A Transcendental Approach to the Need for Oromo Leadership Part II
Dr. Muhammad Shamsaddin Megalommatis
September 02, 2008
I am absolutely confident that social activism and political volunteerism can do wonders if methodically and wholeheartedly pursued by many young Oromos, both in occupied Oromia and the Diaspora. Before expanding much on how cells of volunteerism and groups of activism can be established by anyone, there is one more issue to tackle: foe identification. Independent countries have enemies and get involved in wars; more visibly, subjugated nations can automatically identify their enemies as their country´s invaders and oppressors.
Who is the enemy of the Oromos?
This question can be phrased only by true Oromos (refer to the aforementioned first part of the article); this means that not a single individual, who does not see his life purpose included in the effort for the Liberation by all possible means
and National Independence of Oromia, has the right to speak in this regard.
As we already stipulated, there may be people whose ancestry is only partly Oromo; however, one cannot accept them as properly speaking Oromos (either they speak Afaan Oromo or not), as long as they do not fully admit the National Need for Independent Oromia and do not acknowledge that for them top life priority is the Liberation by all possible means of Oromia.
Consequently, people who are not Oromos, have no right to participate in the debate about Oromos, their liberation, and their enemies´ elimination. These pseudo-Oromos are alien, sick and evil elements that must be cut off from the Oromo Nation and adequately and paradigmatically punished.
In the same way an Englishman or a Russian will not tell the Georgians who their enemies are and what their national objectives should be, a non Oromo by virtue of his rejection of, or opposition to, Independent Oromia has nothing to say and should therefore be properly isolated.
In addition to the Native Oromos, historians and political scientists, analysts and commentators, fully committed to unadulterated truth and objective stance, have to participate in the national Oromo debate, and contribute to a critical political subject, such as the Oromos´ foe identification.
At this point, we must direct our analysis´ efforts to two different levels, first the local regional platform, and second the regional global arena.
1. Local regional level foes
Over the past few months, we observed an Abyssinian governmental effort to fuel disputes among Oromos inhabiting different parts of the occupied Oromia and other subjugated nations of the obsolete Abyssinian colonial state. There were clashes with the Sidamas, the oppressed nations of the Benishangul province, and others. Are these nations enemies of the Oromos?
This is a viciously setup trap; these nations have been incorporated in the obsolete Abyssinian colonial state without their political willpower and personal determination.
Other tyrannized nations are not enemies.
These oppressed nations have been forced to accept the reality of their lands´ invasion, their historical rulers´ and leaders´ physical annihilation, their properties´ confiscation, their houses´ destruction, their ancestors´ assassination or slavery, and their culture´s, religion´s and language´s prohibition. In brief, they have lived a dark national and personal experience similar to that of the Oromos.
Their socioeconomic and political manipulation by any Abyssinian tyrannical administration helps only further victimize them; the Oromos must understand that since they form the largest nation within the colonial hell Abyssinia (fallaciously re-baptized ´Ethiopia´), the criminal tyrannical rulers will certainly try repeatedly to oppose them by using all possible means not only the governmental oppression.
Tigray Monophysitic (Tewahedo) Abyssinians are not enemies.
Many analysts and commentators use the term ´Tigray-led´ to describe Meles Zenawi´s tyrannical administration. There is no doubt about the origin of the Abyssinian dictator; equally, there is no doubt about the increased proportion of Tigrays hired and present in Abyssinia´s public administration. Under conditions of democratic rule, the Tigrays should not outnumber the Ogadenis hired in the public sector, ´elected´ in the parliament, and appointed in the government and the military, as the two nations´ total population comprised within Abyssinian borders is the same.
It would be inaccurate to identify the entire Tigray nation with Meles Zenawi´s tyrannical administration. First of all, the Tigrinya and Tigre speaking people live in great numbers outside Abyssinia, forming the majority of Eritrea.
Second, the Tigray Muslims, who represent a significant portion of the Tigray nation, are systematically persecuted in Abyssinia, and methodically kept out of the government.
Third, and more importantly, the Tigrays, as an independent nation with different identity, historical heritage, culture and traditions, are equally targeted by the state-imposed, historically false, and politically racist dogma of ´Ethiopianism´, which was setup by the Amhara Monophysitic Abyssinians in order to ensure the criminal project and evil plan of the assimilation (amharanization) of all the subjugated nations of Abyssinia with the Amharas.
