Ορομία, 45 εκ. Ορόμο κι ο Αφρικανολόγος καθ. Μ. Σ. Μεγαλομμάτης

Ορομία, 45 εκ. Ορόμο
κι ο Αφρικανολόγος
καθ. Μ. Σ.
Μεγαλομμάτης,
Πρωτεργάτης του
Εθνικού –
Απελευθερωτικού
Αγώνα του
Μεγαλύτερου
Υπόδουλου Έθνους
στον Κόσμο
https://greeksoftheorient.wordpress.com/2019/0
8/20/ορομία-45-εκ-ορόμο-κι-ο-αφρικανολόγος-

κα/
====================
Οι Ρωμιοί της Ανατολής –
Greeks of the Orient
Ρωμιοσύνη,Ρωμανία, Ανατολική Ρωμαϊκή
Αυτοκρατορία
Περίπου 45 εκ. Ορόμο ζουν σήμερα σε όλο
τον κόσμο, κυρίως στην Αβησσυνία (που
ψευδώς αποκαλείται Αιθιοπία) και στην
Κένυα. Η πατρίδα τους είναι η Κατεχόμενη
Ορομία. Στην Αβησσυνία (που μόνον
πρόσφατα, ψεύτικα και εγκληματικά
αποκαλείται Αιθιοπία) υπάρχει μια μεγάλη
επαρχία ονόματι Ορομία. Αλλά τα σύνορά
της επαρχίας αυτής δεν αντιστοιχούν στα
πραγματικά σύνορα της Κατεχόμενης
Ορομία και έτσι πολλοί Ορόμο ζουν και σε
άλλες επαρχίες του τυραννικού αυτού
ψευτοκράτους του οποίου ο σχηματισμός
οφείλεται σε πολλές γενοκτονίες διαφόρων
αφρικανικών κουσιτικών και
νειλοσαχαρικών εθνών κατά τον 19ο και
20ο αιώνα. Ορόμο Διασπορά υπάρχει

σήμερα στις ΗΠΑ, στον Καναδά, στην
Αυστραλία, στο Σουδάν, στην Αίγυπτο και
σε άλλες χώρες.
Οι Ορόμο είναι ένα κουσιτικό έθνος (δηλαδή
ανατολικό χαμιτικό έθνος) και οι πιο
κοντινοί ‘συγγενείς’ τους είναι τα άλλα
κουσιτικά έθνη της σημερινής Ανατολικής
Αφρικής: οι Σομαλοί (που είναι επίσης
διαιρεμένοι: στην ευρισκόμενη σε εμφύλιο
από το 1991 Σομαλία, στο Ογκάντεν της
Αβησσυνίας, στην Κένυα και στο
Τζιμπουτί), οι Σιντάμα, οι Άφαρ, οι Κάφα
και οι Καμπάτα. Τα τελευταία τέσσερα

κουσιτικά έθνη είναι και αυτά
υποδουλωμένα στην Αβησσυνία. Ιδιαίτερα
μάλιστα οι Άφαρ είναι τριχοτομημένοι
ανάμεσα στην Αβησσυνία, την Ερυθραία και
το Τζιμπουτί.
Ο λόγος για τον οποίο η Σομαλία βυθίστηκε
και παραμένει σε εμφύλιο
προγραμματισμένα επί σχεδόν 30 χρόνια
είναι ο ίδιος για τον οποίο οι Ορόμο
αντιμετώπισαν την έχθρα όλων των
μεγάλων αποικιοκρατικών χωρών (Αγγλία,
Γαλλία, ΗΠΑ) και την άρνηση της
κατευθυνόμενης από το παρασκήνιο

διεθνούς κοινότητας να ανταποκριθεί στον
δίκαιο εθνικό απελευθερωτικό αγώνα τους.
Ταυτόχρονα, πολλά ψέμματα διαδόθηκαν
από πανεπιστήμια, εκδοτικούς οίκους,
ερευνητικά κέντρα, και ΜΜΕ ώστε να
μειωθούν οι αλήθειες που διέδιδαν εθνικά
απελευθερωτικά κινήματα όπως το Oromo
Liberation Front.
Ο λόγος για τον οποίο δεν ξέρουν για τους
Ορόμο στην Ελλάδα, στην Γαλλία, την
Αγγλία, την Γερμανία, την Ρωσσία, τις
ΗΠΑ, την Κίνα και άλλες χώρες του κόσμου
είναι ο ίδιος για τον οποίο οι περισσότεροι

άνθρωποι σε όλα τα μήκη και πλάτη της
γης ξέρουν μια ψευδέστατη ιστορία, έχουν
στρεβλή πληροφόρηση κι έχουν λάθος εικόνα
της κατά τόπους υπαρκτής κατάστασης.
Συχνά-πυκνά η παραπληροφόρηση και η
αποπληροφόρηση συνοδεύονται από την
παντελή αποσιώπηση.
Και στην περίπτωση των Ορόμο ό,τι
επιχειρήθηκε επιμελώς να αποσιωπηθεί
είναι η γενοκτονία των Ορόμο που είναι
ένα σχεδόν συνεχές γεγονός το οποίο άρχισε
στα μισά του 19ου αιώνα.
Ορόμο Ουακεφάτα, οπαδοί της παραδοσιακής
μονοθεϊστικής και ανεικονικής θρησκείας

τους, εορτάζουν την θρησκευτική εορτή
Ιρίτσα.
Η διάλυση των αφρικανικών βασιλείων των
Ορόμο και η γενοκτονία των Ορόμο
οφείλεται στο γεγονός ότι οι
κακουργηματικές και σατανικές ηγεσίες
των αποικιοκρατικών χωρών του 19ου
αιώνα, και πιο συγκεκριμένα οι
κυβερνήσεις της Αγγλίας και της Γαλλίας,
πούλησαν όπλα στο μικρό κρατίδιο των
Αμχάρα και Τιγκράυ, την Αβησσυνία, για
να κάνει πόλεμο εναντίον των Ορόμο και
άλλων κουσιτικών και νειλοσαχαρικών
εθνών, να τα κατακτήσει και να τα
προσαρτήσει.

Έχει αποδεχθεί ότι κατά την περίοδο κατά
την οποία αυτές οι δυο χώρες διεξήγαγαν
μια παγκόσμια εκστρατεία εναντίον του
δουλεμπορίου, επέτρεψαν στο μικρό και
βαρβαρικό βασίλειο της Αβησσυνίας να
διεξάγει δουλεμπόριο ώστε να έχει έσοδα
και να αγοράζει όπλα. Οι τότε κατακτήσεις
των άλλων ανατολικών αφρικανικών
βασιλείων εκ μέρους των Αμχάρα και
Τιγκράυ της Αβησσυνίας ήταν κανονικό
χασάπικο επειδή εκείνα τα έθνη
πολεμούσαν με ακόντια, τόξα, βέλη και
σπαθιά. Έχει καταγραφεί από ουδέτερους
παρατηρητές εκείνων των χρόνων ότι οι
μισοί Ορόμο εσφαγιάσθησαν κατά την
αβησσυνική κατάληψη της Ορομία.

Σήμερα μόνον σε κείμενα Ορόμο
καθηγητών, ερευνητών και αναλυτών και
σε άρθρα του καθ. Μουχάμαντ Σαμσαντίν
Μεγαλομμάτη θα βρείτε την αλήθεια
σχετικά με το θέμα. Όλοι οι άλλοι ερευνητές
και ειδικοί είναι υποχρεωμένοι να σιωπούν
γιατί το να μιλήσεις για την ιστορικώς
πρώτη, την μεγαλύτερη, και την πλέον
μακρόχρονη γενοκτονία των νεωτέρων
χρόνων στις ανελεύθερες Ευρώπη, Αμερική
και στα εξαρτήματά τους είναι
κυριολεκτικά career terminator
(τερματιστής σταδιοδρομίας).

Αλλά όταν ανέφερα σε Ορόμο υπαλλήλους κι
εργάτες των εταιρειών που διευθύνω εδώ
στην Κένυα ότι γνωρίζω προσωπικά τον
Έλληνα ανατολιστή κι αφρικανολόγο κ.
Μεγαλομμάτη που έκανε επί μακρόν μια
media campaign υπέρ των Ορόμο, τα
πρόσωπά τους έλαμψαν και μου ζήτησαν να
τους τον γνωρίσω, γιατί τα περί των Ορόμο
online άρθρα του της περιόδου 2004-2011
τυπώνονταν, μεταφράζονταν από τα
αγγλικά στην γλώσσα των Ορόμο, και
διαδίδονταν ανάμεσά τους ακόμη και στα
πιο απόμακρα χωριά. Και μια φορά, όταν ο
κ. Μεγαλομμάτης ήταν περαστικός από την

Κένυα, τους έφερα σε επαφή και κείνοι τον
αγκάλιαζαν και τον φιλούσαν σαν να ήταν
εκείνος ένα μέλος της οικογένειάς τους. Και
τι έκανε εκείνος; Μιλούσε τέλεια σε Αφαάν
Ορόμο μαζί τους!
Αφαάν Ορόμο σημαίνει ‘γλώσσα των Ορόμο’
στην γλώσσα τους, όπως και Αφ Σομάλι
σημαίνει ‘σομαλικά’ στην γλώσσα των
Σομαλών, Αφαράφ σημαίνει γλώσσα
‘γλώσσα των Άφαρ’ στην γλώσσα εκείνου
του έθνους, και Σινταμουάφο σημαίνει
‘γλώσσα των Σιντάμα’ στην γλώσσα του
συγκεκριμένου κουσιτικού έθνους.

