Mengistu Musie (Dr.)
I would first like to extend my sincere appreciation to Jef Peace, a principled journalist and, more importantly, a genuine friend of the Ethiopian people. In a time when truth is often obscured by political agendas, selective narratives, and fear-driven silence, his willingness to speak openly and challenge wrongdoing stands out as both rare and commendable. His recent open letter to the University of Calgary raises serious ethical and moral questions about the conduct of individuals entrusted with academic authority and intellectual responsibility.
In that letter, Jef Peace drew a stark and provocative comparison, describing the actions of Professor Getachew Assefa as resembling those of “a Nazi informants” or “denouncers for the Khmer Rouge.” While such comparisons are severe, they reflect the gravity of the accusations: that an academic figure, operating within a respected institution, allegedly used his position and influence to make denunciations against fellow scholars. This is not merely a personal dispute; it raises broader concerns about the misuse of academic standing to pursue political vendettas, particularly across international borders.
According to the claims outlined, Professor Getachew Assefa crossed a fundamental ethical line by sending allegations to the U.S. Immigration and Customs Enforcement (ICE) concerning two Ethiopian scholars currently residing in the United States: Professor Tingertu G/Tsadik and Professor Mesenbet Assefa. Both individuals are described as legal residents who were compelled to leave Ethiopia due to political persecution. If true, such actions represent not only a personal attack but also a dangerous precedent in which academic disputes or political disagreements escalate into matters of immigration enforcement.
The broader context of this situation cannot be ignored. Ethiopia, under the leadership of Abiy Ahmed, has experienced deep political tensions, armed conflicts, and widespread allegations of human rights abuses. Various groups—including journalists, academics, and activists—have faced intimidation, imprisonment, or exile. In such an environment, many intellectuals have sought refuge abroad, particularly in countries like the United States and Canada, where academic freedom and legal protections are expected to be upheld.
It is within this fragile context that the actions attributed to Professor Getachew Assefa become even more troubling. Rather than supporting fellow scholars who have fled political instability, he is accused of exposing them to further risk by contacting immigration authorities. This raises a fundamental question: what responsibilities do members of the academic community have toward one another, especially when their colleagues are vulnerable or displaced?
The role of academia has traditionally been associated with the pursuit of truth, critical inquiry, and the protection of intellectual freedom. Universities are meant to serve as spaces where ideas can be debated openly, without fear of retaliation or persecution. When an academic allegedly engages in actions that could endanger the safety or legal status of other scholars, it undermines the very foundation of these principles. It also risks turning academic institutions into extensions of political conflict rather than sanctuaries from it.
Critics of Professor Getachew Assefa also point to his past political affiliations, particularly with the TPLF. They argue that his actions cannot be separated from the broader political dynamics of Ethiopia, where ethnic divisions and historical grievances have often fueled conflict. Allegations have been made that the TPLF, during its time in power, was involved in policies and practices that contributed to the marginalization and suffering of certain groups, including the Amhara people. These claims remain deeply contested and are part of an ongoing, highly polarized debate over Ethiopia’s recent history.
At the same time, accusations are also directed toward the current government of Abiy Ahmed, which has been criticized by various international organizations for its conduct in conflicts such as the war in Tigray and violence in other regions. The characterization of the government as oppressive or even genocidal reflects the intensity of these criticisms, though such claims are likewise subject to debate and require careful, evidence-based examination.
What is clear, however, is that Ethiopian political divisions have increasingly extended into the diaspora. Scholars, journalists, and activists living abroad often find themselves entangled in the same conflicts they sought to escape. The case involving Professors Tingertu G/Tsadik and Mesenbet Assefa illustrates how these tensions can manifest in ways that threaten not only reputation but also personal safety and legal security.
Jef Peace’s intervention is therefore significant not only because it calls attention to a specific incident but also because it highlights a broader issue: the responsibility of institutions such as the University of Calgary to ensure that their members uphold ethical standards. Universities must take seriously any allegations that their faculty are engaging in conduct that could harm others, particularly when such actions involve cross-border implications and vulnerable individuals.
Moreover, this situation underscores the need for solidarity within the academic community. Scholars who have fled conflict or persecution often rely on networks of support to rebuild their careers and lives. When those networks are compromised by mistrust or hostility, the consequences can be devastating—not only for individuals but for the integrity of academia as a whole.
In conclusion, the concerns raised by Jef Peace deserve careful and impartial investigation. Allegations of this nature should not be dismissed, but neither should they be accepted without scrutiny. What is essential is a commitment to truth, fairness, and accountability. Academic institutions must reaffirm their role as protectors of intellectual freedom and ensure that their members act in ways that reflect these values. At a time when political conflicts are increasingly globalized, the ethical responsibilities of scholars extend beyond national borders. Upholding those responsibilities is not optional; it is fundamental to the credibility and purpose of academia itself.
It is essential to examine, with clarity and seriousness, the role that ethnic politics has played in shaping the current crisis in Ethiopia. What began as a political framework intended, at least in theory, to recognize diversity and decentralization power has, over time, evolved into a deeply polarizing system. Today, many observers and participants in Ethiopian public life agree that this model has contributed to widespread instability, mistrust, and violence affecting multiple communities. Among those most profoundly impacted are the Amhara and Tigray peoples, both of whom have endured immense suffering in recent years as political tensions have escalated into armed conflict and humanitarian crises.
