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Dr. Abiy Compels Oromummaa to Take a Secondary Role to the Still-Dominant Amharanet!

Post by OPFist » 14 Jun 2025, 05:07

Dr. Abiy Compels Oromummaa to Take a Secondary Role to the Still-Dominant Amharanet!

By Fayyis Oromia*

I am still surprised to witness how Oromo elites, led by Dr. Abiy Ahmed—including veteran Oromo nationalists such as Dr. Lenco Lata and Dr. Dima Nego—seem comfortable with relegating Oromummaa and the Oromo language (Afaan Oromoo) to a secondary position, while allowing Amharanet and Amharic to continue dominating the country.

Why are these elites afraid to declare Afaan Oromoo as the primary working language of all federal institutions, including the palace, parliament, government offices, cabinet, courts, military, and security sectors? Why couldn’t they at least show the courage of Obbo Bulcha Demeksa, who tried to promote Afaan Oromoo in the Ethiopian parliament? Why do they feel inferior when speaking Afaan Oromoo in official contexts, yet proudly use Amharic, often with a broken accent? Are they still mentally colonized?

As long as Amharic continues to dominate, so will Amharanet. It doesn’t matter if the prime minister, king, or president is biologically Oromo—if they are psychologically Amhara, the result is the same. I see no significant difference between Yekuno Amlak, Emperor Menelik, and Dr. Abiy Ahmed. All three were/are of Oromo origin biologically, but they exhibit a mentality aligned with Amharanet. That is why they are committed to keeping Oromummaa perpetually in second place, granting continued primacy to Amharanet. Ethiopia remains a state dominated by Amharanet (Amapia), rather than becoming an Oromummaa-led nation (Oropia), which it rightfully should be—based on both demographics and geography.

Self-Sabotage by Oromo Elites

Historically, no external force has ever defeated the Oromo nation. Time and again, it has been certain Oromo elites—those who choose to revere Amharanet over giving due respect to Oromummaa—who have undermined the nation from within. Once again, thanks to Abiy Ahmed, the death of over 5,000 Qarrees and Qeerroos paved the way for pro-Amharanet elites like Berhanu Nega to enter the palace in Finfinne, while pro-Oromummaa leaders like Jawar Mohammed were imprisoned. As usual, Oromo elites have sabotaged their own cause.

Abiy Ahmed has simply repeated the self-defeating actions of past Oromo collaborators: Gobana Daccee aiding Menelik, Qusee Dinagde supporting Haile Selassie, Mengistu Hailemariam eliminating Haile Fida, and Negasso Gidada promoting Meles Zenawi. Today, Abiy has sidelined all genuine Oromo nationalists and empowered anti-Oromo elites to occupy influential political positions. The 2021 “election” was nothing more than a celebration of victory by pro-Amharanet elites led by Abiy Ahmed, who again managed to outmaneuver the pro-Oromummaa camp.

The million-dollar question remains: How and why do pro-Amharanet elites continue to outsmart their pro-Oromummaa counterparts?

Repeated Failure Despite Oromo Contribution to Revolutions

What a paradox! The Oromo have played a major role in all three Ethiopian revolutions (1974, 1991, and 2018), yet we have never managed to end the dominance of Amharanet over Oromummaa.

In the first revolution, Mengistu’s pro-Amharanet Seded faction (despite him being Oromo himself) outmaneuvered the pro-Oromummaa Meison led by Haile Fida. In the second, the pro-Amharanet OPDO leadership undermined the OLF, the party that truly represented Oromummaa. Now, in the third revolution, Abiy Ahmed’s pro-Amhara EPP (Prosperity Party) seems to have silenced Oromo nationalists once again. Across all these revolutions, pro-Amharanet Oromo elites have consistently outmaneuvered their pro-Oromummaa counterparts.

Is this due to their political cleverness? Or is it the result of influence by external powers who wish to maintain the dominance of Amharanet at the expense of Oromummaa?

The Two Camps of Oromo Heroes

Surprisingly, both sides—those who preserved Amharanet and those who championed Oromummaa—have been led by Oromo elites. The fact is, the Oromo people, with their dual historical legacy, have produced two distinct camps of heroes and heroines:

The Oropianist Camp – Those who defended Ethiopia (Oropia) from external threats. This bloc includes figures like Abdisa Aga, Belay Zeleke, and Balcha Safo. These individuals can be considered pro-Ethiopiawinet and, by extension, pro-Amharanet.
The Oromianist Camp – Those who fought to liberate Oromia from internal oppression. This group includes leaders such as Waqo Gutuu, Taddasaa Birru, and Baro Tumsa. These individuals are the true representatives of Oromummaa.
Our approach to the first camp must be nuanced. While we can commend their patriotic commitment to Ethiopiawinet, we must also critique their role in upholding Amharanet. Our hope is that the Ethiopiawinet bloc of the future will embrace Oromummaa—becoming Oropianists rather than Amapianists. In that vision, Ethiopia—with Afaan Oromoo as its primary working language—would become Oropia in practice and spirit.

