo leadership. Thanks to the Oromo liberation struggle, Tegaru elites’ hegemony died in the year 2018. The attempt of Amara assimilationist elites to control the state power is buried in 2019 never to revive again. We are marching forwards to re-energize Ethiopia of all Cushitic nations, including those who denied their Cushitic heritage (e.g the Amara and Tegaru). For this Cushitic Ethiopia to revive, above all, the Agaw identity  of centeral Abysdinia (part of Gojjam, Gondar and Wallo) ought to be resurrected. Well developed Agaw identity is the healing process for the sick authotitarian Abyssinia. General Asaminew killing Dr. Ambachew vs Ob. Lamma giving away his power to Dr. Abiy is the very good contrast example to elaborate an authoritarian semetic Ethiopia of the Abesha vs an egalitarian cushitic Ethiopia of the Oromo.

Two things prompted me to write this opinion. One was the dispute between the Habesha, who daily preach about glory of Ethiopia and Ethiopiawinet, and the Oromo, who try to defend against such Ethiopian identity from attacking Oromo nationalism (Oromumma). Here, because of the fact that naming is identifying, the Oromo want to identify ourselves with Oromia, not with the already contaminated name – Ethiopia. This name is already contaminated with Abyssinian identity as well with its system of domination. Thus, we can rename the historic national area of the Oromo (the Cushites), which stretches from Meroe to Mombasa, as Oromia, instead of using the ancient names like Kush, Ethiopia, Nubia or Punt. Despite the renaming, all the wonderful histories we do find in the literature, which are related to these ancient names, are that of wonderful Cushitic Ethiopia (Oropia).

So, as Amara forces did agree on common ideology of “Ethiopia and Ethiopiyawinet,” Oromo national liberation forces should agree on common ideology of “Oromia and Oromiyumma.” The name Ethiopia, despite its original relation with Cush, is really spoiled by being associated with at least the following three negative connotations: (1) that the Greeks gave it negative meaning: “land of burnt faces or land of Nig’ers”; (2) that the Habeshas made it equivalent to Abyssinian system of domination; and (3) that both current Ethiopian nationalists and Oromian nationalists consider any acceptance of the name Ethiopia as a “surrender of those who fought for Oromia to forces of Ethiopia.” Just these three reasons are enough for Oromo nationals to distance ourselves from this contaminated name. It is better, if also the OPP and OFC try to call the future union of nations they want to foster either optimally Oromian union or as a compromise name – Cush union. The name Ethiopia must be avoided when talking with the Oromo, but it can be instrumentalized as a trademark when communicating with the international community and with neighbouring nations. The other reason for my writing this opinion is an e-mail I once got from one Oromo friend who had concerns about our way of naming (giving names to our children).

Oromumma Is Our Primary Identity
To comprehend why I do consider Oromumma as a primary identity, just read the following opinion I once wrote: http://gadaa.com/oduu/?p=3362. Based on this fact, it is mandatory to recall the priori identity of most nations and nationalities in the empire, i.e. their Oromo root. Regarding the Oromo, there are two citizen identities (nationalisms) competing with each other in order to have influence: Ethiopian identity and Oromian identity. Accordingly, we do see in Oromo community three types of individuals: those who accept Ethiopian identity, but reject their Oromian identity (the Ethiopianists); those who try to reconcile both identities and say “I am Oromo Ethiopian;” and those who reject Ethiopian identity and stress their Oromian identity (the Oromianists). Now, the struggle is going on between the first and the third; whereas the second one is caught in fighting field of the two.

I think, Oromo democratic Federalists like those in OFC are suffering under this problem of second position. We do usually ask: are they Ethiopianists or Oromianists? Do they have loyality conflict? They are accused by Oromianists as if they betrayed Oromia and accepted Ethiopian identity; at the same time, they are ambivalently approached by Ethiopianists: on one side, they are praised for “leaving their separatist position and accepting Ethiopia and Ethiopiawinet,” on the other side, they are still seen suspiciously as if they are following their “secessionist agenda” in a smart way. What a dilemma for the Federalists? Which way should they move? Here is my humble suggestion for Oromo Federalists in order to solve this dilemma.

