Wonderful Cushitic Oromia: Naming Is Identifying

Two things prompted me to write this opinion. One was the dispute between the Habesha, who
daily preach about glory of Ethiopia and Ethiopiawinet, and the Oromo, who try to defend
against such Ethiopian identity from attacking Oromo nationalism (Oromummaa). Here, because
of the fact that naming is identifying, the Oromo want to identify ourselves with Oromia, not
with the already contaminated name – Ethiopia. This name is already contaminated with
Abyssinian identity as well with its system of domination. Thus, we can rename the historic
national area of the Oromo (the Cushites), which stretches from Meroe to Mombasa, as Oromia,
instead of using the ancient names like Kush, Ethiopia, Nubia or Punt. Despite the renaming, all
the wonderful histories we do find in the literature, which are related to these ancient names, are
that of wonderful Cushitic Oromia.

So, as Amhara forces did agree on common ideology of “Ethiopia and Ethiopiyawinet,” Oromo
national liberation forces should agree on common ideology of “Oromia and Oromiyummaa.”
The name Ethiopia, despite its original relation with Cush, is really spoiled by being associated
with at least the following three negative connotations: (1) that the Greeks gave it negative
meaning: “land of burnt faces or land of Nig*ers”; (2) that the Habeshas made it equivalent to
Abyssinian system of domination; and (3) that both current Ethiopian nationalists and Oromian
nationalists consider any acceptance of the name Ethiopia as a “surrender of those who fought
for Oromia to forces of Ethiopia.” Just these three reasons are enough for Oromo nationals to
distance ourselves from this contaminated name. It is better, if also ODF (Oromo Democratic
Front) and OFC (Oromo Federalist Congress) try to call the future union of nations they want to
foster either optimally Oromian union or as a compromise name – Cush union. The name
Ethiopia must be avoided when talking with the Oromo, but it can be instrumentalized as a
trademark when communicating with the international community and with neighbouring
nations. The other reason for my writing this opinion is an e-mail I once got from one Oromo
friend who had concerns about our way of naming (giving names to our children).

Oromummaa Is Our Primary Identity

To comprehend why I do consider Oromummaa as a primary identity, just read the following
opinion I once wrote: http://gadaa.com/oduu/?p=3362. Based on this fact, it is mandatory to
recall the priori identity of most nations and nationalities in the empire, i.e. their Oromo root.
Regarding the Oromo, there are two citizen identities (nationalisms) competing with each other
in order to have influence: Ethiopian identity and Oromian identity. Accordingly, we do see in
Oromo community three types of individuals: those who accept Ethiopian identity, but reject
their Oromian identity (the Ethiopianists); those who try to reconcile both identities and say “I
am Oromo Ethiopian;” and those who reject Ethiopian identity and stress their Oromian identity
(the Oromianists). Now, the struggle is going on between the first and the third; whereas the
second one is caught in fighting field of the two.
I think, Oromo democratic Federalists like those in ODF and OFC are suffering under this
problem of second position. We do usually ask: are they Ethiopianists or Oromianists? Do they
have loyality conflict? They are accused by Oromianists as if they betrayed Oromia and accepted
Ethiopian identity; at the same time, they are ambivalently approached by Ethiopianists: on one
side, they are praised for “leaving their separatist position and accepting Ethiopia and
Ethiopiawinet,” on the other side, they are still seen suspiciously as if they are following their
“secessionist agenda” in a smart way. What a dilemma for the Federalists? Which way should
they move? Here is my humble suggestion for Oromo Federalists in order to solve this dilemma.

It is not bad that the ODF is struggling for ‘national self-determination with multi-national
federation’ and the OFC pushing for ‘self-rule with shared rule.’ These two expressions are
different formulations for ‘Oromian autonomy within Ethiopian union.’ Such a solution of trying
to forge true-federation is a very good prelude for an independent republic of Gadaa Oromia, but
it, surely, can not be a lasting solution. An independent Gadaa Oromia is indispensable as long as
Oromo nation is concerned. The only thing which can make this striving for an independent
Gadaa Oromia of about 650,000-SqKm unnecessary is the possible transformation of the existing
Abyssinian empire to a union Oromia of 1,130,000-SqKm. Thus, the Federalists should just call
the federation/union they want to foster as an Oromian Federation/Oromian Union, instead of
Ethiopian Federation/Ethiopian Union. With this move, they can also be accepted as purely
Oromianists, instead of being alleged as “unholy Ethiopianists, who committed treason against
Oromo nation.” The currently existing Oromia in the future can be called Oromo state (Oromo
Killil, Biyya Oromoo) within Union Oromia.

