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Wedi
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Your Bible about Oromummaa!! Oromummaa is a Low Grade Nazification Movement!!

Post by Wedi » 10 Jun 2023, 05:49

Oromummaa is a Low Grade Nazification Movement

May 15, 2023

By Yonas Biru, PhD

This document is prepared to help the international community (IC) realize that PM Abiy and the Oromummaa clan that he is increasingly pandering to are posing an existential threat to the very existence of Ethiopia. Oromummaa is an imitation of Nazism perpetuated by Oromo tribal fanatics. Unfortunately, the PM lacks the political maturity to understand that neither he nor the architects of the Oromummaa can control the consequences of the tribe-based criminal enterprise. The IC must use the full force of its geo-political and financial influences to stop the imitation of Nazism by Oromummaa fanatics before it is too late.

Oromummaa is a Low Grade Nazification Movement

Yonas Biru, PhD

Let me reiterate two important caveats.

First, the term Oromummaa has two dimensions: social and political. The social meaning of the term is “being Oromo.” It reflects Oromo’s traditions and ethos of welcoming outsiders with a sense of community value and welfare. In contrast, Political Oromummaa aspires to impose the Oromo identity, culture, and political beliefs on other tribes. This article is focused on the political dimension of Oromummaa.

Second, advocates of Political Oromummaa intentionally hide their political motives behind the draperies of carefully curated Oromo social narrative. When their critics expose the façade, their responses run the gamut from intentionally confusing Oromummaa’s political and social dimensions to labeling their critics as “anti-Oromo.”

Oromummaa’s Bad Attempt at Cloning the Nazification of Germany

Hitler’s ultimate objective was making the Aryan race superior to all other races. The Aryan race refers to a mythical race that some European white supremacists imagined it to be “the highest race of humankind, the only one capable of producing a higher civilization.” Hitler vowed to restore and glorify the Aryan race while denigrating Jews, blacks, Romani (Gypsies), and other races.

At the beginning, his agenda was not as much focused on building a military might as it was on creating what he called a “spiritual energy.” He saw this as a prerequisite to build an army of fanatical followers. The process of activating, evangelizing, and mobilizing faithful followers was an important part of the Nazification process.

In a classic book “The True Believer: Thoughts on the Nature of Mass Movements”, Erik Hoffer identified three factors that were crucial for mobilizing Nazi-devotees.

First, perpetuating a strong hatred towards non-Aryan races (particularly Jews) was the key unifying factor in galvanizing a mass following. Germans were humiliated after they suffered a crashing defeat in the First World War for which Hitler accused the Jews of being backstabbers that caused Germany’s defeat. He railed his followers to avenge Jews and the nations who defeated and humiliated Germany.
Second, promising a glorious future or an imagined castle-in-the-air was what gave Nazi’s followers a sense of a divine mission and turned them into what Hitler called “divine-creations.” The castle in the sky was making the Aryan race the supreme race and making Germany the most powerful nation on earth.

Third, there was no room for non-participation. Anyone who did not fully subscribe to Hitler’s ideology were lumped up with the enemy. The concept of “You are with us or against us” was the order of the Nazi movement.

The Creation of Aryan Spiritual Consciousness and Nazism

Let us delve into the process of Nazification to better understand the Oromummaa-ization process. Hitler’s strategy of first importance was promoting a new German consciousness and an “affinity with the spirit of the new Germany.” He conceived and propagated the Nazi movement as a “spiritual movement” with a “higher mission.” Sadly, his “spiritual movement” was fueled by hate and anger against the enemy.
He was highly successful in creating, nurturing and weaponizing the population’s anger and fear against the Jews, Marxists, [deleted], and Nazi’s domestic political opponents.

The Nazis did not like Communists because they provided an alternative ideology to proletarians of all countries to unite against capitalism in the conflict of class interests. This undermined Nazi’s aim of uniting the Aryan race of all classes against all classes of other races. They want Aryan proletariat to hate proletariats of other races, not to unite with them.

Hitler tolerated Churches to the extent they aligned and subsumed themselves to the Nazi ideology of creating a superior Aryan race.

The Parallel Between the Nazi and Oromummaa Doctrines

Professor Asafa Jalata is the Godfather of the Oromummaa movement. His manifesto “The Concept of Oromummaa and Identity Formation in Contemporary Oromo Society” is focused on creating “Oromo consciousness” in line with Hitler’s German Consciousness. Oromummaa was engineered to serve as unified mass movement to restore the Oromo society to its glory days of 16th century Gedaa.

Anyone who has read Eric Hoffer’s description of the evangelization process of a mass movement and Mancur Olson’s classic work on “The Logic of Collective Action” cannot miss the parallel between Nazi’s and Oromummaa’s modus operandi.

Professor Asafa is well versed in the Nazi literature as shown in his writings. Out of curiosity, I googled if he is familiar with Hoffer’s and Olson’s classic works because his Oromummaa strategy seemed a canning replica of Hitler’s Nazification blueprint. Lo and behold, he is very familiar with both works. He refers to them in some of his writings.

Hitler’s aims of restoring the Aryan race as a hegemonic race and conquering the world constituted his higher mission. In like manner, Oromummaa’s higher mission or castle in the air aspires to reinvent and idolize the Gadaa system as a “dynamic global project.” Professor Asafa envisions the Oromummaa movement to “contribute to the solidarity of all oppressed peoples and promote the struggle for national self-determination, statehood, sovereignty, and multinational democracy.” His followers (scholars and laymen alike) bough his vision lock, stock, and barrel. Making Oromo Great Again became the higher purpose and the divine obsession of the Oromummaa true believers.

The Oromummaa divine castle in the sky is constructed NOT by building on the virtues and strengths of Oromo culture and value but by creating and nurturing negative image of those the movement designates as enemies of the people of Oromo.

Professor Asafa’s 12-page Oromummaa manifesto uses the term colonialist Ethiopia 18 times in different forms. Allegations of brutal colonization are used to create and sustain anger. The Anole statue of amputated breast epitomizes the desire to feed the beasts of hate with angry and tumultuous thoughts constantly.

