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Why Not Greater Oromia Instead of Ethiopia? A Response to Dr. Fikre Tolassa’s Open Letter

By Fayyis Oromia*

I read an open letter written by Dr. Fikre Tolassa directed to Dr. Beyan Asoba of the ODF [Oromo Democratic Front] and also saw the different responses from few Oromo nationalists – including the one written by Dr. Beyan himself. It is really an interesting discussion. I couldn’t manage to ignore this discussion and to refrain from airing my own opinion in public for I used to write on such either pseudo- or true histories of the Oromo, the other Cushites and the Abyssinians now living in Ethiopia. Let me express my view regarding Dr. Fikre’s open letter. I don’t belong to those who totally dismiss his view, but I do have certain concerns and a criticism in some areas of his writing.

As I first heard Dr. Fikre speaking and as I read his opinions, my reaction was: “here is a modern neo-Debtera carrying an Oromo name, and propagating the same old fictions and legends of the Abyssinians.” I think he was also a bit like this at the beginning. For instance, he used to write that the Oromo are who “expanded in the sixteenth century towards north and occupied Amhara territories”:

“… The Amhara were not lucky enough to live in peace. Shortly after the Islamic wars were over, they engaged in a war with their other countrymen, the Oromo, who had started expanding into their territories in the 1520s when the Amhara were busy with their Muslim brothers. Compared with the Tigre, the Amhara lived in the most fertile regions of Ethiopia. Initially, the different Oromo tribes fought the Amhara wherever they happened to be, looking for ideal grazing lands for their cattle….”
(Source: http://fikretolossa.com/FILES_ARCHIVE/POLITICS/Tigrean%20Members%20&%20Supporters.mht)

Thanks to the Oromo liberation struggle, now he is writing that the Oromo were/are the indigenous people in this part of the globe and many Abyssinian scholars have unwillingly started to entertain this fact. We need to congratulate Dr. Fikre for his change of mind and for being ready to learn from new facts he has ever got. I am not a historian and can not falsify or verify his current narration about the history of the Oromo, but I can say one thing. His new version of the Oromo history is better than what the old Abyssinian Debtera’s used to write. They tried to denigrate the Oromo and regarded this great nation as an alien to the North-East African region, whereas he glorifies and confirms that the Oromo nation is the backbone of the region.

When it comes to the genealogy he tries to tell us, I don’t want to say it is a fable, but I would like to recommend Oromo scholars with conscious mind of Oromo nationalism to engage him, find out the fact and try to consider his perspective in writing Oromo history from an Oromo point of view. As I could understand from one of his hitherto opinions, his information is based on one discovery of a very old literature in Nubia. He once wrote: “… This information is based on on my reading of Ethiopian history and Metsehafe Djan Shewa, (an ancient Ethiopian manuscript in Geez discovered by Meri Ras Aman Belay, in the ruins of an Ethiopian church in Nubia, a part of the Ethiopian Empire) which has been, translated into Amharic, abridged and published as Metsehafe Subae by the discoverer himself… ” (http://fikretolossa.com/FILES_ARCHIVE/MISCELANEOUS/A_BRIEF_NOTE_ON_THE_ORIGIN_OF_THE_AMARA_AND_OROMO[1]_2.pdf)

According to this finding, the genealogy speaks more for the Cushites, to which the Oromo is the main stalk and from which the other Cushitic nations of the region seem to be differentiated. The name Amara was derived from Mara (an Oromo term), “one of the sons of Deshet.” A-Mara means, according to his assertion, children of Mara. I think the logic behind this derivation is, if we take the genealogy at face value, that Amara are the children of one of the Oromo (Cushite). This assertion supports the claim of some historians that the Abyssinians are the self-denying Cushites whose priori identity could be either Agaw, Oromo or other Cushitic nations. I think it is better to say that Agaw and Oromo were brothers, and the Abyssinians are the converted Cushites, who in due time changed their identity by accepting the system of both Aristocracy and Theocracy, and claimed to be from Semitic origin, just to distance themselves from the common people.

Coming to the appeals, which Dr. Fikre directed towards Dr. Beyan, it seems that Dr. Fikre lacks a necessary sensitivity regarding the Oromo national liberation struggle of the last more than 150 years. Disregarding whether the Abyssinians and the Oromians are biologically related or not, the fact on the ground tells us that the Abyssinian elites were and still are the enemies of the Oromo people because of the crimes they used to do and are still doing. Whatever name we give to the oppression (colony, domination, exploitation, dictatorship, empire-building and -keeping, tyranny, fascism…etc), the Oromo people are in a bitter struggle to get back our freedom by any means. Dr. Fikre seems to have a sympathy towards keeping the empire at any cost, instead of addressing the Oromo grievance. To this end, he tries to instrumentalize his knowledge of history, be it pseudo- or true history.

This attitude of him is well reflected in the three demands he made: change of the alphabet used in writing Afaan Oromo from Latin to Saba; persuading Oromo to strive further in order to keep unity of “greater Ethiopia” by abandoning a “little Oromia;” wishing the Oromo to love the current Ethiopian flag; and asking the Oromo to accept Ethiopian identity rather than being proud of their Oromo identity. These demands actually faced furious resistance from almost all Oromo nationalists who had read his open letter. They perceived his opinion as a mischief calculated from the Abyssinian camp to weaken the Oromo national liberation struggle and to possibly reverse the victories achieved up to now.

Unfortunate to Dr. Fikre and those who do have the same stand like him, the Oromo struggle has reached at the very irreversible stage. Using the Latin alphabet has got not only linguistic value, but also political meaning. Simply put, it is one of the the ways used to distance the Oromo national identity from that of the oppressors. Also a flag has got both emotional and political dimension. One can not love the symbol of an enemy at any battlefield. Most of Oromo nationalists, who fought and struggled against the Abyssinian empire, had to fight against forces carrying this flag. That is why it is wrong to expect Oromo nationalists to love and wear the Ethiopian flag as Dr. Fikre seems to do.

Regarding “little Oromia vs. greater Ethiopia” he mentioned, I would like to recommend Dr. Fikre and all who love the empire to rename the country they want to save as Oromia. When we look at the version of history he wrote, the whole empire can be called Oromia. Just as their Addis is our Finfinne, their Ethiopia is our Oromia. Because of the fact that the name Ethiopia is contaminated by the meaning given from the Greeks (burnt-face, which is almost the same to the N-word used against blacks) and by the content given from the Abyssinians (making Ethiopia equivalent to Abyssinian empire’s system of domination, excluding as well as exploiting the Oromo and the other nations), this change of the name is mandatory, if we really want to live together. That is why I asked in the title of this opinion: why not you accept greater Oromia, rather than asking the Oromo to join you in loving immiye Ethiopia? Surprisingly, the Abyssinian elites who tried to exclude the Oromo from the Ethiopian identity are now doing everything under the sun in order to persuade us to accept this same identity. The response of Dr. Beyan regarding this attempt is very precise and to the point:

“… I want to make one thing perfectly clear to you and your likes. The days when Oromos had to endure self-abnegation are over and shall never return. We have rejected the Itophiyawinnet that is the antithesis of being an Oromo and shall continue to do so as long as this antithetical relationship is maintained. The choice is yours and your likes’. You either accept us with our identity and other rights fully respected or you kiss goodbye to your much vaunted Itophiyawinnet and Ethiopian unity. Can you not see that there is something immoral in trying to build Ethiopian unity on graves of Oromos, Sidamas, Walayitas, Kambatas, Hadiyas, etc .? Why do you refuse to recognize that this aspiration is ultimately counterproductive? I only hope that this irrational, immoral and ultimately destructive aspiration would give way to a more sober and fair articulation of an Ethiopian identity that is as an amalgam of the identities of the various nations inhabiting its territorial space… “

Simply put, I want to tell Dr. Fikre and the others, who do have a similar attitude that the future of the empire will only be either to be transformed in to a genuine union/true federation as the ODF planned, the union which can be given the name “greater Oromia” if you agree or you will just face the inevitable emergence of the “little Oromia” in a form of an independent republic as the OLF is trying to achieve. Both you, the Abyssinians, and we, the Oromians, know very well that Oromia, being occupied by Abyssinia and kept within Ethiopia, will not last as long as you want. That is why we need to come to our senses and try to find a solution, in which we all do have a win-win compromise. Manipulating histories and legends is not what we have to do now. Important is a future-oriented creative thinking, which can benefit all the nations in the empire. All the anti-Woyane forces (the pro-independence forces like the OLF, the pro-federation forces like the ODF and the pro-unity forces like the UDJ) ought to come together unconditionally and deal with the fact on the ground, instead of the ongoing day-dreaming about any sort of past legend or future utopia.