Distorted Historical Narratives and Oromo Dilemma

Unfortunately, certain elites within the Abesha community want us to honor only one camp and reject the other. Amhara elites urge us to celebrate the first group and dismiss the second, while Tigrayan elites encourage the opposite: to curse the first and praise the second.

But the reality on the ground is this: Oromo heroes from both camps made significant contributions and deserve equal recognition. Oromo activists and intellectuals must learn how to integrate both legacies into our collective historical consciousness and use them to shape a unified, strategic path forward. Is this integration possible?

Whether pro-Amharanet Oromo elites are considered traitors or simply misguided, the fact remains: they have been central to Amharanet’s dominance in all three Ethiopian revolutions. Classic Amhara elites have played a lesser role in this success. More often than not, it is Oromo elites themselves who defend Amharanet at the expense of Oromummaa.

Examples of such figures include Emperor Menelik II, Emperor Haile Selassie, Mengistu Hailemariam, President Negasso Gidada, and now Prime Minister Abiy Ahmed. Truly, how fortunate the Amhara elites and their cultural hegemony—Amharanet—have been!

Honoring Oromo Heroes – The Legacy of April 15

Whenever we prepare to celebrate Guyyaa Gootota Oromoo (the Day of Honoring Oromo Heroines and Heroes), we must reflect on the significance of this commemoration and its relevance to the future of the Oromo liberation movement.

One of the most symbolic moments to remember is this: In April 1980, a ten-member high-ranking military and political delegation of the OLF (Oromo Liberation Front) was on its way to Somalia to meet political leaders when they were captured by Somali bandits in the Shinniga desert (in Ogaden). The bandits demanded that the captives divide themselves based on religion—Muslim or Christian—before execution. However, the Oromo comrades refused to separate. They chose to die united as Oromo, not as members of different religions. On April 15, all ten were executed, and their bodies were buried together in a single grave.

These are true Oromianists, heroes who sacrificed their lives for the liberation of Oromia—just like General Taddasaa Birru and General Waqo Gutuu. On the other side of the same medallion are Oropianist heroes such as General Gobana Daccee and Colonel Abdisa Aga, who sacrificed a great deal to build and protect the state known today as Ethiopia (Oropia).

If the Oromo forget or neglect one side of this historical medallion and focus only on the other, we risk discrediting our own rich and proud history. Whether we like it or not, Ethiopia was built through the sacrifice—limbs and lives—of the Oromo people. We were central to its formation, and we will be essential to its transformation.

Both Oromianists and Oropianists deserve equal respect.

Defining Heroism in the Oromo Context

Before discussing how to honor national heroes, let me first define what we mean by a hero. A hero is someone who, in the face of danger, adversity, or from a position of weakness, displays exceptional courage and the will to sacrifice—for the greater good of their people or humanity at large. Historically, this concept referred primarily to military valor, but it now extends to moral excellence and selfless acts of service.

Stories of heroism often serve as moral examples. Politicians around the world use them to boost their own image—and Oromo leaders are no exception. What’s particularly striking, however, is that even Abyssinians have adopted Oromo terms like “jabduu” (courageous act) and “jagina” (heroic person), which reflect the deep-rooted Oromo tradition of bravery, especially under the democratic Gadaa system.

This heroic tradition has not faded, even after over a century of national subjugation under Abyssinian rulers, supported by Western imperial powers. Oromo heroes who showed unwavering courage in the face of colonial domination deserve our utmost respect.

The Purpose of Honoring Our Martyrs

Honoring the Oromo heroes executed in April 1980—and others like them—serves two purposes:

To express our deep gratitude for their sacrifice in pursuit of Oromo freedom.
To recognize their unshakable unity, especially their refusal to be divided by region or religion.
Today’s Oromo nationalists—many of whom are falling victim to the manipulative tactics of our enemies—must learn from these legendary leaders. We must resist all attempts to divide us along lines of region, religion, or political ideology. The TPLF’s strategy of dividing the Oromo using religious and regional identities has failed. However, their political tactic of framing the Oromo struggle as “pro-independence vs. pro-union” continues to work.

Knowingly or unknowingly, Oromo freedom fighters have fallen into this trap. This division is what has caused years of fragmentation between OLF factions—each pushing either exclusive independence or exclusive union, rather than uniting for the broader goal of Oromo freedom.

A Call to Unity – Learning from Our Martyrs

Still, I would like to encourage Oromo freedom fighters to come to their senses and overcome this artificial division. Let us honor our martyred heroes not just with words, but through action—by rejecting the tactics used by our enemies to divide and dismantle the Oromo national liberation movement.

If we truly learn from our heroines and heroes, and loudly say “NO” to discord among us, then we will be honoring them in the most meaningful way. This is what I call a pragmatic form of hero commemoration. But what does “pragmatic” mean?

The term pragmatism comes from the Greek word pragma, meaning deed or action. In philosophy, it refers to the connection between theory and practice: using lived experience to shape theory, and then applying that theory to guide meaningful action. In this context, we can extract the principle of “unity in diversity” from the sacrifice of our martyrs and apply it to strengthen the Oromo liberation movement today.

