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Ethiopia is Still Amapia (Amaranet-Dominated), Not Yet Oropia (Oromummà-Led)!

Post by OPFist » 05 Jul 2025, 07:46

Ethiopia is Still Amapia (Amaranet-Dominated), Not Yet Oropia (Oromummà-Led)!

By Fayyis Oromia*

As long as Amarigna remains the only working language of the federation, and the Amaranization process continues, Ethiopia is de facto Amara land—hence, it can be referred to as Amapia. The Biltsigina regime, by maintaining the status quo, functions as a true Amapianist, despite being wrongly perceived as an Oromo-led government. Amaranet continues to dominate the national identity, while Oromummà has not yet assumed its legitimate leadership role.

Thanks to the OLF mindset of bilisummà (freedom), Ethiopia’s evolution has begun shifting—from developing Amaranet to adopting Oromummà. Since 1270, the trajectory has been toward assimilating all nations within the country into a singular identity—Amaranet—using others as raw materials in the process of Amaranization. This process led to the loss of identity for nearly 90% of the Agaw and around 40% of the Oromo people.

The OLF initiated a reversal of this trend nearly 50 years ago, starting the re-Oromization process. That is why Ethiopia as Oropia is growing—slowly but surely—on the grave of the current Amapia. Even though Dr. Abiy’s OPP is dedicated to preserving the existing Ethiopia (de facto Amapia) dominated by Amaranet/Amarigna, the OLF mindset continues its transformative mission of turning Ethiopia into Oropia. This explains why Amhara elites have historically embraced the existing Ethiopia (Amapia), while Oromo elites have rejected it. Conversely, these roles are beginning to reverse: Amhara elites are increasingly critical of the emerging Oropia, while Oromo elites are beginning to embrace it.

At the beginning of the 2018 political change—achieved through the great sacrifices of Oromo youth (the Qérrô)—Dr. Abiy enjoyed support from across the country, especially from the three main political forces: Amhara, Tigrayans, and Oromos. Initially, he appeared loyal to all three corners of influence: Amhara’s cultural dominance, Tigray’s political hegemony, and the Oromo’s liberation movement.

Gradually, however, he lost support: first from most Tigrayans, then from many Oromos, and increasingly even from some Amharas. Tigray’s political dominance is gone, likely never to return. Amhara’s cultural dominance—especially in terms of language—persists. Meanwhile, the Oromo liberation movement remains obstructed in achieving key objectives, such as promoting Afàn Oromô as the primary federal working language and placing Finfinné under the administration of Oromia.

It appears Dr. Abiy is committed to maintaining Amaranet/Amarigna domination, rather than advancing Afàn Oromô to its rightful position of leadership. By preserving Amhara’s hierarchical and authoritarian “Gedam Ethiopia” (de facto Amapia), he is undermining the emergence of the Oromo’s egalitarian “Gadaa Ethiopia”, or Oropia.

I hope that genuine Oromo nationalists within the OFC, OLA, OLF, and OPP will prevail and promote Afàn Oromôas the primary working language for all federal institutions—such as the palace, parliament, cabinet, judiciary, military, and security forces. Slowly but surely, the transformation from Amapia to Oropia is underway.

There is no neutral Ethiopia as such. The Ethiopia of the past, dominated by Amarigna, is Amapia; the Ethiopia of the future, led by Oromiffa, can only be Oropia. The unanswered question is Dr. Abiy’s true commitment: is he determined to preserve the existing authoritarian Gedam Ethiopia of the Amhara elite, or is he dedicated to building an egalitarian Gadaa Ethiopia under Oromummà leadership?

The fact on the ground is this: whether he likes it or not, Amapia is in decline, and Oropia is rising. Historically, Amhara elites cherished Ethiopia (Amapia), while Oromo elites rejected it. But from now on, Oromo elites will begin to embrace Ethiopia—as Oropia—while Amhara elites may grow to reject it.

In any case, the process is becoming increasingly clear. Abesha’s Semitized Ethiopia is gone, never to return. In its place, the true Cushitic Ethiopia is taking root—flourishing under Oromo leadership. Thanks to the Oromo liberation struggle, Tigrayan elites’ political hegemony ended in 2018, and the Amhara assimilationist attempt to seize power was buried in 1991—never to be revived.

We are now marching forward to revive a pan-Cushitic Ethiopia composed of all Cushitic nations—including those who have long denied their Cushitic heritage, such as many Amhara and Tigrayans. For this vision of a Cushitic Ethiopia to take root, resurrecting the Agaw identity in central Abyssinia (especially parts of Gojjam, Gondar, and Wollo) is essential. A well-developed Agaw identity will act as a healing mechanism for the deeply entrenched authoritarianism of historical Abyssinia.

Consider the contrast between General Asaminew’s assassination of Dr. Ambachew and Obbo Lamma’s voluntary transfer of power to Dr. Abiy—a clear illustration of authoritarian Semitic Abyssinia versus egalitarian Cushitic Oromia.

