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Noble Amhara
- Senior Member
- Posts: 13728
- Joined: 02 Feb 2020, 13:00
- Location: Abysinnia
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Noble Amhara
- Senior Member
- Posts: 13728
- Joined: 02 Feb 2020, 13:00
- Location: Abysinnia
Re: ድሽቃና ስናይፐር የሰራው የ8ኛ ክፍል የፈጣራ ማለሙያው / fano amhara
#AnotherOne Aben’et Wo’daje is an 18 year old young boy from Gonder in respect for his family I blurred and removed the identity of the kid
He recently made a short barrel rifle that takes a 40 round 9mm ammunition from scrap materials. In order to defend his motherland from the terrorist group TPLF
He has tested the firearm in one battle front. It functions well
He recently made a short barrel rifle that takes a 40 round 9mm ammunition from scrap materials. In order to defend his motherland from the terrorist group TPLF
He has tested the firearm in one battle front. It functions well
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Noble Amhara
- Senior Member
- Posts: 13728
- Joined: 02 Feb 2020, 13:00
- Location: Abysinnia
Re: ድሽቃና ስናይፐር የሰራው የ8ኛ ክፍል የፈጣራ ማለሙያው / fano amhara
''ማለሙያ''? Is this Agamigna?
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Noble Amhara
- Senior Member
- Posts: 13728
- Joined: 02 Feb 2020, 13:00
- Location: Abysinnia
Re: ድሽቃና ስናይፐር የሰራው የ8ኛ ክፍል የፈጣራ ማለሙያው / fano amhara
Fano: A living saviour of the Amhara people And the Ethiopian spirit
Date December 27, 2021
Written By Girma Berhanu
Fano is a historical term used in Ethiopian struggles against injustice and foreign invaders. It is mainly shown as a youth movement that has played a significant role in preserving the concept of Ethiopian nationhood. As a youth group, it has emerged from within the Amhara ethnic group and has features of reminiscent of classical political, religious, or even social movements that drive youthful frustrations into acts of agitation until they achieve a measure of reform.
Traditionally, the Fano struggle had focused on fending off attacks against Ethiopia. In recent years, Fano has become a household name and a crucial movement tasked with saving the very existence of the Amhara population as well as the integrity of Ethiopia. In this, it differs from other similar youth movements in the country, whose aim is to dismember the Ethiopian state into ethnic components. Fano is made of a defiant and patriotic youth which is able to shoulder an Ethiopia that is arising from the ashes bequeathed to them.
This revolutionary generation and movement has to be nurtured. Fano is not just an embodiment of the physical defiance but also an intellectual movement that abhors ethnic fascism, narrow nationalism, apartheid policies, internal colonialism and all forms of pseudo-legal acts of political corruption. Instead, it upholds a civic sense of public duty, patriotism and vision for the good of the entire country.
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The purpose of this paper is to provide an objective insight in to theFanoand explore its potential as a powerful social movement that has the potential to transform the course of Ethiopian history that has been “soiled” by ethnic chauvinists and radical ethnically-based movements.
Indeed, youths have been deeply important to every progressive social movement, including the United States Civil Rights movement, successive waves of feminism, environmentalism and environmental justice, the labor, antiwar, and immigrant rights movements, and more. In each of these cases, young people took part in many ways, including through the appropriation of the “new media” tools of their time, which they used to create, circulate, and amplify movement voices and stories. Unfortunately,youths are nowadays framed by mass media as an apathetic, disengaged, and removed generation. At worst, the youths (in the U.S., particularly the youth of colour) are subject to growing repression: increased surveillance, heightened policing, stop-and-frisk policies on the streets, overbroad gang injunctions, and spiraling rates of juvenile incarceration.
I discern some similarities with the experiences of the Fano in Ethiopia that is repression and increased surveillance. In this article, I argue that we have much to learn from our Fano who are already engaged in mobilizing their peers, families, and communities towards defending the marginalized ethnic groups in Ethiopia and fostering positive social transformation. I discuss key challenges, and provide recommendations for educators and adult allies of this defiant youth movement.
The philosophical foundation/methodology that undergirds this study is critical theory with elements of post-structuralism and post-colonialism. The strategies used to collate and collect data is meta-analysis (data synthesis), some form of discourse analysis, personal accounts, and a limited amount of sociological introspection. The study shows that it is high time to stop the madness and readdress the chronic and pervasive disparities within and between groups. It is an imperative that we focus on our similarities and common destiny. “The fight is never about grapes or lettuce. It is always about people.”