Last, but not least, whatever our history is, there will be no compromise on the destiny of the Oromo nation. All nations in the empire do deserve an imperative freedom of their people and an optional independence of their land (based on the public verdict of the respective nations). The Oromo, as a nation, does have two alternatives after achieving the national liberation by our bitter struggle: either to have free Oromia within a union of nations in the region or free Oromia within the United Nations (UN). I think Dr. Fikre and all the pro-unity forces need to realize this fact. As far as I am concerned, free “little Oromia” within a local union as planned by the ODF is only a temporary solution leading towards the free Oromia within the UN as envisioned by the OLF. For the Abyssinians to save the unity of the country forever, they have to approach the Oromo nation with a better idea than an independent “little Oromia.” That better idea can only be a transformation of the present Ethiopian empire to a future union of free nations called “greater Oromia,” of course, with Afaan Oromo as the primary working language of the union and a flag of the union with Mo’aa Odaa, instead of Mo’aa Anbessa or Mo’aa Anbasha, at its center. May Rabbi/Waaqa help you, the Abyssinians, and us, the Oromians, to accept this reality!

Galatooma!

* Fayyis Oromia can be reached at fayyis@yahoo.de.


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38 Comments

  1. Ittisaa:

    May 31, 2013 @ 7:20 pm

    The scenario/hypothesis that ” Amharas are self denying cushites ” is far from truth. You are also partly repeating the same mistake done by Dr Fiqre. If U are not historian do not mess with history;just shut up your mouth. It seems U are also striving to find a common historical ground for Oromo and Amhara. Why this much effort? If you want to unite us by force you could also say we are descendants of Adam/Adem. You are also sympetizing with Habeshas. It seems your are one of those in Kemal’s OLF or Lenco’s ODF. These confused Oromo political groups are giving opportunities for Habeshas to divide us.
    I wonder if Amhara people and Oromo people had a common governor prior to Minilik II. Just take your “teret teret ” away from us.

  2. Rukutaa:

    May 31, 2013 @ 7:36 pm

    Ittisaa,
    learn english before prematurely jumping to disqualify the author. What is written says: “…This assertion supports the claim of some historians that the Abyssinians are the self-denying Cushites whose priori identity could be either Agaw, Oromo or other Cushitic nations…” Do you understand? The author talks about the assertion of some historians, not about his own. Cool down and be rational person rather than such hot tempered emotional animal, if you really want to be helpful to your nation, whom you try to show, as if you love!

  3. Qanquree:

    May 31, 2013 @ 8:05 pm

    I think Dr Fikre has got what he needs. First dividing Oromoos and secondly giving us some “home work ” forgeting the main issue at hand . Look , we took many effert and time to respons to this non-sense myth. Please let us ignore it divert our attention to the main enemy who is killing and evicting our people.Dr Fikre strategy is to evoke emotion in us then we forget our issue.

  4. Gaarii:

    May 31, 2013 @ 8:31 pm

    Araar or Fayyis Oromia or Leencoo Lataa?

    First of all, welcome back! We missed you for a long time. I suppose you were busy in preparing the ODF manifesto. KKK Let us leave this for now and come back to the letter written by the Habashanist Dr. Fikre Tolosa to which you too have written a response. What makes me more happy is that the Oromo nationalists (Sabboontota Oromoo) stand together and fight together whenever the enemies or their servants attack our QBO. Thank you once again, brother

  5. Dirmaduu:

    May 31, 2013 @ 9:44 pm

    Horii Buli! WO.

  6. Qirixxe:

    May 31, 2013 @ 11:16 pm

    Gaarii,
    are you sure that FO is Ob. LL or you just want to see him with you in such cyber forums, so that you can feel a bit self-worthy for talking with him at your level? KKKKK

  7. Great begning:

    June 1, 2013 @ 1:56 am

    Fayiss oromia great response with fact and prove evidenced
    I think some Oromo political group, all they have to do is criticize their oponent
    Any way they can even if the topic noting to do with Oromo opposition.

  8. Daraaraa Sabaa:

    June 1, 2013 @ 9:27 am

    Fayyis jiraadhu boo umirii dheeradhu ilma oromo

  9. Bu'aa:

    June 1, 2013 @ 12:40 pm

    Yes! “Little Oromia” within a local union of nations as what the ODF needs is the minimum we have to achieve; the same size of Oromia within the UN as what the OLF wants is indispensable; of course “greater Oromia” based on the free will of the other neighbouring nations is beneficial; but buying the cry for immiye Ethiopia at the cost of Oromia is not expected from any conscious Oromo! So Dr Fikre’s dream is not pallatable for all Oromo in the walk of life!

  10. Robert:

    June 1, 2013 @ 1:10 pm

    I am so sorry to hear this from a person who claimed I am Oromo. All oromos and its organization should ignore his message and condemn him for not even trying to discuss such thing with us. I suspect there is organized political agenda behind his letter. They want to use the opportunity of ODF’s mentioning “Ethiopia” in their political program. This is clear from his begging ODF to use Geez and Ethiopian name. what Dr. Fikre is trying to achieve is totally unattainable. Oromo language become official language in Oromia, millions of Oromo has learned and are using the beautiful Qube! I can speak Amharic and know the geez alphabet very well, but writing it on paper is so difficult for me. Look at the challenge you are facing while typing geez letters on keyboard. Requesting Oromos’ to discard Latin and use geez is the same as asking an English man to use chines alphabet.

    The other issue that Dr. Fikre mentioned is the history of Oromo being shared with Amhara. hahahaaaaaaaaaaa! Really I cant stop laughing! This is totally false! We know the challenges Oromos faced since long. We were once considered as barbarians and animals for the sake of just defeating habashas at the battle field. How could you share common history with animals came out of water? Your church had been condemning Oromos and your leaders had been cutting our women’s breast. You know recognized that you cannot do same and trying another way.

    Regarding the identity of Dr. Fikre, I don’t even think he has lived with Oromo. May be he born at the time when Oromos are considered as slaves and animals by Habashas, so that he changed his ethnicity to the then leaders. This person ideas and dream are so destructive, he want to reverse the achievement of Oromos. If not what it costs to use Latin as alphabet? It is to reverse the development of Afan Oromo seen over the last decades. Geez has already dwarfed the growth of Amharic and Tigregna language. It if it suitable alphabet why Amharic is only at its infant stage after being official language for so long.

  11. the Oromian bateleur:

    June 1, 2013 @ 3:55 pm

    Incidentally, Dr. Fikire is trying to pass his dream, or one can say his night terror of Amhara culture superiority by adivcing Oromos to adapt the Sabean Alphabets and assimilate themselves into Amharas. But here, we will see some of the few comparison between Oromo culture and that hollow and paper tiger Neftegnas culture.

