Español

The title is "Le Bon Usage".

Ethiopian Latest News, Top Analysis and the Best Articles

Oromummaa’s Religion Cleansing and Cultural Evilgelization Project

Yonas Biru, PhD

 

In Summary

This is my third article on the topic of Oromummaa in four weeks. Some of my readers wonder why I am “so focused on Oromummaa.” We should focus on it because it is a metastasizing ነቀርሳ. It is led by tribal intellectuals who are guided by Hitler’s mass indoctrination and mobilization processes to create Oromo nationalism. Those who ignore Oromummaa do so at their peril like people who ignored the Nazi movement in its formative years.

What makes Oromummaa dangerous is that it is anti-Christianity and anti-Islam in a country where the two Abrahamic religions account for over 90 percent of the nation’s population. In recent days Oromummaa’s ethnic cleansing endeavor has been elevated to religion/religious cleansing crusade. A 398-page study from the University of South Africa notes Professor Asafa Jalata, the Godfather of Oromummaa, is hesitant to affirm Islam as having any rightful place within Oromo identity” and blames the processes of “Abyssinianization and Christianization” of Oromos as racist endeavors.

In an article titled “Promoting and Developing Oromummaa, professor Jalata characterizes Christians and Muslims as Ethiopian “Empire Builders” and describes Mosques and Churches as “Colonial Institutions.” At its core, Oromummaa is a national “political project” to liberate the Oromo identity from Christianity and Islam. In this regard, Professor Jalata’s position is that Christianity and Islam “need to adapt to national Oromummaa.” In this lies irreconcilable conflict between Oromummaa and the two Abrahamic religions.

In pursuit of adopting the Bible to the Oromo identity, Oromummaa scholars have published a new version of the Bible. For example, Psalms 68:31 read’s “Ethiopia is extending her hands to God.” The Oromummaa version reads: “Cush is extending her hands to God.”

In like manner, the famous statement of Prophet Mohammed If you were to go to Abyssinia (it would be better for you), for the king will not tolerate injustice and it is a friendly country, until such time as Allah shall relieve you from your distress” has been modified. The word Abyssinia is replaced by Oromia.

Professor Jalata condemns Oromos who embrace and venerate their Islamic or Christian religion as “assimilated former Oromos, [who] like their Habasha masters have been the defenders of the Habasha culture, religion, and the Amharic language and haters of the Oromo history, culture, institutions.” This is why Tulema Oromos are lumped up with Amharas, Gurages, Amaro’s, etc and targeted by Oromummaa mobsters.

The diabolical cruelty that the Oromo political class is unleashing on Christians and Muslims is the result of the evilgelization of Oromummaa. My first article on the topic was titled “The Oromummaa Politics: Weaponized with Lies and Soaked in Blood” and the second was headlined “Oromummaa is a Low Grade Nazification Movement.”

The two articles prompted three rebuttals on Addis Standard, the social media epicenter of the Oromummaa movement. The first rebuttal was penned by Professor Mirgissa Kaba and Girma Gutema. They started off their rejoinder with characterizing my article as a “hostile rhetoric” of a “disgruntled Amhara elite in the diaspora.”

Ironically, they said Oromummaa advocates “do not have traditions of engaging in hollow debates [because] such engagements are counterproductive.” Nonetheless, they felt obliged to respond to my article. They said they needed to set the record straight “as a reference to the future history.” The fact is that my articles unglued the Oromummaa narrative and left it naked. They are on the defensive.

I have four intertwined purposes in writing the present article. First and foremost, it is to show how the evangelization of Oromummaa has led to evilgelization signified by unprecedented inhuman cruelty against Muslims and Christians.

The second purpose is to expose Oromummaa’s futile effort to subjugate Islam and Orthodox Christianity with the aim of resurrecting and elevating Gadaa, Irrecha, and Waaqeffanna as unifying national identities of Oromo.

The third is to show how the rebuttals to my article fail to address the crux of the matter, choosing instead to engage in shameful lies. The fourth purpose is to explain the reason behind the scaling and speeding up of the Oromummaa sadistic cruelty we have been witnessing lately.