It is about the Ethiopian people. It is just unacceptable to seek self-aggrandizement, as seen among radical Tigrayan and Oromo ethno-nationalists, for ourselves—or for our specific ethnic group, and increase power and influence to draw attention to own importance—and forget about progress and prosperity for the multitudes of ethnic groups in Ethiopia. Our ambitions must be broad enough to include the aspirations and needs of others, for their sakes and for our own. I argue Fano has captured this essence.
Fano and the plight of authentic Ethiopians
Fano is a traditional volunteer fighter, or a rebel against the system and landlords, mostly in Gonder and Gojjam. Some of them act alone or may band together into groups. They normally walk around on foot, that is why they are called Fanos, according to my respondent. ‘Some of them are bandits or outlaws, really. They don’t have to be young’. However, the essence of Fano has changed after 2016 onwards.
They became defiant Amhara youngsters who were fed up with the hegemony exercised by a small Tigrayan clique over the Amhara and the rest of Ethiopia. According to one account ‘while the Qeerroo was peacefully protesting and dying, the Fanos followed the traditional heritage protest, if shot at, they would kill and die or kill and escape to ambush the killer later.
Those who took up arms would elect a leader or የጎበዝ አለቃ among the most elderly and experienced person, like Gobiye, and became a nightmare to Woyane (TPLF). አርበኛ (patriots) is more matured Fanos.’
The brave story of Eshete Moges and his son Yitagesu Moges embodies the Fano spirit. No Surrender: a Father and his son— an Extraordinary act of heroism and valor continues to live forever—the story reads
Date December 27, 2021
Written By Girma Berhanu
Fano is a historical term used in Ethiopian struggles against injustice and foreign invaders. It is mainly shown as a youth movement that has played a significant role in preserving the concept of Ethiopian nationhood. As a youth group, it has emerged from within the Amhara ethnic group and has features of reminiscent of classical political, religious, or even social movements that drive youthful frustrations into acts of agitation until they achieve a measure of reform.
Traditionally, the Fano struggle had focused on fending off attacks against Ethiopia. In recent years, Fano has become a household name and a crucial movement tasked with saving the very existence of the Amhara population as well as the integrity of Ethiopia. In this, it differs from other similar youth movements in the country, whose aim is to dismember the Ethiopian state into ethnic components. Fano is made of a defiant and patriotic youth which is able to shoulder an Ethiopia that is arising from the ashes bequeathed to them.
This revolutionary generation and movement has to be nurtured. Fano is not just an embodiment of the physical defiance but also an intellectual movement that abhors ethnic fascism, narrow nationalism, apartheid policies, internal colonialism and all forms of pseudo-legal acts of political corruption. Instead, it upholds a civic sense of public duty, patriotism and vision for the good of the entire country.
-
-The purpose of this paper is to provide an objective insight in to theFanoand explore its potential as a powerful social movement that has the potential to transform the course of Ethiopian history that has been “soiled” by ethnic chauvinists and radical ethnically-based movements.
Indeed, youths have been deeply important to every progressive social movement, including the United States Civil Rights movement, successive waves of feminism, environmentalism and environmental justice, the labor, antiwar, and immigrant rights movements, and more. In each of these cases, young people took part in many ways, including through the appropriation of the “new media” tools of their time, which they used to create, circulate, and amplify movement voices and stories. Unfortunately,youths are nowadays framed by mass media as an apathetic, disengaged, and removed generation. At worst, the youths (in the U.S., particularly the youth of colour) are subject to growing repression: increased surveillance, heightened policing, stop-and-frisk policies on the streets, overbroad gang injunctions, and spiraling rates of juvenile incarceration.
I discern some similarities with the experiences of the Fano in Ethiopia that is repression and increased surveillance. In this article, I argue that we have much to learn from our Fano who are already engaged in mobilizing their peers, families, and communities towards defending the marginalized ethnic groups in Ethiopia and fostering positive social transformation. I discuss key challenges, and provide recommendations for educators and adult allies of this defiant youth movement.