Αυτά τα αναφέρω για να καταδείξω την
εγγύτητα των κουσιτικών εθνών και
γλωσσών. Παραλλαγές του Αφ- σημαίνουν
‘γλώσσα’. Δηλαδή είναι όπως η λέξη lingua
στις λατινογενείς γλώσσες. Τα Αφαάν Ορόμο,
όπως και τα Σινταμουάφο και τα σομαλικά,
γράφονται σήμερα με λατινικό αλφάβητο.
Οι Ορόμο χαρακτηρίζονται από θρησκευτική
τριχοτόμηση: άλλοι είναι μουσουλμάνοι,
άλλοι χριστιανοί και άλλοι Ουακεφάτα,

δηλαδή πιστοί της Ουακεφάνα, της
παραδοσιακής θρησκείας των Ορόμο.
Προ 200 ετών δεν υπήρχε ούτε ένας Ορόμο
μουσουλμάνος ή χριστιανός.
Όταν όμως άρχισε η αβησσυνική κατάληψη
που συνδυάστηκε με την εμφάνιση δυτικών
ιεραποστόλων και την επιλογή ανάμεσα σε
βίαιο εκχριστιανισμό ή θάνατο, πολλοί
Ορόμο προσχώρησαν στο Ισλάμ και
συνεργάστηκαν με τους Σομαλούς και την
ιταλική αποικιοκρατική διοίκηση της
Σομαλίας εναντίον των Αβησσυνών.

Σε πλήθος άρθρων του, ο κ. Μεγαλομμάτης
έχει καταδείξει τις στενές σχέσεις και τις
ομοιότητες ανάμεσα
α) στην αρχαία αιγυπτιακή θρησκεία,
β) την αρχαία κουσιτική / μεροϊτική
θρησκεία στο προχριστιανικό Σουδάν (που οι
αρχαίοι Έλληνες αποκαλούσαν ‘Αιθιοπία’)
και
γ) την Ουακεφάνα. Ακόμη περισσότερο,
ο Έλληνας αφρικανολόγος έχει ιστορικά
αποδείξει την μεροϊτική – κουσιτική

καταγωγή των σημερινών Ορόμο της
Αβησσυνίας και της Κένυας από το Αρχαίο
Σουδάν (την πραγματική Αιθιοπία), έτσι
δίνοντας στο μεγαλύτερο σύγχρονο κουσιτικό
έθνος μια ιστορικότητα που πάει πίσω στο
2500 π.Χ. και τον πολιτισμό της Κέρμα στο
σημερινό βόρειο τμήμα του Σουδάν.
Ουακεφάνα σημαίνει πίστη στον Ουάκο, τον
μόνο Θεό κατά τους Ορόμο. Οι μουσουλμάνοι
Σομαλοί, αν και χρησιμοποιούν το όνομα
Αλλάχ, διατηρούν και την κουσιτικής
(Cushitic) καταγωγής λέξη Ουάκο. Συχνά
μάλιστα την προσθέτουν μετά από λέξεις με
ευεργετικό νόημα: δεν λένε ‘μπαρ’ (: βροχή)

αλλά ‘μπαρ Ουάκο’, δηλαδή ‘η βροχή του
Θεού’!
Στην συνέχεια παραθέτω μια σειρά από
συνδέσμους για πρώτη εξοικείωση με το
θέμα (η wikipedia έχει συχνά πολλές
ανακρίβειες για λόγους που ήδη
προανέφερα: επικρατεί σκοπίμως μεγάλη
παραπληροφόρηση σχετικά) και
αναδημοσιεύω ένα τεράστιο άρθρο του κ.
Μεγαλομμάτη στα αγγλικά, αρχικά
δημοσιευμένο στις 2 Μαΐου 2010, με τίτλο
Oromo Action Plan for the Liberation of
Oromia and the Destruction of Abyssinia
(Fake Ethiopia), δηλαδή Σχέδιο Δράσης των
Ορόμο για την Απελευθέρωση της Ορομία

και την Καταστροφή της Αβησσυνίας
(Ψεύτικης Αιθιοπίας).
Το συνηθισμένο στην Ορομία πελώριο
δέντρο Οντάα (Odaa) επέχει κεντρική θέση
στην κοινωνία, την πίστη και την ζωή των
Ορόμο.
https://om.wikipedia.org/wiki/Odaa
Σημειώνω ότι ο κ. Μεγαλομμάτης είχε
συγκρουστεί με τον αιγυπτιολόγο
ακαδημαϊκό και καθηγητή του Jean
Leclant, ο οποίος ήταν αυτός που συνέστησε
προσωπικά στον φίλο του, τον ματοβαμμένο
Αμχάρα τύραννο της Αβησσυνίας Χαϊλέ
Σελασιέ, στα μισά της δεκαετίας του 1950

(όταν ο Leclant ίδρυσε την εκεί Γενική
Διεύθυνση Αρχαιοτήτων) να αλλάξει το
όνομα της χώρας από Αβησσυνία σε
Αιθιοπία.
Το γιατί συνέβη αυτό είναι μια μεγάλη
ιστορία, η οποία θα απασχολήσει όλο τον
κόσμο στο μέλλον, αλλά ο κ. Μεγαλομμάτης
έχει επανειλημμένα γράψει για το θέμα και
γι’ αυτό θα επανέλθω.
Κλείνω ζητώντας σας να μην αποκαλείτε
πλέον Αντίς Αμπέμπα την πόλη που είναι
πρωτεύουσα του τυραννικού αυτού κράτους.
Το όνομα αυτό στάζει αίμα. Αυτή ήταν η
πρωτεύουσα ενός από τα βασίλεια των
Ορόμο τον 19ο αιώνα και ονομαζόταν
Φινφινέ. Οι Ορόμο ακόμη την ονομάζουν
έτσι – και μόνον έτσι.
Διαβάστε:
http://www.oromoliberationfront.org/News
/2008/Open%20Letter%20to%20HRH.html
http://oromoliberationfront.org/english/or
omia-briefs/

http://oromoliberationfront.org/english/fi
nfinne-addis-ababa-is-an-oromo-land/
http://www.genocidewatch.org/ethiopia.ht
ml
http://www.voicefinfinne.org/English/Hist
ory/MB.html
http://www.voicefinfinne.org/English/ind
ex_interview.htm
https://en.wikipedia.org/wiki/Oromia_Reg
ion
https://en.wikipedia.org/wiki/Oromo_peop
le
https://en.wikipedia.org/wiki/Oromo_lang
uage
https://en.wikipedia.org/wiki/Oromo_conf
lict
http://free-
oromiyaa.blogspot.com/2010/05/oromo-
action-plan-for-liberation-of.html

https://oromiatimes.org/2014/01/04/evid
ence-meneliks-genocide-against-oromo-
and-other-nations/
Η σημερινή διοικητική διαίρεση της
Αβησσυνίας (Ψεύτικης Αιθιοπίας) εκφράζει
τα συμφέροντα των κατακτητών Αμχάρα
και Τιγκράυ, των δυο εθνών της
Αβησσυνίας που με κατακτητικούς
πολέμους και γενοκτονίες επεξέτειναν τον
19ο και τον 20ο αιώνα τα σύνορα του
μικρού και βαρβαρικού κρατιδίου τους που
εκτεινόταν από την λίμνη Τάνα στην
Αξώμη μόνον.
—————————————————

Oromo Action Plan
for the Liberation of
Oromia and the
Destruction of
Abyssinia (Fake
Ethiopia)
First published in the American
Chronicle, Buzzle and AfroArticles on
2nd May 2010
Republished in the portal of the exiled
Oromo Parliamentarians
https://www.oromoparliamentarians.org/E
nglish/News_Archive/Oromo%20Action%2
0Plan%20for%20the%20Liberation%20of%
20Oromia.htm

Dr. Muhammad Shamsaddin
Megalommatis
The present article is not an original, new
text; it consists in the merge of eight
articles first published in 2008. The text
has been slightly modified, edited and
updated. As the series was not completed, I
will further expand in forthcoming
articles in order to extensively describe
the types of actions needed to be
undertaken by independent average
Oromos in view of the liberation of
Oromia and the ultimate destruction of
the monstrous colonial tyranny of
Abyssinia, the world´s most racist and
inhuman state. The present article
consists of 21 units, as per below:
1. The Search for Oromo Leadership
2. A New Oromo Leadership: A Global
First
3. Weaknesses of the Traditional Political
Leadership

4. Identification of the Oromo Nation in
2010
5. Who is the enemy of the Oromos?
6. Local – Regional-level Foes
7. Authentic Oromos and Fabricated
Amharas; the Total Opposition
8. Direct and Indirect Colonialism
9. Differentiation among Colonial Rulers
10. Anglo – French Colonial
Establishment: Arch-enemy of the Oromo
Nation
11. Millions of Oromo Leaders Organized
in Independent Groups
12. Present Oromo “Leaderships” and
their Inertia
13. Key Figures to Be Considered by All
the Oromos
14. Biyya Oromo Independent – Whose
Work Is It?