    1. Oromo Religion:

    It is a known fact that the Oromos were and are monotheists who believe in ” Waaqa Uumaa Tokkicha ” , one God the creator. But the history tells us that the Habeshas have once worshiped the Walia Ibex of Siemen Mountain, before adapting the Christianity. And even today, there are some Habeshas who are worshipping the ” god Gion “, by sucirifying or offering animals such as chickens and goats on the bank of Lake Tana.

    2. The Oromo clothes:

    Usually the Oromos have their own well known traditional clothes. The Oromo men wear toga and sarong which the Oromos call ” Olgaa ” and ” Marxoo ” . The Olgaa is the loose outer garment reaching from shoulder to the ankle, while the Marxoo is wrapped around the waist and reach down to the ankle too.
    The Oromos women dress is called ” Waalluu “, the loose outer garment which looks like a gown, reaching from the women’s shoulder to the ankles and tightend on the waist with a belt like rope which the Oromos call ” Sabbata “.
    So, really I have never seen or heared about the original traditional Habesha clothes. The clothes which they call ” Tibeb ” or ” Dorse ” , and now in their use have been copied from Greeks and the Cushitic people of Dorse in Southern Ethiopia. Shamefully, even today the Amharas have started copying or using the Oromo Olgaa, Marxoo and Waalluu as if these traditional clothes were thiers.

    3. Oromo food ( Buddeena ):

    Here I don’t want to list the kinds of all Oromo foods. I am sure everybody knows them, encluding Fikire himself. But what I want to hint is about ” Buddeena ” and ” Injera ” or the Oromo word ” Ni jira “. The word ” Injera ” is the Amharic word, but which has derivened from the Oromo word ” Ni jira ” which means, there is.

    The story began, once in unknown time and unspecified area in today’s Walloo. There were fightings, raids, lootings, head huntings and villages or settlements burning down or demolishings between Walloo Oromo and Habeshas who were trying to intrund into the Oromos territories. One day, a group of injuried, tired and exhausted Habesha raiders appeared up in the Oromo village and have started begging for grace and mercy not to be killed. But the Oromos have kept their distance and started to observe the situation, while some of them ( the Oromos ) were brandishing their spears and swords to tear down these intrunders who have matilated, killed, burned and cut the heads of their fellow Oromos. An old Oromo man said, ” We don’t have to attack the already died people ” . The exhausted intrunders began to scream for water and food by pointing their fingers to their mouthes and stomachs, since there was no a communication language between these hostile people. Automatically, one of Oromo mothers understood what they meant, and started saying ” Ni jira “, ” Ni jira ” , run inside and came back with Buddeena and water for them.
    Then NI JIRA the Oromo word became ” INJERA” the food name for Habeshas. So, Fikire, you must know that every part of your culture is copied, stolen and patched together to build your unstable glass house in which you sit and throw stones.

  12. JaalaAbdii:

    June 1, 2013 @ 4:42 pm

    “This assertion supports the claim of some historians that the Abyssinians are the self-denying Cushites whose priori identity could be either Agaw, Oromo or other Cushitic nations. I think it is better to say that Agaw and Oromo were brothers, and the Abyssinians are the converted Cushites, who in due time changed their identity by accepting the system of both Aristocracy and Theocracy, and claimed to be from Semitic origin, just to distance themselves from the common people”.
    They are not self-denying Cushites but they are Ha bash family immigrated from souther Arabia to their current location.
    Please correct this statement.The Oromo nation struggle since Wallo was occupied by the Abysinian forces about 450 years ago is not to build Abyssinian empire but to free GREATER OROMIYAA. Oromiyaa is not little country but it is a greater Country. Please let focus to free Oromiyaa than think the other way.

  13. Bilisummaa:

    June 1, 2013 @ 5:03 pm

    Dear my Oromo people,

    ——-Let Us Foster Unity for Freedom!——-

    Whatever the dictators in the empire do, the train of the Oromo liberation movement moves forward to the final goal slowly, but surely. In 1991 the train, which started its journey from Djibouti (symbol for colony/slavery), arrived at the border town called Ayisha (limited cultural autonomy), but not yet at Diredhawa (genuine federation), on the way to Adama (independence) and Finfinnee (union of independence forces). Whether our colonizers like it or not, this way or that way, the next eventuality can be the opportunity for the train to move to Diredhawa. Let’s be watchful and strengthen our unity for freedom and then use the opportunity. Of course, the spirit of freedom (mindset of all the freedom loving Oromo) is moving in genuine Oromo in the rebel, opposition and rulung organizations. This spirit is uniting us, even if we seem to be disunited structurally.

    Genuine Oromo in the ruling party with the freedom-mindset are there to keep the status quo by making their rhetoric, that they have liberated us, even though they know that we only moved from Djibouti to Ayisha. Oromo nationalists in the opposition organizations with the same mindset are trying their best to promote the liberation journey to Diuredhawa; we hope they will succeed in the next eventuality. Those in the rebel liberation fronts with the freedom-mindset then will finish the journey to Adama and Finfinne. To promote the last phase, we definitely need an alliance with the liberation movements of all oppressed nations. But more important above all things is unity for freedom of all Oromo organizations, which must unite to:

    – live in Ayisha together (keep the status quo),
    – move to Diredhawa together, and
    – then finish our journey to Adama as well as Finfinne together.

    The question yet to be answered is, why should we and how can we build this unity for freedom? Here is the answer:

    We are a big nation with 40 million people. But yet, we are colonized. One of the many factors which hinder us from success is the fragmentation of our political organizations. We do now have several mini-liberation fronts roaring like baby lions against one big ruling party, the Woyane. The well experienced Woyane is laughing at our mini-lions for they are not dangerous to it. It even pretends to take one or two of them seriously and try to negotiate with them. But, the baby lions can not gain in the negotiation since Woyane despises them. In order to gain in negotiation, the mini-lions need to be strong in the battle field. That is why all of them have to come under one structure and build one strong liberation front. No one in life fears 100 baby lions, but everyone is scared of confronting one strong adult lion. Here is my small suggestion on how to forge such a strong lion:

    At the level of the public: we need to enhance the consciousness of our people at the grass-root level and organize them to be oriented to the big picture, to our end goal, i.e to the beneficial union of independent nations. We have to help our communities all over the world to forge unity for freedom and independence. Every Oromo at the grass-root level should take heed of the dividers, who try to play the cards of region, party and religion to sow a discord among Oromos.

    At the level of the media: (forums, radio, internet news, paltalks, etc), we should be wise enough to discern between constructive and destructive comments, criticisms, ideas, etc. We know that nowadays our opponents use Oromo name, Oromo language and Oromo identity in order to fight against us. Every comment, idea or criticism said or written by someone in the name of Oromo is not necessarily from an Oromo. Of course, there are some Oromo, who knowingly or unknowingly serve the interest of our opponents against the Oromo cause. So, our bloggers and journalists should take heed of such destructive messages and expose them as they come.

    At the level of the polity: I just recommend all Oromo organizations try to work together. It is encouraging that the “legal” opposition already consolidated under one strong organization. Let our mini-lions come together and foster one strong adult lion. They do accuse each other as if they have different goals. But, when we look at them and their programs, they do have no difference in objective. Their common goal is clear, i.e an imperative freedom of the Oromo people and an optional independence of the Oromo land. Where they do differ is only in attitude and way of struggle. We can understand the difference in attitude in double sense. One is because of the emotional disagreement of some Oromo politicians (antipathy to each other). The other is, of course, some politicians are putting their self-interest higher than Oromo people’s interest. I hope in due time, these politicians learn to control their attitude and work together for the sake of Oromo people’s national goal. The difference regarding the way of struggle is actually complementary rather than contradictory. They only need to accept and respect the different routes chosen by each of them (just as an example the “illegal” route and the “legal” way are complementary.)

