Did Fayyis Influence Jawar’s Shift in Slogan from “Ethiopia Out of Oromia” to “Ethiopia Shall Be Oropia”?
Posted: 21 Jan 2026, 15:06
Did Fayyis Influence Jawar’s Shift in Slogan from “Ethiopia Out of Oromia” to “Ethiopia Shall Be Oropia”?
By Fayyis Oromia*
The political trajectory of Jawar Mohammed has sparked considerable debate, particularly concerning his changing stance on Oromo nationalism and Ethiopian unity. Reflecting on the evolution of his views, I recall a time when I personally confronted Jawar Mohammed over his harsh criticism of the Oromo Liberation Front (OLF). During our discussion, I pointedly told him: “You cannot succeed in Oromo politics by being so vehemently anti-OLF, for the organization embodies the spirit of Bilisummà (freedom), irrespective of its internal flaws.” This remark seemed to have contributed to a more conciliatory approach from Jawar thereafter. Additionally, I facilitated a constructive dialogue between him and Professor Messay Kebede on the broader Ethiopian question, further influencing his evolving political perspective. At a later time, I also attempted to defend him by writing an article titled Jawarawi Harakat, particularly when Neo-Naftagna elements targeted him after his declaration, “I am Oromo first.”
Several years ago, I read an insightful interview in which Jawar, speaking to the BBC, discussed Dr. Abiy Ahmed and the concept of Biltsiginnà (democracy) in Ethiopia. No longer confining his rhetoric to Oromian politics, he broadened his focus to include Ethiopia’s future as a whole, suggesting that a democratic Ethiopia could transform into Oropia—a pluralistic, Oromummà-led state. This recognition that Ethiopia’s future lies in national unity and territorial integrity, with an inclusive Oromian identity, is a significant shift from his earlier stance. For the Oromo people, the preservation of Ethiopia’s unity in a diverse, democratic form presents the best path forward. Jawar, along with other Oromo nationalists, deserves commendation for their commitment to preventing the disintegration of the Ethiopian state.
Thus, one might ask: Did my interactions with Jawar Mohammed influence his shift in slogan from “Ethiopia Out of Oromia” to “Ethiopia Shall Be Oropia”?
The Challenge of Amaranet Dominance
Historically, the Ethiopia dominated by Amharic-speaking elites could be termed “Amapia,” a state that continues under the leadership of Dr. Abiy Ahmed. Despite the rhetoric of change, the current regime has failed to address key Oromo demands, such as promoting Oromic as a federal working language, reintegrating Wollo into Oromia, and placing Finfinné (Addis Ababa) under the administration of Oromia. These failures underscore that the current government remains as pro-Amaranet as previous regimes, from Yekuno Amlak to Meles Zenawi. Therefore, labeling this regime as “Oromo rule” is misguided; it remains firmly entrenched in Amharic dominance, to the detriment of Oromic identity.
For over five decades, the Oromo have struggled to replace this Amaranet-dominated regime with one led by Oromummà (Oromo identity), advocating two distinct visions for the future: one for an independent Oromia and another for an integrated Oropia. The former, supported by figures such as Jàl Marrô, calls for the autonomy of Oromia, while the latter, championed by Jawar Mohammed and his allies, envisions a democratic Ethiopia transformed into Oropia.
It is clear that, regardless of which path is chosen, the ultimate goal is the liberation of the Oromo people from both Abyssinian colonization and the authoritarian control exerted by the current regime. Under the leadership of Abiy Ahmed, this regime is composed primarily of Oromo elites who serve the interests of Abyssinian powers, prioritizing Amaranet/Amharic supremacy at the expense of Oromic identity. Once freed from the shackles of these pro-Amaranet elites, the Oromo will face a decision: whether to pursue a sovereign Oromia, as envisioned by Jàl Marrô, or an inclusive Oropia, as Jawar Mohammed advocates. Both paths, as long as they free the Oromo from oppression, present viable options for a liberated people.