In a way, Tigray traitor Meles Zenawi contributes to an Anti-Tigray, Anti-Abyssinian racist theory that greatly and irreparably damages his own nation. The same concerns all his followers, as well as every Tigray ascribed to the evil theory of Ethiopianism which is promoted by the Ethio-fascist crooks of Kinijit and Ginbot-7, Hitler´s children in Africa.
But there are Tigrays who reject the evil Amhara racism and their bogus-historical dogma, and Oromos must reach out to them and setup structures of future cooperation to comprehensively destroy Ethiopianism, and isolate the evil Amhara racists.
Amharas: the Insidious Invaders, Criminal Settlers and Monstrous Tyrants
Before explaining why the Amharas consist in the focus of evil and anti-Oromo criminality, I want to quote an excellent study carried out by Sandra F. Joireman and Thomas S. Szayna, researchers of the Rand Corporation, who drew pertinent conclusions as regards the nature of the Amhara ideology, as ´insidious´: (http://www.rand.org/pubs/monograph_reports/MR1188/MR1188.ch5.pdf):
"The long stretch of Amhara leaders in Ethiopia has led to two inaccurate and insidious ideas among the Amhara. The first is the association of a particular Amhara "type" with the definition of Ethiopian: by this notion, an "Ethiopian" is a slight, light-skinned, Christian, Amharic-speaking farmer. The second is a sense of manifest destiny: an idea that the Amhara are somehow ordained to rule a "Greater Ethiopia." These ideas are insidious because they give no quarter to the majority of the population who do not fit this "type" linguistically, religiously, or ethnically". (p. 12)
Authentic Oromos and Fabricated Amharas; the Total Opposition
The historical reality is simple and easy for all the Oromos to learn, understand, admit and thence use as basis for their political orientation. It is encapsulated in the foreign points:
1. Oromos and Amharas originate from different ethno-linguistic groups which opposed one another over the ages; the former are the descendants of the indigenous Kushites, the real ancient Ethiopians who developed a most ancient and illustrious civilization on the Nile´s banks in Northern Sudan (the real Ethiopia of the Ancient Greek and Latin sources) from the 3rd millennium BCE down to the middle of the 2nd millennium CE (involving three great Ethiopian Christian states, Nobatia, Makuria and Alodia). The Amharas are an Ancient Yemenite, Semitic, offspring that crossed the Red Sea and settled in the Eastern African coastland of today´s Eritrea before expanding in the inland.
The difference between Amharas and Tigray Abyssinians may even reflect different Yemenite settlements in Eastern Africa, but the Ethiopian Kushites had been in constant conflict with the Abyssinians even before the Abyssinian invasion of Ethiopia (Northern Sudan) and destruction of Meroe (the last pre-Christian Ethiopian capital) at 360 CE.
2.African Oromo Kushitic opposition to the Abyssinian Semitic presence in Africa is noticeable throughout the Christian, Islamic and Modern periods of Eastern African History. Quite characteristically, although Christian Abyssinians invaded Meroe, they failed to be accepted by the indigenous Ethiopians, the ancestors of the Oromos, and to diffuse Christianity in the Nile´s valley. Christianity was diffused in Ethiopia (Ancient Sudan) through Egypt.
3. The interconnection between the three Christian Ethiopian states and Christian Abyssinia was minimal, if not inexistent, until the demise of the Abyssinian Axumite state in the advent of Islam (ca. 650).
4. The three Christian Ethiopian states survived during the first period of Islamic expansion, whereas Christianity in Abyssinia was demolished with the rise of Islamic control over the Eastern African coastlands in the Red Sea area. The contacts between the isolated remnant of inland Axumite Abyssinia with the three Christian Ethiopian states were very limited.
5. The rise of the Kushitic Agaw Christian dynasty in the middle of 10th century in a small part of the present Tigray and Afar provinces´ territory helped Christianity survive in Abyssinia, but it consists in an abrupt dynastic, cultural, and national discontinuity. The Christian Agaw state was small and equally isolated. It resumed few contacts with the two Christian Kushitic Ethiopian states (Nobatia and Makuria merged to confront the Islamic pressure in 10th century Upper Egypt, whereas Alodia was comfortably far). However, it was deeply reviled by the disparate, revengeful Abyssinian elements that were wisely kept out of control. It finally collapsed because of their conspiracy.