That’s how we transform verbal and ceremonial honoring into a practical and effective liberation strategy.

Recommendations for a Pragmatic Celebration

To make our commemorations more impactful and pragmatic, I offer the following recommendations:

Support the OLA (Oromo Liberation Army) – Let us actively support the living heroes among us instead of merely narrating the sacrifices of the past. Strengthening OLA is a direct way to honor those who gave their lives for freedom.
Refuse Division Based on Region, Religion, or Politics – Just as the martyrs of 1980 refused to be separated as Christians or Muslims, we must also resist the current division into “pro-independence” and “pro-union” factions. These labels should not stop us from working together.
Promote Unity Within OLF – The OLF must evolve to become inclusive of all three current strands—pro-independence, pro-self-determination, and pro-union. A unified, inclusive OLF is far more effective than a fragmented movement.
Even if different Oromo groups are working within different structures—whether within the ruling OPDO, opposition parties like OFC, or various OLF factions—they must be recognized and respected as contributors to Oromo freedom. What matters is that their mindset is rooted in liberation, not betrayal.

Investing in Future Oromo Heroes

Additionally, it is essential to invest our talents, time, and resources in cultivating the next generation of Oromo heroes—those who will be willing to sacrifice for the cause of freedom. Instead of raising a generation content with living under subjugation, we must nurture bold and committed freedom fighters, as we once had under the Gadaa system.

To achieve this, a cultural transformation is necessary. The Oromo people must be reawakened to their historic role as defenders of liberty, abandoning the current passive posture of walking the so-called karaa nagaa (path of peace). The original meaning of karaa nagaa comes from a place of strength—within a functioning Gadaa military and democratic system—not passive submission.

Today, with the Gadaa system dismantled and the Oromo people under political domination, invoking karaa nagaawithout resistance is a misconception. The true spirit of karaa nagaa should be reserved for a future Oromo republic—not the present colonial structure of the Abyssinian empire.

Reclaiming and Redefining Our Institutions

We must also critically reassess political and religious narratives currently being used to maintain our oppression. Many colonizers preach about love and unity—yet they actively oppose justice and liberty. Such contradictions are unacceptable.

Our traditional Oromo religious institutions—Christian, Muslim, and Waaqeffannaa—must stop hypnotizing and pacifying the people. If these institutions truly seek to honor our national heroes, they must encourage resistance and promote freedom, just as holy figures did in the sacred texts of the Bible, the Qur’an, and the Daaniyaa (Waaqeffannaa scriptures).

Fighting for national freedom is a righteous cause, one that aligns with the core values of all three religions. Thus, the most meaningful way to celebrate our national heroes under current oppression is to become active freedom fighters—not passive bystanders.

Turning Honor into Action

That means, we now need to present our reward for their sacrifice not just in symbolic gestures, but through full personal engagement—by dedicating our talents, time, and resources to the Oromo national liberation struggle.

This requires more than “Pal-talking” or “Pal-writing,” which often dominate online activism. Instead, we must take practical steps on the ground. Even the smallest act—like a spoken word, a donated resource, or a committed stance—should be aimed at confronting our real oppressors, especially the fascist and racist regime in Finfinne palace, rather than misdirected attacks on fellow Oromo nationalists.

We must unite for freedom, and this unity itself can be a gift to the martyrs. To succeed, we must clearly differentiate between friends and foes:

Any Abyssinian individual or institution that opposes the Oromo’s right to self-determination belongs to the colonizer’s bloc.
Any Oromian, whether pro-independence, pro-self-determination, or pro-union, who supports this right belongs to the liberators’ camp.
Only those Oromos who work against Oromo national freedom can be considered collaborators with the Abyssinian colonizers.

This distinction is crucial in a time when the EPP regime actively works to divide, confuse, and neutralize the Oromo liberation movement. It also helps challenge a dangerous trend among some Oromo nationalists—especially those in the pro-independence camp—who label all others as traitors. Similarly, some in the pro-union or self-determination camps have started to curse and reject those in the other factions.

We must end these misguided accusations. If we are truly serious about honoring our heroines and heroes, we must do so with unity and a shared commitment to national liberation—not through finger-pointing and infighting.

Unity and Pragmatism for National Victory

In summary, we should strive to make every day like April 15, the celebrated Guyyà Gôtota Oromô (Oromo Heroes Day), so we continuously honor our heroines and heroes through pragmatic actions.

These constructive steps can lead us to a common national victory over our current colonizers. To achieve this, we must overcome the lingering effects of a slave mentality—including submissiveness, loss of control over our own affairs, and learned helplessness.

This mentality has programmed some Oromo nationals to act as traitors to our freedom cause. Breaking free from this mental servitude will help us become unifiers and integrators of the national liberation camp instead of tools of division.

May Wàqa help us become fierce united freedom fighters, not fragmented, passive people too docile to accept ongoing domination by the Abyssinian ruling class.

In short: a pragmatic national liberation struggle is the best way to truly honor our Oromo national heroines and heroes!

Galatôma! (Thank you!)
Read more: https://orompia.wordpress.com/2020/06/1 ... volutions/