15. Groups of Oromo Liberation Activity –
GOLA
16. Ground work
17. GOLA Security – Impenetrability
18. GOLA – Commitment
19. GOLA – Function
20. Basic Directions for GOLA Projects
and Endeavours
21. Collection of Information Pertaining
to the Oromo Nation
——————————————–
1. The Search for Oromo Leadership
I went very attentively through Mr.
Abdulkadir Gumi´s article ´Oromos:
unblessed with leaders´ and I do find it
as an excellent opportunity to exchange
with my friend some ideas and
approaches in public. Mr. Abdulkadir
Gumi is a young Borana Oromo political

activist, who deserves great respect for the
help he has offered to many Oromo
refugees, penniless refugees, and
undeservedly imprisoned asylum seekers.
In an opinion editorial, Mr. Abdulkadir
Gumi asserted that the Oromo Nation has
currently no great caliber political
leaders able to “rise above their village,
clans, interest”. Little matters whether I
agree with the statement or not.
Abdulkadir may be right in his
comparisons with examples of African
leaders, but I would like to pinpoint some
yet unnoticed truths.
Point 1 – Worldwide lack of political
(and not only) leadership
Searching worldwide, one can hardly
find political leaders worthy of their
titles. One can go through numerous
editorials, analyses and even books about
the subject. The issue is not quite new, but
I would add that it gets continually
deteriorated year after year, decade after

decade. I came to first notice it in the 80s,
when political commentators in Europe
explained that the then generation of
statesmen and politicians (Helmut Kohl,
Hans Dietrich Genscher, Giulio Andreotti,
Margaret Thatcher, James Callaghan,
Francois Mitterrand, Jacques Chirac,
Jimmy Carter, etc.) were of smaller
caliber and poorer performance than the
previous generation of European and
American statesmen who reshaped Europe
and America in the aftermath of WW II
(Konrad Adenauer, Alcide De Gasperi,
Winston Churchill, Harry Truman,
Dwight Eisenhower, Charles de Gaulle,
etc.).
I would add that ever since the same
motif has been repeatedly employed
within more specific contexts, academic,
artistic, philosophical, spiritual, etc.
Viewed as such, it is omnipresent in
almost every era and every period of
human civilization; only in few periods

of zenith it is momentarily forgotten. This
is the so-called ´concept of decadence´,
according to which the past is always
greater, higher, nobler, and consequently,
more classic. People have always been
familiarized with the concept that in the
past ancestors were heroic, epic, and
grandiose.
In fact, average people and political
leaders change very little and their
caliber is generally the same; what
changes and in the process confuses our
understanding is the era in which we
live. Our acts and our thoughts, our quests
and our hopes create instantly different
contexts within which everything is
viewed differently. Sometimes, this is also
true, another context is truly a lower
context, and then it would be impossible
to expect greater thinkers, leaders,
intellectuals and visionaries. The context
is always reflected in the people who
compose it, because they first express in it

their deep thoughts, worries and
perceptions.
Placing the subject within the context of
our times, we can only agree with the
approach; our era of conventionalism,
materialism, relativism, conformism and
subjectivism helps proliferate corrupt
statesmen, crestfallen leaders, and
conventional thinkers who are held
captive of fallacies and forgeries that
appear to them as awfully great and
therefore impossible to challenge. These
are the myths of our times that we avoid
to demolish because this would deprive us
of the hierarchical approval of our
lethargic society where the manipulation
is omnipresent and the fraud remains
omnipotent.
Befallen societies – real, decomposed
social corpses cannot by definition bring
forth great leaders; when an
overwhelming pan-sexism is matched
with cynical individualism, which is

measured in millions of dollars and
reconfirmed by social bubbles, the so-
called leaders and intellectuals are
devoid of originality, in-depth
knowledge, and humane understanding,
let alone wisdom and erudition. Social
solidarity takes then the form of soiree de
gala whereby caviar and champagne do
not allow the attendants to focus on the
dramas of billions of impoverished and
starving masses.
In the societies of the End, there will be
no leader; not because there are not or
there cannot be. But because by accepting
to lead the present elites, they would
defame to very concept of leadership –
which they are certainly not ready to
consent with. In fact, the situation
observed by Mr. Abdulkadir Gumi among
the Oromo society hinges on global
developments of the last 50 years.
Point 2 – Political leadership and
“realistic” solutions

Political leadership does not necessarily
mean great personality, but effective
delivery of realistic political solutions.
This is a point of clash within some
Oromo leaders; I believe some of them are
truly great people who have been exposed
to extreme experience opportunities and
formed very strong personalities. The same
concerns Oromo theoreticians, academics
and intellectuals.
One must have a perspicacious sight in
this regard; what is a value for these
Oromo leaders and intellectuals is not
necessarily a value for our present
collapsed world. Delivery of realistic
solutions by a political leader and
statesman is conditioned by adequate
acceptance of the values of the present
world. Yet, one can be a great person and
fail to deliver a realistic political
solution; the measures of this world are
such that impose debasement and
ignominy as key to success.

People who insist on preserving their
integrity have definitely poor chances to
successfully deliver.
Point 3 – Political action results from
correct plan and timing
Epicenter of efficient political leadership
is the well-timed and correctly planned
political action. This is not an easy task
for leaders of organizations, fronts and
movements that struggle for the national
liberation of oppressed peoples. Most of
them have grown in clandestine
conditions without attending a school of
political science, thought and action.
Many Oromo leaders of liberation fronts
and organizations, before taking a vital
decision, ignore the real dimensions of
the issue concerned, and are not able to
correctly evaluate whether their
impending action´s timing is good or not.
This can be remedied through collective
forms of leadership and through further
involvement of the Oromo academics in

the various liberation fronts,
organizations and associations.
There is a great number of Oromo
academics and intellectuals, who except
from serving as the oppressed nation´s
scholarly assets, could definitely help
Oromo political leaders renowned for
their strong clandestine experience but
also for their political unawareness. For
the years ahead, it will be decisive to
offer these Oromo academics and
intellectuals key positions of councilors
and advisors and let them define many
non political and political aspects of the
Oromo National Struggle for
Independence.
In fact, all the Oromos must understand
that the real fight starts now! It would
therefore be wise to view the ´Oromia
Tomorrow´ project from scratch and
holistically. There is always time for a
comprehensive plan, target prioritization,
adversary targets´ analysis, and

internationalization of the Oromo struggle
for National Independence – which must
make the headlines and the breaking
news allover the world.
Point 4 – Oromo Voluntarism
At this moment, I will refer to an
excellent sample of American voluntarism
that is very closely affiliated with Oromo
social stance; it is the classic quote from
President John Kennedy´s inaugural
address (20 January 1960):
“And so, my fellow Americans, ask not
what your country can do for you; ask
what you can do for your country”.
This consists in the best answer to Mr.
Abdulkadir Gumi´s call for great and
honest Oromo leaders to appear. The best
Oromo leaders are indeed the unknown
Oromos, all those who spent time in jail,
have been persecuted throughout
Abyssinia, were mistreated by the
Abyssinian agents of secret services

abroad, and without losing their faith in
the ultimate liberation and the
rehabilitation of the Oromo Nation, they
are ready to do all it takes to get it done.
This is not a figure of speech; it is
literally meant.
The aforementioned quote of the
assassinated American President was said
for citizens of an established country; for
the homeless Oromos, the quote could be
paraphrased into the following:
“And so, my fellow Oromos, ask not who
will be your leader in the struggle for
Independence; ask yourselves how you
will be the leader in the struggle for
Independence”.
Instead of waiting known and unknown
persons to perform and lead the Oromo
Nation to Independence, the Oromo youth
must truly understand that their
contribution to the long desired objective

of National Independence is as important
as that of any leader.
Through political activism in a great
number of fields, pioneering initiatives
and proper political monitoring and
analysis, young Oormos, acting within
small nuclei and impenetrable groups,
can exercise a great impact on all the
liberation movements, fronts or
organizations, and on their leaders.
2. A New Oromo Leadership: A Global
First
This will truly be the transcendental
approach to the existing need for Oromo
leadership; instead of getting involved
into endless discussions of the style “we
did all we could”, “no, you did nothing”,
“you are tribalists without future”, “you
want to impose political prevalence of one
tribe when the others pay”, “you are
sectarian”, “no, you got bribed in order to

stay inactive”, “you are wrong in willing
to shape an alliance with those” “you are
isolated from the rest” and a thousand of
possibly true but utterly disastrous
sentences like the aforementioned, the
Oromos must reflect and emulate their
traditions, culture, behavioural system,
and historically attested identity.
Almost all the Oromos can be the leaders
of the Struggle for Liberation of Oromia.
Little matters whether finally some of
them will be absent. In this series of
articles, I will examine what and how the
Oromos should act in order to trigger
tremendous changes and momentous
political developments that neither their
vicious enemies, the racist ´Ethiopianist´
Amharas, nor any possible traditional
Oromo leadership could ever
outmaneuver, disregard, avert or avoid.
3. Weaknesses of the Traditional Political
Leadership

Before proceeding systematically into
methodological steps, one should stress a
point:
Why is collective leadership, shared by
thousands of Oromo political activists and
social voluntarists, preferable to
traditional political leadership?
I think one does not need much to
underscore the importance of this seminal
point. Traditional political leaderships
involve leaders, and rely extensively on
personal leadership. Personal leadership
is the weakest point of a liberation
struggle; this is not widely known. A
person is easily exposed to influence,
impact, pressure, demands, extortion,
inducement, bribery and blackmail. A
traditional leader is engaged in personal
contacts, consultations and deliberations.
Consequently, one understands clearly
that a traditional leader of a liberation
front is exposed to the world of global
power (involving mainly diplomacy,

administration, military, and financial
corporations); the liberation front´s
objectives and deeds usually clash with
interests of some parts of the world of
global power, and then contacts are
resumed in order to solve the issues.
In these contacts, the eventual liberation
front leader is an extremely weak being
compared with the professionals of the
world of global power (be they a
diplomat, a military, a Chief Financial
Officer or a special envoy). Such is the
difference that the few first attempts of
enticement usually bring a wonderful
result and the liberation front leader is
then suitably ´bought up´.
There is more to it; the aforementioned
eventuality is not immediately detected
by the followers or the colleagues of the
(already bought up) leader. He then
proceeds smoothly (is even advised to do so
by his ´buyers´ who now are called
´international support´) and in the span

of a few months, he suddenly expresses a
strange and unexpected suggestion; he
may then influence all the rest or he may
not. But even before that, the change is
detected by the opponents of his earlier
interlocutors. Who are they? Well,
practically speaking, anyone belonging to
another part of the world of global power.
Do not view this situation necessarily
limited within the frame of a well known
concurrence in Africa, such as US –
China, Europe – China, US – Europe; it
can be an internal European or American
group of power that is opposed to the one
that first contacted and bought the
liberation front leader.
What happens in this case is a counter-
negotiation, a counter-blackmail, and a
counter-bribery; with more money in his
pockets (I am sorry, rather read Swiss
bank accounts), the leader acts differently
and accommodates himself in another
country. With all the divisions that the

