Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
What a pity for nations and peoples in Ethiopia (Great Oromia)! We payed a huge sacrifice in the last three revolutions (1974, 1991 and 2018), but we lost to dictatorial elites from the three competing main nations (Amhara, Tegaru and Oromo) respectively. The 1974 revolution was hijacked by the Amhara dominated Derg, the 1991 change was misused by Tegaru led Woyane and the 2018 movement is now reversed by Oromo colored Biltsigina. All the three groups of elites were/are brutal dictators. During the Derg era, Amhara elites were dominating, whereas Tegaru and Oromo elites were rebeling. Under Woyane rule, Tegaru elites were privilaged, whereas Amhara and Oromo elites were disadvantaged. Now, Biltsigina is instrumentalized to favour certain Oromo elites at the cost of Amhara and Tegaru. Common denominator for the three regimes is a brutal dictatorship and fascism. Fortunately, there were some democratic Amharas, who stood against Derg; few genuine Tegarus, who opposed Woyane; and many fair Oromos now struggling against Biltsigina. I hope, the next coming revolution will result to a democratic rule, where the God given rights of all citizens, nations and peoples will be respected.
Read more: https://fayyisoromia.wordpress.com/2017 ... r-destiny/
Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
Last edited by OPFist on 22 Mar 2021, 07:10, edited 1 time in total.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
Interestingly all the three hitherto revolutions were reversed by the three initially democrats and revoluionaries. Mengistu was one of the good intended officier during the 1974 revolution. Meles also had good vision as he came to power in 1991 and of course, Meshrefet/Abiy was almost adored as Messiah as he started to rule in 2018. But, why did all these three good intended men end up as evil fascists? I think, they all became infected with virus of Naftagnas with pretext of prioritizing Ethiopiawinet, which in essence is Amharanet. The virus is very subtile and it slowly corrupted the mind of the three leaders. Thus, Mengistu betrayed all oppressed Ethiopians and was manipulated by the Naftagna virus. Meles betrayed mainly the oppressed Tigreans in order to serve Amharanet at federal level also being manipulated by the Neftegnas. Abiy is becoming the big loser for betraying the Oromo cause and serving Amharanet. The main method of Naftagna manipulation is quickly being friends and giving love and respect the three narcist leaders were craving. They adored them and surely manipulated them to do the bidding of Amharanet. Their mechnism of manipulation has got five elements or steps:
– 1st, the Naftagnas got attention of the three Ms (Mengistu, Meles and Meshrefet).
– 2nd, they awash brain of the Ms with their cause using the pretext of Ethiopiawinet.
– 3rd, they made the Ms fall in love of Amharanet, which is camouflaged as Ethiopiawinet.
– 4th, they enslaved the minds of the three Ms and
– 5th and last, they got their job of promoting Amharanet done by the Ms.
– 1st, the Naftagnas got attention of the three Ms (Mengistu, Meles and Meshrefet).
– 2nd, they awash brain of the Ms with their cause using the pretext of Ethiopiawinet.
– 3rd, they made the Ms fall in love of Amharanet, which is camouflaged as Ethiopiawinet.
