Obbo Shimelis Abdissa is Right: Oromummà is More Relevant than our Region and Religion
By Fayyis Oromia*
I recently heard a comment by Obbo Shimelis Abdissa expressing concern that giving children names of Arab and Jewish origin threatens our national identity—Oromummà. His statement has been heavily criticized by some religious Oromos who believe their religion takes precedence over their national identity. However, Obbo Shimelis is a politician, and he’s thinking politically. I also believe he is being pragmatic and realistic.
If religion were truly more important than nationhood, then why would Christians from two nations go to war against each other? Or why would Muslims from different countries kill one another in times of conflict? Consider this: why do Orthodox Christians from Amhara and Tigray, or from Amhara and Eritrea, hate and fight each other despite sharing a religion? In practice, people from the same nation—regardless of religion—stand together when their country is invaded. That, I believe, is the point Obbo Shimelis was trying to emphasize.
Oromos, despite their religious diversity, share a common identity—Oromummà, our national identity. Choosing Oromo names for ourselves and our children, instead of adopting Arab or Jewish names, is a way of expressing pride in our God-given identity as Oromo. We don’t need to associate Christianity exclusively with Jewish names or Islam with Arab names. We can be good Christians and Muslims while proudly bearing Oromo names. Accepting these major world religions does not mean we must reject our Oromo names or identity—Oromummà.
Thanks to Waaqaa, we now see many Oromo nationalists advocating unity for freedom. Oromo unity is essential for our emancipation. But while unity is necessary, it is not sufficient on its own. We also need other virtues, some of which I will elaborate on here. I previously mentioned these briefly in an earlier article. Now, I would like to focus especially on the relationship among the three critical aspects of our identity: region, nation, and religion.
Unity as a Virtue
Oromo nationalists’ unity is not optional—it is essential. Only through unity can we achieve our goal of freedom. This unity should include Oromo nationalists in the opposition as well as non-criminal nationalists within the ruling party. Once freedom is achieved, we can hold a referendum to decide what kind of sovereignty we want—autonomy within Ethiopia, full independence, or a union of free peoples.
There is no ideological reason preventing Oromo nationalists from uniting for this purpose. Our enemies—both foreign powers and elements within the ruling party—claim that our organizations are “too different” to unite. Unfortunately, some Oromo individuals and even so-called allies naively echo this narrative.
Fortunately, the OLF mindset, which guides nearly all Oromo nationalists, is gradually bringing us closer to our goal of self-determination. This mindset:
- Maintains the status quo through political engagement within the OPDO,
- Seeks Oromia’s autonomy tactically through ODF and OFC,
- Aims ultimately for Oromia’s independence, possibly as a Gadaa Republic,
- Envisions a long-term strategic goal of forming a union of free peoples for mutual benefit in the globalized world.
Ten Key Virtues for Oromo Freedom
1. Oromo’s Interest
The Oromo national interest refers to the well-being of the Oromo public. Public interest means the general welfare of the people, even though its definition can vary. For us, under oppression, freedom is the highest public interest. All our words and actions should serve this interest.
2. Afàn Oromô
Language is central to national identity. Just as Catalans or Corsicans assert their identity through language, Afàn Oromo must be used in all forms of communication. It is the main marker of our identity and deserves active promotion and daily use.
3. Amanī Oromô
The original Oromo faith, Wàqeffannà, is believed by some to be a precursor to Abrahamic religions. This monotheistic belief in Waaqaa should be respected, even by followers of Christianity and Islam. Every Oromo has the right to their chosen faith, but all should tolerate and honor Wàqeffannà, the religion of our forefathers.
4. Dynamic Unity
Unity must be functional and flexible, adapting to the evolving needs of our liberation struggle. We must also resist all divisive elements that seek to weaken our collective efforts.
5. Respect for Oromo Diversity
The Oromo nation is pluralistic, with diverse regions, religions, and political affiliations. These should be respected, not used as tools for division.
6. Biyya Oromo
Thanks to the sacrifices of our heroes and the OLF’s efforts, the concept of biyya Oromo (Oromia) has been internationally recognized. Oromia should be the foundation for future regional and continental federations in Africa. We must strive for its sovereignty and defend its territorial integrity.
7. Oromo Nationalism
Oromo nationalism should be positive and inclusive. It must be rooted in patriotism, pride, and a commitment to justice and equality, without resorting to hatred or exclusion.
8. Excellence
We must excel in all fields—politics, science, sports, and culture—so the world can recognize and respect Oromo contributions. Like athlete Qananiisa Baqqalaa or Professor Gebisa Ejeta, let us strive to be symbols of Oromo excellence.
9. Union with Neighbors
We support regional cooperation based on mutual respect and freedom. Any union—whether African or Ethiopian—must respect the sovereignty of Oromia and not come at the cost of Oromo liberty.
10. Promotion of Oromia
We must work to develop Oromia culturally, economically, and politically while opposing those who seek to exploit or dismantle it.
Nation, Religion, and Region: Understanding Our Identity
A group is a set of things with shared characteristics. In this sense, Oromo nationhood is the set, and our religion, region, clan, and party are subsets. Conflicts arise when people reverse this order of importance.
I once struggled with this myself—questioning whether my religious group was the set, and national identity merely a subset. But I observed that Amhara and Tigrayan Christians prioritized their nation over religion. I realized that Oromo is the primary group (set), and religious identities like Christian, Muslim, or Wàqeffatà Oromo are subsets. Understanding this helps resolve conflicts of loyalty.
A powerful example: on April 15, 1980, Oromo heroes were given a choice by their captors to separate based on religion—Christian or Muslim—or die. They refused to be divided, affirming their common identity as Oromo. They chose unity and martyrdom over division. What extraordinary role models!
When it comes to region and gosaa (clan), the hierarchy is also clear. These are important, but secondary to our national identity. Oromo nationalists must avoid putting clan or region above Oromummaa. However, natural affiliations should be tolerated—as long as they do not contradict Oromummà.
Conclusion
The Oromo nation must be recognized as the primary identity, while religion, region, party, and clan must be seen as secondary. For us to build unity for freedom, we must agree on this priority. Our shared Oromummà is what binds us—and through it, we will achieve justice, equality, and freedom.
Galatôma!
Read more: https://orompia.wordpress.com/2017/04/0 ... -religion/