new situation may create, as the world of
global power has enough money for all;
when colleagues separate from leaders
there is always an enticement – counter-
enticement issue involved.
Few leaders have today the strength of
Che Guevara; people become smaller
when the world of global power becomes
stronger. Usual thoughts of today´s
liberation front leaders, who have been
bought up, are theoretical questions like
the following:
Why being assassinated, when one can
live a nice and comfortable life, have
position, climb up to a world class
respectability, and even hear acclaim and
finally enjoy posthumous fame?
One could expand up to the level of an
encyclopedia on this execrable issue that
delineates the world corruption just
´minutes´ before an excruciating disaster
sends all these illegal and inhuman

interests to the Hell they deserve, but this
is not the subject of this article.
From the aforementioned it becomes clear
that collective leadership, established out
of simple people who first situated the
center of their activities in small
independent cells of work before merging
them, can avoid the entire chapter of
enticement and blackmail attempted by
the world of global power at the prejudice
of personal leadership. Simple people,
who worked in simple groups of
volunteers and all together meet the
representatives of the world of global
power, automatically cancel the
possibility of these shameful
representatives to act in their customary
way.
Let´s study a hypothetical, yet possible
case. If 10 representatives of a union of
activists´ groups meet with one or two
French or English diplomats, what sort of
colonial tactics can be attempted? They

will reject the bribe offered (if the offer is
ever expressed) and thus they will
effectively interrupt the shameful
negotiations. The representatives of the
world of global power will be in total
despair because they will have no means
to influence this union of activists´ groups
as the personal contact and the evil
exercise of enticement and blackmail
practices would prove to be impossible.
The representatives of the world of global
power become powerless if they cannot
isolate one person out of an entire group
or union of groups. With the 10
representatives rejecting the bribe, the
power would not know whom to contact
and how to influence this headless union
groups. They would have to interfere in
more expensive, painful or uncomfortable
ways; their bias would be then revealed
more easily.

There is more to it; before reaching the
level of being convoked by some
power, the union of activists´ groups will
have already done tremendous work
which would be absolutely
disproportional to the fainéant and
indolent pseudo-leaders of the traditional
political leadership. Absolutely colossal
work can be done, and will have been
done even before the level of the
establishment of the union of activists´
groups; the essential and background
work must be done first, and will have to
be done by the activists´ groups and
isolated cells. Never forget, the
power very often ask their puppets
precisely this: to stay inactive. This helps
tremendously their agendas at times.
This has very prejudicial side-effects. If
one considers the work that needs to be
done and the work that has been done by

all the existing Oromo liberation fronts,
one realizes automatically why Oromia
has not yet been liberated. The
detrimental comparison (certainly less
than 1%) is due to the fact that the
indolent leaders render the entire Oromo
Nation indolent as well. Why bother if
you think that a leader and an
organization will manage it altogether?
Relax! Contemplate the wonderful lines of
the Oromia mountains´ peaks in the
horizon, and expect the liberation to fall
from the sky!
On the contrary, if you know that the
liberation of your country is simply your
own affair – and none else´s – then you
are bound to act, ceaselessly, passionately
and wholeheartedly. And who is the
Oromo who would not give everything to
see the black – red – white flag in the
UN General Assembly?

4. Identification of the Oromo Nation in
2010
Before going ahead with the necessary
fields of Oromo grassroots revolutionary
cells and groups of work, we have to make
a clear-cut demarcation of who can be
members of such a group. In fact, only
Oromos, either in Oromia or the Diaspora,
can be members in these cells. Who can be
considered as Oromo native in 2008?
Every person whose origin involves an
Oromo father and/or mother, every person
who speaks Afaan Oromo as native
language, and every person who in
addition to the aforementioned conditions
is totally committed to the Struggle for the
National Liberation and Independence of
Oromia is an Oromo. Abiding by Gadaa
social and behavioural values, rules and
activities is imperative, and if for any
possible reasons some Oromos may have
partly or totally forgotten, neglected or
abandoned Gadaa, related training and

education must be offered to them –
which is one more concern for the
activists´ groups.
In addition to the aforementioned
compulsory and incontrovertible
conditions of Oromoness, one should
provide for the integration within the
Oromo society of all the people married
with Oromos, and of their children, as
long as they abide by the second and the
third of the previous three conditions.
Abiding by Gadaa values, rules and
activities is always imperative, and
related training and education must be
offered to them as well.
Furthermore, for people exposed to and
victimized by racist policies of
assimilation, carried out by Oromos´
enemies who targeted the diachronic
existence of the Kushitic Oromo Nation,
there must be a provision. As result of the
criminal anti-Oromo policies imposed
tyrannically over the span of the last ca.

130 years, several Oromo natives lost
their Afaan Oromo linguistic skills and
even their identity. They should undergo
– if this is explicitly demanded by them
– an intensive course of Oromo identity
rehabilitation which will also be a
matter of concern and endeavour for the
activists´ groups. They will have to learn
Afaan Oromo, integrate themselves within
exclusively Oromo social and professional
context, and adhere to one of the two
traditional Oromo religions,
Waaqeffannaa or Islam. Not only a
concern for their Oromization must be
shared, but a vivid effort of de-
Amharanization must be applied (upon
their request), and their rejection of any
element of the terrorist, racist theory of
´Ethiopianism´ must be total and
absolute. Abiding by Gadaa values, rules
and activities is imperative for them too,
and related training and education must
be offered to them. Under these conditions,
and following their 18 to 24 months long

training, they could be considered
Oromos, and then participate in the
Oromoo activists´ cells and groups of
volunteers.
Finally, a provision must be made for the
eventual Waaqeffannaa proselytes, and
all those who may find in Waaqeffannaa
a system of beliefs and practices that suits
their mindsets and visions best, under
condition of learning Afaan Oromo, and
permanently ascribing themselves to
Oromo social values, rules and activities
(Gadaa).
Before focusing on the ways to establish
Oromo cells of political activists and
social volunteers, we must analyze a
critical point; the lack of independence
for the entire nation is not the result of
mere coincidence. Real, criminal enemies
have existed and are currently active
against the Oromo Nation. No success will
ever mark a socio-political project if foe
identification is neglected or undermined.

5. Who is the Enemy of the Oromos?
This question can be phrased only by true
Oromos; this means that not a single
individual, who does not see his life
purpose included in the effort for the
Liberation – by all possible means – and
National Independence of Oromia, has the
right to speak in this regard.
As we already stipulated, there may be
people whose ancestry is only partly
Oromo; however, one cannot accept them
as properly speaking Oromos (either they
speak Afaan Oromo or not), as long as
they do not fully admit the National
Need for Independent Oromia and do not
acknowledge that for them top life
priority is the Liberation – by all
possible means – of Oromia.
Consequently, people who are not Oromos,
have no right to participate in the debate
about Oromos, their liberation, and their

enemies´ elimination. These pseudo-
Oromos are alien, sick and evil elements
that must be cut off from the Oromo
Nation and adequately – and
paradigmatically – punished.
In the same way an Englishman or a
Russian will not tell the Georgians who
their enemies are and what their
national objectives should be, a non
Oromo – by virtue of his rejection of, or
opposition to, Independent Oromia – has
nothing to say and should therefore be
properly isolated.
In addition to the Native Oromos,
historians and political scientists,
analysts and commentators, fully
committed to unadulterated truth and
objective stance, have to participate in the
national Oromo debate, and contribute to
a critical political subject, such as the
Oromos´ foe identification.
At this point, we must direct our analysis´
efforts to two different levels, first the

local – regional platform, and second the
regional – global arena.
6. Local – Regional-level Foes
Over the past few months, we observed an
Abyssinian governmental effort to fuel
disputes among Oromos inhabiting
different parts of the occupied Oromia
and other subjugated nations of the
obsolete Abyssinian colonial state. There
were clashes with the Sidamas, the
oppressed nations of the Benishangul
province, and others. Are these nations
enemies of the Oromos?
This is a viciously setup trap; these
nations have been incorporated in the
obsolete Abyssinian colonial state without
their political willpower and personal
determination.
Other tyrannized nations are not enemies.

These oppressed nations have been forced
to accept the reality of their lands´
invasion, their historical rulers´ and
leaders´ physical annihilation, their
properties´ confiscation, their houses´
destruction, their ancestors´ assassination
or slavery, and their culture´s, religion´s
and language´s prohibition. In brief, they
have lived a dark national and personal
experience similar to that of the Oromos.
Their socioeconomic and political
manipulation by any Abyssinian
tyrannical administration helps only
further victimize them; the Oromos must
understand that since they form the
largest nation within the colonial hell
Abyssinia (fallaciously re-baptized
´Ethiopia´), the criminal tyrannical
rulers will certainly try repeatedly to
oppose them by using all possible means
– not only the governmental oppression.
1. Tigray Monophysitic (Tewahedo)
Abyssinians are not enemies.