It is not bad that the OPP is struggling for ‘national self-determination with multi-national federation’ and the OFC pushing for ‘self-rule with shared rule.’ These two expressions are different formulations for ‘Oromian autonomy within Ethiopian union.’ Such a solution of trying to forge true-federation is a very good prelude for an independent republic of Oromia, but it, surely, can not be a lasting solution. An independent Oromia is indispensable as long as Oromo nation is concerned. The only thing which can make this striving for an independent Oromia of about 650,000-SqKm unnecessary is the possible transformation of the existing Abyssinian empire to a union Oropia of 1,130,000-SqKm. Thus, the Federalists should just call the federation/union they want to foster as an Oromian Federation/Oromian Union, instead of Ethiopian Federation/Ethiopian Union. With this move, they can also be accepted as purely Oromianists, instead of being alleged as “unholy Ethiopianists, who committed treason against Oromo nation.” The currently existing Oromia in the future can be called Oromo state (Oromo Killil, Biyya Oromoo) within Union Oromia.

Such renaming of Ethiopia as Oropia solves the conflict between pro-independence forces and pro-unity forces: we will have both the desired independence and the required unity, if other nations accept this recommendation as a compromise solution. As far as the Oromo-proper are concerned, we renamed our nation from Galla to Oromo; our capital city from Addisaba to Finfinne without waiting for any permission or recognition from anyone else. So why not we rename the country from their Ethiopia to our Oromia? Anybody can call the country as either Abyssinia or Ethiopia, but Oromo people should unanimously agree to call it from now on as Oromia. That country is neither land of bas*tards (Abyssinia) as the Portuguese called it nor land of burnt face (Ethiopia) as the Greeks named it, but it is land of the brave (Oromia) as both Oromo-proper and Oromo-progeny call ourselves. Such Cushitic Oromia, in which freedom of citizens, liberty of nations, genuine democracy, justice and human rights are respected will be our future common home, if other nations in the empire voluntarily accept and endorse this suggestion.

Then, supporters of OPP and OFC, who nowadays started to say “we are Ethiopians” need to correct their rhetoric and boldly assert that they do belong to union Oromia, so that even the Habeshas can start to say “we are Oromians.” This call must be extended also to supporters of the ODP, who still call themselves Ethiopians, and with that undermine the fact that their country being Oromia. In summary, accepting this Ethiopian identity has several negative impacts: why should we call ourselves burnt face; why should we accept its association with the Abyssinian system of domination; it is almost equivalent to being won in the war between Ethiopia and Oromia; the Habesha propagandists of the ideology called ‘Ethiopia and Ethiopiawinet‘ feel triumphant over the “narrow nationalist” Oromo; it is tantamount to hurt the feeling of our brothers and sisters in OLA (Oromo Liberation Army), who fought (are fighting) against Ethiopia and for that reason hate this name … etc. Thus, even if the Habeshas insist on the name Ethiopia, all the Oromo and others should consequently decide and start to rename the whole county as Oromia.

Naming Is Identifying
To identify ourselves (i.e. name ourselves) in line of our natural identity (Oromumma), we have to trace back our history and find our root. For instance, nowadays, it is almost confirmed that even the people in south Gojam, north Shoa and east Wallo, who are today considered as Amhara have got Oromo base. Confirmation of an Oromo root of other peoples in northern part of the empire will surely continue. Classic examples for the confirmed ones are Oromo individuals like the late Walellign Mekonnen of Wallo and the late Belay Zeleqe of Gojam. This fact helped me think over the importance of identifying ourselves (naming ourselves) in line (in service) of our natural identity (Oromumma). Just to show why this is important, let’s look at the operational definition of identity and naming. Here, we can differentiate personal identity from social identity and ethnic identity:

– Personal identity is the way in which a person defines him-/herself in terms of individuality and difference to the others. This might include factors, such as age, gender, nationality, culture, religious affiliation, disability, sexuality, interests, talents, personality traits, and family and friendship networks. The way in which a person sees him-/herself in relation to those around and what makes him/her unique, are all aspects of personal identity. Part of our personal identity is given to us at birth, such as gender, nationality and genetic history. Other aspects of our personal identity are formed during our early years of development and continue to develop during our lives as we grow, mature, make choices, forge relationships and build an evolving identity for ourselves.

– Social identity is how we do function within many different social situations and relate to a range of other people. Social groups may involve family, ethnic communities, cultural connections, nationality, friends and work. They are an important and valued part of our daily lives. How we see ourselves in relation to our social groupings defines our social identity. Children, who have been separated from their family or country of origin, may become confused about their personal and social identities. They may have experienced a number of moves, been cared for by different people in different places, lost important contacts and relationships from their past, been separated from family, friends and their ethnic and cultural networks. Feeling or being made to feel different is a major issue for children who have been adopted, particularly for children from diverse cultural backgrounds or with a disability. For the adopted child, the stigma of not living with their birth family, living as a cultural or ethnic minority and becoming accustomed to what it means to be adopted are lifelong adjustments.