 

  1. The Essence of Oromummaa

Though my two earlier articles were entirely focused on political Oromummaa, all three rebuttals completely steered clear of it. Instead, they bent backward to convince us that Oromummaa is nothing more than an Oromo culture. Professor Mirgissa Kaba and Girma Gutema insist it is “a fundamental concept of being Oromo or Oromoness.” Professor Milkessa M. Gemechu describe it as a “broader concept that is explained by the totality of Oromo culture.”

Unlike his proteges, Professor Jalata is not afraid tells the truth. In an article titled Oromummaa as the master ideology of the Oromo national movement, he admits “Oromummaa goes beyond culture and history.” In a number of articles he admits Oromummaa is a “political project,” and characterizes it as “complex and dynamic” with national and global reach. He believes “global Oromummaa” is important in the “promotion of a global humanity that is free of all forms oppression and exploitation,” which he associates with Christian and Islamic colonial institutions.

As a political project, Oromummaa does not follow a peaceful path. It aims to achieve its goal by any means necessary, including violence. Professor Jalata is on the record, stating: “Oromummaa leadership can mobilize financial resources to support the OLA.”

The OLA is the Oromo Liberation Army that is involved in mass murder mass murder of women and children and kidnapping of Ethiopian and foreigners for ransom.

Here are some international headlines. “The horrific killings of 400 in Tole, allegedly at the hands of the OLA reveal its perpetrators’ utter disregard for human life” (Amnesty International, July 21, 2022). “OLA has been engaging in kidnapping activity, with 20 reported incidents claimed by the group in Oromia in 2022. Kidnap ransoms have helped to raise financial resources to fund the OLA.” (SRM, April 13, 2023). .” “As many as 320 dead in Ethiopia gun attack, witnesses say victims of massacre in country’s western Oromia region were ethnic Amharas” (The Guardian, June 20, 2022). “At least 54 killed [by OLA] in Ethiopia massacre” (Amnesty International, November 2, 2020).

What makes Oromummaa dangerous is that it aspires to change the cultural and social landscape to promote uniquely Oromo traditions and values where the diverse components of cultural, political, economic, and social aspects of life converge. There is nothing wrong with this, but for the fact that Oromummaa wants to achieve its goal by Nazifying its movement.

Just like the Third Reich for Nazi Germany was the restoration of the country to its former glory by purifying and unifying its racial identity, Oromummaa attempts to restore “the Gadaa glory days” by purifying and unifying the Oromo tribal identity.

 

I.1. The Effort to Crown Gadaa, Irrecha and Waaqeffanna as Unifying Cultures

As a tribal society, Oromo is culturally, religiously, and socially diversified and fragmented. The Oromo of Shewa has a lot more in common with the Amhara of Shewa than with the Oromo of Wellega. The same way, the Muslim Oromos of Arsi have little in common with the Oromo of Shewa or Wellega who are mostly Christians. There is no Oromo-centric culture that ties all Oromos together. The social engineers of Oromummaa saw this as a hurdle to build a unified national movement.

In “The Concept of Oromummaa and Identity Formation in Contemporary Oromo Society,” Professor Jalata states: “As the ideology of the Oromo national movement, national Oromummaa enables the Oromo to retrieve their cultural memories.”

The cultural memories they want to retrieve to make them suitable for Oromummaa as a national and global project are: Gadaa, Irrecha and Waaqeffanna. But this is not an easy task because all three of them are rituals and stand in conflict with the tenets and principles of Islam and Christianity that are followed by 90 percent of the population.

The Gadaa system that was practiced in limited areas of the Oromo tribal land has long been “reduced to a ritual system,” as documented by Professor Endalkachew Lelisa Duressa. Here is how he put it: “Due to the geographical expansion of the Oromo territory and an increasing population, the central Gadaa government declined beginning in the mid-17th century and autonomous regional and local republics took its place.”

This is echoed by Professor Jalata as follows: “The nonfederal nature of the Gadaa System, lack of Strong Central government, lack of regular meeting of Gadaa official and long distance of Gumii (assembly) from political center made Gadaa system less Competent”.

As a governance system Gadaa is a dead social artifact. Furthermore, it faces an insurmountable problem to serve as a unifying Oromo culture because it conflicts with Sharia that nearly 50 percent of the population of Oromo follows.

