By Nama Nekemto
I have a profound concern regarding Dr. Yonas Biru’s recent attempts to define Oromumma, not mentioning its profound and significant effects, on other Ethiopians. His article, while aiming to elucidate Oromumma as a specific cultural identity, appear to gloss over, or even entirely ignore, the significant harm Orommumma has caused and continues to cause to other Ethiopian citizens. I find this omission deeply troubling. The silence surrounding these harms is, in itself, a form of complicity.
The potential of Oromumma to incite division and discord within the diverse Ethiopian population is undeniable. It is imperative that any discourse surrounding identity, particularly in a nation as richly heterogeneous as Ethiopia, be approached with a profound sense of responsibility and an unwavering commitment to inclusivity and mutual respect. The minimization or complete disregard of the suffering experienced by others due to prejudiced interpretations of cultural identity is unacceptable.
While I anticipate his possible subsequent writings might address these crucial omissions, the initial article remains a matter of serious concern.
The term “Oromumma,” while literally translating to “Oromoness,” has become a tool for Oromo intellectuals to advance their ethno-nationalist agenda. For the last eight years, Oromumma has served Oromo elite and activists, as a vehicle, for the Oromo oligarchy, aiming to dominate other Ethiopian groups. Failing that, as plan B, its proponents seek to disintegrate Ethiopia, seizing vast territories to establish an independent Oromo state. This strategy employs deceptive political tactics to rally the Oromo people to their cause.
Initially, the supposed equality and prosperity preached by Abiy Ahmed’s Protestant Oromumma advocates was used as a façade. Actions speak louder than words, revealing a seven years history of discrimination and violence against other ethnic groups. This approach is unsustainable and jeopardizes the development of a cohesive and prosperous Oromo society.
Many intellectuals, view this aggressive form of Oromumma as a dangerous illusion—a fantasy, a product of ignorance, and a sign of backwardness. Abiy Ahmed’s implementation of Oromumma is not only temporary; it carries a significant risk of incurring substantial costs for the Oromo people.
Even after consolidating power, Abiy Ahmed’s Protestant Oromumma proponents continue to pursue a dangerous agenda characterized by:
1. **Amharaphobia and marginalization:** Promoting hatred and exclusion of other non-Oromo ethnic groups.
2. **Historical revisionism:** Falsely portraying Amhara as the sole oppressed group in Ethiopia.
3. **Abuse of power:** Utilizing violence and imprisonment to maintain control.
4. **Secessionist plotting:** Conspiring to dismantle Ethiopia and create an Oromo-only state.
5. **Corruption and embezzlement:** Stealing public funds and abusing their positions of power.
6. **Brutal repression:** Ruthlessly murdering and displacing citizens of other ethnicities.
7. **Suppression of dissent:** Using intimidation, lawlessness, and injustice to silence opposition and exploit citizens for newly created Oromo oligarchy circles’ gain.
8. **Hate speech and verbal abuse:** Disregarding opposing viewpoints and resorting to insults and offensive language.
9. **Arrogance and boastfulness:** Overcompensating for feelings of inferiority with excessive pride.
10. **Hubris and entitlement:** Displaying a sense of superiority and unwavering self-importance.
This aggressive brand of Oromumma is not only detrimental to the unity and stability of Ethiopia, but ultimately undermines the long-term interests and well-being of the Oromo people themselves. A more inclusive and constructive approach is essential for a peaceful and prosperous future for all Ethiopians.
In conclusion, a thorough and unreserved acknowledgement of the harms caused by Oromumma coupled with a sincere effort to foster reconciliation and understanding, are necessary steps towards a more inclusive and equitable future for all Ethiopians.