6. The subsequent rise of the barbaric, criminal, adulterous, and evil pseudo-Solomonic dynasty in the 13th century opened the gates of the Hell for a multitude of civilized African nations who with the Agaws first became the target of the criminal Amhara forgers who introduced the counterfeit, spurious theory that the Axumite Abyssinians king had descended from the Biblical Queen of Sheba, an unhistorical Ancient Yemenite ruler (known as Balqis in the Islamic traditions that reshaped the Biblical and the Talmudic references), and the Ancient Israelite king Solomon.
7. There is not a single pre-Agaw or Agaw evidence (religious-historical, archeological or philological) that pre-Christian and Christian Axumite Abyssinians had ever believed that they had any sort of connection with the mythical Yemenite queen and the historical Hebrew king. It is all a criminal lie that kills millions of humans, and enslaves and tyrannizes all the rest who may come to an encounter with it.
8. This bastard theory reflected the projection of illegitimate needs of the Semitic Amharas on the Kushitic Agaw throne, and was used as political ideology by the theocratic, lunatic Amhara kingdom´s elite in their effort to serve and promote their heinous, utterly inhuman and antihuman objectives, namely Anti-Islamic hatred, Anti-African odium, and systematic barbarization and assimilation of all the Eastern African nations.
9. Following historical clashes with Christian and Muslim nations (Agaw, Afars, Somalis, Hadiyas), the Amharas who did not bother to save the ailing Christian kingdom of Alodia (the last Christian Ethiopian kingdom in Sudan) when it was (ca. 1500 - 1520) attacked by the Funj Muslims engaged in confrontation with the Oromo Nation, which lasted for centuries before the Oromos were (almost in their entirety) enslaved by the Abyssinians.
10. A pattern of the utmost importance in this confrontation is the persistent Amhara malignancy to act in premeditated manner matched with hypocrisy, duplicity, mendacity and to intentionally target the very existence of the Oromo Nation.
11. The fact that during the long historical process some disoriented, deceived or disenchanted Oromos entered into any sort of contact and relationship with the Amharas, involving even royal marriages, does not change in anything the reality that for every Amhara action and/or initiative there has always been a proven Amhara plan of racist, anti-Oromo nature, which was unveiled after each planned event had been unfolded.
12. The eventuality of a half-Oromo ancestry for an Amhara ruler means nothing but an Amhara Anti-Oromo plan. It would be otherwise only if, due to the eventual half-Oromo ancestry, the Amhara ruler denied the heretic, pseudo-Christian Monophysitic Abyssinian Church and introduced Waaqeffannaa religion among the Amharas.
If such an action had been taken, then we could have discussed about the fair and bi-dimensional character of the relationship between the two nations. When an Oromo gets absorbed within the Amhara socio-behavioural system (do not call it ´culture´), he / she becomes a non-issue and a non-subject for the Oromo National History.
13. Part of the Amhara pseudo-royal obscenity was the permanent practice to force marriages between people of supposedly noble origin and vulgar felons to enable the permanence of the theocratic control over the supposed ´palace´ of the Amhara Abyssinia. The practice started with the first pseudo-king of the bogus-Solomonic "dynasty", Yekuno Amlak, who was the son of nobody, but was presented as the descendant of the last king of Axum, which would make even chimpanzees laugh!
14. On all this background, 13 14 decades of deliberate, coldhearted genocide perpetrated against the Oromos by the Amhara invaders, the terrorist Amhara settlers, the notorious Nafxagna, and the accompanying cruel soldiers was added to irreversibly stamp an irreconcilable relationship, which under the most ambitious plan will end only with the liberation of the Oromos, the total separation of the two nations, the expulsion of the Amhara settlers from Finfinnee, Shoa and Gojjam, and the UN patronage of the two separate states´ relationship.
In the forthcoming third part of this series of articles, I will expand on Oromo foe identification at the regional global level.
Note
Picture: Aba Jifar II the last Oromo King in the 1930s
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