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HomeOpinionDeconstructing Unfounded Oromo Elite Narratives: A Response to Asafa Jalata (PhD)

Deconstructing Unfounded Oromo Elite Narratives: A Response to Asafa Jalata (PhD)

Asafa Jaleta oromummaa narrative
Abiy Ahmed (right) and Shimeles Abdissa (left) in traditional ethnic Oromo Aba Geda attire (Photo : SM)

By  Fitsum Fekade

This serves as a direct response to Asafa Jalata’s recent op-ed, titled “Characterization of Abiy-led Ethiopian ruling elites as ‘Oromummaa government’ (Published on Addis Standard on Oct 20, 2023), which I find to be a feeble attempt at rewriting history and promoting ‘alternative facts.’ While I initially hesitated to dignify this op-ed with a response, I consider it crucial to use the opportunity to send a clear message to Oromo elites. The era where they concoct unfounded historical and political narratives with impunity is waning. 

Our politics has evolved, with these narratives now being challenged and falling apart at the slightest scrutiny. Lencho Bati’s recent statement, “We had to dismantle Ethiopia, to build Oromummaa,” underscores the pressing need to critically evaluate the harsh, expansionist, and divisive nature of the Oromummaa ideology. It has and is posing a clear threat to the existence of many ethnic groups, including the Amhara, Gurage, Gambella, Wolayita, Somali, and Sidama. Hence, it is not only in the interest of the Ethiopian state but, more crucially, in the interest of safeguarding the survival of every ethnic group that these fallacious ‘Oromummaa narratives’ be deconstructed.

The op-ed in question is rife with untruths, contradictions, and a distorted narrative. Yet, let us discuss some of the key points one by one, starting with Dr. Asafa’s endeavor to define Oromummaa on five different levels. Dr. Asafa posits, “Every Oromo has the primary form of Oromummaa, and most Oromos speak the same language, called Afaan Oromoo, and claim a common historical and cultural background. As the total expression of Oromo peoplehood, Oromummaa has been developed from the historical, cultural, religious, and philosophical experiences of Oromo society.” This assertion warrants a close examination by asking two important questions:

First, is there a credible historical basis to assert the existence of a fully-formed and unified Oromo identity? Second, is there a common historical and cultural background shared by Oromos?

The assertion that a unified Oromo identity existed to the extent of claiming an Oromo nation not only lacks historical validity, it is also laughable. It’s well-documented that multiple Oromo societies, each with their unique religious histories and historical narratives, coexisted. These societies comprised over sixty Oromo tribal and clan groups, with some loosely connected through confederacies and others entirely independent. While a few of these tribes and clans shared common religious and spiritual myths, along with traditional stories, many had their distinct narratives. Consequently, the notion of a unified Oromo identity or nation in history becomes untenable. There is no record of an empire, state, or internationally recognized nation that administered itself under a common Oromo banner. In truth, these diverse Oromo groups often found themselves in competition or even at war with one another, making the idea of a continuously self-administering nation under a unified identity nothing more than historical revisionism.

Although the previous point partially addresses the second question of a common historical and cultural background, it’s essential to explore how Oromo tribes expanded and the impact on indigenous ethnicities and tribes subjected to Oromo invasions. 

Despite the desires of Dr. Asafa and other Oromo elites to portray present-day Oromia as a smaller rendition of the non-existent historical ‘Oromo Empire/Nation’, the reality is quite different. Oromia’s contemporary territory and the majority of the land inhabited by Oromo people in present-day Ethiopia have indigenous owners. We are all familiar with how Oromo tribes initiated a large-scale expansion into various regions of Ethiopia during the 16th century, a period recognized as the Oromo Expansion. Unfortunately, this expansion stands as one of the most brutal and genocidal invasions documented in history.