In the hate-engendering endeavor, all aspects of Ethiopia’s political, economic, social, and religious institutions are weaponized to demonize Oromummaa’s designated enemies.

The people of Oromo see Christianity and Islam as part of their integral culture. In contrast, the Oromummaa doctrine portrays the two Abrahamian religions as Ethiopian “empire builders.” 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.”

Professor Asafa adds more fuel to the fire. “Turks, Arabs, Habashas and the Europeans imposed both Islam and Christianity on Oromos while at the same time suppressing indigenous Oromo religion in order to psychologically control and dominate them… The Oromo self was attacked and distorted by Ethiopian colonial institutions.”

As outlandish as it may be, professor Asafa’s narrative is not an exception. It is consistent with the narrative of tribalist Oromo class. Professor Mirgissa Kaba and Girma Gutema equate Menilik’s incursion into the Oromo tribal land to “enslavement of the Oromo.” They further claim the Oromo language was turned into a “’prison language’ to show the incarceration of the Oromo which has continued to date.”

Dr. Gemechu Megersa’s outlook is even more dramatic. He describes a three-step process that purported enemies of Oromo used to introduce Islam and Christianity. First was taking the land of the Oromo. He described it as “occupying the physical space.” Second was “domesticating the native’s mind” using Islam or Christianity as a tool of subjugation by persuasion or force (“በካልቾና በጥፊ”). This, Dr. Gemechu suggests, was used to purify, and cleanse the Oromo because the people of Oromo were treated as an unholy (“እርኩስ”). The third and final stage was creating a new history for the subjugated people.

Perhaps the most venomous lie is the claim that adherents of Oromummaa parrot, claiming “between 1868 and 1900, half of all Oromo were killed, around 5 million people.” This makes the Oromo population at the time 10 million.

According to Statista, the population of the entire Ethiopia in 1868 was 5.8 million. By 1900, it was estimated to be 8 million. The Ethiopian Central Statistical Agency put the 1900 total population figure at 10,742,000 . Oromo intellectuals know the population of Oromo at the time was far less than 5 million. But they still use the 5 million genocide figure to demonize Menilik and Amhara as the two most hated enemies.

Just as was the case in Nazi Germany, the concept of “You are with us or against us” is the order of the Oromummaa movement. Those who do not subscribe to the Oromummaa ideology and political belief system are outcasted as enemies. In a two series LTV Show interview (here and here), Dr. Gemechu Megersa called Oromos who do not conform to the Oromummaa doctrine “አቃጣሪ” [[deleted]].

Dr. Asafa Jalata characterizes those who do not follow his destructive agenda as “Ethiopianists and collaborationists” and “assimilated former Oromos, [who] like their Habasha masters… and haters of the Oromo history, culture, institutions.”

Oromummaa Precedes Religion, Family & Individual Liberty

Professor Asafa admits “the Oromo have religious plurality,” accepting the spread of Christianity and Islam. He has no choice because Islam and Christianity constitute the overwhelming majority of Oromos. However, he insists that these religions “need to adapt to national Oromummaa” because “the concept of Waqaa [Oromo God] lies at the heart of Oromo tradition and culture, which shapes the basis of Oromummaa.”

This line gives Waqaa precedence over the so-called “borrowed religions” of Islam and Christianity. In it lies irreconcilable conflict with other religions. For example, Islam is a way of life. As such, it defines and forms the overarching and over-encompassing identity of all Muslims around the world. The Quran recognizes the diversity in peoples’ color, language, tradition, and culture (30:22). However, any tradition or culture that contradicts the teachings of Islam (including Islam as a complete way of life) is rejected (4:115).

How do adherents of Oromummaa resolve the conundrum of reconciling Islam and Christianity with Oromummaa as Oromo’s overarching and over-encompassing identity?

They do so by giving Oromummaa precedence over Islam and Christianity. That is precisely why Jawar Mohammed announced he is first Oromo before he is Muslim. That is why Shimeles Abdissa criticized Oromos who took Christian and Muslim names as an affront to their Oromummaa identity.
Sadly, that is also why Muslim adherents of Oromummaa keep quite when Mosques are burned, and Amhara Muslims are subjected to mass murder and thousands of non-Oromo Muslims are forcefully displaced out of the Oromo tribal land.

Religion is not the only institutional victim of Oromummaa. Intertribal families such as mine are targets of the Oromummaa craze. We have witnessed one of the most prominent Oromo political leaders, Professor Bekele Gerba, attributing the decline of the Oromo language to interethnic marriage. We have also seen Oromummaa followers calling for a mass divorce to free Oromos from their Amhara spouses, leaving their tribally mixed children behind.

And then there is Oromummaa’s assault on the right to uphold an independent political view. Professor Asafa makes this clear. “Oromummaa as an intellectual and ideological vision rejects the position of Ethiopianists, collaborationists, modernists, and mainstream Marxists and places the Oromo man and woman at the center of analysis…”

As noted above, Nazi rejected Marxists to avoid an alternative narrative to his race-based conflict. For the same reason, Oromummaa rejects Marxism. They do not want Oromo peasants to sympathize and unite with Amhara peasants.

The more interesting question is: Why does Professor Asafa reject modernism? Political Oromummaa needs an Oromo institution that culturally and institutionally ties all Oromos. In 2019, they tried to make Irrecha a unifying Oromo identity. It was celebrated in Addis Ababa with a bang.
A year after, it disappeared from national scene with a whimper. To begin with, Oromos could not agree whether it is an Oromo religion, or a ritual practiced by non-believers. In the above-mentioned LTV Show interview, Dr. Gemechu insisted that Irrecha is an Oromo religion and called those Oromos who think otherwise as “ignorant” and “አቃጣሪ”.

The other question is: Why does Professor Asafa loathe modernism? Modernism undermines parts of uniquely Oromo traditions around which he wants to unite all Oromos under one identity. Another social institution that Oromummaa tries to ride is Gadaa – a 16th century political, economic, social, and religious governing system.

