Let the Agaw Reclaim Agawia from the Amhara, as Israel Did from the Arabs!
By Fayyis Oromia*
I believe Oromo nationalists should support the Agaw in reclaiming Agawia (Agaw Midir) from the Amhara, just as the Israelis reclaimed their land from the Arabs. The northern part of Ethiopia—particularly the Amhara region—is originally Agaw Midir, and some areas were historically part of Oromia. Now is the time to empower the Agaw so they can revive and thrive. Prominent figures like Ato Zemene Kasse, an Agaw from Gojjam, should be awakened to reclaim their original identity and advocate for the Agaw people instead of taking pride in a false identity (being Amhara). Conscious Agaw nationalists must be promoted to positions of power within the Amhara region. Agawigna should be elevated to the status of the region’s primary working language, and if necessary, the region should be renamed Agawia. Of course, areas like Raya, Shoa, and Wollo should be reintegrated into Oromia. The revival of Agawia—including Gondar, Wolqayit, Gojjam, and Lalibela—is essential for the long-term stability and survival of Oropia (Oromummà-led Ethiopia).
There is no doubt that the original identity of most people in the Amhara region—particularly in Gondar, Qimant, Gojjam, Wag, Awi, and Lalibela—is Agaw, even though many now speak Amharic. They were converted into Amharic speakers following the expansion of the so-called Solomonic dynasty after the 1270 overthrow of the Agaw-led Zagwe dynasty. Parts of Shoa and Wollo in the Amhara region belong to converted Oromo populations who were also victims of this assimilation. These regions are expected to rejoin Oromia in the near future. It is time to rename the Amhara region to Agawia and to promote Agawigna as the working language. This would mark the renaissance of the Agaw people’s original identity in their own land.
Recently, it has become evident that Oromo nationalists are dedicated to supporting the cultural and political revival of the great Agaw nation. Based on the information available, it is increasingly accepted that the Oromo are the root of all Cushitic peoples, including the Agaw. While the Oromo were originally Wàqeffanna followers, the Agaw came under the influence of Judaism through ancient Jewish immigrants who arrived in the Cushitic kingdom around 3,000 years ago. Despite minor differences, all Cushitic nations—including the Agaw and Oromo—share common ancestry and have endured conflicts rooted in the Habeshanization process. This process often involved forced conversion from Wàqeffanna and Judaism to Orthodox Christianity, particularly affecting the Agaw-Midir region bordering Oromia.
Even if the Agaw are not a direct branch of the Oromo, historical evidence suggests that the Agaw are the original identity of many now considered Amhara and Tigrayans. Various historical and linguistic studies suggest that the Agaw were heavily influenced—culturally more than biologically—by Jewish and South Arabian immigrants, especially from Yemen. Despite this, the Habesha people maintain physical characteristics similar to African Cushites. This has led some scholars to refer to Abyssinians as “Semitic-speaking Cushites.” Some even argue that the Agaw are the original inhabitants of the regions now dominated by Amharic and Tigrinya speakers.
Linguistic research supports this theory, indicating that Agawigna is the primary substratum of Ethio-Semitic languages. The grammar of languages like Amharic mirrors that of Agawigna but incorporates vocabulary from Hebrew, Arabic, and Yemenite sources. Some linguists classify Amharic as a “Semitized Cushitic language,” created by the Habesha elite around 1270 to distinguish themselves from the common people—Agaw and Oromo. This mirrors how French evolved as a royal language among Germanic Franks, distancing them from their German-speaking subjects. Just as French represented a ruling-class language over German, Amharic served as a ruling-class language over Agawigna and Afàn Oromo.
Amharic became a superstratum over the substrata of Agawigna and Afaan Oromo. Agawigna was largely lost due to discrimination and stigma against its speakers, who were compelled to adopt Amharic for social advancement. Oromo people resisted this assimilation more effectively, retaining their culture and language to a greater extent. Still, northern Oromos—especially in Raya, Wollo, and Yejju—lost their language but preserved their cultural identity. Many turned to Islam to resist the cultural and religious imposition of Orthodox Christianity, leading to persecution, including massacres by Yohannes and discrimination by other Habesha rulers.