As Oromo tribes pushed into southern, western, eastern, and northern Ethiopia, they engaged in the mass killing of entire populations, mutilation of men and boys as grim tokens of their ‘warrior spirit’, and the obliteration of distinct cultures. Even those cultures and communities that managed to survive this onslaught were not permitted to maintain their unique identities under Oromo tribal dominance. They were compelled to adopt a singular language, Oromigna, and were forcibly assimilated into the Oromo tribe or clan through a cultural system known as Mogassa. While the term “adoption” may sound benign, the actual process closely resembled a brutal assimilation effort where communities were coerced into relinquishing their culture, language, history, and identity. Millions underwent the transformation of being “made Oromo” within the span of a century.

The list of cultures, peoples, and kingdoms erased by the Oromo Expansion is extensive and includes the likes of the Warjhi, Gafat, Damot, Hubat, Harla, Hargaya, Gidaya, and Limmu-Ennarea, among numerous others. The present-day Oromia region or the imaginary ‘Oromo Nation’ is a graveyard of these aforementioned cultures and peoples. So, what is the common cultural or historical background Oromo Elites are talking about?  Such a claim not only disrespects the memory of the cultures and peoples eradicated but also underscores our obligation to help surviving descendants of affected peoples to recall their history and liberate themselves from the language and culture forcibly imposed upon them.

Dr. Asafa also asserts that “Basic Oromummaa is also built on personal, interpersonal, and collective connections within Oromo society. The Ethiopian colonial state has attempted to suppress these connections for one century and a half.” It’s crucial to scrutinize the terminology “Colonial Settlers” employed here which is use frequently by Oromo elites to refer other Ethiopians living within Oromia. This phrase is a genocidal term, serving as a prelude to mass dislocation, massacre, and forced assimilation –for the purposes of “cleansing” Oromia and molding it into a homogenous society, reminiscent of the 16th-century actions of their forebears.

For these Oromo elites, history appears to commence only a century and a half ago. However, the legacy of Oromo expansions has left indelible scars on the ethnic composition and settlements of people within present-day Ethiopia. It’s essential to underscore the irony in labeling other Ethiopians as settlers, while the very foundations of Oromia and Oromo settlements rest upon lands that were historically inhabited by indigenous communities – communities that were either eliminated or forcibly dislocated yet still endure in the shadows of Oromo dominance.

Dr. Asafa proceeds to level accusations against the “Ethiopian Colonial State” of “limiting the transmission of Oromo cultural experiences from generation to generation.” He goes even further in his second level of defining Oromummaa, contending that “Ethiopianism as an ideological hegemony has been imposed on the Oromo via physical coercion, including terrorism, mental genocide, and other political and cultural mechanisms.” This paints a vivid picture of what historical revisionism looks like, where the accuser, appears to be oblivious to the actions of his Oromo forefathers, Aba Gaddas, who engaged in the elimination of multiple cultures and carried out mental genocide against the survivors of their brutality and their descendants. The Irony is palpable (የአብዬን ወደ እምዬ ልክክ).

It’s intriguing that Dr. Asafa seems to overlook the historical fact that the Ethiopian State, while far from being a utopian entity, managed to preserve and maintain more than 80 distinct ethnic groups during its existence. In stark contrast, the Oromo tribes and clans, upon expanding into new territories, often demonstrated an inability to tolerate the existence of other ethnic groups within the areas they administered.

In this historical context, it’s essential to recognize that the mere existence of the Oromo language and as an ethnic group today stands as a testament to the inclusive and tolerant nature of the Ethiopian state, especially when compared to the actions of Oromo tribes and clans, which frequently resulted in the suppression and assimilation of other cultures. While I harbor no illusions about portraying the Ethiopian empire as a flawless utopia, no empire ever is, if we are judging by today’s standards, which Dr. Asafa is trying to do, the Ethiopian Empire emerges as one of the more tolerant states of its time.