    Regarding the possible alliance with the Abyssinian democratic forces, we may move with them to Diredhawa, but surely they will not be willing to move with us to Admama and Finfinne. To comprehend the difference, let us look at the four current political blocs in the empire:

    – the Andinet Hayiloch: those unitary forces striving for the further existence of the empire with pretext of “Ethiopian unity” as it had been before 1991, being dominated by the Amhara and Amharinya.

    – the Abiyotawi Hayiloch: the current ruling fascist regime of Woyane’s revolutionary democratic forces.

    – the Abironet Hayiloch: those unionists/federalists, who try to achieve both independence of nations and union of the region, be it in the name of Ethiopia, the Horn or otherwise.

    – the Arinet Hayiloch: those fighting exclusively for independence of their respective nations, disregarding the possibility and the importance or benefit of forging a union of independent nations.

    The Andinet Hayiloch want that we move back to Djibouti; the Abiyotawi Hayiloch want to keep the status quo; with Abironet Hayiloch we can move to Adama; but we need an alliance with the Arinet Hayiloch to end our journey to Adama as well as Finfinne. A new alliance of opposition groups in diaspora, but which emphasizes the importance of a union needs to be formed in order to promote our liberation journey. Of course, only the Abronnet & the Arinnet Hayiloch can be ready for such an alliance. I encourage the Oromo organizations to take a lead as before and forge such an alliance against the sewu-bella fascist regime of Woyane.

    In short, Tokummaa for Bilisummaa is the panacea for our hitherto predicament.

  14. warra biyyaa:

    June 1, 2013 @ 7:08 pm

    Dear Fayyis,

    I have clearly observed that you are a far-sighted and intellectual Oromoo and I
    greatly appreciate you for your uninterrupted writings which are of immense
    source of knowledge all in all. You must continue your awesome work till the final day
    and beyond. Thanks again!

  15. Amboo1:

    June 2, 2013 @ 11:28 am

    Fayyis Oromiyaa!
    Thank you very much for your educational response!
    I’m proud of you!

  16. the Oromian bateleur:

    June 2, 2013 @ 6:04 pm

    Fikire,

    I am not afraid if you say that I am boring you by repeatly haunting you. It is you yourself who has created a pile of home work for yourself by recklessly provoking OROMOO TUUTA KANNIISAA ( THE BEE SWARM ).

    Mr., you are commanding Oromos as if they were your own private property with which you can do whatever you want to keep the Amhara dreams intact. But, my question to you is:

    Now in Amharas proper home land ” Amhara Killil “, there are revolts and protests against the Amhara Big Chauvinism by Agaw people and Kemant people. Even the Agaws have formed their own organization which is ” Agaw Democratic Party ( ADP ) , while the Kemants have called on Ethiopian Nations and Nationalities for support, on the eve of 7th NNPD celebration in Bahir Dar . The call was made on the celebration day by distributing the pamphlet which is written in Amharic indicating the home areas of Kemant people as follow:

    1. Wegera Wereda
    2. Lay Armacho Wereda
    3. Gonder Town and Vicinity
    4. Chilga Wereda
    5. Metema Wereda
    6. Quara Wereda
    7. All Weredas around Gonder Wereda.

    As some informations indicate, some of nations and nationalities representatives have communicated back Kemants to show their sympathy and promised them to work together in future. I am sure that will going to irritate you Mr. Fikire.
    So, what is your answer to this critical situation in the Amharas home which has built itself in the Agaws, Kemants, Quaras and Weyitos homes ?

  17. Ajaayiba:

    June 2, 2013 @ 11:18 pm

    “…….One of the oldest Cushites histories to account for the origin and early development of man and his culture survives in a Greek version of the thesis advanced by the ancient Cushites, Oromians and the rest. This marvellous people paraded in golden times in the region called Kush (Punt) in the Hebrew Scriptures and stamped on the present-day upper Nile Oromia (see, Jackson, 1995)……..In terms of linguistic, like most scholars, we believe that it is impossible to judge between the theories of monogenesis and polygenesis for human, though the inclination is towards the former. On the other hand, recent work by a small but increasing number of scholars has convinced us that there is a genetic relationship between European, Asian, and African and Cushite languages. A language family originates from a single dialect, proto Cushitic/ Oromo. From such language and culture that must have broken up into Africa, Asiatic, and European and within them a very long time a go…..There are many things in the manners and customs and religions of the historic Egyptians that suggest that the original home of their human ancestors was in the Upper Nile region and the biblical land of Punt/ Kush (Cush) Or Oromia which include the present day of Cushitic North and East of Africa. Hence, historical records showed that the antiquity of upper Nile Cushitic Oromian civilisation had a direct link with the civilisation of ancient Egypt, Babylonian and Greece. Hence, the Egyptian and Babylonian civilisations are part and parcel of the entire Cushite civilisation. As it is described above, there is wide understanding that Cushites = Egyptians + Babylon + Oromo+ Agau + Somalis + Afars + Sidama + Neolithic Cush + other Cush. There is also an understanding that all the Cushites are branched out (descended) from their original father Oromo which can be described as Oromo = Noah=Ham= Cush= Egyptian + Bablyon+ Agau + Somali + Afar + Sidama + Neolithic Cush + other Cush. Boran and Barentuma, the two senior children and brothers were not the only children of the Oromo. Sidama, Somali, Agau, Afar and the others were children of the big family. Wolayita and the Nilotics were among the extended family and generations of the Cushite…….” http://oromianeconomist.wordpress.com/tag/cushite/

  18. Ajaayiba:

    June 3, 2013 @ 12:47 am

    Interesting article! Basic information why we should rename the country as Oromia! …..Regarding “little Oromia vs. greater Ethiopia” he mentioned, I would like to recommend Dr. Fikre and all who love the empire to rename the country they want to save as Oromia. When we look at the version of history he wrote, the whole empire can be called Oromia. Just as the city they called Addis is our Finfinne, the country they named Ethiopia is our Oromia. “…..Cushites played a major role in formative development of both Christianity and Islam. Both the Holly Bible and the Holly Quran moral texts are originated from the Oromo and other Cushite oral and moral principles, beliefs, creeds and teachings…….Sir Henry Rawlinson in his essay on the early History of Babylonian describes Oromos as the purest modern specimens of the Kushite. Thus, Oromo is Kush and Kush is Oromo……The Greek alphabet, the script of English today, is based on the Kemetic alphabet of Ancient Egypt/Kemet and the Upper Nile Valley of Ancient Africa. Ancient Egyptians called their words MDW NTR, or ‘Metu Neter,” which means divine speech. The Greeks called it, ‘hieroglyphics”- a Greek word. The etymology of hieroglyphics is sacred (hieros) carvings (glyph). The Oromos (the Kemet of modern age) called it Qubee……”
    http://oromianeconomist.wordpress.com/tag/cushite/

  19. Wagii:

    June 3, 2013 @ 1:40 am

    “…….The meaning of Oromo:

    The Oromo people reconnected themselves to their past victories. Historically speaking , this people called themselves Oromo, meaning “brave men” (Hambly, 1930: 176). Historical evidence demonstrates that before their partition by Abyssinia/ ­Ethiopia and Britain, the Oromo dominated the areas from Abyssinia proper to Mombasa, and from Somalia to the Sudan, although there were no well-demarcated ­ boundaries (Hambly,1930). Luling (1965: 191) asserts that”from the mid-sixteenth to the mid-nineteenth century. I tray to show you that how they are “brave” starting from the ancient historical events . The Hebrew word ” Cushi ” or ” Kushi ” (כושי) derived from “Cush”, came to refer to a black-skinned person. On Hebrew bible you find the name Cush instead of Ethiopia .