Oromo Elites and Political Orientations
Oromo elites can generally be categorized into three political camps: Abyssinianists, Ethiopianists, and Oromianists. Abyssinianists, like those in the OPP (Oromo Prosperity Party), are characterized by a subservient attitude toward Amaranet, valuing it more than Oromummà. Ethiopianists, such as those in the OFC (Oromo Federalist Congress), seek to democratize Ethiopia within an Oromo framework, effectively transforming it into Oropia. Oromianists, represented by the OLF (Oromo Liberation Front), advocate for either an independent Oromia or a reimagined Ethiopia, renaming it Oropia.
The Jawarawi Harakat Controversy
On February 5, 2013, ETV aired a controversial documentary titled Jihadawi Harakat (“Jihadi Movement”), which falsely equated the legitimate religious and political demands of Ethiopian Muslims with extremist terrorism. This was part of a broader campaign by the TPLF (Tigray People’s Liberation Front) regime to criminalize legitimate political movements. The Oromo national liberation movement has similarly been subjected to such smear campaigns.
At the same time, nostalgic Amhara elites, aiming to impose an assimilationist version of Ethiopia on the Oromo and other ethnic groups, produced their own defamatory documentary targeting Jawar Mohammed. Entitled “Jawar Mohammed – A Muslim OLF Radical – Ethiopians Out of Oromia”, it sought to criminalize him as a radical nationalist. The question remains: Was this documentary part of the Jawarawi Harakat—a genuine grassroots movement for Oromo liberation—or merely an attempt to criminalize a prominent Oromo nationalist?
The controversy surrounding Jawar was further fueled by Dr. Fikre Tolassa, an Abyssinianist Oromo scholar, who published an open letter advocating for a restructured Ethiopian history that rejected the Oromo alphabet (Qubé) and promoted Ethiopian nationalism. This sparked intense debates between Ethiopianists and Oromianists, with the latter group suggesting that the future of Ethiopia should be envisioned as Oropia—distinct from the current model of Amapia.
Initially, the media campaign appeared to foster a constructive dialogue between Ethiopian and Oromo nationalists, both of whom opposed the TPLF. However, Abyssinianist participants soon began to impose preconditions, insisting on the non-negotiable nature of Ethiopiawinet (Ethiopianism) as a political framework. This approach alienated Oromianists, who insisted on the centrality of Oromia and Oromummà as the foundation for any future Ethiopian state.
The media backlash against Jawar reached a peak when Al Jazeera asked him directly: “Are you Oromo first or Ethiopian first?” His response—“I am Oromo first; Ethiopian identity is imposed on me”—was seen as a bold reaffirmation of Oromo identity. This stance was met with fury by the Abyssinianist camp, who attempted to force him to retract his statement. However, Jawar remained resolute, and Oromo nationalists rallied behind him, while Abyssinian elites launched a campaign of defamation.
The Future of the Oromo National Liberation Movement
The rise of Oromo political consciousness signals the end of an era of subjugation under Abyssinian nationalism, which has historically been imposed on the Oromo. Today, Oromo nationalism is in direct competition with the nationalisms of the Amhara and Tigray elites. The Jawarawi Harakat period highlighted this divide, with Abyssinian elites attempting to criminalize Oromo resistance, even enlisting Oromo collaborators in the process. However, the Oromo national liberation movement continues to gain traction, whether through self-rule within a federal union, full independence, or the transformation of Ethiopia into Oropia.
In conclusion, the case of Jawar Mohammed exemplifies the complex relationship between Oromo nationalists and the broader Ethiopian state. Despite efforts to criminalize him, Jawar’s commitment to Oromo liberation remains steadfast. Whether through the vision of Oropia or the advocacy of an independent Oromia, the future of the Oromo people lies in their ability to resist oppression and chart their own political course. The Jawarawi Harakat, therefore, represents not only a response to defamation but also a significant step forward in the ongoing struggle for Oromo freedom.