– 4th, they enslaved the minds of the three Ms and
– 5th and last, they got their job of promoting Amharanet done by the Ms.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
Most PAE (pro-Amharanet elites) from different non-Amharas were manipulated with such 5 steps mechanism in order to serve Amharanet conciously or unconsciously. The PAE from the Oromo now in power at Finfinne palace being led by Col. Abiy Ahmed are classical examples of the enslaved minds to do the bidding of the Naftagna virus. That is why the three Ms started as democratic revolutionaties and ended up as dictatorial reactionaries.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
The third post monarchy dictator, Dr. Meshrefet (Abiy Ahmed) is now leading a crack down on the OLF and of course the Oromophobic Abyssinians are celebrating him and his action. No Abesha force could defeat the Oromo in the past history, but always certain Oromo power monger betrayed and beaten us to submission. The latest three dictators (Mengistu, Meles and Meshrefet/Abiy Ahmed) also used certain Oromo elites to subdue the Oromo people. The OLF fought against all the three, but lost because of the Oromo traitors who chose to serve the dictators. All the three dictators came to power in Finfinne palace promising us freedom, equality and democracy, but they ended up being fascists, authoritarian and dictators. Mengistu said “yale min im dem”, but killed hundred tausands. Meles said “ye biher netsanet”, but enslaved all nations. Meshrefet said “Oromon netsa awetahu”, but batrayed Oromummaa to keep the status quo of Amharanet as the main element of Ethiopiawinet. All the three hated the OLF and its cause of Bilisummaa Oromo. To defeat the Oromo liberation movement, they all tried to instrumentalize the conflict of two goals in our camp.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
There were always, and there are still today, two views and two perspectives among Oromo nationalists. I think the main causes of these two views are the version of Oromo history we do have in mind and our own individual biography. According to the discussion I made with many fellow Oromo individuals, there are even some who do just swim and paddle between the two blocks of ideas. What are these blocks and how can we accommodate them in our journey? I think we can classify fellow Oromo individuals into three in respect to their view about our history and destiny:
– Oromo individuals who seem to accept the history version that we are original Cush nation and even that we are the “stalk” of other Cush nations. The implication of such history is that this group tends to believe and accept that the Oromo people should stay together with Abyssinians (converted Cushites = habeshanized Cushites), who are also “our siblings” from the same origin. So, this group tends to advocate for liberated Gadaa Oromia within a united Ethiopia (Great Oromia) and, if possible, struggle further for the Oromo Renaissance (here Oromo being both the Oromo-proper, who now identify themselves as Oromo, and the Oromo-progenies, who “lost their Oromummaa gradually in the last 3000 years history”). I think this is the reason for some Oromo politicians to start speaking about necessity of a change of philosophy in Oromo liberation movement.
– Oromo individuals who seem to accept that there can be historical relations between Habesha and Oromo, but believe that most important is the colonial relation after Habesha rulers invaded and subjugated Gadaa Oromia at the end of the nineteenth century in connection to the European colonizers’ movement of the Scramble for Africa. No question that this group thinks the only destiny of Oromo is a complete liberation of Gadaa Oromia from the colonization or domination by our neighboring Abyssinia. Of course, this group also sees a possibility of union of free peoples in the region after independence of the Oromo for possible common benefit of all peoples in the region.
– Oromo individuals who do just paddle between the above two options based on the situation because of their own biography. Most of such Oromo personalities or groups have got loyalty conflicts. They tend to be loyal to both Ethiopia and Oromia. People with such minds are either the supporters of the unitarist Oromo movements or they are just promoters of only federation in the Ethiopian context without demanding for further self-determination of Oromo people or for independence of Oromia. Now, such mindset is almost dying among the Oromo community for the struggle is becoming clear and radical.
– Oromo individuals who seem to accept the history version that we are original Cush nation and even that we are the “stalk” of other Cush nations. The implication of such history is that this group tends to believe and accept that the Oromo people should stay together with Abyssinians (converted Cushites = habeshanized Cushites), who are also “our siblings” from the same origin. So, this group tends to advocate for liberated Gadaa Oromia within a united Ethiopia (Great Oromia) and, if possible, struggle further for the Oromo Renaissance (here Oromo being both the Oromo-proper, who now identify themselves as Oromo, and the Oromo-progenies, who “lost their Oromummaa gradually in the last 3000 years history”). I think this is the reason for some Oromo politicians to start speaking about necessity of a change of philosophy in Oromo liberation movement.
– Oromo individuals who seem to accept that there can be historical relations between Habesha and Oromo, but believe that most important is the colonial relation after Habesha rulers invaded and subjugated Gadaa Oromia at the end of the nineteenth century in connection to the European colonizers’ movement of the Scramble for Africa. No question that this group thinks the only destiny of Oromo is a complete liberation of Gadaa Oromia from the colonization or domination by our neighboring Abyssinia. Of course, this group also sees a possibility of union of free peoples in the region after independence of the Oromo for possible common benefit of all peoples in the region.