The Ethiopian state extended its protective umbrella over more than 80 diverse ethnic groups, including the Oromo, shielding them from the perils of European colonialism that would have erased most of them. Can we say the same about the “Oromo Nation”? The list of cultures and peoples I mentioned above are enough proof. The false claims made by Oromo elites only demonstrate their willingness use any means including fabricating history for the purposes of their hegemonic aspiration. Moreover I don’t know how he defines democracy when he asserts “…the principles of egalitarian Oromo democracy of the gadaa/siqqee” , however a system that is revolted by other cultures often resorts to assimilation or elimination rather than fostering genuine inclusivity cannot be considered moral let alone a democracy.

In his third level of attempting to define Oromummaa, Dr. Asafa emphasizes the significance of Oromo cultural capital, which he contends is vital for the liberation and cognitive liberation of the Oromo society. He notes, “This Oromummaa-based knowledge, or Oromo cultural capital, reveals the importance of accessing the Oromo knowledge bank, which has accumulated Oromo cultural traditions over centuries to facilitate knowledge development for liberation and cognitive liberation among Oromo society.”

However, it’s essential to recall his earlier claim, where he accused the Ethiopian State of perpetrating “Mental Genocide” and implementing policies to uproot basic Oromummaa. This raises a critical question: how were Oromo cultural traditions allowed to accumulate over centuries if, as he suggests, the Ethiopian State was actively engaged in their destruction?

The dichotomy presented here is striking; it implies that either the Ethiopian State’s suppression of Oromummaa and Oromo culture is a gross fabrication, or there’s an inconsistency in Dr. Asafa’s assertions. If the disorganized, disunited Oromo tribes were capable of eliminating cultures, a well-documented historical fact, then it would have been easy for the well-organized Ethiopian state to eliminate Oromo cultural traditions or Others for that matter. The fact that Dr. Asafa himself attests to the rich history and traditions of the Oromo is a testament to the extraordinary diversity and pluralism that the Ethiopian state, by the standards of its time, upheld and preserved.

It’s no wonder that many find it challenging to view Oromo elites as serious intellectual figures. They are busy weaving fictional narratives that align with their narrative rather than confront the unvarnished historical facts. 

In his fourth and fifth level of definition, Dr. Asafa notes, “Oromummaa, as a national project, mobilizes the nation to build the national culture, history, political economy, sovereignty, and ethos that are the markers and emblem of the Oromo nation.” And “global Oromummaa, expands the principles of freedom, justice for all, national self-determination, and egalitarian multinational democracy beyond the Oromo nation to our neighbors and the global community.” However, it’s evident that these statements contain inaccuracies and historical misrepresentations. While Dr. Asafa preaches about Oromummaa’s intention to create a “national culture and ethos emblematic of the Oromo nation”, he fails to address how this impacts the millions of non-Oromo Ethiopians residing within the Frankenstein’s monster-esque entity he calls  the “Oromo nation.” To many non-Oromos, this national project resembles an attempt by contemporary Oromo elites to impose their language, religion, and cultural traditions, much like their predecessors did to numerous cultures and peoples over 400 years ago.

Furthermore, the idyllic picture painted by Oromo elites, as Dr Asafa says it “… expanding egalitarian multinational democracy beyond the Oromo nation to our neighbors”, doesn’t align with historical realities. Since its establishment in 1991, the behavior of the Oromia region, particularly in the past five years, contradicts these claims. There have been instances where Oromo elites brazenly advocated for the annihilation of the Amhara people, or asserted that Oromo culture was being practiced in the Gurage zone after 150 years, implying their intent to gradually eradicate Gurage identity. For example, the ruling Oromo party has resisted the Gurage people’s request to become a self-administered region. Instead, they are facing invasion by Oromo forces and the threat of having a foreign culture imposed upon them. Regions such as Somali, Amhara, and Sidama have also experienced violence and invasion by Oromo regional forces in attempts to expand Oromia’s territory. These actions contradict the notion of being champions of “self-determination and promoters of multinational democracy beyond the Oromo nation to neighboring regions.”