Two things prompted me to write this opinion piece. The first was the ongoing dispute between the Habesha, who continuously promote the glory of Ethiopia and “Ethiopiawinet,” and the Oromo, who defend Oromo nationalism (Oromummà) against what they see as an imposed national identity. Since naming is identifying, many Oromo prefer to identify with Oromia, rather than with the name Ethiopia, which they view as contaminated by Abyssinian domination and a history of subjugation.

For that reason, I propose that we rename the historic national territory of the Oromo—stretching from Meroë to Mombasa—as Oropia, rather than using older names such as Kush, Ethiopia, Nubia, or Punt. Despite the change in name, all the rich and ancient histories associated with these earlier designations rightfully belong to Cushitic Ethiopia—or rather, Oropia.

As Amhara political forces have united under the ideology of “Ethiopia and Ethiopiawinet,” Oromo national liberation forces should unite around the ideology of “Oropia and Oropiyummà.” The name Ethiopia, although it may have had Cushitic origins, has become burdened with at least three negative connotations:

The Greeks gave it a derogatory meaning, translating it as “land of burnt faces” or “land of Nig*ers.”
The Habesha elite equated it with the Abyssinian system of domination, embedding inequality and cultural superiority.

Both modern Ethiopian nationalists and Oromian nationalists see embracing the name Ethiopia as a capitulation by Oromo freedom fighters to Abyssinian hegemony.

These three reasons alone are enough for Oromo nationals to distance themselves from the name “Ethiopia.” It would be better if parties like the OPP and OFC began referring to the future union of nations they envision as either the “Oropian Union” or, as a compromise, the “Cushitic Union.” While the name “Ethiopia” may still serve as a diplomatic trademark in communication with the international community and neighboring countries, it should be set aside in Oromo internal discourse.

The second reason for writing this piece came from an email I received from an Oromo friend, who raised concerns about our naming practices—especially when naming our children.

Oromummà Is Our Primary Identity
To understand why I consider Oromummà to be our primary identity, I refer you to an opinion I previously published: 👉 Read it here

Based on this framework, it becomes essential to reclaim the original identities of many of the empire’s nations and nationalities—many of which have Oromo roots. Within the Oromo community today, we see three distinct identity positions:

Those who accept the Ethiopian identity and reject their Oromian identity — often referred to as Ethiopianists.
Those who attempt to reconcile both, identifying as “Oromo Ethiopian.”

Those who reject the Ethiopian identity and emphasize their Oromian identity — the Oromianists.
Currently, the ideological battle is primarily between the first and third groups, while the second group finds itself caught in the crossfire.

Oromo democratic federalists—like those in the OFC—often struggle with this dilemma. Are they Ethiopianists or Oromianists? Do they suffer from a conflicted loyalty? Oromianists often accuse them of having betrayed Oromia by embracing Ethiopian identity. Meanwhile, Ethiopianists praise them for “abandoning separatism” but still treat them with suspicion, viewing their federalism as a veiled push for secession.

A Way Forward for Oromo Federalists
Here’s my humble suggestion: Federalists should clearly frame their position as promoting Oromian autonomy within a multinational union, not an Ethiopian one. Whether the OPP advocates for “national self-determination within multinational federation” or the OFC calls for “self-rule with shared rule“, both are essentially seeking Oromo autonomy.

This can serve as a transitional step toward full independence. But ultimately, as long as the Oromo nation is concerned, an independent Oromia remains indispensable. The only scenario in which that goal might become unnecessary is if Ethiopia is truly transformed into a just union called Oropia, covering all 1,130,000 square kilometers and led by a Cushitic vision.

To do this, federalists must stop calling their vision an “Ethiopian federation” and instead refer to it as an Oropian Federation or Oropian Union. This will affirm their commitment to Oromia and remove the ambiguity that makes them vulnerable to accusations of betrayal. In the future, today’s Oromia could evolve into the Oromia State (Oromo Kilil, Biyyaa Oromoo) within the Union of Oropia.

Renaming Ethiopia as Oropia: A Win-Win Solution
Renaming Ethiopia as Oropia could offer a powerful solution to the long-standing conflict between unity and independence. Through this shift, we can have both: the desired sovereignty and the required cooperation. If other nations accept this proposal, we would no longer need to choose between Oromia’s independence and a union of nations.

The Oromo people already renamed themselves from Galla to Oromo, and their capital city from Addis Ababa to Finfinne, without waiting for approval. So, why not rename the entire country from their “Ethiopia” to our “Oropia”? Anyone can still call the country Abyssinia or Ethiopia, but the Oromo should collectively agree to use Oropia.

This land is not the “land of [deleted]” (as the Portuguese once called Abyssinia), nor is it the “land of burnt faces” (as the Greeks implied with “Aethiopia”). Rather, it is the land of the brave—Oropia—as both the Oromo proper and the Oromo progeny call themselves.