    The wife of Moses was a Cushite, according to the Book of Numbers 12:1.Exagoge 60-65 by Ezekiel the Tragedian (fragments reproduced in Eusebius ) has Zipporah describe herself to Moses as a stranger in the land of Midian , and proceeds to describe the inhabitants of her ancestral lands in North Africa: “Stranger, this land is called Libya . It is inhabited by tribes of various peoples, Ethiopians, dark men. One man is the ruler of the land: he is both king and general. He rules the state, judges the people, Cush,the son of Ham,traveled with his family up the Nile until they reached the Atbara plain, then still uninhabited, from where they could see the Ethiopian table-land. They ascended and built Axum , and sometime later returned to the lowland, building Meroe . Meroe was the capital city of Ethiopia.

    Further, the great obelisk of Axum was said to have been erected by Cush in order to mark his allotted territory, and his son Ityopp’is was said to have been buried there, according to the Book of Aksum. Anthropological ­data, some Ethiopian and Ethiopianist scholars tried to depict the Oromo as “invaders” of”Ethiopia” and foreigners to the Horn of Africa. As they struggled to rediscover their collective name .Oromo people also demonstrated that during their known history, their people have lived in the Horn of Africa, as did other related Cushitic peoples, before Arab elements emigrated into the Horn of Africa and became Habasha by breeding with Africans (Jalata, 1993;Massen, 1990; Megerssa, 1993). Explaining the importance of history and origin . The history of Cush is the history of Oromo .Today’s Only sidama & Oromo people from Cush family that Practiced put on the structure of Axum on thire head as the sign of leaders. Which mean ” “kelecha” in Oromo.

    Although Oromos have their own unique culture, history, language, and civilization, they are culturally related to Afars, Somalis, Sidamas, Agaws, Bilens, Bejas, Kunamas, and other groups. In the past, Oromos had an egalitarian social system known as gada. Their military organization made them one of the strongest ethnic groups in the Horn of Africa between the twelfth and nineteenth centuries. They introduce riding of horses, in Ethiopia the battle of Adwa was one of historical testimony to the Oromo horses men. Gada was a form of constitutional government and also a social system. Political leaders were elected by the men of the community every eight years. Corrupt or dictatorial leaders would be removed from power through buqisu (recall) before the official end of their term. Oromo women had a parallel institution known as siqqee. This institution promoted gender equality in Oromo society.

    Gada closely connected the social and political structures. Male Oromos wereorganized according to age and generation for both social and political activities. The gada government was based on democratic principles. The abba boku was an elected “chairman” who presided over the chaffee (assembly) and proclaimed the laws. The abba dula (defense minister) was a government leader who directed the army. A council known as shanee or salgee and retired gada officials also helped the abba boku to run the government. All gada officials were elected for eight years. The main qualifications for election included bravery, knowledge, honesty, demonstrated ability, and courage. The gada government worked on local, regional,and central levels. The political philosophy of the gada system was embodied in three main principles: terms of eight years, balanced opposition between parties, and power sharing between higher and lower levels. These checks and balances were created to prevent misuse of power. The goverment’s independent executive, legislative, and judicial branches also were a way of balancing power. Some elements of Gada are still practiced in southern Oromia.

    The gada system was the basis of Oromo culture and civilization. It helped Oromos maintain democratic political, economic, social, and religious institutions for many centuries. The gada political system and military organization enabled Oromos defend themselves against enemies who were competing with them for land, water, and power. The 3.5 million-year-old fossilized human skeleton known as”Lucy” (or “Chaltu” in Oromo) was found by archaeologists in Oromia. Oromia is considered the richest region of the Horn of Africa because of its agricultural and natural resources. It is considered by many to be the “bread basket” of the Horn.

    Afaan Oromoo is the third most widely spoken language in Africa, after Arabic and Hausa. It is the second most widely spoken indigenous language in Africa south of the Sahara. Oromos believe that Waaqa Tokkicha (the one God) created the world, including them. They call this supreme being Waaqa Guuracha (the Black God). Most Oromos still believe that it was this God who created heaven andearth and other living and non-living things. Waaqa also created ayaana (spiritual connection), through which he connects himself to his creatures. The Oromo story of creation starts with the element of water, since it was the only element that existed before other elements.

    Oromos believed that Waaqa created the sky and earth from water. He also created dry land out of water, and bakkalcha (a star) to provide light. With the rise of bakkalcha, ayaana (spiritual connection) emerged. With this star, sunlight also appeared. The movement of this sunlight created day and night. Using the light of bakkalcha, Waaqa created all other stars, animals, plants, and other creatures that live on the land, in air, and in water. When an Oromo dies, heor she will become spirit Uuma includes everything created by Waaqa, including ayaana. Saffu is a moral and ethical code that Oromos use to tell bad from good and wrong from right. The Oromo religious institution, or qallu , is the center of the Oromo religion. Qallu leaders traditionally played important religious roles in Oromo society Oromos are friendly people, and they express their feelings openly. Oromos greet one another by shaking hands; they talk to one another warmly. Asahama? (How are you?) , Fayaadha? (Are you healthy?), and Matinkee atam? (Is your family well?) are common greeting phrases or questions.

    Oromos respect their elders and valuesocial responsibility, helping others, bravery, and hard work. Knowledge of history and culture is admired. Oromos can count their family trees through ten generations or more. Guddifachaa the indigenous adoption practice has been known in Oromo society. All historical events that i mentioned from the Above simply make the Oromo people as a ” brave men “…….”
    https://www.facebook.com/LegasaaWaagiiMeetta/posts/445840272171076

  20. safuu!:

    June 3, 2013 @ 3:59 am

    Ajaayiba,

    Your propaganda formula shows Egypt descended from Oromo. So what do you expect me to if they invade us or bomb? Excuse or excute them!
    I still do the latter even if they may be our “obolaawan islaamaa”.

  21. Punt:

    June 3, 2013 @ 6:29 pm

    Oromia of the upper Nile was at times referred to as Punt, Cush (Kush), or Ethiopia. With universal male training in warfare, the Oromo remained independent until the last decade of the 19th century.

  22. elemoo:

    June 3, 2013 @ 8:12 pm

    we must re name these country so called ethiopia or abbysinia as KUSH LAND this is the real name of that land

  23. safuu:

    June 3, 2013 @ 8:19 pm

    Puntustan,

    That may all be true, but I reject the link with Egypt. They are Arabs and they identify themselves as Arabs, unless you also say Arabs descended from oromo. I think oromos should not allow themselves to easily fall pray to Egyptians who leave no stone unturned to claim Abaya. If Egyptians had any tie with oromo, they wouldnt have neglected and even sold them as slaves for 5000 years to all over the world. In their eyes we were and are still their slaves! period.

  24. the Oromian bateleur:

    June 3, 2013 @ 9:55 pm

    Ajaayiba
    Wagii
    Punt,

    by saying thank you very much for your history explaination, I can verify it by adding some information which I have found forgotten in my cellar. This information was printed in ” SELAMTA “, the quarterly Magazine of Ethiopian Airlines, Volume 23 Number 4, October-December 2006 under the title ” IN SEARCH OF PUNT, AFRICA’S LOST KINGDOM “. It was written as follows:

    It is a long story, but here I quote only the main point. ” Evident of over-land and river contact between Egypt and Ethiopia also comes with the testimony of superstar witness: none other than the boy pharaoh Tutankhamen, or rather his coffin. According to research done by Egyptologist Lucas Arnold, some of the gold used in the fabrication ot Tut’s mummy case is of a very high grade containing specific traces of plutinum , found solely in the rivers of Ethiopia’s western Wellaga region. Formerly an unheralded backwater province, Wellaga may now proudly receive distinction on the same history page as the world’s most popular pharaoh. But however striking this Wellaga -Tut clue may be, as evidence it still lacks necessary documentation to confirm that Wellaga was actually a part of Punt. Oddly enough, I had previously noticed that some thing strikingly AMARNAESQUE, which could be detected in the features of some people from the Wellaga region, but dismissed this as no more than just a strange coincidence , never giving it a second thought until after learning that there had once been a significant ancient connection. This type of suggestion is of course highly intuitive, particularly as many scholars believe that the features portrayed in Amarna sculpture and painting are idealizations, not realistic renderings, let alone that one might be able to detect an ethnicity from them. In any event, after learning that this Wellaga gold would have indicated contact during that same eccentric era, when King Tut’s father Akenaten was busy turning everything in neo-traditionalist Egypt up-side down , I can’t help but wonder; could Wellaga blood, like Wellaga gold, have somehow found its way into the Eighteenth Dynasty ” ?