It’s worth considering if Dr Asafa is aware how this “spreading democracy to our neighbors and democracy” sounds like. Where have we heard that before? Hmm.

Dr. Asafa also expresses his disappointment with certain “Ethio-Amhara elites” who draw parallels between “Oromumma and Nazism.” It’s essential to examine whether there are any resemblances between Oromumma and Nazism. Nazism gained notoriety for its ethnocentric perspective, proclaiming the superiority of the Aryan race and attributing many of Germany’s and the world’s problems to the Jewish population. Oromumma, on the other hand, places the Oromo ethnic group on a pedestal, portraying them as morally virtuous, as though they are a group devoid of historical wrongdoings. This suggests a mentality of superiority. Oromumma similarly posits that the challenges faced by the Oromo and other ethnic groups within the Ethiopian state are primarily the fault of an allegedly devious ethnic group, the Amhara. Both Nazism and Oromumma employ the creation of a scapegoat as a means to explain their problems and historical deficiencies.

Another striking similarity between Nazism and Oromumma is their insatiable thirst for brutal expansion. Much like Nazi Germany initiated conflict with its neighboring nations in pursuit of territorial expansion, Oromumma has demonstrated expansionist tendencies, as previously mentioned. In essence, both ideologies share a common thread in their contempt for other cultures while paradoxically portraying themselves as saviors. They rely on the creation of a common enemy to mobilize their constituents through hatred and exhibit hegemonic and expansionist inclinations, making them akin to two sides of the same coin.

The remainder of the op-ed is dedicated to an incredibly arduous argument in an attempt to assert that the Abiy/OPP-led regime is not an Oromummaa regime. Dr. Asafa twists himself into a pretzel to construct falsehoods that can be easily debunked with a simple online search, all to make his point. For instance, he tries to obfuscate the five-year-long mass murder and ethnic cleansing of Amhara people within Oromia by claiming that the victims were, in fact, Oromos killed by Fano forces. This assertion is nothing short of astonishing, given that the same government he asserts was brought to power by the Oromo “Qeroo” movement is supposedly aiding and abetting Amhara forces within Oromia. Can you imagine the disciples they have baptized in a culture of hatred for the past 50 years remaining conspicuously silent? Oromo elites appear to be following in the footsteps of Oromo tribes of the past by systematically erasing communities from the face of the earth. The only difference now is that they attempt to conceal their actions by publishing what can only be described as nonsensical ‘intellectual work’. In this version of the “Oromo nation,” you are hunted and killed as an Amhara, yet you miraculously become an Oromo victim once your lifeless body is all that remains.

Yet another preposterous endeavor by Dr. Asafa involves his attempt to draw a distinction between the OLF and the current regime. Dr. Asafa may persist in his falsehoods, but the reality is that the OLF has seamlessly integrated itself into this ruthless Oromummaa regime. Lencho Letta, the founding father of the OLF, now serves as a trusted advisor to the prime minister. Lencho Bati, a former top-level OLF official, holds the position of Ethiopian Ambassador to Saudi Arabia. Meanwhile, Kejela Merdassa, the current leader of the OLF, has assumed the role of Minister of Culture and Sports. The list goes on. Any intellectual worth his salt would have steered clear of this subject entirely, as this assertion alone ought to disqualify this ‘rant manifesto’ masquerading as an op-ed.

From my perspective, if there is any division among Oromo elites, it generally stems from power struggles rather than significant ideological differences. Even variations in policy tend to revolve around the pace at which non-Oromos should be eliminated from the so-called “Oromo Nation,” or certain factions within the Oromo elite expressing dissatisfaction with the Oromummaa regime’s perceived leniency in dealing with the Amhara, despite the ongoing atrocities and displacement. An example of these non-ideological differences is when one observes the OPP regime cooperating with OLA/Shanee in the invasion of parts of the Amhara region and other neighboring areas.