In this Cushitic Oropia, where freedom, democracy, justice, and human rights are respected, all peoples who share these values can find a future home—if they accept and endorse this vision. Supporters of the OPP and OFC, who currently call themselves “Ethiopians”, should boldly start identifying with Union Oropia, to help even Habeshas say, “We are Oropians.”

This call should extend to members of the OPP and others who continue to cling to the Ethiopian identity. Accepting the name “Ethiopia” comes with many political and emotional consequences:
- Why should we accept being labeled as “burnt faces”?
- Why accept a name so closely tied to Abyssinian domination?
- Why embrace the name associated with the system we fought against?
- Why make Habesha propagandists feel victorious over Oromo “narrow nationalists”?
- Why betray the feelings of our comrades in the OLA, who fight and die rejecting the name Ethiopia?

Even if the Habeshas insist on calling the country Ethiopia, all Oromo should adopt “Oropia” as our national name. Let’s be consistent and unified in this effort.

Naming Is Identifying

Naming is not superficial—it is a powerful tool for identity formation. We must trace our roots and reaffirm our identity through our names. It’s now known that many people from South Gojjam, North Shoa, and East Wollo, considered Amhara today, have Oromo ancestry.

Examples include prominent historical figures like Walelign Mekonnen (Wollo) and Belay Zeleqe (Gojjam), who were later recognized as Oromo. Many others are still unknown or denied their roots due to naming and cultural assimilation.

Let’s understand three forms of identity:
- Personal Identity: How one sees themselves as an individual, shaped by age, gender, religion, personality, etc.
- Social Identity: How one fits within social groups—family, community, profession, or nation.
- Ethnic Identity: A deeper sense of belonging to a group with shared culture, language, and history.

Oromummà represents this ethnic identity. It is biological, political (standing for Oromo interests), and psychological (identifying with Oromo struggles). Naming is one of the most powerful ways to maintain or erase this identity.

During Christianization, Oromo names were replaced with Hebrew, Habesha, or Christian names. This continued in schools, the military, and state institutions. It was a deliberate, systematic part of the Amharanization process. Many Agaw and Oromo were lost in this wave of identity erasure.

What’s worse is when people internalize this loss and proudly say things like, “We were never Galla” or even worse, “We have Amhara blood”, as some Amharanized Oromo in Finfinne, Dire Dawa, and other cities do. They lost not only their names but also their language and cultural way of life.

The Path Forward

Thanks to the Oromo liberation movement, we are now moving in the right direction. Those who have Habesha, Jewish, or Arabic names should go to Hammachīsa and reclaim beautiful Oromo names:

Let “Teshager Goraw” become Firà’ol Jàlatà
Let “Asegedech Qixawu” become Dammé Adà
In the future, Rayyà Oromô (currently performing rituals in Tigrigna) and Gojjam/Wollo Oromo (doing so in Amharic) will hopefully return to Afàn Oromô and reconnect with their roots.

We must help those who lost their identity return to Oromummà—not just in name, but in language (Afàn Oromô), custom (Àdà Oromô), and faith (Amantī Oromô). That’s our duty.

Geopolitical Wisdom

To realize this cultural and political rebirth, we must act wisely. Our situation is not simple. Unlike the Czech–Slovak split, we face a triangular conflict between Amhara, Tigray, and Oromo forces.

Historically:
- Until 1991, Oromo and Tigrayans allied against Amhara domination.
- From 1991–2006, Oromo and Amhara forces distrusted each other, while Tigrayans ruled.
- Since 2006, Oromo and Amhara forces began flirting with tactical alliances, but their goals still differ.

Ruling elites exploit this by fueling conflict between Amhara and Oromo. Unless both forces consolidate internally and tactically ally, the Biltsigina will continue to rule through divide and conquer.

For a future Oropian Federation, both sides must compromise:
- Amhara should drop their unitary-only Ethiopia stance.
- Oromo should moderate their call for unconditional independence.

An autonomous Amhara and Oromo state within Union Oropia can be a fair middle ground. The public can then decide between an ethno-federation (Oromo model) or geo-federation (Amhara model). The key is: do not let the ruling elites continue manipulating both.

The way forward is for all nations, including Amhara, to reclaim their roots and work toward a common, just future. Whether we name the country Oropia, or Cush Union, we must break with the imperial, authoritarian legacy of past regimes.

Final Call

Let all conscious Oromo, from all walks of life, go to Hammachīsa and reclaim true Oromo names. Let other oppressed nations do the same. Habeshas, Arabs, and Jews have long used naming through religion (Christianity, Islam, Judaism) as a tool of assimilation.

Let’s now reclaim our names, our language, and our cultural power.

Let’s rename Ethiopia as Cushitic Oropia, so that our Oromian identity may never again be diluted under the shadow of Ethiopiawinet.

In a future where Afàn Oromô is the federal working language, Ethiopiawinet itself will be transformed to align with Oromummà.

May Wàqaa bless all Oromo nationals, especially the federalists, with the courage to rename our future union: The Oropian Federation!

Galatooma. 🟢🟡🔴
Read more: https://orompia.wordpress.com/2023/04/1 ... mumma-led/