– Ethnic identity refers to a person’s sense of belonging to an ethnic group. Ethnic identity is drawn from the realization that person’s thoughts, perceptions, feelings and behaviors are consistent with those of other members of the ethnic group. Ethnic identity recognizes that a person belongs to particular group that shares not only ethnicity, but also common cultural practices.

Ethnic identity is the type of identity, on which I try to concentrate in this essay. To be an Oromo belongs here; and it is not only biological identity, but also political (identifying oneself with an Oromo interest) and psychological (identifying with Oromo’s problem). One method to make children/individuals to feel that they do belong to certain nation is by naming of children/individuals. This is simple logic behind changing names during baptism (Christianization); all the given names are either of Jewish or Habesha origins. Let’s look at some “lost Oromo” because of such naming: the hero, Abune Phexros (what was his true Oromo name as a child?), who resisted Italian colonizers and therefore martyred; Nigus Michael of Wallo; Nigus Tekle-Hayimanot of Gojam; Nigus Suseniyos of Gondar; emperor Haile-Silassie of Ethiopia; heroes like Abebe Aregay and Belay Zeleqe; artists like Xilahun Gesesse and Teddy Afro, etc. All were considered as non-Oromo till we recently could research and find it out that they all are Oromo. We may need to research further to acknowledge if people like emperor Minilik-II (“our colonizer”) and the first king of Shoa (Ye-Kunoo-Amlak) were victims of such naming maneuvers. Were all the Oromo-progeny in northern part of the empire such victims in the last 3000 years?

The question yet to be answered is, why do Habeshas, Arabs and the Jews want to name everyone else in their own languages? Why should every Christian be named with either Habersha or Jewish names? Why should every Muslim be given an Arabic name? Religious motive? Only fools and naïves can believe like this. I would like to say: it is more political than religion for it is one of the very effective ways of assimilating. By identifying an individual with such names, it is possible to take part of his/her identity towards the nation, to which the name belongs. If an individual is both politically and psychologically not mature enough, it is sure that he/she feels to belong to the nation where his name comes from. That is what Habeshas did during Ximqet celebrations in Oromo region and in other occupied national areas. They changed Oromo names to Habesha names. This process of changing names used to also be done in schools, in military camps and in other institutions of the imperial system of domination. It was very effective method used in Habeshanization process of especially Agaw and the Oromo in Abyssinia.

Actually, changing of only names would have been not so grave, where an individual is conscious enough to know to which nation he/she belongs not only biologically, but also politically and psychologically. The worst is when such individuals lose their roots like those who do like to say: “duuroo gaallaa nebern,” as the Amaranized Oromo in south Gojam, north Shoa and east Wallo would like to say, and “ye Oromo dem allebin” like the Amaranized urbanites in Finfinne, Diredhawa and in other big towns would like to narrate. I know that these Oromo individuals lost, not only their Oromo name, but they lost also their Oromo language and the Oromo way of life. Most probably, this is true for all the Oromo-progeny, who now deny their Oromo root.

Thanks to the Oromo liberation movement, things are now moving in the right direction of getting back to Oromumma. What those who got Habesha, Arabic and Jewish names should do is only to go to Hammachiisa and change their names back to the very attractive and beautiful Oromo names. Let the Oromo named, for instance, Teshager Goraw be renamed to Firaaol Jaalataa; let the Oromo named Asegedech Qixawu be renamed to Dammee Aadaa … etc. So, all Oromo with non-Oromo names, please let’s hurry to go to Hammachiisaa and get Oromo names. I hope in the future, Rayya Oromo, who now make their geerarsaa/qerertoo in Tigirinya, and Gojam/Wallo Oromos, who make their geerarsaa in Amharinya, will come back to their roots and make their geerarsaa in Afaan Oromo. The Oromo with politically conscious mentality now need to work on it and help those who had lost their identity to Habesha, to Arab and to Jews so that they can come back and celebrate their origin. It is clear that one part of Oromumma is our own style of naming ourselves and our children; the other aspects of our identity are, of course, Aadaa Oromoo, Afaan Oromoo and Amantii Oromoo, where we need to invest a lot and on which development we should work hard. So it is now the right time to revive and develop all aspects of our identity.