Unfortunate to the peddlers of Oromummaa, the Gedaa system has long been “reduced to a ritual system,” as documented by Professor Endalkachew Lelisa Duressa. Even Professor Asafa acknowledge Gedaa is a system whose time has long passed. He believes that “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. But he still wants to revive Gadaa. The question is: Why?

With the expansion of Islam and Christianity and since Menilik’s regime, Oromo was vastly integrated with the rest of Ethiopia, socially, politically, and economically. Oromos in Wello have a ton more similarity with the Amhara of Wello than with the Oromos of Wellega or Arsi. Similarly, Oromos in Shewa share far more with the Amharas of Shewa than with the Oromos of Bale or Jimma.

The aim of Oromummaa is to reverse this development using a two-pronged approach. The first prong harasses, humiliates and attacks Oromos who do not chain themselves with antiquated Gadaa system. They are labeled as “assimilated former Oromos, [who] like their Habasha masters… and haters of the Oromo history.” If one is an Oromo and a born-again Protestant Christian who aspires to live like Christ and does not accept Gedaa‘s religious tenets, he/she is labeled “former Oromo” and an “አቃጣሪ” to boot.

The second prong is to use the leavers of political power to resuscitate the pre-modern Gadaa system as the overarching identity of Oromo. The only chance they can reintroduce a 16th century antiquated Gedaa is by rejecting the modernism of the 21st century. This is a futile enterprise to go forward in a reverse gear.

Political Oromummaa a Project of Wholesale Grievance and Lies

The politics of grievance-fueled hate is the sine qua none of Oromummaa, just like wind is a sine qua non for flying a kite. Sadly, the politics of grievance-fueled hate is sustained by a wholesale lie-infested narrative both about Oromummaa and about its designated enemies. While noting that one can write volumes on this, I will limit my presentation to a few examples in the interest of space.

Allow me to reiterate Shimelis Abdissa’s 2019 Irrecha celebration speech to show the wholesale lie is the foundational anchor of Oromummaa’s hate-driven movement. At his speech, he said: “We have taken the levers of power after we broke the backbone of our enemies in the same place where they broke us.” The enemy he mentioned was “Neftegna” aka Amhara.

The truth is that the Oromo-led governing party was voted into office with a unanimous vote from members of the Amhara Democratic Party, in 2018. Had the Amhara casted their block vote with the nominee of the Southern People candidate, the leavers of power would have gone to a non-Oromo candidate. Oromo did not break the backbone of Amhara. It climbed to power on the supporting shoulders of Amhara.

Let us move to Professor Mirgissa Kaba’s and Girma Gutema’s rejoinder to my Emergency Manifesto. I had to read some of their remarks twice to make sure that my eyes were not playing tricks on me. In an unabashed lack of intellectual integrity laced with brazen audacity, the two defenders of Oromummaa wrote: “The Oromo lived peacefully and has never enticed any wrong to any peoples whom they live with as neighbors.”

This is the same Oromo tribal land where people are hanged upside down alive and stoned to death that the two Oromummaa scholars are talking about. They are talking about the land of Mogassa where in centuries past Oromo warriors cut the [ deleted ] of men who refused to accept Oromoness and then hacked their neck with a hatchet. The cruelty is manifested in the decision to chop their [ deleted ] first and then hack their neck rather than hacking their neck first and then chop their [ deleted ].

Recent reports by credible international agencies show the Oromo tribal land is the epicenter of recurring forced displacement and race-based mass murders. Yet, the two scholars boldly claim the Oromo has never done any wrong to any people.”

Further, in a tweet Professor Mirgissa suggested Oromummaa does not infringe on “other group’s rights”. Let us start with Shimelis Abdissa, the President of the Oromo region the second most powerful person in current Oromo politics, next only to the Prime Minister.

He is on the record announcing Oromo-PP’s plan for “the Future of Ethiopia” is Gedaa and “Prosperity Party is built in such a way to advance the interest of Oromo. The head of the Party will always be an Oromo or an Oromo plant.” Jawar Mohammed, one of the most prominent Oromo politicians, acknowledges the resentment that Oromo-PP’s attempt at establishing an Oromo hegemony has inspired, noting:

አንድ ቡድን በኦሮሞ ስም አምባገነንነትን ገንብቶ ለጎረቤት ክልሎችና ሕዝቦች ጠላት አድርጎናል። አገዛዙ ባለፉት አምስት አመታት አብረን ከምንኖርባቸው ሕዝብና የክልል መንግሥታት ጋር ጦርነት ውስጥ እንድንገባ አድርጎናል …

Once again, in a 2023 speech to Oromo-PP youth league, President Shimelis made both the enemy and the imagined castle in the air components of Oromummaa clear:

”የአዲስ አበባ (ፊንፊኔ) ከተማን ከበናት የሸገር ከተማን ለምንድነው የገነባነው? በስትራቴጂ አስበንበት ነው እየገነባን ያለነው፡፡ ጠላቶቻችን ምን እየሠራን እንደሆነ ገብቷቸዋል፡፡ አንዳንድ የእኛ ሞኝ ግን አልገባውም፡፡ እመኑኝ! እናንተ እድሜያችሁ ወጣቶች ናችሁ፡፡ በመጪዎቹ 30 እና 40 ዓመታት የኢትዮጵያ ንግድ የሚባለው፣ የኢትዮጵያ ጂዲፒ የሚባለው ሸገር፣ ቢሾፍቱ፣ የገዳ ስፔሺያል የኢኮኖሚ ዞን እና አዳማ ይሆናሉ፡፡ ገዳ ስፔሺያል የኢኮኖሚ ዞን የአፍሪካ ቁጥር አንድ ጂዲፒ እንደሚሆን አነዳች ጥርጣሬ የለኝም፡፡ ይህም በቀጣዮቹ 30 እና 40 ዓመታት እውን የሚሆን ነው፡፡”

Leaders such as Shimelis, Gemechu, Asafa, and their ilk use pens, papers, and megaphones to herald their lies. However, their lies germinate violent actions as they percolate down to the restless youth. Sticks, stones, matchets and guns become the political lingua franca of the systematically nurtured and curated resentment of Political Oromummaa.