The system, often referred to as ethnic federalism, was institutionalized during the Tigray People’s Liberation Front’s rule, particularly under the leadership of Meles Zenawi. This framework reorganized the country along ethnolinguistic lines, granting regions a degree of autonomy while simultaneously embedding identity into the structure of the state. Supporters argued that it addressed historical inequalities and gave marginalized groups a voice. Critics, however, contend that it entrenched divisions, fostered competition among ethnic groups, and normalized the politicization of identity in ways that would later prove deeply destabilizing.
One of the most serious allegations raised by critics of this system is that it enabled or at times encouraged discrimination and even violence against certain groups, particularly the Amhara. Claims of displacement, marginalization, and targeted attacks have been widely reported and remain a subject of intense debate both within Ethiopia and among the diaspora. While perspectives differ on the causes, scale, and intent of such actions, there is little doubt that many Amhara communities have experienced profound hardship, including loss of property, forced migration, and insecurity in various parts of the country.
During the nearly three decades of TPLF-dominated rule, opponents argue that political narratives often portrayed the Amhara in a negative light, associating them with historical domination and framing them as obstacles to a more equitable federal order. This narrative, critics say, contributed to a climate in which ordinary Amhara citizens—regardless of their socioeconomic status—were sometimes viewed with suspicion or hostility. Even individuals struggling with poverty and lacking political power could find themselves labeled in ways that exposed them to discrimination or exclusion.
It is within this broader historical and political context that accusations have been leveled against figures such as Getachew Assefa, who critics associate with the TPLF era. These critics argue that individuals who were part of that political system bear responsibility, whether direct or indirect, for policies and narratives that contributed to division and suffering. At the same time, it is important to approach such claims with careful consideration of evidence and to distinguish between individual accountability and broader systemic dynamics.
The transition of power in 2018, which brought Abiy Ahmed to office, was initially seen by many as an opportunity for reform and reconciliation. However, the years that followed have been marked by new conflicts and shifting alliances. Violence has affected multiple regions, including Tigray, Amhara, and Oromia, leading to significant civilian casualties and displacement. In this evolving landscape, accusations of human rights abuse have been directed at various actors, including government forces, regional militias, and non-state armed groups.
For many Amhara intellectuals, journalists, and activists, the current environment has become increasingly restrictive and, in some cases, dangerous. Reports of arrests, intimidation, and harassment have prompted some to leave the country in search of safety and freedom. Among those who have relocated abroad are scholars such as Tingertu G/Tsadik and Mesenbet Assefa, who are described as having sought refuge in the United States and established legal residency there.
The controversy surrounding Professor Getachew Assefa arises from allegations that he contacted U.S. Immigration and Customs Enforcement regarding these individuals. As Jef Peace accurately reported, such actions raise serious ethical concerns, particularly given the vulnerability of scholars who have fled political instability. Academic communities are generally expected to provide support and protection for displaced colleagues, not to expose them to additional risks. The use of immigration enforcement mechanisms in political or personal disputes is especially troubling, as it can have far-reaching consequences for those targeted.
At the same time, it is important to recognize that Ethiopia’s political crisis cannot be reduced to a single narrative or attributed solely to one group or period. The suffering experienced by the Tigray population during the recent war, for example, has been widely documented and has drawn international attention. Similarly, violence in the Amhara and Oromia regions has affected countless civilians, underscoring the need for a comprehensive and inclusive approach to understanding the country’s challenges.
What emerges from this complex picture is the urgent need to move beyond narratives that assign collective blame or deepen divisions. Ethnic politics, in its most destructive form, transforms identity into a tool of exclusion and conflict. Reversing this trend requires a renewed commitment to shared citizenship, equal protection under the law, and accountability for abuses regardless of who commits them.
Academic institutions, both within Ethiopia and abroad, play a critically important role in upholding ethical standards and fostering environments grounded in integrity. They are expected to safeguard the principles of intellectual freedom, mutual respect, and professional responsibility. Members of the academic community should adhere to the highest standards of intellectual conduct, respect the rights and dignity of fellow scholars, and avoid actions that could turn academic spaces into arenas for political retaliation or personal grievance.
In this context, the conduct attributed to Getachew Assefa raises serious concerns about professional responsibility. As a faculty member associated with the University of Calgary, his actions—if confirmed—risk undermining the values that academic institutions are meant to uphold. It is therefore appropriate for the university to carefully review the matter and provide clear guidance, ensuring that its standards of ethical conduct are maintained and that its reputation is not compromised by actions that may be perceived as inconsistent with academic norms.
Ultimately, Ethiopia’s future depends on its ability to confront difficult truths while fostering dialogue and reconciliation. The pain experienced by the Amhara, the Tigray, and other communities should not be used to justify further division, but rather to underscore the urgency of building a political system that prioritizes justice, dignity, and unity. Only by addressing the root causes of conflict and rejecting the instrumentalization of ethnic identity can Ethiopia hope to move toward a more stable and inclusive future.
The writer can be reached at : mmusie2@gmail.com
Editor’s Note : Views in the article do not necessarily reflect the views of borkena.com
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Jeff Pearce, not Jef Peace.