Similarly, both Muslims and Christians do not see Irrecha as a unifying Oromo culture because at its core it is Idolatry (a belief system that violates the core principles and tenets of the two Abrahamic religions).

This is how it is described in a Tourist website: “Oromo people travel to the shore of Lake Hora, near Debre Zeyit, to thank their god and to request good fortune, health, and fertility for the coming sowing season. Perfumes and butter are smeared on trunks of ancient fig trees.”

There is debate within the Oromo community whether Irrecha is religion or tradition. Dr. Gemechu Megersa, a leading Oromummaa intellectual insists it is religion and those who believe otherwise are “አቃጣሪ.” Listen to his two segment interview on the LTV Show here and here.

Waaqeffanna is an indigenous Oromo religion that is followed by 3.3 percent of the population in the Oromo tribal land. In general, very little is known about it. In the above referenced LTV Show interview, Dr. Megersa failed to give details about it. The interviewer asked him four times if Waaqeffanna has a Holy Book, institutional framework equivalent to Churches or Mosques, bishops and priests or religious practices such as lenting and fasting.

Dr. Megersa dodged the question four times. Finally, because of the persistence of the interviewer he acknowledged Waaqeffanna does not have institutions. He claimed this was because followers of the religion were not allowed to have religious institutions by successive Ethiopian governments. This is, of course, a shameful lie. Waaqeffanna was around for over 400 years before non-Oromo governments ruled the Oromo tribal land.

This takes us to the second question. From whom is Oromummaa “retrieving Oromo’s cultural memories”? The answer to this question helps us understand Oromummaa’s similarity with Hitler’s Nazification process.

 

I.2. Unifying the Oromo Culture Requires Purifying It

In Nazi Germany, unifying Germans required purifying their thoughts and culture from negative influences. Oromummaa is following the same process. This necessitates actively promoting the Oromo culture as a superior culture and maligning and destroying other cultures.

The Oromummaa process includes purifying the social psychology of the Oromo by creating a high-level “Oromo consciousness” and “emancipating Oromo individuals and groups from inferiority complex.” Part of this drive includes introducing Gadaa as a “Classical African Civilization” and revising the Bible and Quran to Oromize them.

Political propaganda or psychological indoctrination is not sufficient to dust up Gadaa and Irrecha from the dead. Similarly, bolstering Waaqeffanna with political steroid is not enough to make it a unifying religion. Waaqeffanna cannot survive where there are competing religions. Therefore, maligning and suppressing or destroying other cultures and religions is a critical part of the Oromummaa purification process.

Professor Jalata’s voluminous writings revolve around one theme: “Externally imposed cultural and religious identities.” More specifically, he argues “Turks, Arabs, Habashas and the Europeans imposed both Islam and Christianity on Oromos.” He does not stop there. He characterizes Christians and Muslims as “empire builders” and sees churches and mosques as “colonialist institutions.

The attempt to Oromize the Ethiopian Orthodox Tewahedo Church (EOTC) was the result of this. The conflict between Muslims that took regional dimension was Oromummaa driven. Recent demolitions of Mosques and Churches are not accidental incidents. They are an integral part of Oromummaa’s agenda to purify the Oromo tribal land from what “borrowed cultural and religious identities.”

 

I.3. Oromummaa is Sadist with a Mogassa Mindset

Over the centuries, the Oromos have assimilated others into their tribal communities and have been assimilated by others. On both sides brute forces, persuasions, and economic interests incentivized by fear and/or favor played significant part in the assimilation process.

Professor Mohammed Hassen (the most renowned Oromo historian and a member of the OLA delegation in international negotiations) acknowledges “Oromos assimilated more than they were assimilated by others.” He goes further to state that the Mogassa assimilation process was “inspired by political, military, and economic considerations on both sides.”

He acknowledges the Mogassa practice “included absorbing defeated tribes as clients or serfs into the [Oromo] tribal structure… The vanquished, still owners of their plots of land became the serfs or clients of the pastoral Oromo, who demanded service and tribute from them. The Oromo term for the conquered people was Gabbro.” Professor Mohammed is not shy to document the use of slaves as part of the Oromo expansion. Here is how he explained it.

