Can Dr. Abiy Be Transformed from an Amapianist to an Oropianist Leader?
By Fayyis Oromia*
There is no question that Dr. Abiy is more of an Ethiopianist leader than an Oromo nationalist. He often speaks of Ethiopia and Ethiopiawinet. However, the unanswered question remains: What kind of Ethiopia and Ethiopiawinet does he refer to? Is it Ethiopia in the sense of Amapia (an Amharanet-dominated Ethiopia), as it has been until now? Or is it Ethiopia in the sense of Oropia (an Oromummà-led Ethiopia), as it must inevitably become in the future?
As long as he is committed to maintaining the status quo of Amharanet/Amharic dominance, his vision of Ethiopia undoubtedly aligns with Amapia, making him an Amapianist. Whether he will change this position remains to be seen. If he is bold, courageous, and strong enough to promote Afàn Oromô as the primary working language of the federation, replacing Amharic, he can then be accepted, respected, and recognized as an Oropianist—a leader the Oromo can regard as their own. Whether he can make such a transformation from Amapianist to Oropianist is yet to be seen. May Wàqa guide him on this transformative path.
Dr. Abiy has lost support among the Oromo primarily because of his preference for Amharanet over Oromummà. He is a typical example of Amharanized Oromo elites who revere Amharanet instead of respecting Oromummà. This reflects a form of internalized subjugation or “slave mentality.” For him, the ideal Ethiopia can only be realized by maintaining Amharic as the primary working language of the federation, despite Oromiffa being equally or more deserving of that status. He takes pride in speaking Amharic, and the idea of using Oromiffa in federal institutions is unimaginable to him.
With such a mindset—neglecting Oromiffa/Oromummà and upholding the continued domination of Amharic/Amharanet—Dr. Abiy is viewed by many Oromo as one in a long line of Ethiopian leaders who have suppressed them. He is seen as an oppressor no less than Meles or Mengistu. That is why almost all genuine Oromo nationalists, except a few opportunists, oppose his rule. If he wants to save himself politically and be reconciled with the Oromo people, there is no alternative but to elevate Oromiffa/Oromummà to a primary position—ensuring that institutions such as parliament, the cabinet, the judiciary, security, and the military use Oromiffa as the main working language, replacing Amharic.
Controversial debates continue regarding the power dynamics between Amhara and Oromo elites within the Finfinné palace. Some, including Obbo Léncô Latà, argue that Oromo elites are leading, while Amhara elites play only a secondary role. Others, such as Jaal Marro of the Oromo Liberation Army (OLA), believe that Amhara elites (the Neo-Naftagna) are the real power behind the scenes, using Abiy Ahmed to target genuine Oromo nationalists like Jawar Mohammed of the OFC and Dawud Ibsa of the OLF—much like how Mengistu Haile Mariam (an Oromo) was used to persecute Haile Fida and the Meison party.
While these positions can be debated, one undeniable fact remains: as long as Amharanet/Amharic continues to dominate the federation, all Oromo elites in power—including the Prime Minister—are functionally subservient to the Amhara elite, just like the Oromo elites who served under Menelik, Haile Selassie, Mengistu, and even Meles. Under each of these regimes, Oromo elites were merely enablers of the dominating Amharanet, disguised as Ethiopiawinet. Abiy Ahmed and his Oromo Prosperitans are no different. Demeke Mekonnen and other Amhara Prosperitans metaphorically ride them like horses. As long as Abiy and his allies maintain this long-standing dominance of Amharanet, they are simply executing the will of Demeke and his cohort. Hence, one might say: APP (Amhara Prosperity Party) is the rider, and OPP (Oromo Prosperity Party) is the horse.
The struggle must continue until Oromo Republicans—true representatives of Oromo sovereignty—replace the Oromo Prosperitans, who are seen as loyal servants to the Neo-Naftagna system.
Despite these internal conflicts, the cooperation between Amhara and Oromo elites to remove the fascist TPLF regime was commendable. Historically, TPLF leaders initiated their anti-Derg struggle by identifying the Shewa Amhara (Dire Sawa) as their main adversary. Upon entering Finfinne in 1991, their goal was to sow discord between the two peoples of Shewa—Amharinya-speaking and Oromiffa-speaking—who had collectively held power and played a vital role in building modern Ethiopia over 700 years.
These two groups are, in fact, two cultural and linguistic expressions of the same people—the Tulama Oromo. This divergence began around 1270 when Oromo monarchs, led by Gifti Mandea’s son Tulluu Chala (known by his throne name Yekuno Amlak), adopted Lisane Negus (Amharic) as their working language and distanced themselves from the common Oromo populace. Over time, part of the Oromo underwent a five-step cultural transformation to become Amhara:
- Acceptance of Orthodox Christianity
- Change of personal names (e.g., from Guddata to Wolde-Michael)
- Learning Lisane Negus
- Acculturation into the Amhara lifestyle
- Psychological self-identification as Amhara instead of Oromo
Many have seen this transformation firsthand. Some have personally undergone parts of it. Those who completed all five stages and their descendants lost their Oromo identity. Only those who resisted at least the fifth step have retained their Oromo identity, even if they experienced the first four. This same process was also applied to the Agaw people, many of whom were assimilated into the Amhara or Tigrayan identity.
Interestingly, these conserved Oromo supported the rule of the converted Oromo, legitimized as the Second Solomonic Dynasty. This dynasty built a Christian empire with a national identity rooted in Christianity and consistently fought against the “Galla”—a term that carried both religious (pagan) and ethnic connotations—along with Muslims. Some elites from this Christianized Cushitic tradition still define Ethiopia in anti-Islam and anti-Oromo terms, which is why their version of Ethiopiawinet is rejected by conserved Oromo nationalists.
Historically, the converted Agaw of the First Solomonic Dynasty lost power to the conserved Agaw of the Zagwe Dynasty in the 10th century. The conserved Agaw then lost to the converted Oromo in the 13th century and tried to reclaim power repeatedly until both groups—the conserved and converted Agaw—succeeded together in 1991. The converted Agaw (the Tigrayans) ruled Ethiopia with brute force, aided by their kin (the conserved Agaw), until today’s Oromo resurgence—led by speakers of both dialects of Afàn Oromô (Amharic and Oromiffa).
The two faces of the Shewa Oromo have finally understood this historical mechanism and refused to be manipulated into horizontal conflict by the TPLF. Now, it’s time for both the conserved and converted Oromo—not just from Shewa but from across the country—to unite in ending systems of internal domination. Similarly, both groups of Agaw—conserved and converted—worked together to resist Tigrayan tyranny. The real enemy is not any population group, but the oppressive system and its enablers.
In this struggle, both the Amhara Prosperity Party (APP) of the converted Oromo and the Oromo Prosperity Party (OPP) of the conserved Oromo played vital roles. Now, the two faces of the same people—the Oromo—must push for democratization and transformation, not just of Ethiopia, but toward the realization of Oropia, our shared homeland.
Thanks to Wàqa for helping us conclude the first phase of our struggle—liberation from external oppression. Now begins the second phase: liberation from internal subjugation, led by Oromo Prosperitans. This is a decisive moment where we must choose the kind of sovereignty we want to achieve: Oromia and/or Oropia. But Oropia can only be realized when Oromiffa/Oromummà assumes its rightful leadership role—replacing the long-standing dominance of Amharanet/Amharic.
To achieve this, free-minded Oromo Republicans must overcome the slave-minded Oromo Prosperitans.
Galatoma!
Read more: https://orompia.wordpress.com/2023/04/1 ... st-leader/