The philosophical foundation/methodology that undergirds this study is critical theory with elements of post-structuralism and post-colonialism. The strategies used to collate and collect data is meta-analysis (data synthesis), some form of discourse analysis, personal accounts, and a limited amount of sociological introspection. The study shows that it is high time to stop the madness and readdress the chronic and pervasive disparities within and between groups. It is an imperative that we focus on our similarities and common destiny. “The fight is never about grapes or lettuce. It is always about people.”
It is about the Ethiopian people. It is just unacceptable to seek self-aggrandizement, as seen among radical Tigrayan and Oromo ethno-nationalists, for ourselves—or for our specific ethnic group, and increase power and influence to draw attention to own importance—and forget about progress and prosperity for the multitudes of ethnic groups in Ethiopia. Our ambitions must be broad enough to include the aspirations and needs of others, for their sakes and for our own. I argue Fano has captured this essence.
Fano and the plight of authentic Ethiopians
Fano is a traditional volunteer fighter, or a rebel against the system and landlords, mostly in Gonder and Gojjam. Some of them act alone or may band together into groups. They normally walk around on foot, that is why they are called Fanos, according to my respondent. ‘Some of them are bandits or outlaws, really. They don’t have to be young’. However, the essence of Fano has changed after 2016 onwards.
They became defiant Amhara youngsters who were fed up with the hegemony exercised by a small Tigrayan clique over the Amhara and the rest of Ethiopia. According to one account ‘while the Qeerroo was peacefully protesting and dying, the Fanos followed the traditional heritage protest, if shot at, they would kill and die or kill and escape to ambush the killer later.
Those who took up arms would elect a leader or የጎበዝ አለቃ among the most elderly and experienced person, like Gobiye, and became a nightmare to Woyane (TPLF). አርበኛ (patriots) is more matured Fanos.’
The brave story of Eshete Moges and his son Yitagesu Moges embodies the Fano spirit. No Surrender: a Father and his son— an Extraordinary act of heroism and valor continues to live forever—the story reads
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Noble Amhara
- Senior Member
- Posts: 13728
- Joined: 02 Feb 2020, 13:00
- Location: Abysinnia
Re: ድሽቃና ስናይፐር የሰራው የ8ኛ ክፍል የፈጣራ ማለሙያው / fano amhara
Continued
borkena
This is a valorous story of Eshete Moges and his son Yitagesu Moges. Eshete Moges was born in Qewot district near Shewarobit. The 56 years old man was a father of seven and a resident of Shewaroit. He was a businessman in the town too.
When the Tigray People’s Liberation Front (TPLF) forces approached Ataye, which is in a proximity with Shewarobit, in late November 2021, he tried to mobilise fighters in Shewrobit and asked them to fight. “If we are not defending Shewarobit, who will? I will not abandon Shewarobit and leave,” was his word.
Initially he started fighting the TPLF forces from Shewarobit. Because he was defiant for anybody else, his mother had to intervene, as in the tradition, to persuade him to leave the town.
Because he had to obey his mother. He moved , with his son, to a place called Salaysh which is just 15 kilometres away from Shewarobit. Before no time, the TPLF forces reached Salaysh too.
He was advised again to abandon Salaysh and retreat. This time he rejected it and resolved to fight the TPLF forces along with his son.
When the TPLF forces made it to the house where they were staying. A shout out starts. Eshete Moges took down five TPLF forces first. His son killed two others as they were attempting to enter the premise of the house they were staying. The son had just a handgun but his father was armed with an AK 47.
The son had to go out to get a rifle from one of the TPLF forces he shot. And they had to change positions. On the back side of the house was a sorghum farm to which they moved. It was during this time that his son Yitagesu was killed.
In the meantime Eshte had to make a phone call to his brother in law and tell him the situation he was in. “Listen to me. They killed Yitagesu. Can you hear me? Pay attention. He is killed near Assefa Taye house in the sorghum farm. I am near his body. They have encircled me. I am going to die there too. our body will be lying there… I will pay it to you in the heaven.”
The brother in law attempted to convince the father to leave the body of his son and escape. But the father said “never” and opted to fight till his last breath.
The number of TPLF forces he killed after the phone conversation is unknown. But he killed two right after TPLF fighters killed his son.
Retrieved transcript of the phone conversation between Eshete and his brother in law is released. Extremely moving and extremely courageous.
Take a listen from the Audio video below