Let me add some more examples of Oromummaa’s institutionalized lies from Professor Asafa’s articles. Professor Asafa’s ability to fabricate false narrative seems to know no limits. Speaking of the Oromo Mogassa system he wrote:

“The principles of justice and democracy guided the Oromo worldview and value. Oromo society rejected hierarchies based on race/ethnicity, class, and gender. Therefore, when the Oromo fought wars and defeated their competitors, they integrated them into their society through the processes known as guudifacha and moogafacha. When other peoples or groups were interested to join Oromo society, they were allowed to join the society through these processes.”

Endalkachew Lelisa Duressa, a well-known quantity in the Oromummaa universe acknowledges the Oromo used the “Gadaa system both militarily and administratively to expand their territories.” Mohammed Hassen, another well-regarded Oromummaa leader debunking Professor Asafa’s claim that the Mogassa undertaking was guided by “the principles of justice and democracy.” Mohammed wrote: the Mogassa practice “included absorbing defeated tribes “as clients or serfs (gabbaro) into the [Oromo] tribal structure.”

For ease of explanation, let me present a hypothetical version of Chinese Mogassa. Here are the steps.

1. China invaded Ethiopia.
2. Converted all Ethiopians to Chinese citizens in a national ceremony under the threat of mass murder.
3. Required every Ethiopian to stop speaking in his/her mother tongue and start speaking in Mandarin only.
4. Forced all Ethiopians to adopt Chinese names such as 静 for women, and燕 for men.
5. Gave Ethiopia a new name, say 无为市.
6. Required all former Ethiopians to denounce their traditions and cultures
7. Cut the [ deleted ] of men who refused to accept their Chinese-ness and hack their heads in front of their community.
8. Allowed the newly minted Chinese to live freely with Chinese Culture and language.
9. In the process of Chinese Mogassa millions of Ethiopians were murdered for refusing to comply, but the Chinese government argues the end justifies the means.

Professor Asafa brazenly claims “When [non-Oromos] were interested to join Oromo society, they were allowed to join the society.” He forgot to mention those who were not interested had their [ deleted ] chopped and their neck hacked.

Oromos Were an Integral Part of Ethiopia’s Governance Architecture

The Oromummaa camp’s claim that Oromo has been colonized by Ethiopia is an outright lie. If one must judge Ethiopia’s state building of past centuries by current democratic standards, the Oromo will come out both as colonizer and colonized – if one must use such words.

One can go as far back as Emperror Susenyos’s era (early 1600s) to see the role the Oromo played as kings, king makers and military leaders of a succession of Ethiopian eras. There were Oromo governors in Amhara tribal land way before Menilik’s time. Under Menilik’s era and beyond, there were Oromo generals, governors, Ambassadors, and members of the Nobility.

Empress Taitu Betul (the great granddaughter of Ras Gugssa) was Emperor Menelik’s wife. She was Ras Gugssa an Oromo was married to Zewditu, the daughter of Emperor Menelik. Negus Mikael (aka Ali) of Wollo was an Oromo king of Wollo. His father was Ali Aba Bula. The wife of Emperor Haile Selassie, Empress Menen is the granddaughter of Ras Mikael of Wello whose an Oromo. Prince Sahle Selassie, the youngest son of Emperor Haile Selassie was married to an Oromo.

Dejazmach Balcha Aba Nefsso was another great Oromo general. He was one of the most talked about and revered war leader during the Adwa war. Interestingly, the Gurage in Ethiopia claim he is a Gurage. The Oromos claim him to be a naturalized Oromo through Mogassa.

Ras Abebe Aregay, one of the kingmakers of Ethiopia was half Oromo on his mother’s side. He was the Prime Minister of Ethiopia (1957-1960).
In the early days of Mengistu Hailemariam’s era, Teferi Benti (an Oromo) was the head of state. Mengistu Haile Mariam himself was an Oromo. His principal intellectual Gidfather was Haile Fida, an Oromo. His last Prime Minster Tesfaye Dinka, another Oromo. Other high-level officials included Demise Bulto and Tesfaye Gebre Kidan Geletu (who served as the Acting President of Ethiopia after Mengistu fled the nation).

What Needs to Be Done?

For the last 50 years, since the time of Mengistu, Ethiopia been led by Oromos, Southern People (PM Haile Mariam) and Tigrayans. And yet Oromummaa targets the Amhara because the movement is built on passionate hate for the Amhara.

The lie-inspired and hate-driven Oromummaa movement is pushing the nation to the brink. In the immediate short-term the only force that the PM responds to is the IC. The IC must use the full force of its sanction tools to stop Oromummaa before it is too late. See “Averting Civil War in Ethiopia: An Emergency Manifesto.”

https://eastafricanist.com/averting-civ ... -ethiopia/
https://eastafricanist.com/wp-content/u ... ifesto.pdf


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The Oromummaa Politics is Weaponized with Lies and Soaked in Blood

By Yonas Biru, PhD
May 4, 2023

This article is inspired by a recent op-ed on Addis Standard online titled “Critiquing the anti-Oromo nascent narrative of disgruntled Amhara elite in the diaspora: A rejoinder to the wrong manifesto.” The Manifesto in reference is my proposal titled “Averting Civil War in Ethiopia: An Emergency Manifesto.”

Speaking of my manifesto, the authors of the op-ed, Professor Mirgissa Kaba and Girma Gutema (MK & GG), started with an eyebrow raising statement. “In our view, the Oromo as well as all nations and nationalities that have suffered under the subjugation of the Amhara political elites in Ethiopia often do not give much attention to such hostile rhetoric as well as intentionally corrupted writings.”

Evidently, every general statement allows an exception or two. Hence their attempt at rebutting my Manifesto, fearing that if left unchecked the “nascent narrative” can become “a reference to the future history.” They added: “Individuals and their narrow groupings like that of Dr Yonas Biru still appear to influence the process through their writing, advocacy and twisting their alike in foreign government system.”