Many analysts and commentators use the
term ´Tigray-led´ to describe Meles
Zenawi´s tyrannical administration.
There is no doubt about the origin of the
Abyssinian dictator; equally, there is no
doubt about the increased proportion of
Tigrays hired and present in Abyssinia´s
public administration. Under conditions
of democratic rule, the Tigrays should not
outnumber the Ogadenis hired in the
public sector, ´elected´ in the parliament,
and appointed in the government and the
military, as the two nations´ total
population comprised within Abyssinian
borders is the same.
It would be inaccurate to identify the
entire Tigray nation with Meles Zenawi´s
tyrannical administration. First of all,
the Tigrinya and Tigre speaking people
live in great numbers outside Abyssinia,
forming the majority of Eritrea.
Second, the Tigray Muslims, who
represent a significant portion of the

Tigray nation, are systematically
persecuted in Abyssinia, and
methodically kept out of the government.
Third, and more importantly, the Tigrays,
as an independent nation with different
identity, historical heritage, culture and
traditions, are equally targeted by the
state-imposed, historically false, and
politically racist dogma of
´Ethiopianism´, which was setup by the
Amhara Monophysitic Abyssinians in
order to ensure the criminal project and
evil plan of the assimilation
(amharanization) of all the subjugated
nations of Abyssinia with the Amharas.
In a way, Tigray traitor Meles Zenawi
contributes to an Anti-Tigray, Anti-
Abyssinian racist theory that greatly and
irreparably damages his own nation. The
same concerns all his followers, as well as
every Tigray ascribed to the evil theory of
Ethiopianism which is promoted by the

Ethio-fascist crooks of Kinijit and
Ginbot-7, Hitler´s children in Africa.
But there are Tigrays who reject the evil
Amhara racism and their bogus-
historical dogma, and Oromos must reach
out to them and setup structures of future
cooperation to comprehensively destroy
Ethiopianism, and isolate the evil
Amhara racists.
2. Amharas: the Insidious Invaders,
Criminal Settlers, and Monstrous Tyrants
Before explaining why the Amharas
consist in the focus of evil and anti-
Oromo criminality, I want to quote an
excellent study carried out by Sandra F.
Joireman and Thomas S. Szayna,
researchers of the Rand Corporation, who
drew pertinent conclusions as regards the
nature of the Amhara ideology, as
´insidious´:
(http://www.rand.org/pubs/monograph_re
ports/MR1188/MR1188.ch5.pdf):

“The long stretch of Amhara leaders in
Ethiopia has led to two inaccurate and
insidious ideas among the Amhara. The
first is the association of a particular
Amhara “type” with the definition of
Ethiopian: by this notion, an
“Ethiopian” is a slight, light-skinned,
Christian, Amharic-speaking farmer. The
second is a sense of manifest destiny: an
idea that the Amhara are somehow
ordained to rule a “Greater Ethiopia.”
These ideas are insidious because they
give no quarter to the majority of the
population who do not fit this “type”
linguistically, religiously, or ethnically”.
(p. 12)
7. Authentic Oromos and Fabricated
Amharas; the Total Opposition
The historical reality is simple and easy
for all the Oromos to learn, understand,
admit and thence use as basis for their

political orientation. It is encapsulated in
the foreign points:
1. Oromos and Amharas originate from
different ethno-linguistic groups which
opposed one another over the ages; the
former are the descendants of the
indigenous Kushites, the real ancient
Ethiopians who developed a most ancient
and illustrious civilization on the Nile´s
banks in Northern Sudan (the real
Ethiopia of the Ancient Greek and Latin
sources) from the 3rd millennium BCE
down to the middle of the 2nd
millennium CE (involving three great
Ethiopian Christian states, Nobatia,
Makuria and Alodia). The Amharas are
an Ancient Yemenite, Semitic, offspring
that crossed the Red Sea and settled in
the Eastern African coastland of today´s
Eritrea before expanding in the inland.
The difference between Amharas and
Tigray Abyssinians may even reflect
different Yemenite settlements in Eastern

Africa, but the Ethiopian Kushites had
been in constant conflict with the
Abyssinians even before the Abyssinian
invasion of Ethiopia (Northern Sudan)
and destruction of Meroe (the last pre-
Christian Ethiopian capital) at 360 CE.
2. African Oromo Kushitic opposition to
the Abyssinian Semitic presence in Africa
is noticeable throughout the Christian,
Islamic and Modern periods of Eastern
African History. Quite characteristically,
although Christian Abyssinians invaded
Meroe, they failed to be accepted by the
indigenous Ethiopians, the ancestors of
the Oromos, and to diffuse Christianity in
the Nile´s valley. Christianity was
diffused in Ethiopia (Ancient Sudan)
through Egypt.
3. The interconnection between the three
Christian Ethiopian states and Christian
Abyssinia was minimal, if not inexistent,
until the demise of the Abyssinian

Axumite state in the advent of Islam (ca.
650).
4. The three Christian Ethiopian states
survived during the first period of Islamic
expansion, whereas Christianity in
Abyssinia was demolished with the rise of
Islamic control over the Eastern African
coastlands in the Red Sea area. The
contacts between the isolated remnant of
inland Axumite Abyssinia with the three
Christian Ethiopian states were very
limited.
5. The rise of the Kushitic Agaw Christian
dynasty in the middle of 10th century in
a small part of the present Tigray and
Afar provinces´ territory helped
Christianity survive in Abyssinia, but it
consists in an abrupt dynastic, cultural,
and national discontinuity. The
Christian Agaw state was small and
equally isolated. It resumed few contacts
with the two Christian Kushitic
Ethiopian states (Nobatia and Makuria

merged to confront the Islamic pressure in
10th century Upper Egypt, whereas
Alodia was comfortably far). However, it
was deeply reviled by the disparate,
revengeful Abyssinian elements that were
wisely kept out of control. It finally
collapsed because of their conspiracy.
6. The subsequent rise of the barbaric,
criminal, adulterous, and evil pseudo-
Solomonic dynasty in the 13th century
opened the gates of the Hell for a
multitude of civilized African nations
who – with the Agaws first – became the
target of the criminal Amhara forgers who
introduced the counterfeit, spurious
theory that the Axumite Abyssinians king
had descended from the Biblical Queen of
Sheba, an unhistorical Ancient Yemenite
ruler (known as Balqis in the Islamic
traditions that reshaped the Biblical and
the Talmudic references), and the Ancient
Israelite king Solomon.

7. There is not a single pre-Agaw or Agaw
evidence (religious-historical,
archeological or philological) that pre-
Christian and Christian Axumite
Abyssinians had ever believed that they
had any sort of connection with the
mythical Yemenite queen and the
historical Hebrew king. It is all a
criminal lie that kills millions of
humans, and enslaves and tyrannizes all
the rest who may come to an encounter
with it.
8. This bastard theory reflected the
projection of illegitimate needs of the
Semitic Amharas on the Kushitic Agaw
throne, and was used as political ideology
by the theocratic, lunatic Amhara
kingdom´s elite in their effort to serve and
promote their heinous, utterly inhuman
and antihuman objectives, namely Anti-
Islamic hatred, Anti-African odium, and
systematic barbarization and assimilation
of all the Eastern African nations.

9. Following historical clashes with
Christian and Muslim nations (Agaw,
Afars, Somalis, Hadiyas), the Amharas –
who did not bother to save the ailing
Christian kingdom of Alodia (the last
Christian Ethiopian kingdom in Sudan)
when it was (ca. 1500 – 1520) attacked
by the Funj Muslims – engaged in
confrontation with the Oromo Nation,
which lasted for centuries before the
Oromos were (almost in their entirety)
enslaved by the Abyssinians.
10. A pattern of the utmost importance in
this confrontation is the persistent
Amhara malignancy to act in
premeditated manner matched with
hypocrisy, duplicity, mendacity and to
intentionally target the very existence of
the Oromo Nation.
11. The fact that during the long
historical process some disoriented,
deceived or disenchanted Oromos entered
into any sort of contact and relationship

with the Amharas, involving even royal
marriages, does not change in anything
the reality that for every Amhara action
and/or initiative there has always been a
proven Amhara plan of racist, anti-
Oromo nature, which was unveiled after
each planned event had been unfolded.
12. The eventuality of a half-Oromo
ancestry for an Amhara ruler means
nothing but an Amhara Anti-Oromo
plan. It would be otherwise only if, due to
the eventual half-Oromo ancestry, the
Amhara ruler denied the heretic, pseudo-
Christian Monophysitic Abyssinian
Church and introduced Waaqeffannaa
religion among the Amharas.
If such an action had been taken, then we
could have discussed about the fair and
bi-dimensional character of the
relationship between the two nations.
When an Oromo gets absorbed within the
Amhara socio-behavioural system (do not
call it ´culture´), he / she becomes a non-

issue and a non-subject for the Oromo
National History.
13. Part of the Amhara pseudo-royal
obscenity was the permanent practice to
force marriages between people of
supposedly noble origin and vulgar felons
to enable the permanence of the
theocratic control over the supposed
´palace´ of the Amhara Abyssinia. The
practice started with the first pseudo-king
of the bogus-Solomonic “dynasty”, Yekuno
Amlak, who was the son of nobody, but
was presented as the descendant of the
last king of Axum, which would make
even chimpanzees laugh!
14. On all this background, 13 – 14
decades of deliberate, coldhearted
genocide perpetrated against the Oromos
by the Amhara invaders, the terrorist
Amhara settlers, the notorious Nafxagna,
and the accompanying cruel soldiers was
added to irreversibly stamp an
irreconcilable relationship, which will

end only with the liberation of the
Oromos, the total separation of the two
nations, the expulsion of the Amhara
settlers from Finfinnee, Shoa and Gojjam,
and the UN patronage of the two separate
states´ relationship.
The Amhara anti-Oromo animosity
reflects today a 2-millennium long
opposition between the indigenous,
African, Kushitic Ethiopians and the
emigrant, Semitic, Yemenite Abyssinians.
It should however be clearly understood
that the Amharas are not the only enemy
of the Oromos. Simply, the propinquity
makes them more reviled.
For a subjugated nation, a faraway enemy
can be more harmful and perilous; one
can generally call the case ´colonialism´;
however, this phenomenon is vast and
nuanced. There can be direct and
indirect colonialism. This is one point;
the other point is that not all the colonial
powers have been equally detrimental to

the colonized peoples. It is essential to
illuminate these two point before
proceeding with the identification of the
Oromos´ regional – global enemies.
8. Direct and Indirect Colonialism
Yemen, as integral part of the Islamic
World for no less than 900 years, became
normally an undisputed province of the
Ottoman Empire, when the Sultans of
Istanbul became Caliphs, and the
Ottoman forces arrived in Yemen.
Colonialism in Yemen started in the
1830s with the British invasion of Aden
in their vicious plan of encircling and
destroying the Islamic Caliphate –
quintessence of the Islamic World. This
example is a typical direct colonialism.
The departure of the British brought an
end to the direct colonial rule.
The British had also colonized the
Ottoman province of Sudan in the second