– Oromo individuals who do just paddle between the above two options based on the situation because of their own biography. Most of such Oromo personalities or groups have got loyalty conflicts. They tend to be loyal to both Ethiopia and Oromia. People with such minds are either the supporters of the unitarist Oromo movements or they are just promoters of only federation in the Ethiopian context without demanding for further self-determination of Oromo people or for independence of Oromia. Now, such mindset is almost dying among the Oromo community for the struggle is becoming clear and radical.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
Many Oromo nationalists wrote about the concern they had because of the position, which try to tell us that the Oromo nation is an origin for most of Ethiopian nations and, as a consequence, Oromo must take responsibility, not only to liberate Oromo-proper, but also other nations, including the Habeshas, seem to be detrimental to the Oromo liberation movement. Simply put, they say that if we believe that Abyssinians are Oromo who lost their Oromummaa in the last 3000 years, it will be difficult to make a radical liberation struggle against “our own”.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
I do personally share this concern. Firstly, the so called “modern Oromo history” is not yet verified exactly. Secondly, Habesha elites, as crooked they always are, try to use this “modern Oromo history” as an instrument against the Oromo liberation movement. That is actually what we could observe in the cyberworld in the past many years. Habesha elites always try to dilute Oromo’s radical step towards freedom and independence by trying to tell us that we, the Oromo, are part of them – “Ethiopians”, and they actually used such history to try to convince us. They untiredly told us that both Amharas and Tigarus are from Oromo origin, so the liberation of Oromia from the Habesha subjugators, who “are Oromo” themselves, is “not logical”.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
As far as my position is concerned, let’s leave history for historians. We don’t need either to believe it or deny it. We just start from the status quo. No question that at the moment Oromo are enslaved by TPLF elites, so we need to be liberated from this domination. Just in front of our eyes, a lot of Oromo have died just for they are Oromo nationalists and still a lot are languishing in jails. During this time of tribulations, the Habesha elites (“our progeny”) didn’t look at Oromo as their own. Why should then the Oromo look at this barbaric tyrants as our own? Let alone Oromo, even the oppressed Habeshas and other nations, should fight them. To decide our destiny, we need our own public verdict. That is why our goal is freedom. Whatever our history is, we stick to this goal.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
Disregarding the different versions of our history, we can agree that our nationalism (Oromummaa) depends on the view we do have on our national (Oromo) interest. Those of us, who do support and serve this national interest, are the ones with greater Oromummaa. So Oromummaa is, not only about biological origin, but more about psychological make-up. To that matter, we have seen a lot of biological Oromo individuals who do identify themselves with Oromo foes. I personally think, beyond biological Oromo origin and beyond the language we do speak, an Oromo with sound Oromummaa is for me the one who identifies himself with being Oromo, with Afaan Oromo, with our liberation cause and with the Oromo way of life, including Oromo culture.
Re: Similarities and Differences Between Amhara’s Derg, Tegaru’s Woyane and Oromo’s Biltsigina!
In short, I must say that whatever our history might be or our status quo is, we should push together for our final destiny of freedom and sovereignty. What matters is the Oromo nation we want to build in the future, i.e. free, independent and prosperous Oromo land, and an emancipated Oromo people within the future union of free peoples; i.e simply put freedom of Oromo people and sovereignty of Oromoland within regional union of free peoples! Our foes like it or not, the OLF is leading us step by step to our Kayyoo/Goals. By dismantling the monarchy, we moved one step towards our goals of freedom and sovereignty. By kicking out Mengistu, we moved two step forward. By getting rid of Meles/TPLF, we were three step nearer to the Kayyoo. Now, when we remove the traitor, Meshrefet/Abiy, we will surely complete our journy and with that both the OLF and the Oromo finally shall get victory. May Waaqa help us!