My Manifesto aimed at four broad areas: (1) bringing to light the worsening political and economic crises under the Oromo-led government; (2) uncovering the underlying causes of the crises, namely recycled Gedaa and emboldened Oromummaa; (3) exploring a win-win nexus for an all-inclusive dialogue, and (4) promoting domestic and international campaigns to pressure the government towards a peaceful resolution. The rejoinder is focused on defending Gedaa and Oromummaa. No effort was made to address items 3 and 4 at all.

I need to flag three caveats from the outset in the interest of clarity. First, the term Oromummaa has two dimensions: social and political. The social meaning of the term is “being Oromo.” It reflects Oromo’s humane traditions and ethos of welcoming outsiders with a sense of community value and welfare. As a political doctrine, Oromummaa imposes the Oromo language, culture, and identity on other tribal communities through coercion – political, economic, and military.

Second, when critics of the Oromummaa political aggression pen legitimate exposés, the common Oromummaa scholars’ response is intentionally muddling the political and social aspects of Oromummaa and accusing their critics of tarnishing the Oromo social standing. This is what MK & GG did in their deceptively crafted and lie-ridden rejoinder.

Third, as noted in my manifesto, since its formation, the Oromo Prosperity Party (Oromo-PP) has gone through subtle but intense infighting between Ethiopianist and Oromummaa factions. Over the last year-and-half, the Oromummaa doctrine has increasingly controlled the levers of power and the PM has progressively become a part of it.

As noted in my Manifesto, Oromummaa is in equal measure part cult and part political dogma. Its adherents uphold it above religion and family. Oromo leaders, including the President of the Oromo land have publicly accused Oromos with Biblical and Islamic names of undermining their Oromummaa roots. We have witnessed one of the most prominent Oromo political leaders, Bekele Gerba, attributing the decline of the Oromo language to interethnic marriage. We have also heard Oromo activists calling for a mass divorce to free Oromos from their Amhara wives and husbands, leaving behind their half-cast children.

The purpose of this article is to show the extent that Oromummaa scholars go to weaponize false claims and outright lies as a strategic defense of the Oromummaa cult. A rudimentary fact checking would have led to the rejection of the rejoinder. Its publication shows not only of the saddening lack of intellectual ethics on the part of the authors, but also the absence of journalistic integrity on the part of the editors of Addis Standard.
My manifesto was clear in its disposition and objectives in all four broad areas noted above. Let us briefly revisit the key issues.

Crisis Under the Oromo-Led Government

The economic and political crises highlighted in my manifesto were data driven and well documented with 17 references from credible international agencies. They include the IMF, the World Bank, the UN, Transparency International (the most authoritative institution on corruption indexes), Heritage Foundation (known for its economic freedom index), the Hong Kong based Fitch Rating (globally recognized for rating a nation’s ability to meet its financial obligations), VOA, and NPR, among others.

Referring to me, the response in the rejoinder is: “His manifesto, in our view, is essentially an opinion of individuals or at best people in the same circle who may have their own dream which has nothing to do with what the general public believes it should rather be.” The reference to “people in the same circle” represents “disgruntled Amhara elite in the diaspora”.

Diaspora, I may be. But the Amhara designation needs further clarification. I am part Oromo and part Amhara. Besides, the current political, economic, and geopolitical crises are flagged by all Ethiopians, including Oromos. In a 67-page document, Jawar Mohammed, arguably the most prominent Oromo politician, did not hesitate to speak candidly.

አንድ ቡድን በኦሮሞ ስም አምባገነንነትን ገንብቶ ለጎረቤት ክልሎችና ሕዝቦች ጠላት አድርጎናል። አገዛዙ ባለፉት አምስት አመታት አብረን ከምንኖርባቸው ሕዝብና የክልል መንግሥታት ጋር ጦርነት ውስጥ እንድንገባ አድርጎናል …

… በመጀመሪያ በሀገሪቱ የተለያዩ አቅጣጫዎች የሚነሱ ግጭቶችን ለማስቆም ትኩረት መስጠት ያስፈልጋል። ከዚህ ጎን ለጎን ሀገሪቱን ለማስተዳደር ፖሊሲዎችን መቅረፅ፣ የአመራር ብቃትን ማሻሻል፣ የሥልጣን ምሰሶዎችን መገንባት፣ መለወጥ፣ በከፍተኛ ብስለት መከለስ በፍጥነት ሊሰሩ የሚገባቸው ተግባራት ናቸው። ከብሔር ብሄረሰቦች ጋር ያለንን ግንኙነት ማጠናከርና በዲፕሎማሲው መስክም ያሉብንን ድክመቶች ማስተካከል ጊዜ የማይሰጣቸው ናቸው። ‹ኦሮሞ አገርን ሊገዛ ይቅርና ክልሉን ማስተዳደር አይችልም› የሚለው ፕሮፓጋንዳ ባለፉት አምስት ዓመታት በተፈጠሩ ስህተቶች ተቀባይነት እያገኘ መምጣቱ የሚካድ አይደለም። ይህም በሕዝባችን ሥነ-ልቦና ላይ ከፍተኛ ጉዳት አስከትሏል። ከሀገር ውስጥ እና ከውጭ ሀገራት ጋር ያለንን ግንኙነትም እያበላሸ ነው። ይህንን በመረዳት፤ የግል ኢጎዎችንና የቡድን አመለካከቶችን ወደ ጎን በመተው የጋራ ስማችንን ለማጽዳት መሥራት ያስፈልጋል።

The Causes of the Crises: Recycled Gedaa and Emboldened Oromummaa

In the noted manifesto, I highlighted two causes for the crises. First is the effort to resurrect Gedaa from the tomb and rinse and recycle it for current use. The second is the Oromummaa political doctrine. These are the two issues that MK & GG focused on because they saw them as daggers at the heart of the Gedaa inspired Oromummaa political doctrine.

Gedaa was a 16th century Oromo tradition practiced in limited areas of the current day Oromo tribal land, governing the community’s economic, political, social, and religious traditions. It was an effective governance system when people lived in small clans in the same area for generations. The system became outdated and unfit for purpose after the advent of population growth. Its demise was further exacerbated by migration, following the Oromo conquest of new tribal lands. As a governance system it started its decline in the 16th century. After the dawn of the 19th century, “it was reduced to a ritual system.”

