Is the TPLF Rejecting Getachew Reda Equivalent to Tigrai Losing Ràyà?
By Fayyis Oromia*
We have all been following the ongoing political developments in Tigrai. The conservative, older leaders of the TPLF seem unwilling to embrace the emerging ideas of the younger Tigrayan generation. Getachew Reda, a progressive figure in Tigrayan politics, has now been rejected from leading the national provisional government. There appears to be a growing North-South divide within the TPLF. The northern elites from Adwa and Axum, led by Debretsion, continue to dominate over the southern elites of Ràyà and Enderta. Now, it seems the TPLF has rejected figures from Ràyà, such as Getachew Reda and General Tsadkan.
Is it time for the Rayans to reconsider their prior identity—Wallo? If they do, would they prefer a Wallo dominated by Amaranet or one led by Oromummà? Simply put, are they pro-Amaranet or pro-Oromummà?
Dr. Abiy’s political maneuvering was strategic—supporting Getachew Reda, the Oromo of Ràyyà, in becoming the president of Tigrai and now positioning him as an influential East African politician. It’s time for the Tigrigna-speaking Oromo of Ràyyà to play their role in reviving the Agaw and Oromo languages and musical traditions in that part of northern Oromia. Simultaneously, they should help Amarigna-speaking Agaw and Oromo in Agawia (now the Amhara region) reconnect with their Cushitic roots.
There is no doubt that Amarigna speakers who have already discarded the external mask of Ethiopiawinet must now shed the internal mask (Amaranet) to rediscover and embrace their true identity—Agawinet or Oromummà.
In this time of tension between the Amhara and Tigrayan peoples, Oromo nationalists like Getachew Reda should focus on reviving the lost culture, language, and music of the northern Oromo—those in Ràyyà, Asabo, and Yejjü—residing in Wallo, Tigrai, and Gondar. It’s clear that the so-called Hybrids—biologically and/or psychologically mixed figures—currently led by Abiy Ahmed, are no different from the “pure” Habeshas (who rallied behind Meles and Mengistu) in their attitudes toward the Oromo. Both groups aim to uphold the dominance of Amharigna/Amharanet in Ethiopia, despite Oromiffà/Oromummà having demographic legitimacy to lead.
The political and cultural Hybrids ruling in the Finfinne palace are highly deceptive. Even some Oromo nationalists in the OLF have been misled by their covert push to relegate Oromiffà/Oromummà to a secondary position. Now is the time for genuine Oromo nationalists to reject Hybrid rule and promote Afan Oromo as the primary working language in federal institutions—including the parliament, palace, cabinet, courts, military, and security services. Reviving and sustaining Oromo culture, language, and music in Ràyyà, Wallo, and Yejjü is central to this effort.
It is a fact that the Yejjü and Ràyyà Oromo live in the northernmost part of Oromia. Historians may further investigate those further north of Ràyyà to determine their ethnic origins, but we know that Yejjü, Ràyyà, and Asabo are integral to the Oromo nation. Although they may have lost their language—Afan Oromo—and adopted Tigrigna or Amharic, their historical records since the 19th century show that they were first forced by the Abyssinian warlord Yohannes IV to abandon their culture and adopt foreign languages and norms.
Despite their strong historical resistance—as seen in records of Ràyyà Oromo revolts during the Haile Selassie era and even earlier—their ties with other Oromo groups have weakened due to persistent conflict in their region.
From my understanding, the pre-Axumite people of the area were Kushitic. Even those around Axum practiced Wàqeffanna, and traces of these ancient traditions remain in today’s Abyssinian music and culture. For example, the drum rhythms of Tigrinya and Gondar are based on the Dibbé Qàllü, still used in Wàqeffanna ceremonies in parts of Oromia. This rhythm has been slightly modified and incorporated into Orthodox Church music, itself rich in Qàllü institution elements.
Yejjü, Ràyyà, and Asabo people were active participants in the Oromo liberation movement. We can find records of their resistance efforts documented chronologically, which I’ve summarized below.
I’m not writing this to explore the full history of Yejjü and Ràyyà, but rather to urge our Oromo artists to help revive the music of these clans. We have heard Afan Oromo music influenced by Amarinya, Soddô Gurage, Somali, Afar, Harari, Sidama, and even Sudanese rhythms. Why not also revive Afan Oromo music infused with Gonderinya (Yejjü) and Tigrinya (Ràyyà) rhythms?
Some of us have heard this style of music in Wàqeffanna temples in Oromia, and I encourage our artists to embrace it. Yejjü and Ràyyà Oromo are simply Tigrigna and Amarinya-speaking Oromo clans from Wallo who need our support in re-learning their ancestral language.
So, to all Oromo artists: Please heed this call. Start creating music for Yejjü and Ràyyà Oromo using Gonderinya and Tigrinya rhythms and dance styles. While it’s true that historical trauma makes us associate these rhythms with Habesha colonizers, we must remember that the melodies, beats, and rhythms originate from Oromo traditions, from the ancient Galma Wàqeffanna—not from the Habesha elites.
Let’s break the taboo, as Obbo Dawite Mekonnen did by singing in Amharic. What matters most is the message of the song, not just the language or dance form used. If we can embrace North American rap in Afan Oromo, surely we can embrace the northern drumbeats from our own land. Just imagine the enrichment, had all Gonderinya Amharic and Tigrinya Ràyyà music been in Afan Oromo!
May Wàqa help our artists take this message to heart and support the cultural revival of Yejjü and Ràyyà Oromo through music!
RELATED: Highlights from the Ràyà Oromo Revolt and Resistance
1928: Oromo peasants and nomads in Yejjü, Ràyà, and Wajerat districts revolted against Haile Selassie’s tax regime, defeating government troops and capturing arms.
1929: The Oromo fighters controlled much of their region, blocking trade routes.
1930: Tafari Makonnen (Haile Selassie I) ascended to the throne after Zawditu.
1930: Large government forces were sent to Yejjü and Ràyà; planes were used for the first time to suppress the Oromo.
1931: The first constitution of “Oromia” introduced, replacing “Abyssinia” as a unifying national concept.
1943: The Ràyà Oromo revolt was crushed with the help of the British RAF.
1947/48: Ràyà rose again but was again defeated with British aerial support.
Galatôma!
Read more: https://orompia.wordpress.com/2023/03/1 ... to-oromia/