half of the 19th century; but to do this,
they involved the Egyptians who were by
then under a particular regime of a
Viceroy who was nominally subject to the
Ottoman Empire (as Egypt had been an
integral part of the Caliphate for almost
300 years / 1517 – 1798) and
essentially controlled (and therefore
colonized) by the combined colonial
forces of France and England. The
military and economic presence of
Europeans in Sudan was pseudo-
legitimized by the idiotic cooperation of
the Viceroy (Khedive), who was not even
an Egyptian but Albanian of descent.
This case is a composed, indirect and
direct colonial, regime.
In the case of the colonial Abyssinian
expansion at the prejudice of numerous
African nations which lost their
independence in the process, we have
sheer French and English offer of support,
technical assistance, financial aid,

military know how transfer, and key
intelligence info handed over the
Abyssinian tyrannical rulers.
Both, France and England, wanted
Abyssinia to expand colonially in order
to
1. contain the Italian colonial expansion
in the Red Sea and the Horn of Africa
region, and
2. balance their own colonial expansion
in the aforementioned area. The French
were pushing from the West (Sahara and
the territories of today´s Central African
Republic and Chad), and the English
were trying the establish a colonial axis
from the North to the South of the Black
Continent.
Consequently, the nations that have been
subjugated by the Abyssinians, have been
indirectly colonized by the British and
the French. This is a key point to take
into consideration.

In fact, indirect colonialism can last
longer and take different forms; England
colonized India, and after more than 200
years of colonial conspiracy, presence and
rule, the English left. By dividing their
previous colony, through a disreputable
UN involvement, into many countries, the
English managed that an entire nation,
the Baluchs, be divided among three
states, namely Pakistan, Iran and
Afghanistan.
The treatment that the Baluchs have
received within Pakistan is purely
colonial, but the direct colonial presence
of the Pakistani authorities in
Baluchistan does not minimize in
anything the indirect – still present –
English colonialism.
A similar case can be noted in NW Africa,
whereby the ongoing, indirect French
colonialism left the Kabylian Berbers
without a state.

9. Differentiation among Colonial Rulers
Colonialism itself is a vast issue that does
not belong exclusively to modern periods
of the History of the Mankind. In the
Antiquity, we easily identify Egyptian,
Phoenician, Assyrian – Babylonian,
Aramaean, Persian, Yemenite, Greek,
Hebrew and Roman colonies.
The reasons that bring the settlers to
faraway places vary; from commercial
motifs to military conquest, and from
interest for exploration to flight due to
tyranny, many varied motives bring
people – sometimes in great numbers – to
distant places.
In modern times, colonialism started with
the efforts of the kings of Spain and
Portugal to reach out to India in order to
break the Ottoman monopoly over the
commercial routes to the spices,
fragrances, incense and other products of
the Orient. Spanish colonialism proved to
be extremely brutal as it took the form of

intentional genocide of the Mayas, the
Aztecs and the Incas, who were forced to
Christianity.
Holland, France, and England followed
on the Spanish and Portuguese colons´
footprints; contrarily, great maritime
powers of the Mediterranean, like Genoa
and Venice, remained confined within
the same geographical area and gradually
lost their significance. Although parts of
Africa and Asia had been colonized by
some of the five European colonial
powers, first America was completely
colonized (by Spain, Portugal, France,
Holland, England and Russia), and then
the competition was transferred in Africa
where for centuries the Ottoman Empire
controlled lands inhabited by Muslims
that totaled an area of more than 8
million km2.
As all African Muslims (with the
exception of the Moroccans, the Malians
and other Muslims of the Western confines

of Africa who were organized in at times
sizeable states) from Algeria to Egypt to
Somalia viewed the Sultan – Caliph and
the Sheikh-ul-Islam as their political
and spiritual leaders, we cannot possibly
discuss of Ottoman colonialism.
In Africa, Western colonialism took an
openly anti-Islamic form which has left
an irreversible impact down to our days.
Spain and Portugal had already
expanded tremendously, that´s why their
involvement in Africa was not
momentous; however, Portugal´s
involvement was early and critical as it
saved the tiny Abyssinian state from
extinction. Holland had great interests
elsewhere; in Europe itself, Belgium was a
Dutch colony, whereas faraway Indonesia
was truly immense for the small
European kingdom. In fact, Africa was the
continent of the harshest Anglo-French
competition. Italy and Germany were late
newcomers, and the overall picture was

completed with Portugal, Belgium and
Spain.
Colonialism had more limited success in
Asia; three great, old states, namely the
Ottoman Empire (last but not final
metamorphosis of the Roman Empire and
its Oriental part), Iran and China were
never colonized. Of course, the three
countries were terribly weakened, as they
were targeted by nearly all the then
competing European colonial empires,
Russia, France, England. With the
aforementioned three empires, plus
Germany, Austria-Hungary, Japan and
the United States competing for a larger
colonial portion in China, started WW I
that was a shock for the 19th century
colonialism.
It was absolutely duplicitous for the
American establishment to fight so
resolutely against the Spanish colonial
empire in the last decades of the 19th
century and humbly – and shamefully –

agree with the expansion of the French
and the English colonial empires at the
prejudice of the Ottoman Empire in the
aftermath of WW I.
With the demise of the colonial dreams of
Germany, with the rise and the fall of the
Japanese and the Italian colonial
empires, with the transformation of the
colonial empires to postcolonial
authorities, and with the emergence and
the dissolution of the Communist world,
we were ushered into our global times.
How can we differentiate among the
colonial empires?
There are two levels of evaluation,
namely physical and socio-behavioural –
cultural.
1. Physical Level
Brutality is a sign of insanity and
inhumanity; wherever we attest a high
degree, great extent and long duration of
brutality, we realize that we face a

merciless colonial empire ruled by cruel
racists. This is the case of Spain in Mexico
and Peru, this occurred in Tanganyika at
the times of the German occupation, and
this was encountered in the Eastern
confines of Asia at the times of the
Japanese empire. It is essential to add that
the same brutality was employed by the
Amharas against the Oromos, and by the
Russians against the Uzbeks and the
Turkmen.
2. Socio-behavioural – Cultural Level
Contrarily to the Spanish, German,
Russian, and Japanese cruelty, the
classical French and English colonialism
is mainly directed against the socio-
behavioural, cultural and national
values of the colonized nations. Instead of
killing or expelling anyone who opposed
the colonial orders and rule, the French
and the English deployed a great effort to
socially infiltrate and culturally alter the
subjugated nations. They extended this

approach to the local elites, anticipating
the logical social impact and
ramifications of an advanced de-
formation, de-education, and de-
identification of the local elites.
The French and English approach
targeted the colonized peoples´ national
identity, historical heritage, cultural
authenticity, religious traditions, socio-
behavioural soundness, and proper
existence. The approach is mainly French
of concept and the English have been
distant second in this regard. The French
intentionally tried to turn all the
colonized peoples – victims of the French
expansionism and imperialism to mere
copies of (certainly unauthentic)
Frenchmen. They projected among the
colonized nations prefabricated ideas –
´bon pour l´ Orient´ and tried to convince
that allover the world ´culture´ is the
French culture.

The English did not reach that level;
however, they used the French effort in
order to project general considerations of
and viewpoints on the commercial –
economic exchanges and the
international economic order. This
attitude ushered us into the world of
global economy on which English
liberalism rather than French dirigisme
left a strong impact.
Italy – more preferable than Amhara
Abyssinia for Oromos
Compared with the English and French
colonial rule as it was exercised in a
variety of Middle Eastern and /or African
countries (such as Egypt, Sudan, Algeria,
Lebanon and Morocco), Italy proved to be
a far more human colonial power. Italian
colonialism in Libya, Eritrea, Somalia
and Abyssinia was rather an expression –
not imposition – of Italian daily lifestyle.
Although Italy represents within the
European continent a far older and far

more determinant culture than France
and England (Renaissance alone would
reconfirm the aforementioned statement),
the Italians did not force the Libyans or
the Somalis to perceive the world as
possible to view only through the eyes of
Boccaccio or Dante, nor did they
constrain them to share the esthetics of
Michelangelo and Leonardo da Vinci.
In fact, the Italian humanist attitude can
be attested in the return of the Axum stele
(hawalti), and in the most recent deal
with Libya, involving formal apology and
reparations for the colonial occupation.
The English and the French reactions
against the pertinent Berlusconi –
Qadhafi deal, as encapsulated in
numerous articles in the world press (f.
i. http://www.time.com/time/world/articl
e/0,8599,1838014,00.html), demonstrate
the evil and racist nature of the French
and English establishments.

It is essential for every Oromo activist and
political volunteer to understand that
tactical mistakes have been made in the
past; when the Italian colonials attacked
Abyssinia in 1936, they did not represent
a threat against the Oromos, the Afars, the
Sidamas and others, but a menace against
the evil monarchical state of Abyssinia,
and its cannibalistic pseudo-king Haile
Selassie.
In fact, at those days, the Abyssinian
invasion of Oromia had just been
completed, and the last king of Jimma
had died before just 4 years (1932); it
was too early for the Oromos to have
formed a strong resistance organization
and liberation front. If this had been the
case, an alliance between the Oromos and
the Italians (stronger than the rather
unmotivated cooperation of Abba Jofir
with the Italian administration of the
subjugated Abyssinia) could have brought

liberation to Oromia in more rapid and
anodyne way.
10. Anglo – French Colonial
Establishment: Arch-enemy of the Oromo
Nation
Why is the Anglo-French colonial
establishment an enemy of the Oromo
nation? Without understanding this
reality, the Oromos have little to minimal
chances to achieve national liberation
and independence, as they will fail to
identify their primary foe´s real motives.
The Anglo-French colonial establishment
is selective and partial in its expression of
political support; their American puppets,
the pro-European part of the US
establishment, are equally partial, and
this has been repeatedly reconfirmed
through proper study of their
differentiation tactics. The recent story of
anti-Zimbabwe hysteria is typical.