This long history of assimilation and repression gave rise to the coordinated national liberation struggle of the Oromo. From early resistance against Yemeni immigrants claiming Habesha identity, to the 16th-century Oromo migrations, to modern resistance led by the OLF, Oromo nationalism has deep roots. Movements like those in Raya, Bale, Macca and Tuulama, Afran Qallo, Meison, and others reflect this ongoing resistance. While the Oromo managed to preserve aspects of their identity, the Agaw did not fare as well—but they now have the opportunity to revive their true selves.
Today, politically conscious Agaw groups such as the Bilen, Awi, and Wag-Xamta are reclaiming their language and heritage. The Qemant/Kemant near Gondar are demanding autonomy and linguistic rights. Others who lost their identity—like the Lasta-Lalibela of western Wollo, the Wayxo near Bahir Dar, the Gafat of eastern Gojjam and southern Gondar, the Kunfal of western Gojjam, the Bejja-Midir (Begemidir), the Quara, the Semien of northern Gondar, and the Abergele of western Tigray—are beginning to reconnect with their Agaw roots. Like the South African freedom fighter Steve Biko said: “You can beat me, jail me, or kill me, but I will not be what you want me to be.” The Agaw are reclaiming their identity.
Can this Agaw renaissance succeed? Yes—but only with support from their Cushitic brothers: the Oromo, Somali, Sidama, and Afar. Speaking Amharic or Tigrinya does not change Agaw heritage, just as Brazilians are not Portuguese by language alone. Political consciousness is key. Media outlets like OMN and ONN must help raise awareness. I believe most Abyssinians are Habeshanized Cushites—Afar, Beja, Agaw, Saho, and Oromo—who have lost their true selves. For example, the southern Tigray (Raya) are Oromo; the east are Afar; the northeast are Saho; the rest are Agaw. In Eritrea, western parts are Habeshanized Beja, the center and south are Habeshanized Agaw, and the east contains both Saho and Afar.
The Agaw revival is part of a broader Cushitic renaissance. Meles Zenawi’s “Ethiopian renaissance” was a misconception rooted in continued Habeshanization. A real renaissance would have involved restoring the Agaw identity. De-Habeshanization (abandoning the false self) or re-Cushitization (reclaiming the true self) should be the foundation of a genuine Cushitic revival, a vision seemingly shared by Dr. Abiy and others. This must be tied to a revival of Agaw culture and identity. All Habeshanized groups, including those in northern Shoa, eastern Wollo, southern Tigray, and southern Gojjam, must reconnect with their roots. Even if they retain elements of Cushitic culture, many have lost Afàn Oromô. Now is the time to rediscover who they truly are.
If the Agaw and Oromo unite, they can resist the Habeshanization process together. It is a promising sign that more are identifying as Amhara rather than hiding behind the term “Ethiopian”—a label often used to impose a false identity. But they must go further and ask: who is the Habesha? Who is the Amhara? Authors have debated these questions from opposing views, but it is essential for every Amhara and Tigrayan to ask: Who am I, truly? Most will find they descend from Agaw, Oromo, or another Cushitic group.
If this rediscovery continues, Agaw-Midir (misnamed as Axum, Abyssinia, Ethiopia, or Amhara-Tigray) and Biyya-Oromo can become peaceful neighboring states within a common framework—perhaps the African Union or a future Cushitic Federation. This can be the shared vision of both Agaw and Oromo peoples. The end of Habeshanization and the promotion of Agawinnet and Oromummaa are necessary for this future. All Cushitic peoples—including the Agaw—must reclaim their identity to support the national liberation of the region’s peoples.
Victory over the agents of foreign domination who deny their heritage will allow Cushitic peoples—and even non-Cushitic minorities—to live in peace. This future depends on reviving lost values like the Oromo Gadaa system and the national identity of the Agaw. Helping the Agaw reawaken is a vital step in dismantling the dictatorial culture of Habesha elites. This is why Oromo nationalists must support the Agaw renaissance—it is a reciprocal effort that strengthens both movements. Let us start this virtuous cycle of mutual empowerment.
Thanks to OMN and ONN for taking this crucial step in supporting the cultural and political revival of the Agaw people. May Wàqa help the Agaw nation resurrect its true identity and revive its cultural and linguistic heritage.
Galatôma.
Read more: https://orompia.wordpress.com/2023/03/0 ... -identity/