A key to realization of these elements of our identity is, of course, the success in our struggle for freedom. We need to be smart enough to know how to push for freedom. Just as an example, we need to have optimal approach in dealing with the current power balance in Abyssinian empire. That is why I do want that we need to weigh our positions in context of the present situation, time and space. Just to describe one situation, the two dimensional Czech vs. Slovakia struggle, where the two nations opted for peaceful separation, was very different from the hitherto multidimensional (at least three dimensional) struggle in Abyssinian empire. This multidimensionality makes the situation in Oromia very different from this example and even from other examples like Israel vs. Palestine; Chechnyan vs. Russia; Serbs vs. others; Kurdistan vs. Turkey, etc.

In Oropia, the fact that at least three forces (Amara, Tigrai and Oromo) are fighting against each other for either domination or liberation is unique. This triangular struggle needs wisdom in knowing and using the possible alliances of “two against one.” Till 1991, there had been no confusion, Oromo liberation forces and Tigrean “liberation” forces had formal or informal alliances against the dominating and ruling Amhara elites. From 1991 till 2006, there was a confusion for the Amhara opposition forces and the Oromo liberation forces could not trust each other to foster an alliance against the now dominating/ruling Tigrean elites. From 2006 (the first attempt of forming AFD) till now, there is an approach-avoidance conflict between these two forces, which seem to be diametrically opposite (Amara crying for a unitary democratic Ethiopia and Oromo singing about an independent Oromia).

The ruling Tigrean elites exploit this fact and pour kerosene to fire of conflict between Amara and Oromo forces. If this conflict continues, there is no chance to get victory over Tigrean elites for the Amara forces and Oromo forces do neutralize each other. If they are smart enough, these two opposition camps should try to unify and consolidate their own camps respectively first and then foster tactical alliance of two camps against the ruling Tigrean elites. To promote such a possibility of an alliance, Amara forces should moderate themselves and stop their cry about unconditional only unitary Ethiopia as well as Oromo forces should moderate themselves and refrain from singing unconditional only independent Oromia. The compromise middle position for both can be autonomous Amara state and Oromo state within union Oropia, so that Amara forces need not be anti-Independence and Oromo forces need not be anti-Unity.

After getting rid of Biltsigina dictators, the two opposition camps can go for public verdict regarding the type of federation (ethno-federation of the Oromo vs geo-federation of the Amara; given name of the union will be Oropia) and then live according to the result. Otherwise, we have to be sure that neither Amhara unitarists nor Oromo liberators will get victory over the polarizing machine of Tigrean elites; the two big nations have to be ready to be ruled by Tigrean oligarchy for at least the next one century. The question to elites of the two nations is, are we as such fool or naive to fall into trap of the polarizing Tigrean elites? The way forward for all the currently oppressed nations and nationalities in the empire (including Amara) is to come back to their original national identity and then cooperate regionally for the possible common benefit. Both the past assimilative colonization under Amara elites and the present hegemonic colonization under Tigrean elites need to come to an end. We should move further and rename the whole country from Ethiopia to Oropia for naming is identifying and we, the Oromo, better identify ourselves with Oropia, not with Ethiopia. Amhara can call the country Ethiopia if they insist on it, and at the same time the Oromo can name it Oromia. This two names solution is win-win for the conflict between the two big nations. Naming a multinational country after the name of its big nation is not new; e.g Spain is named after the Spaniards; India after the Hindi; Russia after the Ruski … etc.

Last, but not least, I would like to encourage all the conscious Oromo from all walks of life to go to Hammachiisa and get our lovely and true Oromo names, being liberated from the alien past naming. Following this Oromo example, I also recommend for individuals who do belong to other oppressed nations in the empire to do the same. I hope Habeshas, Arabs and the Jews will not be disappointed when we just become aware of the motives behind their insistence to name foreigners in their languages. They are really so smart that they could instrumentalize their religions (Christianity, Islam and Judaism) in order to influence other nations. It is very easy to persuade a believer of one religion to take name of the other nation, which is considered to be an origin of the respective religion in comparison to the non-believers. So, Oromo nationals, let’s go for Hammachiisaa; at the same time, it is mandatory for us to assert the Hammachisa name of Ethiopia from now on as Cushitic Oromia, so that our Oromian identity will not be diluted and masked by Ethiopian nationalism known as Ethiopiawinet. Of course, in the future, where Afaan Oromo will be federal worki g language, Ethiopiawinet will be more similar to Oromummaa than  Ethiopiawinet. May Waaqa help us all Oromo nationals in general, and the Federalists in particular, to agree on this renaming of the future union as ‘Oropian Federation!

Galatooma