Galatôma
Read more: https://orompia.wordpress.com/2023/04/1 ... s-amharia/
By Fayyis Oromia*
The political trajectory of Jawar Mohammed has sparked considerable debate, particularly concerning his changing stance on Oromo nationalism and Ethiopian unity. Reflecting on the evolution of his views, I recall a time when I personally confronted Jawar Mohammed over his harsh criticism of the Oromo Liberation Front (OLF). During our discussion, I pointedly told him: “You cannot succeed in Oromo politics by being so vehemently anti-OLF, for the organization embodies the spirit of Bilisummà (freedom), irrespective of its internal flaws.” This remark seemed to have contributed to a more conciliatory approach from Jawar thereafter. Additionally, I facilitated a constructive dialogue between him and Professor Messay Kebede on the broader Ethiopian question, further influencing his evolving political perspective. At a later time, I also attempted to defend him by writing an article titled Jawarawi Harakat, particularly when Neo-Naftagna elements targeted him after his declaration, “I am Oromo first.”
Several years ago, I read an insightful interview in which Jawar, speaking to the BBC, discussed Dr. Abiy Ahmed and the concept of Biltsiginnà (democracy) in Ethiopia. No longer confining his rhetoric to Oromian politics, he broadened his focus to include Ethiopia’s future as a whole, suggesting that a democratic Ethiopia could transform into Oropia—a pluralistic, Oromummà-led state. This recognition that Ethiopia’s future lies in national unity and territorial integrity, with an inclusive Oromian identity, is a significant shift from his earlier stance. For the Oromo people, the preservation of Ethiopia’s unity in a diverse, democratic form presents the best path forward. Jawar, along with other Oromo nationalists, deserves commendation for their commitment to preventing the disintegration of the Ethiopian state.
Thus, one might ask: Did my interactions with Jawar Mohammed influence his shift in slogan from “Ethiopia Out of Oromia” to “Ethiopia Shall Be Oropia”?
The Challenge of Amaranet Dominance
Historically, the Ethiopia dominated by Amharic-speaking elites could be termed “Amapia,” a state that continues under the leadership of Dr. Abiy Ahmed. Despite the rhetoric of change, the current regime has failed to address key Oromo demands, such as promoting Oromic as a federal working language, reintegrating Wollo into Oromia, and placing Finfinné (Addis Ababa) under the administration of Oromia. These failures underscore that the current government remains as pro-Amaranet as previous regimes, from Yekuno Amlak to Meles Zenawi. Therefore, labeling this regime as “Oromo rule” is misguided; it remains firmly entrenched in Amharic dominance, to the detriment of Oromic identity.
For over five decades, the Oromo have struggled to replace this Amaranet-dominated regime with one led by Oromummà (Oromo identity), advocating two distinct visions for the future: one for an independent Oromia and another for an integrated Oropia. The former, supported by figures such as Jàl Marrô, calls for the autonomy of Oromia, while the latter, championed by Jawar Mohammed and his allies, envisions a democratic Ethiopia transformed into Oropia.
It is clear that, regardless of which path is chosen, the ultimate goal is the liberation of the Oromo people from both Abyssinian colonization and the authoritarian control exerted by the current regime. Under the leadership of Abiy Ahmed, this regime is composed primarily of Oromo elites who serve the interests of Abyssinian powers, prioritizing Amaranet/Amharic supremacy at the expense of Oromic identity. Once freed from the shackles of these pro-Amaranet elites, the Oromo will face a decision: whether to pursue a sovereign Oromia, as envisioned by Jàl Marrô, or an inclusive Oropia, as Jawar Mohammed advocates. Both paths, as long as they free the Oromo from oppression, present viable options for a liberated people.