Such renaming of Ethiopia as Oromia solves the conflict between pro-independence forces and
pro-unity forces: we will have both the desired independence and the required unity, if other
nations accept this recommendation as a compromise solution. As far as the Oromo-proper are
concerned, we renamed our nation from Galla to Oromo; our capital city from Addisaba to
Finfinne without waiting for any permission or recognition from anyone else. So why not we
rename the country from their Ethiopia to our Oromia? Anybody can call the country as either
Abyssinia or Ethiopia, but Oromo people should unanimously agree to call it from now on as
Oromia. That country is neither land of bas*tards (Abyssinia) as the Portuguese called it nor land
of burnt face (Ethiopia) as the Greeks named it, but it is land of the brave (Oromia) as both
Oromo-proper and Oromo-progeny call ourselves. Such Cushitic Oromia, in which freedom of
citizens, liberty of nations, genuine democracy, justice and human rights are respected will be
our future common home, if other nations in the empire voluntarily accept and endorse this
suggestion.

Then, supporters of ODF and OFC, who nowadays started to say “we are Ethiopians” need to
correct their rhetoric and boldly assert that they do belong to union Oromia, so that even the
Habeshas can start to say “we are Oromians.” This call must be extended also to supporters of
the OPDO, who still call themselves Ethiopians, and with that undermine the fact that their
country being Oromia. In summary, accepting this Ethiopian identity has several negative
impacts: why should we call ourselves burnt face; why should we accept its association with the
Abyssinian system of domination; it is almost equivalent to being won in the war between
Ethiopia and Oromia; the Habesha propagandists of the ideology called ‘Ethiopia and
Ethiopiawinet‘ feel triumphant over the “narrow nationalist” Oromo; it is tantamount to hurt the
feeling of our brothers and sisters in OLA (Oromo Liberation Army), who fought (are fighting)
against Ethiopia and for that reason hate this name … etc. Thus, even if the Habeshas insist on
the name Ethiopia, all the Oromo and others should consequently decide and start to rename the
whole county as Oromia.
Naming Is Identifying
To identify ourselves (i.e. name ourselves) in line of our natural identity (Oromummaa), we have
to trace back our history and find our root. For instance, nowadays, it is almost confirmed that
even the people in south Gojam, north Shoa and east Wallo, who are today considered as
Amhara have got Oromo base. Confirmation of an Oromo root of other peoples in northern part
of the empire will surely continue. Classic examples for the confirmed ones are Oromo
individuals like the late Walellign Mekonnen of Wallo and the late Belay Zeleqe of Gojam. This
fact helped me think over the importance of identifying ourselves (naming ourselves) in line (in
service) of our natural identity (Oromummaa). Just to show why this is important, let’s look at
the operational definition of identity and naming. Here, we can differentiate personal identity
from social identity and ethnic identity:
– Personal identity is the way in which a person defines him-/herself in terms of individuality
and difference to the others. This might include factors, such as age, gender, nationality, culture,
religious affiliation, disability, sexuality, interests, talents, personality traits, and family and
friendship networks. The way in which a person sees him-/herself in relation to those around and
what makes him/her unique, are all aspects of personal identity. Part of our personal identity is
given to us at birth, such as gender, nationality and genetic history. Other aspects of our personal
identity are formed during our early years of development and continue to develop during our
lives as we grow, mature, make choices, forge relationships and build an evolving identity for
ourselves.
– Social identity is how we do function within many different social situations and relate to a
range of other people. Social groups may involve family, ethnic communities, cultural
connections, nationality, friends and work. They are an important and valued part of our daily
lives. How we see ourselves in relation to our social groupings defines our social identity.
Children, who have been separated from their family or country of origin, may become confused
about their personal and social identities. They may have experienced a number of moves, been
cared for by different people in different places, lost important contacts and relationships from
their past, been separated from family, friends and their ethnic and cultural networks. Feeling or
being made to feel different is a major issue for children who have been adopted, particularly for
children from diverse cultural backgrounds or with a disability. For the adopted child, the stigma
of not living with their birth family, living as a cultural or ethnic minority and becoming
accustomed to what it means to be adopted are lifelong adjustments.
– Ethnic identity refers to a person’s sense of belonging to an ethnic group. Ethnic identity is
drawn from the realization that person’s thoughts, perceptions, feelings and behaviors are
consistent with those of other members of the ethnic group. Ethnic identity recognizes that a
person belongs to particular group that shares not only ethnicity, but also common cultural
practices.
Ethnic identity is the type of identity, on which I try to concentrate in this essay. To be an Oromo
belongs here; and it is not only biological identity, but also political (identifying oneself with an
Oromo interest) and psychological (identifying with Oromo’s problem). One method to make
children/individuals to feel that they do belong to certain nation is by naming of
children/individuals. This is simple logic behind changing names during baptism
(Christianization); all the given names are either of Jewish or Habesha origins. Let’s look at
some “lost Oromo” because of such naming: the hero, Abune Phexros (what was his true Oromo
name as a child?), who resisted Italian colonizers and therefore martyred; Nigus Michael of
Wallo; Nigus Tekle-Hayimanot of Gojam; Nigus Suseniyos of Gondar; emperor Haile-Silassie
of Ethiopia; heroes like Abebe Aregay and Belay Zeleqe; artists like Xilahun Gesesse and Teddy
Afro, etc. All were considered as non-Oromo till we recently could research and find it out that
they all are Oromo. We may need to research further to acknowledge if people like emperor
Minilik-II (“our colonizer”) and the first king of Shoa (Ye-Kunoo-Amlak) were victims of such
naming maneuvers. Were all the Oromo-progeny in northern part of the empire such victims in
the last 3000 years?