  25. ORF:

    June 4, 2013 @ 12:36 am

    Here is another response to Dr Fikre’s open letter from the Oromo Renaissance Force (ORF) in contrast to that of the OLF! http://gadaa.com/9512dxc1237890345pyttt563.html?http://www.finfinnetimes.com

  26. Kiyya:

    June 4, 2013 @ 12:56 am

    Greater Oromia/Cush/Ethiopia from Meroe to Mombaasa is biyya kiyyaa, for whom I can sing in all Cushitic languages, including in the semetized Amharinya nad Tigrinya; enjoy it here: http://gadaa.com/9512dxc1237890345pyttt563.html?http://www.oromoweb.com

  27. Brave:

    June 4, 2013 @ 1:11 am

    Our land is neither Abyssinia (land of the bast*ards) nor Ethiopia (land of the burnt faces), but surely Oromia (land of the BRAVES) as described by Ob Wagii: “The Oromo people reconnected themselves to their past victories. Historically speaking , this people called themselves Oromo, meaning “brave men” (Hambly, 1930: 176).”

  28. Renaissance:

    June 4, 2013 @ 5:26 pm

    ——-Oromo Bilisummaa Preceds Oromo Renaissance——-

    First, to make clear to my readers, I am not a historian, a geologist, a politician, an anthropologist or an ethnologist. I am a simple Oromo individual, who is interested in the Oromo cause and who tries to dig about Oromo in books and websites. Here is the two interesting Oromo perspectives regarding our history/destiny and their differences I found, in short.

    As I have read and understood, there is one perspective, which tries to show us how Oromo is related to Egypt, to the origin of the Cushitic civilization, to the city of Meroe, and it tries to figure out how the Oromo destiny should be, and it teaches us how Oromo proper is the “stalk” for all Cushitic nations in the northeast Africa, including some in the Horn of Africa. The other perspective seems to be a genuine nationalist view striving to achieve freedom of the Oromo from the current Abyssinian subjugation, whatever the history of Oromo could be. The main difference of the two perspectives seems to be that the first one is more history-oriented whereas the second one is highly destiny-oriented. The first is digging into the history of the Oromo from different perspectives whereas the second is doing its best to promote the liberation movement of the Oromia at any cost.

    To me, very interesting is the implication of the two positions: the implication of the first perspective is to forge our final goal as a RENAISSANCE of the Oromo, defining the Oromo as the people to include the Oromo-proper (who now identify itself as Oromo nation), as we do know it now, and the Oromo-progeny, all the nations which seem to have emerged from Oromo-proper; which means the Oromo as inclusive of all the Cushitic nations, including the Semitized Cush nations in the region, i.e. including most nations in the Ethiopian empire and some in the neighboring countries. The implication of the second position is that of LIBERATION of the Oromo-proper or te presently demarcated Oromia from the subjugation and suppression it is suffering since the last 3000 years by any means. This time span, which is usually adored by Ethiopianists as the time of Ethiopian freedom, is actually the time of Oromian gradual assimilation so that a lot of its parts lost their original Oromo identity (Oromummaa) and became Semitized and Arabized.

    I personally can look at the move of the first perspective as a support for a liberation movement, and I would like to call its move and its supporters as that of the ODF (Oromo Democratic Front), a movement which seems now to fight for Oromo liberation within a union of nations in the empire, and which then will try to influence other progeny nations to look at their Oromo roots. Very clear is that the political stand of the second perspective, which looks to be like the position of OLF, i.e self-determination per referendum of Oromo public on the issue of independence within Vs. without a union with other nations, be it that the Oromo renaissance follows or not.

    Just accepting the Oromo modern history, which suggests that Oromo is the indigenous nation in the region and it is the origin for most other nations, I can say that the Oromo till now used to exercise self-destruction under the influence of different forces from the Middle-East and from the West. Just as an example, the Axumite Oromos (Semitized and Christanized ones) destroyed the traditional Oromo of Meroe, and the Amharanized Oromo like Emperors Theodros, Minilik, H/Sillasie and the dictator Mengistu as well as the Tigranized Oromo individuals like Emperor Yohannes and tyrannt Melles destroyed the well preserved and the very resistant Oromo-proper. Here, it is important to mention that the Oromo-proper is the most dissent which resisted the influence from the outside world and kept its indigenous religion and language. Some scholars even tend to say that this is the reason for the name “Gaallaa” is given to this NO-sayer nation. The word seems to have been driven from the Arab word “Qallaa” which means simply “said NO”. I can say Arabs gave Oromo people this name for they resisted to accept Islam at the cost of Waaqeffaannaa. Of course, then the Abesha elites (the Semitized Oromo-progeny) further gave it more negative connotations.

    The question to be raised and to be answered now is: how can we, the Oromo-proper, who are now fighting for our liberation from the domination by the “ignorantly arrogant” Oromo-progeny (by the Woyane elites), achieve this goal? What is the implication of having these two positions (the pro-OLF perspective and pro-ODF perspective) in the Oromo society? Are the two position irreconcilable? Is the position of the OLF the prerequisite to promote the position of the ODF or the vice versa? I just write this opinion and ask these question to provoke a thinking and invoke action in the Oromo community. My stand here is not necessarily the last well thought and not the most important.

    As far as I am concerned, the two position are complementary, not contradictory, to each other. Fact on the ground is that now the Oromo nation (Oromo-proper) is under a slavery by the Woyane, and it needs to be liberated unconditionally. For this struggle, we need both the ODF and the OLF with theirs noble positions on the right of the Oromo-proper to self-determination. This ensures our liberation at any cost without any compromise. As far as there is Abesha domination (mind you Abesha is one of the Oromo progenies) over the Oromo-proper, there will be Oromo liberation movement, and surely, there will be a viable front to fight for Bilisummaa. After achieving the goal of the ODF (true federation) and that of the OLF (independence), i.e. after liberating Oromo-proper from any sort of oppression, we can opt further to realize the common position of the two fronts, i.e the integration of all nations, most of which are actually Oromo progenies, with Oromo-proper.

    I think this is the reason that also the OLF put in its programme, not only the necessity of independence, but also a possibility of a union. So to put it in short, we, the Oromo, do have yet three goals to achieve one after another. The next stop of our liberation journey, which started in Djibouti (colony/slavery), passing through Ayisha (status quo of a limited cultural autonomy), will be Diredhawa (true federation); that is why we need to support the ODF with all our power. Then, the true federation can lead us to the goal of the OLF, i.e. Adama (independence) as well as to the common goal, Finfinne (union of independent nations as the of both the ODF and the OLF), as a final step to the renaissance.