While the Gadaa leaders marched with men and cattle from pasture to pasture as soon as the forage of a place was consumed, the wealthy individuals settled permanently on the lands. Their cattle were looked after by Oromo servants and non-Oromo slaves. By the beginning of the nineteenth century in the Gibe region of western Oromoland the term Borana had already acquired the meaning of noblemen, rich in cattle and slaves.

Yet, the Oromummaa mobsters led by Professor Jalata lament about the forced assimilation of Oromos into other societies while celebrating, glorifying, and canonizing the forced assimilation of other societies into the Oromo tribal structure that benefited from slavery.

Allow me to reintroduce you to Mogassa as seen in the eyes of foreign writers. Here is what C. F. Rey published in 1924 on Journal of the Royal African Society, Vol.23, No. 90. His article was titled “The Arussi and the Other [Oromo] of Abyssinia.” The term he used was the “G” word, which I replaced with Oromo.

“It must be borne in mind that they are and have been for nearly four hundred years, invaders on strange soil… Their methods of warfare were cruel even for that age, and it was they who introduced the horrible practice mutilating the dead, and even the wounded and prisoners.”

Pedro Paez added:

“The Oromo slaughtered many people and carried out extraordinary cruelties, because they cut to pieces the men and many of the boys and girls that they seized, and they opened up pregnant women with their spearheads and pulled the babies out of their wombs. The people of that land therefore came to fear them so much that nobody dared resist them.”

Despite providing other equally negative picture of the Oromo, C. F. Rey provided a boarder perspective, stating:

“I do not wish to suggest that the [Oromo] exhibit these [negative] traits generally, or even to any appreciable extent to-day… But I mention the facts in order that the lamb-like pictures which have been presented of Oromo folks since their subjection by the Abyssinians may be taken at the proper value, and that it may be understood why the Abyssinians have been somewhat harsh in dealing with their century old enemies when their turn came.”

 

  1. The Evilgelization of Oromummaa

Oromummaa is the 21st century equivalent of the 16th century Mogassa empowered by the social psychology of Nazism. Hitler was highly successful in creating, nurturing and weaponizing the population’s anger and fear against designated enemies. They targeted the Jews as arch enemies.

Oromummaa uses the Amhara as well as Christians and Muslims as Oromo’s arch enemies to rile up their followers in anger. The root cause of the Oromo cruelty is the venomous political narrative and nazified political strategy of Oromummaa that claims “The Ethiopian colonial terrorism and genocide that started during the last decades of the 19th century still continue in the 21st century.

The Ethiopian empire that Muslims and Christians allegedly built is accused of “brutaliz[ing], murder[ing], terroriz[ing], and introducing an inferiority complex [on the Oromo by] attacking the Oromo culture.” In revenge and vengeance, Oromummaa foot soldiers are primed for retribution with unquenchable thirsty for blood.

Just like Hitler used hate and anger as social energy to create the Aryan race as an alpha race, Oromummaa intellectuals are doing the same. Just like Hitler was able to create followers with repulsively subhuman qualities, Professor Jalata and his Oromummaa mobster intellectuals have created a repulsively subhuman murderers with no moral fiber.

 

Please listen to helpless women in Hara crying.

“Who will stand up for Harar. They have chased us. It is Over. At this rate, we won’t find means to even be buried.” Click Here for a video clip.

You can also listen to the Amaro representative pleading to the Prime Minister at the 11th Ordinary session of the national Parliament:

“The people of Amaro are surrounded by Oromo on three directions. We are denied access to other regions. It is hard to explain our suffering in words. We are invaded and butchered, and our existence as an ethnic group is in peril.”

One can also see with horror a three minute video clip that shows the inhumanity that the Oromummaa culture manifests. Who would throw a nursing mother out in the cold, deny a Muslim father to collect his properties from his demolished house, and issue directives that anyone who rents a space to non-Oromos and “assimilated former Oromos” (aka Tulema Oromos) will be fined 15,000 Birr?

You may also look at the video clip showing Islamic leaders explaining the injustice they faced. They were not even allowed to collect their Holy Book, the Quran, before their mosque was demolished. Their mosque was legally built but that did not save it from demolition.