As previously mentioned, Dr. Asafa asserts that this op-ed was penned to “disprove” the characterization of the Abiy-led regime as an ‘Oromummaa government.’ I understand the desperation– this regime has faced international isolation, earned the disapproval of nearly all non-Oromo ethnic groups, has an abhorrent human rights record, and stands accused of perpetrating genocidal acts against non-Oromos, particularly the Amhara, in the Oromia region. To compound their challenges, the Amhara, whom they had long scapegoated with false narratives, genocidal rhetoric, and violence, have initiated an irreversible resistance movement that not only poses a significant threat to the current Oromummaa regime but also endangers the very foundations of the Oromummaa ideology. Given these circumstances, it’s no wonder they seek to distance themselves from the present regime.

However, it is crucial for Oromo elites to understand that this regime’s spectacular failure can be directly attributed to its adherence to the Oromummaa ideology. Every Oromo elite who has played a role in expanding the “Oromummaa ideology and the political arena”, as Dr. Asafa notes, bears responsibility for the events of the past five years. The unchecked ambition of Oromo elites to establish the empire they believe they are owed – the empire their forebears failed to create – lies at the heart of the mass killings of Amharas in Oromia and the perilous situation threatening neighboring ethnic groups.

Oromummaa has a tendency to project its own transgressions onto its victims. When Oromummaa accuses others of expansionism, hegemony, or of being unitarist, it is often a prelude to what it intends to do against the accused. This behavior is called “accusation in a mirror” (AiM) or mirror politics. Kenneth Marcus defines it as “a common technique for inciting genocide by accusing one’s intended victims of precisely the crimes that one intends to commit against them.” Few concepts better encapsulate the character of the Oromo elite & the essence of Oromummaa ideology than the concept of accusation in a mirror (AiM).

Editor’s note : Views in the article do not necessarily reflect the views of


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  1. What is the motive of using photos of the Prime Ministers and others around him in their traditional costumes? Was it meant to send a message that the traditional costume is a costume of what the author depicting Amhara haters? I wear them at home on special occasions. I have given them as gifts to my very dear friends who are Amharas and they also wear it on special occasions and they come to visit me and my family. This is irresponsible and outright presupposition. It is outrageous and very saddening at the same time. Very disheartening indeed!!!!

    • I don’t know motives of such half baked fake narratives. Is it fear or hatred of OROMMUMMAA? OROMMUMMAA shall stay. It’s source of live and livelihoods for us. We tell them go to hell or or dessert of Gondar or gojam.

      • Don’t be rude. If you have a counter-argument, present it in a civilised manner. People revert to insults and defamations when they don’t have a valid argument for an issue.

    • A version of the same picture was used by Asafa Jalata in his Addis Standard Op-Ed published on 20 October 2023. Don’t attach any sinister motive to it. It’s just a visual depiction of an Oromo cultural dress.

      • I got it after I posted my comment. But I still lament in using such innocent traditional garbs as a symbol of both kinds of injustice, the oppressor or the oppressed. After all, it is not a costume we can say worn by Oromos east of the Awash River including my own Itu clan. If you find/see me in my Itu costume, you will have a hard time telling me apart from our Afar brothers.

  2. A well written piece sir, i congratulate you. You refrain from showing any Ahmara arrogance and instead focus on the half truths and full lies that these “historians” say to the Oromo people. I would add in the parallels you draw between Nazi party in Germany and the Orommuma narrative that poverty and low level education are a common tread in both and whenever totalitarian ideas flourish.
    I especially admired the use of language and the picture you painted when you wrote:
    “In this version of the “Oromo nation,” you are hunted and killed as an Amhara, yet you miraculously become an “Oromo victim once your lifeless body is all that remains”. The total ugliness and naked truth of this almost poetical sentence, make it beautiful!
    Well said sir!