    Sure is that if there is a true freedom and democracy, at last we will achieve the final common goal (the Oromo renaissance), in which both the Oromo-proper and the different Oromo progenies, including other nations in the Horn, which might not have emerged from Oromo, will grow together. Sure is again without the imperative liberation of the Oromo-proper, it is fact that the whole region will continue to suffer under the present poverty and tyranny. So, the key to prosperity in that cursed region is the liberation of the Oromo-proper, be it within or without the desired union. In short, let’s all Oromo nations (the proper and the progenies) move now from our hitherto self-destruction to the future self-determination. Let’s continue to be a NO-sayers to slavery, injustice and tyranny.

    Last, but not least, I would like to appeal to the Oromo (both the proper and the progenies) historians, geologists, anthropologists, politicians, ethnologists and other social science students to write what they know on this issue and educate us, the Oromo public (in a wide sense, i.e. including all Oromo progenies), further. Don’t leave the topic to the amateur writers like me.

    Galatoomaa!

  29. Renaissance:

    June 4, 2013 @ 6:05 pm

    ——-Oromian Liberation Preceds Oromian Renaissance——-

    First, to make clear to my readers, I am not a historian, a geologist, a politician, an anthropologist or an ethnologist. I am a simple Oromo individual, who is interested in the Oromo cause and who tries to dig about Oromo in books and websites. Here is the two interesting Oromo perspectives regarding our history/destiny and their differences I found, in short.

    As I have read and understood, there is one perspective, which tries to show us how Oromo is related to Egypt, to the origin of the Cushitic civilization, to the city of Meroe, and it tries to figure out how the Oromo destiny should include a renaissance, and it teaches us how Oromo-proper is the “stalk” for all Cushitic nations in the northeast Africa, including some in the Horn of Africa. The other perspective seems to be a genuine nationalist view striving to achieve freedom of the Oromo including liberation of Oromia from the current Abyssinian subjugation, whatever the history of Oromo could be, even though it concentrates on the colonial narrative. The main difference of the two perspectives seems to be that the first one is more history-oriented whereas the second one is highly destiny-oriented. The first is digging into the history of the Oromo from different perspectives whereas the second is doing its best to promote the liberation movement of the Oromia at any cost.

    To me, very interesting is the implication of the two positions: the implication of the first perspective is to forge our final goal as a RENAISSANCE of the Oromo, defining the Oromo as the people to include the Oromo-proper (who now identify itself as Oromo nation), as we do know it now, and the Oromo-progeny (all the nations which seem to have emerged from Oromo-proper). Tha means the Oromo is inclusive of all the Cushitic nations including the Semitized Cush nations in the region, i.e. including most nations in the Ethiopian empire and some in the neighboring countries. The implication of the second position is that of LIBERATION of the Oromo-proper or the presently demarcated Oromia from the subjugation and suppression it is suffering since the last 3000 years by any means. This time span, which is usually adored by the Ethiopianists as the time of Ethiopian freedom, is actually the time of Oromian gradual assimilation so that a lot of its parts lost their original Oromo identity (Oromummaa) and became Semitized and Arabized.

    I personally can look at the move of the first perspective as a support for a liberation movement, and I would like to call its move and its supporters as that of the ODF (Oromo Democratic Front), a movement which seems now to fight for Oromo liberation within a union of nations in the empire, and which then will try to influence other progeny nations to look at their Oromo roots. Very clear is that the political stand of the second perspective, which looks to be like the position of OLF, i.e self-determination per referendum of Oromo public on the issue of independence within Vs. without a union with other nations, be it that the Oromo renaissance follows or not.

    Just accepting the Oromo modern history, which suggests that Oromo is the indigenous nation in the region and it is the origin for most other nations, I can say that the Oromo till now used to exercise self-destruction under the influence of different forces from the Middle-East and from the West. Just as an example, the Axumite Oromos (Semitized and Christanized ones) destroyed the traditional Oromo of Meroe, and the Amharanized Oromo like Emperors Theodros, Minilik, H/Sillasie and the dictator Mengistu as well as the Tigranized Oromo individuals like Emperor Yohannes and tyrannt Melles destroyed the well preserved and the very resistant Oromo-proper. Here, it is important to mention that the Oromo-proper is the most dissent which resisted the influence from the outside world and kept its indigenous religion and language. Some scholars even tend to say that this is the reason for the name “Gaallaa” is given to this NO-sayer nation. The word seems to have been driven from the Arab word “Qallaa” which means simply “said NO”. I can say Arabs gave Oromo people this name for they resisted to accept Islam at the cost of Waaqeffaannaa. Of course, then the Abesha elites (the Semitized Oromo-progeny) further gave it more negative connotations.

    The question to be raised and to be answered now is: how can we, the Oromo-proper, who are now fighting for our liberation from the domination by the “ignorantly arrogant” Oromo-progeny (by the Woyane elites), achieve this goal? What is the implication of having these two positions (the pro-OLF perspective and pro-ODF perspective) in the Oromo society? Are the two position irreconcilable? Is the position of the OLF the prerequisite to promote the position of the ODF or the vice versa? I just write this opinion and ask these question to provoke a thinking and invoke action in the Oromo community. My stand here is not necessarily the last well thought and not the most important.

    As far as I am concerned, the two position are complementary, not contradictory, to each other. Fact on the ground is that now the Oromo nation (Oromo-proper) is under a slavery by the Woyane, and it needs to be liberated unconditionally. For this struggle, we need both the ODF and the OLF with theirs noble positions on the right of the Oromo-proper to self-determination. This ensures our liberation at any cost without any compromise. As far as there is Abesha domination (mind you Abesha is one of the Oromo progenies) over the Oromo-proper, there will be Oromo liberation movement, and surely, there will be a viable front to fight for Bilisummaa. After achieving the goal of the ODF (true federation) and that of the OLF (independence), i.e. after liberating Oromo-proper from any sort of oppression, we can opt further to realize the common position of the two fronts, i.e the integration of all nations (most of which are actually Oromo progenies) with Oromo-proper.

    I think this is the reason for the fact that also the OLF put in its programme not only the necessity of independence, but also a possibility of a union. So to put it in short, we, the Oromo, do have yet three goals to achieve one after another. The next stop of our liberation journey, which started in Djibouti (colony/slavery), passing through Ayisha (status quo of a limited cultural autonomy), will be Diredhawa (true federation); that is why we need to support the ODF with all our power. Then, the true federation can lead us to the goal of the OLF, i.e. Adama (independence) as well as to the common goal of both fronts – Finfinne (union of independent nations), which is a final step to achieve the required renaissance.

    Furthermore, sure is that if there is a true freedom and democracy, at last we will achieve the final common goal (the Oromo renaissance), in which both the Oromo-proper and the different Oromo progenies, including other nations in the Horn which might not have emerged from the Oromo, will grow together. Here again, without the imperative liberation of the Oromo-proper, it is fact on the ground that the whole region will continue to suffer under the present poverty and tyranny. So, the key to prosperity in that cursed region is the liberation of the Oromo-proper, be it within or without the desired union. In short, let’s all Oromo nations (the proper and the progenies ones) move now from our hitherto self-destruction to the future self-determination. Let’s continue to be a NO-sayers to slavery, injustice and tyranny.

    Last, but not least, I would like to appeal to the Oromo (to both the proper and the progenies’) historians, geologists, anthropologists, politicians, ethnologists and other social science students to write what they know on this issue and educate us, the Oromo public (in a wide sense, i.e. including all Oromo progenies), further. Don’t leave the topic to the amateur writers like me.

    Galatoomaa!

  30. Seenaa:

    June 4, 2013 @ 8:28 pm

    ——-Whatever Oromo History Is, No Compromise On Our Destiny——-

    There were always, and there are still today, two views and two perspectives among Oromo nationalists. I think the cause of these two perspectives is 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 liberation journey? I think we can classify fellow Oromo individuals into three in respect to their view about our history and our 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 we, the Oromo people, should stay together with Abyssinians, who are also “our siblings” from the same origin. So clear is that this group tends to advocate for liberated Oromo within a united Ethiopia 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 to speak about a necessity of a change of philosophy in the Oromo liberation movement.