These are not isolated cases. According to the Ethiopian Human Rights Council, 111,118 families were forcefully displaced by the Oromo government. The Ethiopian Statistics Service suggests that one-quarter of households are headed by women and the average household size is 4.6 members. This means well over half a million people were forcefully displaced by the Oromo government in the last few months alone.

I highlighted such atrocities in my first two articles. The three rebuttals neither denied nor confirmed them. They ignored the people’s cry. Instead, they tried to paint the Oromo culture as saintly. The term shameful does not begin to explain them.

 

III. Three Coordinated Rebuttals to My Earlier Articles on Oromummaa

I believe the Oromummaa mobsters found my article damaging; hence their decision to break from tradition and organize multiple responses. Though my articles were entirely focused on political Oromummaa, the three rebuttals completely steered clear from it.

They were in a dilemma. Addressing my presentation of Political Oromummaa would require them to either support it in public or reject it. They could not support political Oromummaa in public because they know it is a Nazification movement. In the meantime, they could not reject it because they support (or are indifferent to) the annihilation and Oromoization of other tribal lands. Par for the course for cult intellectuals, lacking moral standing and bereft of principled guide – they tried to launder the evil political movement with the holy water of the Oromo culture.

The rejoinder to my second article on the Nazification of a tribal political doctrine was penned by a certain Professor Milkessa M. Gemechu. He started his rebuttal suggesting the intention of my articles was a “misinforming framing” of Oromummaa to:

“Advance the long-established hatred and phobia of the Oromo people (they had a derogatory name for the Oromo). They know that there is no Oromo without Oromummaa or Oromo identity.”

I do not know why he had to mention the derogatory name for Oromo. None of my articles has used such a name. His rebuttal was lacking intellectual integrity.

 

The “Oromo Haters” and “Oromo Phobia” Defense

Interestingly, in his rebuttal to my second article, Professor Gemechu accused me of having “Oromo Phobia.”

Let me introduce him to my heritage. Let us start with Weizero Senait. One of her daughters was Weizero Menen, who was the mother of Dejazmach Kasim, whose son was Dejazmach Biru, my father.

Who was this mysterious Weizero Senait? She was the sister of Negus (King) Michael who came from an Oromo heritage. He was married to one of the daughters of Emperor Menelik. My father’s body rests in Tenta Michael Church, where the King Michael’s body rests. Our Oromo ancestry is traced generations back.

Not to forget my mother’s side, let me introduce the Oromummaa community to her paternal heritage, starting with my grandfather Kegnazmach Habte-Michael Biru Mohammed TanTie (ጣንጤ). On his father’s side he was an Oromo ዘብሄረ ርቄ. His mother Weizero Likemyelesh was Emperor Haile Selassie’s first cousin. Her father Dejazmach Haile-Mariam was the son of Dejazmach Welde Michael Gudissa and the brother of Ras Mekonen, the father of Haile Selassie. My maternal grandmother was Desta Mekonnen Degfe Demo Bunie Buta. She was an Oromo through and through. I am married to a mixed Amhara and Oromo woman.

At times my Oromo ancestors whipped the asses of my Amhara ancestors and at other times their asses were whipped by my Amhara ancestors as it was par for the course of their time. During those days, tribes did not settle differences democratically or file complaints with international courts. They just brutalized each other. The Americans have done the same, just like European before them went through the same brutalization process. That is how states were formed.

The moral of this story is several. First, the Oromo and Amhara intermarriage is very common. Second, no Oromummaa intellectual can pull the “Oromo Phobia” crap on me. Third, Oromos were part of the Ethiopian dynasty. Ethiopian ruling class has always been of hybrid stock, never ethnically homogenic. Fourth, if the Oromummaa claim that Oromo was colonized by Amhara is true, that makes the Amhara the only colonizer in history that thrones members of its colony to rule it. The fifth and most important message is that Oromummaa intellectuals are suffering from an incurable psychological trauma caused by their own lies.

My advice to the Oromummaa clan is to get their sorry ass out of grievance politics. If they wish to indulge themselves with grievance politics, they should remember Oromo was a victim as well as a victimizer. No amount of fiction they fabricate will launder the stained blood from the canvases of Oromo historical record.