  3. This picture should have included the mutilated male piece on both Abiy Ahmed and Shimeles Abdissa foreheads thesavageOrommuma proudly portray. The Orommuma believed it’s a symbol of bringing wife and wealth from a non-Oromo speaker.
    These savage Orommumas are responsible for the slaughtering millions of Amhara, Afar, Tigray, Gideon, Somali and other Ethiopians in just less than 5 years.

  4. A well articulated review indeed. Thank you dear author!
    On the flauwed assumption of Dr. Jalata where he presented “common -ness of oromo” you responded how diversified is Oromo aptly. I add one more elemrnt to that revering historical milestones in Oromo politics; and it asserts how antagonistic have been oromos to eachother. The first ethno-nationalist party in Ethiopa was “The western Galla confederation”: which thrived to bring all oromos and oromized ethnics in to one Oromo bloc through confederation. Why confederation was chosed as the best tool to make oromo one? Imagine how that was unmanageable even in federalism. Oromo is a composition of such a varied and distinct identities. They are united with a single common string called ‘hate against Amhara’. If they stop hate to Amhara, they will never ever be one.
    If justice and equality prevailed in Ethiopia oromo decomposes. Because they are different ethnic groups, not just oromo.
    I admired your view on their tactics of acusing the victimd – Amharas. Prof. Girma Berhanu has wonderful articles sbout that in details. He analyses it using four levels of victimhood. Acusing the victim is a heartbreaking political pratice that has been takengranted in the intellectual discourses of Oromo nationalism.
    Thanks Fitsum

  5. UAE take your Poisonious hands OFF Ethiopia!!!

    The enemy of Abiy Ahmed and UAE plot now is confirmed to transport the Chemical Bomb. The Orommuma Savage Abiy Ahmed have massacred Amhara with Drone, every heavy and lethal weapon he has and now is known and confirmed to illegally use Poison Bomb on Amhara population. It’s every human being responsibly to act and bring international intervention right away.
    UAE should be held responsible to provide this dangerous and illegal Chemical Bomb according to the international law to a brutal Oromo dictatorship notorious for inciting war with and causing catastrophe without provocation.

  6. Oromia is the gift of Tigray to the Oromo people and in an acknowledgement of this fact professor Jalata, Tsedale Lemma of Addis standard and other prominent Oromo figures stood by the side of Tigray during the war. Forget history and the fact that the Oromo nation has not had its own written history. Because the oromos were pastoralists and could not write their history. .The he Oromo expansion must not be used as reason and and accept Oroomia as it is now. Amhara steal Tigray history too. The regional power Tigray is committed to defending Oromia.

  7. I read it from top to bottom, every piece. The attempt of oromo elites to paint themselves as victims of Amhara (Abyssinia) colonialism has deep historical holes because the history of eradicated peoples like the Gafat, Damot, Harla, Orgoba, Berara, etc…. tells a different story. Trying to regain a fictional nation by dominating the economy and forcing the oromo culture on others (whatever that means) will not get you anywhere. It is time the oromo ethnic elites come to their senses and slow down their gadda killing spree….

  8. The Oromo oral story itself tells that in regions such as Wollega where Dr. Assafa Jalata and OLF founders come from was inhabited by non Oromo communities which have been Oromized and annihilated. Therefore, Dr. Assafa Jalata can not trace back his Oromo identity/blood longer than 5 or 6 generations. But his notorious and hate mongering propaganda writings exemplify the Nazi leader Adolf Hitler`s identity crisis. Hitler wanted to become more German or Aryan that the true Germans as Dr. Assafa Jalata projects him self as more Oromo than the original Oromos. The non-original Oromo elites such as Dr. Jalata acn not be taken seriously as such