The question yet to be answered is, why do Habeshas, Arabs and the Jews want to name
everyone else in their own languages? Why should every Christian be named with either
Habersha or Jewish names? Why should every Muslim be given an Arabic name? Religious
motive? Only fools and naïves can believe like this. I would like to say: it is more political than
religion for it is one of the very effective ways of assimilating. By identifying an individual with
such names, it is possible to take part of his/her identity towards the nation, to which the name
belongs. If an individual is both politically and psychologically not mature enough, it is sure that
he/she feels to belong to the nation where his name comes from. That is what Habeshas did
during Ximqet celebrations in Oromo region and in other occupied national areas. They changed
Oromo names to Habesha names. This process of changing names used to also be done in
schools, in military camps and in other institutions of the imperial system of domination. It was
very effective method used in Habeshanization process of especially Agaw and the Oromo in
Abyssinia.

Actually, changing of only names would have been not so grave, where an individual is
conscious enough to know to which nation he/she belongs not only biologically, but also
politically and psychologically. The worst is when such individuals lose their roots like those
who do like to say: “duuroo gaallaa nebern,” as the Amharanized Oromo in south Gojam, north
Shoa and east Wallo would like to say, and “ye Oromo dem allebin” like the Amharanized
urbanites in Finfinne, Diredhawa and in other big towns would like to narrate. I know that these
Oromo individuals lost, not only their Oromo name, but they lost also their Oromo language and
the Oromo way of life. Most probably, this is true for all the Oromo-progeny, who now deny
their Oromo root.

Thanks to the Oromo liberation movement, things are now moving in the right direction of
getting back to Oromummaa. What those who got Habesha, Arabic and Jewish names should do
is only to go to Hammachiisaa and change their names back to the very attractive and beautiful
Oromo names. Let the Oromo named, for instance, Teshager Goraw be renamed to Firaaol
Jaalataa; let the Oromo named Asegedech Qixawu be renamed to Dammee Aadaa … etc. So, all
Oromo with non-Oromo names, please let’s hurry to go to Hammachiisaa and get Oromo names.
I hope in the future, Raayyaa Oromo, who now make their geerarsaa/qerertoo in Tigirinya, and
Gojam/Wallo Oromos, who make their geerarsaa in Amharinya, will come back to their roots
and make their geerarsaa in Afaan Oromo. The Oromo with politically conscious mentality now
need to work on it and help those who had lost their identity to Habesha, to Arab and to Jews so
that they can come back and celebrate their origin. It is clear that one part of Oromummaa is our
own style of naming ourselves and our children; the other aspects of our identity are, of course,
Aadaa Oromoo, Afaan Oromoo and Amantii Oromoo, where we need to invest a lot and on
which development we should work hard. So it is now the right time to revive and develop all
aspects of our identity.
A key to realization of these elements of our identity is, of course, the success in our struggle for
freedom. We need to be smart enough to know how to push for freedom. Just as an example, we
need to have optimal approach in dealing with the current power balance in Abyssinian empire.
That is why I do want that we need to weigh our positions in context of the present situation,
time and space. Just to describe one situation, the two dimensional Czech vs. Slovakia struggle,
where the two nations opted for peaceful separation, was very different from the hitherto
multidimensional (at least three dimensional) struggle in Abyssinian empire. This
multidimensionality makes the situation in Oromia very different from this example and even
from other examples like Israel vs. Palestine; Chechnyan vs. Russia; Serbs vs. others; Kurdistan
vs. Turkey, etc.