 

  1. The Recent Speeding and Scaling Up of Ethnic and Religious Cleansing

Understanding the speeding and scaling up of Oromummaa’s religious cleaning and the heightening of its ruthless inhumanity requires understanding the political dynamics in the Oromo and Amhara tribal lands.

Let me start with some excerpts from an email message I sent to the leadership of the National Movement of Amhara (NAMA/አብን) on October 8, 2019. It read in part:

Currently, Ethiopia is at a crossroad. The conflict within the Oromo political parties seems to favor Abiy, i.e., pro-Ethiopian forces. Oromo hardliner activists such as Bekele Gerba, Ezekiel Gabissa and Tsegaye Arrarsa have lost all credibility and clout in the Oromo tribal land. This means the Oromo liberation theology has lost its spiritual muster at the national level. What happens next is determined by how the Amhara and Oromo political landscapes unfold.

In the current tribal system, there are two potential anchors that can hold the center for Ethiopia: (1) The group that is being led by Abiy, and (2) the Amhara.

We need to do whatever it takes to ensure Amhara tribal extremism does not take root. If Amhara ጎጠኝነት takes roots and grows, Oromo ጎጠኝነት will get oxygen. Such developments will force Abiy to retreat to his Oromo roots. If this happens, the center weakens, and tribalism will hold roots and rejuvenate.

In an article titled “Ethiopia in an Existential Crisis Without a Leader, But This, Too, Shall Pass.” I wrote:

The Amhara-Shene is an out-of-wedlock and bastardized product of the hermitized intellectual Amhara class. Unlike Oromo Shane that is well organized, Amhara-Shene is more of an off-grid and high-bandwidth network of activists. Its aim is to dial back to the time when the Amhara played a dominant role in state politics. The network’s ideological doctrine coalesces around Amhara nationalism at its nucleus from whence a unitary mindset radiates outward and expresses itself as a national identity. The network has neither a written manifesto nor an organizational platform. Instead, it pushes a passive-aggressive strategy to take the Ethiopian political center stage, using grievance politics both as the power cylinder and transmission belt of its political machinery.

The Amhara Morondum kingdom both at home and in the diaspora failed to differentiate between moderate and extremist Oromos. They attacked Lemma Megersa and Takele Uma with the same ferocity they attacked Ezekiel Gabissa and Tsegaye Arrarsa. I remember the vitriolic I was subjected to when I defended Lemma from false accusations and supported Takele Uma’s appointment. What we are witnessing now is the outcome of such a moronic politics.

Let us understand the Oromo political dynamics from 2018 to 2023. Up until mid 2022, there were three groups in the Oromo political landscape.

  • Moderate Forces:Ethiopianist Oromos led by the Prime Minister. This was evident in 2018 when he dissolved OPDO and created ODP, purging all hardliner Oromos. In 2019 December, he dissolved ODP and Created Oromo-PP. This is when he brought pro-Ethiopianist forces and defeated Jawar and company.

In Foreign Policy magazine, Professor Milkessa M. Gemechu complained about it under the headline: “How Abiy Ahmed Betrayed Oromia and Endangered Ethiopia.” The Professor who is a former member of the Central Committee of the Oromo Democratic Party wrote: “Not even one year into his premiership, he was openly regarded as a traitor in Oromia.” Milkessa accused the PM of: (1) purging “hardcore Oromo

nationalists from any role in his government at federal, regional, and local government levels”; (2) demonizing the Qeerroo as an “ungovernable pestilence that must be dealt with”; and (3) shifting the Oromo Democratic Party “dramatically toward the public dominance of Ethiopian nationalists who are organized around Amharic language and culture…”

  • Extremist Forces:Shene-Oromo and its Oromummaa intellectuals who dream of giving birth to an independent Greater Oromia by force or referendum.
  • Opportunist Forces:A shadow government within Oromo-PP that wants to recreate an Ethiopia under an Oromo hegemonic rule. This groups tolerated and even supported Shene-Oromo as an insurance policy to thwart the Prime Minister’s pan Ethiopianist reform agenda. In the meantime, it tried to ensure Oromo-Shene would not be strong enough to topple Oromo-PP.

