Dr. Berhanu Nega the Hero is Riding Dr. Abiy Ahmed as a Horse!
When we analyze the politics of the Prosperitans led by Dr. Abiy Ahmed over the past six years, it began with widespread support from all major stakeholders in the country—including even the TPLF. However, over time, Dr. Abiy and his party lost that support from nearly all constituencies, remaining only with a small group of martial, biological, or ideological hybrids, now being led by the hybrid politics of Dr. Berhanu Nega.
This “hybrid” political project is characterized by the preservation of Amharanet/Amharic cultural dominance while continuing to subordinate Oromiffa/Oromigna. As a result, the Prosperitans have lost the trust and support of the three major ethno-political forces—Amhara, Tegaru, and Oromo.
Amhara elites, who believed they could manipulate the Prime Minister as they did with Mengistu Hailemariam, have turned against him and declared war.
Tegaru elites, who hoped to instrumentalize him as they did with Hailemariam Desalegn, are now disappointed and have fought back.
Oromo elites, who gave Dr. Abiy the benefit of the doubt in hopes he would implement the Bàrô Tumsà vision, now clearly see that he is not committed to the Oromo cause.
It now appears that Dr. Berhanu Nega is effectively riding Dr. Abiy Ahmed, implementing EZEMA’s hybrid political agenda—undermining the national rights of Amhara, Tegaru, and Oromo, while emphasizing a hollow “Ethiopiawinet” rooted in Zeginet (imperial nostalgia).
Origins of Their Motivation
We are often told that Dr. Abiy joined the OPDO as a 14-year-old to avenge his brother’s death, allegedly at the hands of the OLF. Observing his current effort to marginalize the OLF, this narrative appears credible. Likewise, Dr. Berhanu has written that he entered politics after seeing the determination of Oromo nationalists in prison, vowing to “save Ethiopia” from disintegration by opposing Oromia’s liberation.
Both men seem driven by similar motivations: to weaken the OLF and suppress Oromo self-determination to preserve Ethiopia’s current structure. They are now the leading figures in both the incumbent government and the opposition. For now, they have been successful in pushing the OLF to the political margins—but can they win the final war against the OLF and the broader Oromo cause? I don’t think so. Their opposition to the OLF has made them political adversaries of the Oromo. In the long run, the Oromo struggle will prevail—either by transforming Ethiopia into Oropia (an Oromo-led state) or by forging an independent Oromia.
Rethinking Oromo Identity and Vision
Dr. Abiy once remarked, “Oromo nationalism belittles the great Oromo people.” Many Oromo nationalists were angered by this statement. But is there a grain of truth in it? That depends on how we answer two fundamental questions:
- Who are the Oromo?
- Where is the border of Oromia?
Are the Oromo only those who speak Afaan Oromo and identify as such? Or do we include the “lost Oromo” throughout the Horn—from Egypt to Tanzania—as part of greater Oromia? Is Oromia just the regional state governed by the OPP or the OLF’s claimed territory? Or is Ethiopia itself the larger Oromia, or even the entire Horn?
If we see Oromia as a small, separate state, then Dr. Abiy’s statement may offend us. But if we envision Ethiopia as Greater Oromia to be reclaimed and transformed, then his words can be seen as visionary. Personally, I believe Cushitic Ethiopia—including the Habeshanized parts—is essentially greater Oromia. Any Oromo nationalism that ignores this potential truly belittles the greatness of the Oromo.
Stages of Oromo Nationalist Confidence
Oromo nationalists can be categorized based on their evolving political confidence and aspirations:
- Low confidence (morning’s goal): Advocacy for independent Oromia due to extreme oppression.
- Moderate confidence (midday’s goal): Support for a federal Ethiopia with self-rule for Oromia.
- High confidence (evening’s goal): Vision for a transformed, Oromo-led Ethiopia (Oropia).
Did Dr. Abiy originally align with this vision? Was he one step ahead of most Oromo nationalists?
Three Generations of Oromo Nationalists
First Generation (1960s) – Ideological purists who insist on a single post-liberation goal (e.g., only independence). They are arrab-tokkee (single-tongued) and dismiss any differing perspectives as betrayal.
Second Generation (1990s) – More flexible, allowing two options but rejecting one. For instance, Dawud Ibsa’s OLF allows a choice between independence and federation, but rejects integration. On the other hand, Andargachew’s Ezema allows federalism or integration but rejects independence. These are arrab-lamee (double-tongued) nationalists.
Third Generation (emerging) – The future generation will be arrab-sadee (triple-tongued), open to all three post-freedom outcomes: independence, federation, or integration. So far, only individuals like Fayyis Oromia and perhaps Dr. Nagaso Gidada seem to represent this thinking.
The Need for Oromo-Amhara Alliance
Despite historical antagonism, Oromo unity and Oromo-Amhara alliance are the best antidotes to the EPP’s “divide and destroy” politics. There are hopeful signs:
-Qeerroo visited Bahir Dar under the slogan “Xanan keenya” to clean Lake Tana.
-Obbo Lemma Megersa began Oromo-Amhara dialogues.
-Both ANDM and OPDO backed Dr. Abiy, hoping for unity and integration.
The challenge remains: why has unity not yet been achieved? A key reason is mutual hesitation—Oromo reject Ethiopia as biyya keenya (our country), while Amhara deny their ethnic identity to “save” Ethiopia. But now, Amhara are embracing ethnic identity, and Oromo are beginning to reclaim Ethiopia as their own.
Claiming Ethiopia as “Our Country”
Oromo activists ask: what is biyya keenya? Is it Oromia, Ethiopia, or Africa?
Oromia (Biyya-Oromo) is imperatively our country.
Ethiopia (Biyya-Kuush) is optionally our country.
Africa (Biyya-Haam) is inevitably our continent.
Ethiopia is not just a Habesha empire—it is also a Tulama empire, founded through the alliance of Menelik and Gobana, both Oromo leaders. It can be re-imagined as an Oromo-led union, not an empire. This distinction is crucial:
- Empire = dictatorial unity by force
- Union = democratic unity by free will
A future referendum may determine the outcome—independent Oromia, federal Oromia in Ethiopia, or integrated Ethiopia as Oropia. OFC, OLF, and other forces are aligned toward allowing the people to decide.
Conclusion
Dr. Abiy’s initial vision might have aligned with this broad Oromo nationalist progression: liberating Menelik’s palace (symbolic), establishing autonomy for Oromia, and eventually transforming Ethiopia into a democratic Oropia. However, if he and Dr. Berhanu continue to undermine the OLF and Oromo aspirations, they will only deepen resistance.
Let us hope the Qubee Generation will embrace a pluralistic, inclusive approach—arrab-sadee—allowing for genuine choice, unity in diversity, and freedom for all. May Waaqa guide Oromo nationalists to tolerate each other, unite for liberation, and exercise democracy in deciding the final form of sovereignty.
Galatooma!
Read more: https://orompia.wordpress.com/2018/04/2 ... -or-fancy/
Re: Dr. Berhanu Nega the Hero is Riding Dr. Abiy Ahmed as a Horse!
Serious thinkers start from the origin and meaning of the word itself before rethinking the identity it is used to define.
When the understanding of Ethiopia’s farmers about the identity of Ethiopians is different from Ethiopians who can write books in English, it naturally leads to a lot of sorting out.
That sorting out will definitely inform all Ethiopians which group knew better about it.