The ruler of Zimbabwe did not carpet
bomb villages and towns of his country,
but the Abyssinian cannibal Meles
Zenawi did. However, the US and EU
African policies and rhetoric are full of
venomous focus for Zimbabwe but seem to
be totally oblivious of the criminal
practices of the Abyssinian tyranny. The
US duplicity reaches the level of
criminality for immoral and wicked
elements like Jendayi Frazer, the
disreputable accomplice of the Abyssinian
butcher Zenawi.
The only US and EU policy as regards the
Oromos involves the continuation of the
barbaric and inhuman Abyssinian
dictatorship and the prolongation of the
tyrannical imposition of the fallacious,
racist and Satanic dogma of
´Ethiopianism´. In other words, the
Anglo-French colonial establishment
definitely and passionately seeks the
extinction of the Oromo Nation.

Why such evilness?
The issue to be plainly answered would
involve a great number of volumes; it is
essential for Oromos to understand the
evil nature of the Anglo-French colonial
establishment. In fact, it is wrong to
confuse it with mainstream Christianity
as many Islamists unfortunately do –
misguiding themselves only.
The evil Anglo-French colonial
establishment turned repeatedly against
many Oriental Christians, and
contributed greatly to the physical and
spiritual genocide of the Aramaean
Nation.
In fact, they would turn – with evil
intention for ultimate extinction –
against anyone, against any nation that
by its existence consists in sheer rejection
of their perfidious concepts and ideas,
and in definite opposition to their
messianic and eschatological plans and
related practices.

More particularly with respect to the
Oromos, the existence of the Gadaa system
is a superb demonstration that the
Western democracy (not as heralded and
envisioned by the Enlightenment
philosophers but as practiced in the 20th
century) is a fake, tyrannical system
whereby hidden groups of power can
easily advance their agenda by
perpetrating – in front of the outright
majority of the otherwise blind societies –
detrimental conspiracies that go
unnoticed. The nature of the secret
societies that control the Western world
involves undetected, secret support and
solidarity – expressed in public – among
these societies´ members that are not
identified by the rest as such (which
would illustrate to all the rest the real
motives behind their decisions and acts).
In this way, with untied hands, members
– initiated into conspiracies against the
rest – support partially their ´brethren´
in order to facilitate the materialization

of the objective of their secret society to
put every social and political activity
under control.
This abhorrent reality is in total contrast
with the openness, the fairness and the
humanity of the Gadaa system that does
not leave space for secret groups of
individuals to be formed as a cancerous
tumor in the society.
An independent state ruled by the Gadaa
system consists in a supreme danger for
the Anglo-French colonial establishment;
if average citizens and specialists of the
Western world studied a society ruled by
Gadaa, they would propagate its benefits
among the Western societies and this
could cause a thunder far more menacing
that Lenin´s October revolution.
If the advantages, the morality, and the
humanity of the open system became a
reason for many to demand dissolution of
the Western secret societies like the
Apostate Anglo-French Freemasonic lodge,

this would announce the beginning of the
end for the Western World.
Even worse, within an Oromo state
organized by Gadaa, the Anglo-French
colonial establishment would fail to
infiltrate and impose its norms, inflecting
the international stance of the country,
and dictating choices and decisions.
For them, the existence of a genuine
Oromo state and society would gradually
trigger their end.
On the other hand, an independent
Oromia would be the first, ideologically
and culturally Kushitic, state, and yet
their perverse reading of the Bible makes
them believe that they must never allow
the descendants of Ham rule their
countries.
The continuation of the slavery of the
Kabylian Berbers in Algeria, Tunisia,
Morocco and Libya clearly demonstrates
their Anti-Kushitic empathy. This issue

is vast, but here we can conclude that
there will never be an independent
Oromia, if Oromos fail to understand that
the main adversaries they have to face are
the manipulators of the Western societies:
the Apostate Anglo-French Freemasonic
Lodge.
11. Millions of Oromo Leaders Organized
in Independent Groups
There will never be one Oromo leader to
bring liberation and national
independence to the Oromo Nation. On
the contrary, there will be many millions
of Oromo leaders who will make it
happen, and only thanks to them,
Oromia will emerge again – and soon!
With the aforementioned in mind, I will
proceed now in the main part of this
recapitulative article in which I intend to
emphasize that today´s Oromos do not
need to spend time in describing possible

wrongdoings of this liberation front or
that movement for independence, do not
need to waste time for pertinent or
impertinent observations on the various
Oromo leaders´ inconsistencies and
eventual compromises, and do not need to
wait from them anything in the future.
Relying on few or – even worse – one
leader is essentially anti-Oromo, as it
contradicts the responsibility in which
every Gadaa member – of any age – is
vested. Within democratic systems like
Gadaa, it is important to always bear in
mind that out of a 100-person group, 99
members have to carry out 99% of the
total work, and nothing less than that.
In Gadaa, there is no – there cannot be a
– leader from whom people await their
´salvation´; one (1) member of a 100-
person group delivers 1% of the total work
– eventually the hierarchically top 1% of
the work, but that is all.

Expectations that someone else (be he the
leader or the king) will deliver the bulk
of the work, hopes that a miraculously
capacitated person will do it almost all,
and anticipations that without
communal effort few leaders will get it
done, are all genuinely anti-Oromo
attitudes, concepts and approaches.
It is rather preferable for the Oromos to
forget them as soon as possible.
12. Present Oromo “Leaderships” and
their Inertia
If one views today´s Oromo political
leaderships, one will be amazed by the
existence of a huge number of leaders and
the little, minimal, infinitesimal work
done. The following questions will
illuminate this critical ascertainment.
Question 1

Has ever a comprehensive, analytical list
of Human Rights violations been
established to classify – per type of
activity – all the diverse oppressive
policies carried out against the Oromo
Nation?
Question 2
Has ever a comprehensive repertory been
established to enlist in chronological
order all the types of oppressive acts
carried out against the Oromos – on daily
basis?
Question 3
Has any Oromo liberation organization
written down analytically all the aspects
of the cultural genocide perpetrated
against the Oromos by the successive
(monarchical, pro-communist, and
pseudo-republican) Amhara and Tigray
Monophysitic Abyssinian regimes?
Question 4

presented a complete catalogue of every
Abyssinian act that consists in desecration
of the land of Oromia, involving the
illegal building of Abyssinian churches,
the prohibition of religious acts related to
the Oromo religion (Waaqeffannaa), the
profanation of holy shrines and holy
places throughout Oromia, and other
similar practices?
Question 5
compiled an analytical directory of the
Amhara and Tigray Monophysitic
Abyssinian anti-Oromo literature, plus a
separate index of acts related to the
dictatorial, tyrannical imposition of the
aforementioned literature by the
Abyssinian state (fallaciously called
´Ethiopia´)? It is clear that the directory
should involve every historical
falsification compiled by the racist and
criminal Abyssinians and printed in

school books and manuals for the
primary and secondary education (either
written in Amharic, Tigrinya, Afaan
Oromo, Af Somali or Qafar af), magazines,
reviews, newspapers, and books or
presented in radio and TV programs.
Question 6
composed a list of Amharic and Tigrinya
texts (selected among the aforementioned
literature) that demonstrate (beyond the
simple falsification level) the existence of
a racist, anti-Oromo hatred among the
Abyssinians, and the subsequent
systematic elaboration of purposefully
adjusted historical falsification, geared to
serve the evil target? One can expect
several thousands of pages to be collected
like that out of already existing
literature– only to be duly submitted to
the UN and the UNESCO.
Question 7

composed the Atlas of Amhara and Tigray
atrocities as narrated by every single
Oromo who lived a dreadful life
experience in the form of violation of
his/her Civil and/or Human Rights?
What does it matter if this opus would
necessitate more than one million
(1,000,000) pages to be printed? Would
this testimony be much less than all
similar documents accumulated by
tyrannized Jews in Nazi Germany?
Question 8
Has any Oromo resistance ´elite´ – around
past and present Oromo leaders – worked
in order to diffuse all the aforementioned
documentation (assuming it is produced,
of course!) to all governments,
administrations, embassies, political
parties, deputies, senators, international
organizations, NGOs, cultural
associations, academies, universities,
colleges, unions of authors and

intellectuals, educational and religious
institutions, heads of municipalities,
financial institutions and sizeable
corporations of the world?
Recording the oppression, the odium, the
barbarism, the inhumanity and the
bestiality of the Amhara and Tigray
Monophysitic Abyssinians, and diffusing
the data, may constitute one axis of
activities, but there is more than that to
be done! One should therefore proceed
through following questions.
Question 9
recorded the Oral Oromo Literature, the
traditions, the narrations, the songs, the
historical records, and the memoirs of the
elders? Here, I do not mean academic
recording for further ethnographical
research; I simply stress the need of just
writing down in Afaan Oromo what risks
being lost with the disappearance of the
elder generations. Records should

encompass narratives about traditional
professional activities (written down as
performed on annual basis), social events
and circumstances, private life dealings
and actions, popular wisdom (proverbs,
sayings, admonitions, and narratives), all
types of prose and poetry, songs and
dances, traditional beliefs and
interpretations of natural, social and
personal phenomena, description of
traditions and customs.
Question 10
collected memoirs of Oromo resistance and
fight among simple people who
participated in various phases of the
Oromo efforts for national liberation? At
this very moment, there are still alive a
few Oromos, who may have lived as young
children and/or adolescents at the times
of Abba Jifar II (died 1932), and even
more numerous Oromos who may

remember details from the days of Abba
Jofir (died in the 60s).
Every act related to the last Oromo kings
should be recorded as kept in the
memories of Oromo elders who are still
alive. The memoirs of the Oromo Elders
should be recorded in hundreds of
volumes. With the emergence of the
Internet, all the material can be available
online with minimal cost (if compared to
what would be needed in a printing
house).
Useless to add here that this great work, if
carried out, is – for all the Oromos –
millions of times more important than
the disreputable Amhara forgery of Kebra
Negast.
Question 11
Have any Oromo liberation organization,
with members fluent in English, French,
German, Russian, Italian, Spanish,
Chinese, Portuguese, Japanese, Hindi and

other languages, undertaken translation
projects for material related to the
aforementioned questions 10, 9, 7, 6, 5,
4, 3, 2, and 1?
Question 12
Have any Oromo liberation organization,
with members fluent in English, French,
German, Russian, Italian, Spanish,
Chinese and other languages, undertaken
dictionary projects in the languages they
are fluent in?
Question 13
Have any Oromo liberation organization
undertaken a much needed anti-Amhara
Monophysitic Abyssinian campaign at the
Internet level, and more particularly at
the level of Wikipedia where irrelevant,
ignorant, and miserable forgers of
Abyssinian origin insist on diffusing a
fallacious presentation of all entries
related to ´Abyssinia´, ´Ethiopia´,