  9. As I keep reading the articles posted by both intellectuals, Asafa and Fitsum, I noticed sheer exaggerations in their views and assessments. Asafa’s claim of ‘Colonial’ domination is just one of those wrong assertions he picked up at random just for convenience and for sake of to be noticed. I don’t know how an Oromo becomes a colonial oppressor over an Oromo. This is a misguided assertion that turned out to be destructive and deadly to innocent citizens. Asafa does not even want to mention the fact that the ‘Colonial’ power that kicked the behind of his slave trade addicted great grand fathers in Wallagaa was none other than a full fledged Oromo himself. Menelik was protected by none other than a powerful Oromo queen after he escaped prison from the blood thirsty maniac Tedros. When he arrived back to his birth place, he was a lone fugitive with just a dozen bodyguards who were all Oromos from Wallo. The only powerful sheriff in town was a powerful chieftain named Gobanaa who took Menelik under his wing. Why did Gobanaa choose to welcome a ‘Colonizer’? That was because Oromos west of the Awash River were in total anarchy killing each other like sworn enemies. That was why Gobanaa decided to befriend Menelik until he passed away decades later. Asafa should have known better that Menelik was a product of centuries old mingling and inter marriages. There was no ‘pure Amhara-ness’ in Menelik just as there is no ‘pure Oromo-ness’ in Asafa himself. I suggest he looks at himself in the mirror.

    This is my view on Asafa’s side. I will deal with Fitsum’s article next under another posting.

  10. It appears destruction expansion repossession and humiliation of non-oromos is the unhinged native Oromuma culture . That culture has not changed in centuries. What we have today is what we had during the so called Oromo expansion centuries back. What we did wrong was we failed to stand our ground when they started to narrate fabricated history and present themselves as victims. The shallow and the unsuspecting even sympathized with them with their narrative. How wrong! The Amaharas were by force persuaded to feel or accept that they are the victimizers to blame for all the predicament Oromuma and Tigre ethnofascist encountered in their destructive aspiration. What a lie! The truth is both the Oromuma and Tigray Ethnofascists with straight face should have been told to bend or break, leave the nation or assimilate in the event of nation building. They are here with us as unfinished homework becoming the source of all our national problem. It is time not to listen to their whining but confront them with the truth like this respected author did. Ethither they change and mix with us as a nation or leave the country go wherever suitable for them. It is time we get back our country, our peace, our assets, our identity….with whatever it takes. We can not baby sit them forever!!

  11. My last comment tried to deal with those who want to use the term ‘Oromummaa’ towards their narrow vision of inter ethnic relationship. Now I will try to present my opinion about that who willingly to use their presupposed view of the same term used by harmonious Oromos to describe who they are. The author is one of these so-called ‘elites’ who use the term recklessly.

    First of all Oromos were not always destructive and megalomaniacs throughout their history. Yes they had fought wars and as any victor of the era they had done things to other to assert their success. They did not move in one direction and in many cases they had left communities untouched. Hararis, Somalis, Amharas and Tigres are examples. It is evident in written history that Amharas and Tigres were not united among themselves. In fact at one point in their history just about 200 years about they were close to destroy themselves as ethnic groups. This is well told in history books recently penned by one of the most qualified historians of our own like Obbo Professor Bahru Zewde. The period of utter carnage and genocide was known as the Era of Princes. They were slaughtering each other like rival groups of wild predatory animals until the Oromos came on the scene and brought peace to Wallo, Gojjam, Gondar and Tigray. The author seems to intentionally ignore this historical fact. I suggest to him and those like to read the history book written by Obbo Bahru. The author of this article is presupposed about everything about Oromos. In his tight shut mind Oromos were/are always killers and oppressors. Just look at how views Oromummaa. To him Oromummaa is one and the same with Nazism. This does it for me about him. It shows he does not understand Nazism, how and in what environment it originated. He is just driven by erroneous conclusion about Oromos. Because of such twisted presupposition his article is riddled with misrepresentations on the whole about the history of that country in general and Oromos like me in particular. He is just like those so-called elites who move their jaws by telling lies about the Oromo adoption system Guddifachaa.
    Nuff said for me right now!!!

  12. Oromia’s contemporary territory and the majority of the land inhabited by Oromo people in present-day Ethiopia have indigenous owners. wel stated. thank you for the information.


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