The reason for the transformation of Gedaa into a ritual system was articulated by none other than Asafa Jalata (the intellectual Godfather of the Oromummaa political doctrine). In his view, the culprits were: “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”.

Other Oromo scholars such Endalkachew Lelisa Duressa attribute the transformation of Gedaa from a governance system to a traditional to the “spread of Islam and Christianity [that] undermined the political and military roles of the Gadaa system.” Jawar Mohammed, in his 76-page recent report, argued the Gedaa system was weakened by “population expansion and the advent of migration.”

With total disregard for the truth, MK & GG wrote: “Gadaa is governance system of the Oromo that has survived the subjugation and annihilation for 600 years despite brutal crackdown under the different state of this country.” This was unmitigated and uncircumcised lie. Allow me to summon Jawar Mohammed as my primary witness.

In his above-noted 76-page document, Jawar asserts: “የኦሮሞ ትግልን ብንመለከት፤ ከምኒልክ ወረራ በፊት ያለው ዘመን የነፃነት እና የብልጽግና ተደርጎ ይወሰዳል።” [Before Menilik’s invasion, Oromo was free and prosperous and Gedaa was the emblem of our pride.] Menelik’s reign was between the end of 19th century and the beginning of 20th century.

I will let MK & GG settle their fictional narrative of 600 years of subjugation and annihilation of the Oromo by the Ethiopian state with Jawar’s narrative of a free and prosperous Oromo before Menelik’s reign.

How Gedaa was reduced to a state of ritual practice is not the most important question. The most important question is: If Gedaa lost its competence in the 19th century as Asafa Jalala noted, what purpose will Gedaa serve in a globalized world in the 21st century? Using Gedaa at the national and regional level in the 21st century is akin to forcing grown up [deleted] man or women to wear the ጥብቆ he or she used as a toddler.

Japan and China had far more developed and sophisticated traditional institutions and governance infrastructures than the Oromo Gedaa. However, Japan under the Meiji Restoration Period (in the 19th century) and China under Deng Xiaoping (in the 20th century) figured out one cannot go forward in a reverse gear. They enacted policies to ban old traditions and adopted western practices, just like the founding fathers of the US in the 18th century modeled their democracy after Greece’s system of self-government. It is sad to see Oromo tribalists are tickling their fancy to resurrect and recycle an expired ritual when modern societies are exploring best practices from around the world.

In all fairness, clinging to the past is not only an Oromo elite problem. Amhara and Tigray elites are inflicted with the same social illness. The Amhara spent their waking hours regurgitating the global significance of Adwa and Lalibela. Tigrayans still believe the sun and its galaxy revolve around the Axumite civilization whose heyday was somewhere between the 4th and 5th century.

The hermitized and tribalized Amhara, Oromo and Tigray scholars never get tired of fighting about who has the best tradition, who stole from whom in centuries past, who killed whose old traditions is the staple of their political life.

This is nowhere clearer than in MK & GG’s pregnant statement: “Ethiopia unfortunately do not have anything of its own that it could proudly claim to have as relevant to the world, except the monuments in the rocky lands of the habasha Old Testament Biblical belt. The good ones coming from the South including Oromia are shunned down as indigenous etc.”

Anyone with access to Google can see what are the most important Ethiopian iconic legacies that have their hand and footprint on the world stage. A Google search for Adwa fetches 4,150,000 results, followed by Axum (3,880,000), and Lalibela (3,850,000). Gedaa fetches 58,800 entries. Alas, at a closer examination, MK & GG’s pregnant statement was stillborn.

The Mogassa Legacy: Military Subjugation followed by Mass Adoption Under Duress

One issue that got the attention of MK & GG is my narrative of the Oromo Mogassa tradition. Sadly, they tried to launder the blood soaked Mogassa using the Oromo Guddifachaa tradition (voluntary and humane adoption) as a detergent. In the Oromo Guddifachaa tradition, an adopted child is treated like a biological child. The process is voluntary, and the practice is common to this day.

Mogassa is different in form and substance. Unlike Guddifachaa that involves individual adoptions by a family, Mogassa was the practice of the mass adoption of conquered tribes. It is a forced assimilation of other tribes into the Oromummaa galaxy.

Mogassa had a three-step process. First, in the quest to take lands inhabited by other tribes, Oromo warriors decimated other tribal lands. Second, once they took over new territories, the Oromo conquerors adopted women, elders, children and surrendered fighters of the conquered tribe. Third, the conquered tribes were assimilated into Oromummaa under duress. The adopted communities were forced to abandon, their names, languages, and traditions, and were politically and militarily baptized to become Oromo in every facet of their existence.

The adoption is undertaken under “political, military and economic considerations” as documented by one of the most prominent Oromo historians (Mohammed Hassan) in a book published by Oxford University. Mohammed notes: Historically, the Oromo has “assimilated more than they were assimilated by others.” This included absorbing defeated tribes “as clients or serfs (gabbaro) into the [Oromo] tribal structure.”

To top it off, Mohammed’s book reveals that new fictitious Oromo genealogies were created for the forcefully assimilated tribes so they can count “their ancestors several generations back” to a “hypothetical” Oromo lineage. It was a complete dissolution of culture, tradition, name, and even genealogy.

Mohammed further informs us that the assimilation process culminated with an oath taking ceremony led by an Oromo Aba Gadaa, repeating: “I hate what you hate, I like what you like, I fight whom you fight, I go where you go, I chase whom you chase.” Those who refused to Oromize their body, spirit, soul, and genealogy were wiped out of existence in a bloodshed. The punishment included amputation of [ deleted ]. Yet, MK & GG falsely present Mogassa as a noble and human practice of adoption, narrating it under the rubric of Guddifachaa.