Sadly, Amhara extremists helped the Oromummaa community to weaken the Prime Minister. As I feared he retreated to his Oromo root. The Oromummaa camp is heightening its tribal and religious cleansing to push the country to a point of no return. The Prime Minister is now struggling to cling to power. He is rolling with the winning group.

Ethiopian intellectuals, particularly those from Oromo, Amhara and Tigray tribal lands are a curse to the nation. They each claim to be a source of civilization. Tigrayans cannot see their past, present, and future outside on the Axum obelisk. The Amhara are stuck with Lalibela and believe there is no civilization before or after. The Oromo is now jumping through a clown’s hoop to register Gadda (an obsolete Oromo ritual) as a great civilization. In the meantime, their people live a destitute life sharing drinking-water with wild animals.

With the grace of God, Tigray intellectuals have self-destructed beyond redemption and resuscitation. Ethiopia’s future depends largely by what happens in the Oromummaa and Amhara tribal lands.

Sometimes, I wonder if Oromo and Amhara intellectuals are even aware that two decades have gone by since the world welcomed the 21st century. By Amhara I am talking about a plethora of clowns running the gamut from Vision Ethiopia to Amhara Association of America and many in between.

In May of this month alone, two different groups invited Memhir Fantahun Wakie to give speeches. I summoned the courage to watch his speech for two minutes. In those two minutes he talked a tone of አቱቶ ቡቱቶ and some አያ ሰባት ቀንዶ stuff.

Ethiopians must fight the Oromummaa empire under construction, but they cannot do so without first (or at the very least simultaneously) addressing the አያ ሰባት ቀንዶ morondum kingdom.

Recently an all-day conference was organized to discuss the state of the nation and find a path forward. One of the main recent articles that has led to an international sanction campaign was a 20-page manifesto I authored with input from several prominent opposition groups. I was asked to present it at the conference. I agreed. My name was removed from the list of presenters because some members of the morondum community of #NoMore, Amhara-Shene and hermitized አያ ሰባት ቀንዶ intellectuals demanded I be removed.

If you want to see the reason why Ethiopia has failed to counter Oromummaa’s part primitive and part cult and unquestionably savage movement, look no further than the morondum kingdom. It gives me no pleasure to talk about it, but there is no way Ethiopia can get out of its existential threat until it deals with its intellectually stunted and morally malnourished morondum kingdom.

To close it with a positive note, it must be noted that the #NoMore establishment has taken a turn for the better. One can only hope the hermitized አያ ሰባት ቀንዶ clan will come to realize it is unfit to function in the 21st century and follow Eskinder Nega to ገዳም.

ካጠፋሁ ይቅርታ

PS: Most of Asafa Jalata’s articles are published by University of Tennessee, Knoxville. The University must be held accountable for providing him with a venue to spread lies. I have sent a copy of this article to the provost (provost@utk.edu) to investigate if Jalata’s writings violate the University’s publication standard. For example, most of his articles are reruns using different titles. They contain easily verifiable lies and propagate anti Christianity and anti-Islam crimes. If you agree please send this article with a request to investigate him.

5 thoughts on “Oromummaa’s Religion Cleansing and Cultural Evilgelization Project”

  1. An excellent overview of the evil nature of Oromumma. I am sure none of its high priests and promoters have the gut, let alone the ability and erudition, to respond to this highly sophisticated and challenging arguments.

  2. It really saddens me to see our intellectuals picking a fight against each other on issues that should have been relegated to the back burner a long time ago. For me the rancor among intellectuals we see now among our intellectuals strikes stark similarities to what I had witnessed in the late 1960’s and early 1970’s. Then preset theories took precedence over what should have been based on the realities on the ground. Then rightful priorities were shunned and missed. The driving priority should have been on how to drag that country out of abject poverty and put it on the right path to sustainable development. That was what Singapore, Taiwan, Malaysia, South Korea and Taiwan were doing. Our intellectuals chose to argue on what Karl Marx chicken scratched a century ago. There was a fierce and often verbally violent competition going on in Europe, USA and Middle East among our communities for who was the true commie among commies. Communities(student association) in these countries became dens of two commie groups with one committed to make a quick work of the other if the chance to do so presents itself. Then in 1975 and 7& went back still divided in two hostile camps. That country has never seen bloodbath and destruction in its history until then. Make that: Those two hostile camps butchered each other to the last very few lucky survivors taking millions of innocent citizens along with them. They did not just die and die out. They have left extremely toxic poison and descendants that continue to spew around picking new and different social issues. Their motto is the same. It is predicated on the working manual that ‘I have to kill you in order to reach my objectives’. ‘Workers of the world unite’ is somehow replaced by ‘People of the country disunite’. Talking about unity can get you killed these days. Being assertive and proud of your ethnicity can get you demonized and killed these days. This has been the lethal pandemic that has been endemic to that country and devouring at the heart and soul of that gem of the colored. It just aches my heart. It leaves me with utter sense of helplessness. May The Good Lord Our Creator Save That Country!!!