    – Oromo individuals who seem to accept that there can be historical relations between Abesha and Oromo, but believe that the most important is the colonial relation after Abesha rulers invaded and subjugated Oromia at the end of the nineteenth century in connection to the European colonizers’ movement of the Scramble for Africa. No question this group thinks that the only destiny of Oromo is a complete liberation of Oromia from the colonization or domination of our neighboring Abyssinia. Of course, this group also sees a possibility of a union of nations in the region after independence of Oromo for the possible common benefit of all peoples in the region. It seems to be the fact on the ground that the majority of Oromo people seem to rally behind this idea.

    – Oromo individuals who do just paddle between the above two options based on the situation because of their own biographies. 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 Ethiopianist Oromo movements or they are just promoters of ONLY federation in the Ethiopian-context without demanding for further self-determination of the 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.

    Many Oromo nationalists wrote about the concern they had because of the position, which try to tell us that Oromo is the origin for most of Ethiopian nations and, as a consequence, Oromo must take the responsibility, not only to liberate Oromo-proper, but also other nations, including Abeshas, seems to be detrimental to the Oromo liberation movement. Simply put, they say that if we believe that Abyssinians are Oromos who lost their Oromummaa in the last 3000 years, it will be difficult to make a radical liberation struggle against our “own”.

    I do personally share this concern. Firstly, the so called “modern Oromo history” is not yet verified exactly. Secondly, Abesha 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. Abesha elites always tried to dilute Oromo’s radical step towards freedom and independence by trying to tell us that we, the Oromo people, are part of them aka “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 Abesha subjugators, who “are Oromo” themselves, is “not logical”.

    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 at the moment that Oromo is enslaved by Woyane elites, so we need to be liberated from this domination. Just in front of our eyes, a lot of Oromo nationalists have died just for they are Oromo nationalists and still a lot are languishing in jails. During this time of tribulations, the Abesha elites (“our progeny”) didn’t look at Oromo as their own. Why should then Oromo look at this barbaric tyrants as our own? Let alone Oromo, even the oppressed Abeshas and other nations, should fight them. To decide our destiny we need our own public verdict. That is why our goal is self-determination. Whatever our history is, we stick to this goal.

    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.

    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 independence. What matters is the Oromo nation we want to build in the future, i.e. a free, an independent and a prosperous Oromo land, and an emancipated Oromo people i.e simply put Bilisummaa saba Oromo (freedom of Oromo people) and Walabummaa biya Oromo (sovereignty of Oromo land).

    Galatooma!

  31. Cush:

    June 5, 2013 @ 12:16 am

    Now it is a time to move for the greater ‘Cushitic Republic of Oromia’, as an alternative to the little ‘Gadaa Republic of Oromia’. But for both of them, there is a transitional arrangemnet called Ethiopian Union, which we can forge by dismantling the existing Abyssinian Empire. That is why the position of the federalists like the ODF is not bad as a transitional solution. Then the Oromo people can have a choice between OLF’s independent “little Oromia” (Gadaa Republic) and OPF’s (Oromo Patriots Front) “greater Oromia” (Cushitic Republic) by claiming the whole Ethiopia be renamed as Oromia!

  32. NAMA:

    June 5, 2013 @ 12:56 am

    Some call me Galla, some call me Oromo, some call me Kush, some call me Nubian, some call me Punt, some call me Ethiopian, some call me Habasha. Now they start calling me Egyptian. Enough with all this BS.

    I call myself NAMA.

  33. ODF:

    June 6, 2013 @ 5:39 pm

    “….. That is why also some ODF supporters, who nowadays started to say “we are Ethiopians” need to correct their rhetoric and boldly assert that they do belong to the Great Oromia, so that even the Habeshas can start to say “we are Oromians.” …..” This call must be extended also to supporters of the OLF-Jijjiirama, the OFC and the OPDO, who still call themselves Ethiopian, and with that undermine the fact that their country being Oromia. Accepting this Ethiopian identity has several negative impacts: 1) why should we call ourselves burnt face? 2) why should we accept its association with the Abyssinian system of domination? 3) it is almost equivalet to being won in the war between Ethiopia and Oromia 4) the Habesha propagandists of Ethiopia and Ethiopiawinet feel trumphant over the “narrow nationalist” Oromo 5) it is the same to hurting the feeling of our brothers and sisters in WBO, who fought against Ethiopia and for that reason hate this name……6) etc. Thus, even if the Habeshas insist on the name Ethiopia, all Oromo and others should consequently decide and start to rename the whole county as Oromia. To differentiate the presently existing little Oromia from this great Oromia, we can call the national area of the Oromo-proper as “naanno OROMOO (Oromo killil or Oromo state)”! So my fellow Oromo, let’s start from today on and call the whole empire as Oromia; let’s decide and stop calling it Ethiopia! TNX!

  34. Nama:

    June 8, 2013 @ 4:15 am

    Those who reduce oromo problem to name are useless bunches of losers. Oromo issue is NOT about names. It’s all about RESOURCES, CULTURAL IDENTITY and SELF RULE, if you are so foolish to understand.

    Anyway, I will never, ever accept any OROMIA without JIJIGAA, ASSOOSSA, RAYYA, QOBBO, Dasse and Kombolcha! Either oromos remain in Ethiopia with all its consequences (which I would prefer if habashas accept my conditions and especially in times of war threats from Egypt like this) or declare full indenpence with all its consequences (meaning lose control of Abaya our rivers to Egypt, cause we can’t defend it alone, being chased like rats until day of independence, i.e. exreme strong young oromo fighters <20yrs, and extremely desciplined leaders needed which is not ZERO but NEGATIVE TEN at present).

    Third option is sleep in MN and torronto and cry free oromia until "someone" liberates us after you are all dead in America, Europe or Australia.

  35. Cheap:

    June 8, 2013 @ 1:37 pm

    Nama,
    what a logic do you have? Is demanding great Oromia, which is better than little Oromia, a reduction of Oromo problem? You need a bit more gray cells to comprehend what the author is writing KKKKKKK!!

  36. Nama:

    June 10, 2013 @ 7:57 pm

    Cheap,

    Only a fool demands Greater Oromia when he has none at all. And only someone with an IQ of a good sheep believes that oromo problem will be solved by changing name of Ethiopia to Great Oromia. Thanks!

  37. Cheap:

    June 10, 2013 @ 10:01 pm

    Nama,
    I can see that you are expert in insulting and denigrating those who do have different idea from that of yours! Here I am not as good as you are!

  38. Oromia:

    November 19, 2013 @ 7:42 pm

    To comprehend the difference between Golden Oromia and Great Oromia, look at the following maps of Oromia!

    —–Maps of Greater Oromia, Great Oromia, Small Oromia, Smaller Oromia and Smallest Oromia!—–

    – Greater Oromia = Cushitic Ethiopia:
    http://www.gadaa.com/CushiticEthnicallyRegion.JPG

    – Great Oromia = New Ethiopia:
    http://www.vidiani.com/maps/maps_of_africa/maps_of_ethiopia/detailed_physical_and_road_map_of_ethiopia.jpg

    – Small Oromia = Golden Oromia:
    http://nikolasschiller.com/images/oromiya.jpg

    – Smaller Oromia = OLF’s Oromia:
    http://0.static.wix.com/media/2e051b_c11c160ffb9b5a4fa44e4fc2967dd74b.gif_1024

    – Smallest Oromia = OPDO’s Oromia:
    http://www.ethiodemographyandhealth.org/OromAdmMap.jpg