Mogassa 2.0 in the 21st Century

The President of the Oromo region, Shimelis Abdisa, did not mince words when announcing that Oromo-PP’s plan for “the Future of Ethiopia” is Gedaa. In another speech he revealed that as part of this grand strategy the “Prosperity Party is built in such a way to advance the interest of Oromo. The head of the Party will always be an Oromo or an Oromo plant.” This was upped in a different speech. To rejuvenate and spread the Gadaa system, the Oromo government is “spending billions and erecting Oromummaa markers in Addis Ababa.”

A detailed strategic plan is provided in a report titled “We Need Modern Version of the OLF With High Confidence Politics of Haile Fida!”

“It is time to foster a modern version of the OLF with high confidence politics of Haile Fida. Dr Haile was the one, who envisioned that Ethiopia using primarly Afaan Oromo as the working language can slowly, but surely, be transformed to Gadaa democratic Ethiopia, i.e. de facto Great Oromia… The aim of an independent Gadaa Oromia is Oromo politics of the past, the goal of an ethnic federation is that of present status quo and the objective of an integrated Gadaa Ethiopia (de facto Great Oromia)… we surely will move to the level of high confidence in order to own the whole Ethiopia…”
This is not a wishful plan. The plan is already under implementation. During the Regular Session of the Parliament on March 28, 2023, the Honorable Hassan Sheikh, the representative of a small tribe bordering the Oromo tribal land expressed fear that the survival of his ethnic group (አማሮ) is in danger.

“የአማሮ ህዝብ በሶስት በኩል በኦሮሞ የተከበበ በሞሆኑ ከሌሎች አጎራባች ብሄሮች ጋር እንዳይገናኝ መንገድ ተዘግቶበታል:: ለመግለጽ በሚያዳግት እና ይህ ነው በማይባል አፈና እና በመከራ ውስጥ ይገኛል:: ከመወረርና ከመጨፍጨፉም አልፎ እንደ አንድ ብሄር ህልውናው አደጋ ላይ ነው:: …”

[The people of Amaro are encircled 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.]

Non-Oromo residents of Addis Ababa, accounting for 81 percent of the population including the Amhara representing 47 percent of Addis Ababans feel the same threat. The President of Oromo did not hesitate to validate their fear. In a speech to the Oromo-PP youth squad, he explained why he was building a new city completely encircling Addis Ababa, stating: “Some naive Oromos may not understand the strategy behind building Sheger City encircling [Addis Ababa]. Our enemies understand our intentions.” Having seen this in my Manifesto including the links for the quotes, MK & GG wrote:

“We understand that there are units who are working with the divisive mentality of the Amhara elites in every part of the country. Such units orchestrate events that bring people who live together peacefully into conflict. Now, what are presented by the author in our view are simple allegation of dramatized act by themselves.”

They were not satisfied with their brazen obfuscation. They needed to lie blatantly, stating “The Oromo lived peacefully and has never enticed any wrong to any peoples whom they live with as neighbors.” Let us see just a few samples of what international human rights organizations and the international media says.

Human Rights Watch, August 2022: “An armed group killed several hundred Amhara civilians in western Oromia in June 2022 while the Ethiopian security forces did little to protect them.” The Oromo-PP led government and the armed Oromo fighter blame each other for the mass murder. It may be obvious, but it warrants reminding MK & GG that either way it is an Oromo group that is engaged in mass killings of innocent and defenseless people.

The Lemkin Institute for Genocide Prevention, February 2023: “[We are] alarmed by the ongoing massacres of ethnic Amhara men, women, and children in the Oromia region of Ethiopia.”

UNICIEF 2018: “Severe ethnic conflict broke out in July and August in the border zones of Oromia and SNNP regions, leading to large scale displacement of nearly one million people.”

Reuters, June 2022: “On June 18 gunmen killed at least 200 people in the Gimbi district of Western Wollega Zone… “Per data I have received from the Oromiya region yesterday, the number of victims identified so far rests at 338,” the prime minister’s spokesperson Billene Seyoum told reporters.
Amnesty International July 2022 – “These horrific killings in Tole, allegedly at the hands of the Oromo Liberation Army, reveal its perpetrators’ utter disregard for human life.”

What we are witnessing is a Mogassa tradition not a Guddifachaa one. The PM’s repeated threats “to slaughter hundreds of thousands of people over night” (2021) and “unleashing violence that will be many times bloodier than the red terror” (2023) reflect the inherent tendency of Oromummaa politics using terror as a tool of subjugation.

At the practical level, the Oromummaa political culture is bloodletting. At an intellectual level, Oromummaa is a lie-fomenting doctrine. MK & GG’s rejoinder proved this far more than my manifesto achieved.

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Oromummaa’s Religion Cleansing and Cultural Evilgelization Project
June 3, 2023
By 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.
I. 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 [deleted] 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.”

II. 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 [deleted].

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 [deleted] 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.

IV. 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 [deleted] 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 ([email protected]) 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.

******************************


Oromummaa’s First Targets of Destruction are the Oromo People and Culture

By Yonas Biru, PhD
June 8, 2023


Oromummaa is engineered to destroy the “Ethiopian Empire.” But to do so, it must first change the Oromo tribal land beyond recognition. Before we go to the topic at hand, allow me to reintroduce you to two books.

The True Believer was written by Eric Hofer in 1951. Intrigued by the Nazi movement, the philosopher Hoffer studied and decoded the human psychology that explained how otherwise normal and intelligent people signed up for the Nazi movement. The book has become a useful handbook to those who want to create blind followers who are ready to sacrifice themselves for a movement they are indoctrinated and primed for.
The Logic of Collective Action by Mancur Olson was published in 1965. The book developed an original theory to build an effective organizational system that overcomes what economists call the free-rider problem. The free-ride problem signifies a phenomenon whereby people want change but want others to bear the cost for the desired change.

Where Hoffer’s book serves as a handbook to brainwash and prime individuals to join a movement, Olson’s book helps as an administrative manual to organize them effectively. Not surprisingly, Professor Jalata, the Godfather of Oromummaa, refers to both books in several of his articles. At a close examination, it becomes clear Oromummaa follows the same indoctrination and organizational methods that Adolph Hitler used.