  3. I read the book 20 years ago. Oromumma is all about language, culture, tradition, belief, Geda etc those indeed resulted identity of Oromo people. Oromos are in majority Christians and Muslims. This time many of orthodox church followers seem converting to protestant due to preference of better service. Better you be realistic professor with such big smile.

  4. I read the book 20 years ago. You must be late person. Oromumma is all about language, culture, tradition, belief, Geda etc those indeed resulted identity of Oromo people. Oromos are in majority Christians and Muslims. This time many of orthodox church followers seem converting to protestant due to preference of better service. I would say you better be realistic professor with such big smile.

  5. This an eye popping article. I jumped on the phone and called my friend who was born and raised in the countryside just a day’s mule ride from Bedesa. I was born in the same area of the country just outside Kuni Gabriel. My grandparents were from Menz who settled in Chercher back in the 1880’s. My parents were both Amharas from Shewa. Right after my grandparents settled in Kuni mountains they were voluntarily adopted into the clans of the surrounding Oromos. They had a working knowledge of the Oromo language before they migrated there. We can say the Oromo language was their everyday medium. I myself was more of an Oromo speaking child than my parent’s tongue until I began going to school there. My grandparents were voluntarily adopted into the two of the local Oromo clans in the tradition of what the author mentioned as Mogasa. They were accorded to be one of the Itu clan with my grandfather becoming an Itu Algae and grandma an Itu Babo. It was the Oromo tradition of accepting other ethnic ethnic groups into the society. My grandparents were not forced to abandon their ethnicity or religion. The Church they built, Kuni Gabriel, still stands to this day. I was baptized there. I am still fond of the idea of being a naturalized member of the Oromo clan as a mogasized Itu Algae. To my family Mogasa was absolutely 100% voluntary. They were offered and cordially accepted it. I am not alone in this tradition. There are tens of thousands whose families had to go through the voluntary ‘adoption’ into the Oromo. It was not a forceful process. I love it and present myself as an adopted Oromo Itu Algae(Alga) whenever I meet an Oromo. Some of them especially those from Shewa and Wellega become bewildered by my command of the Oromo language. One or two of them were rude in a way they reacted. Again, to my experience through two generations Mogasa was all voluntary and productive. I have a proof for you.

    It happened during the Italian invasion in the 1930’s. One of my uncles had fought in the Ogaden theater and was gassed and injured. After the army there withdrew and disbanded he managed to make his way to the Doba area of the Chercher highland where he was nursing his wounds. He was a young man and not married yet. He was staying alone in his hastily built hut and one night someone fired a gun from outside killing him instantly. Our family was in shock and complained to their Itu clan. The murder had also angered the Itu clan of the area because they took it as a cruel crime committed against one of their own. Then they tracked down the murderer who fled to the Boke area and handed him over to the Italian officials in Chiro(Asbe Tafari). He was tried along with other murderers like him and executed by a firing squad in Chiro just outside the jailhouse. So the tradition of Mogasa was good to my families. If it is still honored these days is another story. Also to my knowledge Mogasa was for adults and they had another one for orphan kids they called Ilma Gosa. These traditions must be pacified and kept voluntary. We Amharas also similar tradition we call madago, don’t we? I still cherish myself as an Itu Algae and still madly proud of my Amhara heritage. Nothing is wrong with that. By the way, my auntie and her parents were mogasized as Itu Warra Babo and Warra Qalu. She rarely spoke in Amharic even though she was fluent in it.

Leave a Comment

Your email address will not be published. Required fields are marked *

Scroll to Top