In Oromia, the fact that at least three forces (Amhara, Tigrai and Oromo) are fighting against
each other for either domination or liberation is unique. This triangular struggle needs wisdom in
knowing and using the possible alliances of “two against one.” Till 1991, there had been no
confusion, Oromo liberation forces and Tigrean “liberation” forces had formal or informal
alliances against the dominating and ruling Amhara elites. From 1991 till 2006, there was a
confusion for the Amhara opposition forces and the Oromo liberation forces could not trust each
other to foster an alliance against the now dominating/ruling Tigrean elites. From 2006 (the first
attempt of forming AFD) till now, there is an approach-avoidance conflict between these two
forces, which seem to be diametrically opposite (Amhara crying for a unitary democratic
Ethiopia and Oromo singing about an independent Gadaa Oromia).

The ruling Tigrean elites exploit this fact and pour kerosene to fire of conflict between Amahara
and Oromo forces. If this conflict continues, there is no chance to get victory over Tigrean elites
for the Amhara forces and Oromo forces do neutralize each other. If they are smart enough, these
two opposition camps should try to unify and consolidate their own camps respectively first and
then foster tactical alliance of two camps against the ruling Tigrean elites. To promote such a
possibility of an alliance, Amhara forces should moderate themselves and stop their cry about
unconditional only unitary Ethiopia as well as Oromo forces should moderate themselves and
refrain from singing unconditional only independent Gadaa Oromia. The compromise middle
position for both can be autonomous Amhara state and Oromo state within union Oromia, so that
Amhara forces need not be anti-Independence and Oromo forces need not be anti-Unity.

After getting rid of TPLF tyrants, the two opposition camps can go for public verdict regarding
the type of federation (ethno-federation of the Oromo vs geo-federation of the Amhara; given
name of the union will be Oromia) and then live according to the result. Otherwise, we have to
be sure that neither Amhara unitarists nor Oromo liberators will get victory over the polarizing
machine of Tigrean elites; the two big nations have to be ready to be ruled by Tigrean oligarchy
for at least the next one century. The question to elites of the two nations is, are we as such fool
or naive to fall into trap of the polarizing Tigrean elites? The way forward for all the currently
oppressed nations and nationalities in the empire (including Amhara) is to come back to their
original national identity and then cooperate regionally for the possible common benefit. Both
the past assimilative colonization under Amhara elites and the present hegemonic colonization
under Tigrean elites need to come to an end. We should move further and rename the whole
country from Ethiopia to Oromia for naming is identifying and we, the Oromo, better identify
ourselves with Oromia, not with Ethiopia. Amhara can call the country Ethiopia if they insist on
it, and at the same time the Oromo can name it Oromia. This two names solution is win-win for
the conflict between the two big nations. Naming a multinational country after the name of its
big nation is not new; e.g Spain is named after the Spaniards; India after the Hindi; Russia after
the Ruski … etc.

Last, but not least, I would like to encourage all the conscious Oromo from all walks of life to go
to Hammachiisaa and get our lovely and true Oromo names, being liberated from the alien past
naming. Following this Oromo example, I also recommend for individuals who do belong to
other oppressed nations in the empire to do the same. I hope Habeshas, Arabs and the Jews will
not be disappointed when we just become aware of the motives behind their insistence to name
foreigners in their languages. They are really so smart that they could instrumentalize their
religions (Christianity, Islam and Judaism) in order to influence other nations. It is very easy to
persuade a believer of one religion to take name of the other nation, which is considered to be an
origin of the respective religion in comparison to the non-believers. So, Oromo nationals, let’s go
for Hammachiisaa; at the same time, it is mandatory for us to assert the Hammachisa name of
Ethiopia from now on as Cushitic Oromia, so that our Oromian identity will not be diluted and
masked by Ethiopian nationalism known as Ethiopiawinet. May Waaqa help us all Oromo
nationals in general, and the Federalists in particular, to agree on this renaming of the future
union as ‘Oromian Federation or Oromian Union’!