Metamorphosis from Cultural Expression to Political and Religious Annihilation

First, Professor Jalata and his intellectual partners claimed Oromummaa is a concept to embrace and cherish being Oromo or Oromoness. 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.”

Once concept got traction and won followers as a cultural expression, its architects smuggled political ideology into it. Professor Jalata declared Oromummaa goes “beyond culture and history.” All of a sudden, it became a “political project” with national and global aspirations.
The third step in Oromummaa’s transformation was putting Gadda center stage, “at the heart of Oromo tradition and culture, which shapes the basis of Oromummaa.” Gadaa, they said, reflects Oromo’s cultural, political, economic, social, and religious traditions. Consequently, Oromummaa became a wholistic movement.

Anyone who has read The True Believer understands, such a wholistic movement will bring political and religious aspects of the movement to the fore. Professor Jalata makes this clear, stating: “Establishing political and religious leadership” is key in “organizing Oromo society around economic, cultural and religious institutions.”

The Consequences of Political and Religious Leadership

Oromummaa has very little to do with the Oromo culture. In fact, its violence, malice, and bestiality are the antithesis of Oromo’s ethos of welcoming outsiders with a sense of community value and welfare.

At bottom, Oromummaa signifies political and religious conflicts. The political conflict is constantly hovering between Federalist vs. Pan Ethiopianist and Oromo Independence vs. Ethiopian Unity. The religious conflict is between Waaqeffanna (an indigenous Oromo religion) and two popular Abrahamic religions (Christianity and Islam).

Here is the problem both on the political and religious fronts. The majority of the people of Oromo see themselves as proud Ethiopians. In contrast, Professor Jalata accuse Ethiopia of “terrorizing and committing genocide on the Oromo people during the Scramble for Africa with the help of European imperial powers such as England, France, and Italy.”

Further, Waaqeffanna preaches the first man that God created is an Oromo and he is made of water. This stands in conflict with the Bible and the Quran that 90 percent of the people of Oromo follow.

In the Bible, Genesis 1:27 states “God created man in His own image.” According to Genesis 2:7 “God formed man of the dust of the ground.” The Qur’an (15:26) describes how Allah created Adam as follows: “We created man from sounding clay, from mud molded into shape…” Neither Holy book assigns race, tribe, or creed to God’s first human creation.

Professor Jalata is keenly aware that the odds are stalked against Oromummaa both on the political and religious fronts. He makes this clear in a 2010 presentation titled “Oromummaa: National Identity and Liberation Politics.” On the political front, he sated:

“Pro-Ethiopians Oromos are the majority in the Ethiopian rubber-stamp parliament, the Ethiopian army, and security networks; they work as colonial agents…; they are mercenaries, and they live for money and food.”

On the religious front, the Professor condemns Oromos who embrace their Islamic or Christian religion as follows:

“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.”

His venomous attack against Islam and Christianity is laser focused and constant. He sees churches and mosques as Ethiopian “Empire Builders,” and “Colonial Institutions” with genocidal record against the Oromo.

Oromummaa: A Crusade Against Islam and Christianity

At its core, Oromummaa is a national “political project” to liberate the Oromo identity from Christianity and Islam. In this regard, Professor Jalata proposes a two-pronged approach. The first prong requires Christians and Muslims to “adapt to national Oromummaa.” This means they are expected to differ to Waaqeffanna when their beliefs contradict with it. For example, they need to accept Adam was Oromo and he was created from water, not of dust or mud.

The second prong aims to deal with Oromos “who have internalized these externally imposed religious identities because of their low level of political consciousness or because of their political opportunism.”

Over 90 percent of the Oromo population that follow Islam and Christianity is portrayed as either of “low level consciousness” or as an opportunist. In like manner, the majority of Oromos who see themselves as Ethiopians are condemned as “colonial agents and mercenaries” who have sold their Oromoness “for money and food.”

The Oromummaa doctrine portrays people like Laureate Tsegaye Gebremedhin, who is proudly Oromo and unabashedly Ethiopian, as suffering from low-level consciousness. Laureate Gebremedhin, choice to write poems in Amharic makes him a “hater of the Oromo history, culture, and institutions.” In like manner, Abuna Petros who sacrificed his life for Ethiopia is a “colonial agent and mercenary” who sold his Oromoness “for money and food.”

On the other hand, Bekele Gerba who proposed “not to do business with anyone who does not speak Afaan Oromo” and who attributed the decline of the Oromo language to intertribal marriage has high-level consciousness. Similarly, Jawar Mohammed and Shimelis Abdissa who declared that their allegiance to their Oromoness comes before their ecclesiastical allegiance to their respective religions is considered to be of high-level consciousness.
Professor Jalata insists Gadaa is a democratic system and signifies an example of classical African civilization. The 3.3 percent population of Oromo who follow the Waaqeffanna religion and lives under the tenets of Gadaa are the model on whose image he aspires to recreate the Oromo population.
If Gadaa is truly democratic and if Professor Jalata’s plan is to revive the democratic Gadaa system, how can he impose the religious practices of 3.3 percent of the population over the followers of Islam and Christianity?

Oromummaa intellectuals believe they have no chance of achieving their goal with over 90 percent of the Oromo population following of Islam and Christianity. What is their option? Gadaa as a democratic institution is no different from 16th century Mogassa that used violence, malice, and bestiality.

Over ninety percent of the Oromo population has its back marked as a mercenary, anti-Oromo, and agent of colonialism. The gun is cocked, locked and ready to draw. The trigger is waiting to be pulled. It will not be long before the Oromummaa movement reaches a critical mass to assert itself across the Oromo land. Those who doubt this must ask themselves why were Oromummaa intellectuals chosen by the Oromo Liberation Army as its delegation to negotiate with the Abiy government in Tanzania?

ethiopian
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Re: Your Bible about Oromummaa!! Oromummaa is a Low Grade Nazification Movement!!

Post by ethiopian » 18 Jun 2023, 19:55

is that the payback for the Young Oromo lions who liberated Wolqait and Tegede ? the writer is a total degenerate ....

Dr. Peace aka Ethiopian

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