Oromo Elites and Political Orientations
Oromo elites can generally be categorized into three political camps: Abyssinianists, Ethiopianists, and Oromianists. Abyssinianists, like those in the OPP (Oromo Prosperity Party), are characterized by a subservient attitude toward Amaranet, valuing it more than Oromummà. Ethiopianists, such as those in the OFC (Oromo Federalist Congress), seek to democratize Ethiopia within an Oromo framework, effectively transforming it into Oropia. Oromianists, represented by the OLF (Oromo Liberation Front), advocate for either an independent Oromia or a reimagined Ethiopia, renaming it Oropia.
The Jawarawi Harakat Controversy
On February 5, 2013, ETV aired a controversial documentary titled Jihadawi Harakat (“Jihadi Movement”), which falsely equated the legitimate religious and political demands of Ethiopian Muslims with extremist terrorism. This was part of a broader campaign by the TPLF (Tigray People’s Liberation Front) regime to criminalize legitimate political movements. The Oromo national liberation movement has similarly been subjected to such smear campaigns.
At the same time, nostalgic Amhara elites, aiming to impose an assimilationist version of Ethiopia on the Oromo and other ethnic groups, produced their own defamatory documentary targeting Jawar Mohammed. Entitled “Jawar Mohammed – A Muslim OLF Radical – Ethiopians Out of Oromia”, it sought to criminalize him as a radical nationalist. The question remains: Was this documentary part of the Jawarawi Harakat—a genuine grassroots movement for Oromo liberation—or merely an attempt to criminalize a prominent Oromo nationalist?
The controversy surrounding Jawar was further fueled by Dr. Fikre Tolassa, an Abyssinianist Oromo scholar, who published an open letter advocating for a restructured Ethiopian history that rejected the Oromo alphabet (Qubé) and promoted Ethiopian nationalism. This sparked intense debates between Ethiopianists and Oromianists, with the latter group suggesting that the future of Ethiopia should be envisioned as Oropia—distinct from the current model of Amapia.
Initially, the media campaign appeared to foster a constructive dialogue between Ethiopian and Oromo nationalists, both of whom opposed the TPLF. However, Abyssinianist participants soon began to impose preconditions, insisting on the non-negotiable nature of Ethiopiawinet (Ethiopianism) as a political framework. This approach alienated Oromianists, who insisted on the centrality of Oromia and Oromummà as the foundation for any future Ethiopian state.
The media backlash against Jawar reached a peak when Al Jazeera asked him directly: “Are you Oromo first or Ethiopian first?” His response—“I am Oromo first; Ethiopian identity is imposed on me”—was seen as a bold reaffirmation of Oromo identity. This stance was met with fury by the Abyssinianist camp, who attempted to force him to retract his statement. However, Jawar remained resolute, and Oromo nationalists rallied behind him, while Abyssinian elites launched a campaign of defamation.
The Future of the Oromo National Liberation Movement
The rise of Oromo political consciousness signals the end of an era of subjugation under Abyssinian nationalism, which has historically been imposed on the Oromo. Today, Oromo nationalism is in direct competition with the nationalisms of the Amhara and Tigray elites. The Jawarawi Harakat period highlighted this divide, with Abyssinian elites attempting to criminalize Oromo resistance, even enlisting Oromo collaborators in the process. However, the Oromo national liberation movement continues to gain traction, whether through self-rule within a federal union, full independence, or the transformation of Ethiopia into Oropia.
In conclusion, the case of Jawar Mohammed exemplifies the complex relationship between Oromo nationalists and the broader Ethiopian state. Despite efforts to criminalize him, Jawar’s commitment to Oromo liberation remains steadfast. Whether through the vision of Oropia or the advocacy of an independent Oromia, the future of the Oromo people lies in their ability to resist oppression and chart their own political course. The Jawarawi Harakat, therefore, represents not only a response to defamation but also a significant step forward in the ongoing struggle for Oromo freedom.
Galatôma
Read more: https://orompia.wordpress.com/2023/04/1 ... s-amharia/