Óromo´, Ámhara´, Éthiopian History´,
etc., etc., etc.?
Question 14
Has any Oromo resistance élite´ – around
past and present Oromo leaders – worked
in order to diffuse all the aforementioned
(questions 9, 10, 11 and 13)
documentation (assuming it is produced,
of course!) to all governments,
administrations, embassies, political
parties, deputies, senators, international
organizations, NGOs, cultural
associations, academies, universities,
colleges, unions of authors and
intellectuals, educational and religious
institutions, heads of municipalities,
financial institutions and sizeable
corporations in the world?
Question 15
Has any Oromo resistance élite´ around
past and present Oromo leaders worked in
order to help establish 10000 (ten

thousand) websites of purely Oromo
content? Am I exaggerating? Certainly not!
If an Oromo does not believe that it is of
vital importance for all the Oromos to
launch for instance an independent
website http://www.moti.com (where one
would analyze – in Afaan Oromo and 10
international languages – the principles,
the ideals the concepts of the Oromo
royalty, its co-existence with Gadaa
system, its dependence on Waaqeffannaa,
its role as the beacon of Oromo noblesse,
and the History of the Oromo Kingdoms,
with maps), then certainly this Oromo
will probably forget his Oromoness sooner
or later.
13. Key Figures to Be Considered by All
the Oromos
Most probably all the Oromos have heard
about the Palestinians; another people, in
another continent, in another occupied
land. A people that already got a shadowy

international recognition, not yet a seat
in the UN Assembly General!
I do not want to establish parallels,
suggest interpretative approaches or even
discuss the ´Palestinian issue´. I want
only to make a comparison between my
search efforts in Google today.
For an estimated population of 12
million Palestinians
(http://en.wikipedia.org/wiki/Palestinian
_people), which means less than one third
(1/3) of the entire Oromo population
(erratically, malignantly and vindictively
reduced to just 30 million people by the
criminal Amhara forgers who wrote the
filthy, false and disreputable article of
Wikipedia: http://en.wikipedia.org/wiki/
Oromo_people, although it oscillates
between 37 and 43 million people,
according to several trustworthy
calculations), my Google search brought
the following results:
Palestine 26.200.000 references

Oromia 159000 references
Palestinian 21.100.000 references
Oromo 1.580.000 references
Palestinians 5.410.000 references
Oromos 42100 references
I don´t know what your conclusions may
be (spend some time, checking Google as
number of references), but mine are
direct, fast and clear: Oromia will not
become independent under similar
circumstances.
Not a single Oromo can possibly
accommodate himself/herself with this
dire reality – which can and will be
reversed in order to let Oromia emerge
among the world´s great nations (leaving
aside the barbaric tiny Amhara state
with less than 15 million people –
contrarily to the filthy, false and
disreputable article of
Wikipedia: http://en.wikipedia.org/wiki/

Amhara_people that makes of them a
bubble of 20 million).
It is sure that many among the
aforementioned questions concern non-
political issues, at least if we use the term
´political´ stricto sensu. This would make
several people ponder whether it is
necessary for a liberation front and
resistance movements to encompass issues
of cultural, educational, academic,
intellectual, artistic, and religious order.
They could eventually be right.
However, allover the world the
interconnectedness between the strictly
political and the cultural (including the
educational, the religious, the academic,
the intellectual, the artistic, and the
religious) elements becomes stronger and
stronger.
Even more so for the Oromos, as the
political – economic tyranny to which
they have been exposed is merely a
reflection of cultural, educational,

academic, intellectual, artistic, and
religious tyranny, because the racist
Amharas target the historical existence,
the cultural integrity, and the national
continuity of the Oromos, whom they
want to absorb into the – worst than
Hitler´s plans for the World Jewry –
monstrous and bastard fabrication of the
non-existing notion of ´Ethiopia´, the
world´s most racist and most evil theory.
As it can be easily understood, the fact
that a nation is not politically
independent does not necessarily imply
that their historical existence, cultural
integrity, and national continuity are
targeted. The Flemish are part of Belgium
but their existence is not threatened.
This is not the same with the Oromos.
Consequently, a sizeable part of the
Oromo National Liberation Struggle will
be fought on cultural, educational,
academic, intellectual, artistic, and
religious grounds.

14. Biyya Oromo Independent – Whose
Work Is It?
Others may contend that the scope of the
aforementioned 15 questions is so wide
that only an independent state, the
Kushitic Republic of Oromo Ethiopia,
could possibly offer a creditable support
for these projects. I would call this
approach as the hypnosis of the highly
suggestible, the hallucination of the
greatly gullible, and the lethargy of the
commendably coward.
There will never be a chance for an
independent Biyya Oromo to come to exist
if the aforementioned projects are not
undertaken.
Please do not misread me; I say
´undertaken´, not ´completed´. On the
other hand, I have to stress that I did not
say that an independent Biyya Oromo
will come to exist, only through these

projects; there has to be clandestine
movement, manifestations, riots, attacks
on military camps, an entire revolution.
But the aforementioned projects consist in
an indispensable phase of preparatory
work. They set the strong foundations on
which the national independence struggle
will be placed, involving military clashes
between Oromo rebels and the regular
army of tribal Amhara and Tigray
gangsters.
Finally, some will maintain that the
various Oromo liberation fronts,
resistance movements and political
parties, even if they wanted, could not
possibly hire the employees needed to
carry out this wide range of
groundbreaking endeavours. They are
right; the only able to undertake this
momentous effort are the Oromos in their
entirety.
Oromia will be liberated by them, and
only partly the credit will go to the

liberation fronts, the resistance
movements and the political parties.
There are millions of Oromos who need
no money, no salary and no reward to
engage themselves in the most noble effort
for the Oromia Independence and
Renaissance. Their recompense will be the
new great African state, the Kushitic
Republic of Oromo Ethiopia.
To reach this destination any Oromo who
wants to contribute to the great effort must
have ready his mind, his culture, his
background, his body, as well as the time
and the money he can spend; the latter
will be of minor importance.
The vehicle to take the Oromos to the
Independent Biyya Oromo is called GOLA,
which means ´section´ in Afaan Oromo; it
will stand in English as the initials for
´Groups of Oromo Liberation Activity´.
How the GOLA will be incepted, how they
will function, and how they will keep

Amhara intruders faraway we will
discuss immediately.
15. Groups of Oromo Liberation Activity –
GOLA
Thanks to the above 15 questions, I
presented a picture of missing endeavours
and projects that the existing liberation
fronts and independence movements
failed to either completely materialize or
partly promote. The dire comparison of
online references (searched in Google) to
Palestinians and Oromos says it all:
although triple in terms of population,
the Oromos remain mainly unknown to
the rest of the world.
Who can help you, if they don´t know
you?
To mend the situation, I believe that all
the Oromos must contribute to the
formation of Groups of Oromo Liberation
Activity – GOLA, which will be the

vehicle to take the Oromos to the
Independent Biyya Oromo. I will examine
now how the GOLA will be incepted, how
they will function, and how they will
keep Amhara intruders faraway.
Every three or four Oromos who
personally know one another well can
form one GOLA unit. This already means
that all three or four are determined to do
all it takes to bring Oromia as
independent state back to life. They
should be ready to die for this holy
purpose or even physically eliminate any
Abyssinian invader and settler, any
foreign, illegal and inimical resident of
Oromia´s territory.
The struggle for National Independence
and Liberation is not a salon for pleasant
stories and nice narratives; those who are
not ready to physically eliminate any
Abyssinian invader and settler, any
foreign, illegal and inimical resident of
Oromia´s territory, should desist and live

as slaves, because they are slaves and not
free humans.
In all parts of the world, a struggle for
National Independence and Liberation
means blood, killings, fights, attacks and
violence. The same will happen in the
mountains, the plains and the plateaus of
Oromia that will prove to be the field of
ultimate decimation and extermination
of the criminal racist gangsters, the
Abyssinian invaders. Every Oromo must
be ready for the most brutal act that will
be needed in order to eradicate the filthy
racist invader out of the Holy Land of
Oromia.
However, a struggle for National
Independence and Liberation does not
reach its culmination in the very
beginning but after a great, preparatory
work; so, one must not think that the
three or four people who will set up a
GOLA unit will be immediately versed

into attacks against the criminal and
illegally present in Finfinnee Amhara
racists.
In a liberation struggle, the question of
time plays a key role; no one will take
you seriously, if you suggest that it will
last 40 years! That´s too much. But it will
not happen in 6 months, and certainly
this minimal span of time is not enough
for the case of GOLA that launches a fresh
approach, starting from scratch.
At this point, it is important to ask
ourselves how much time has been spent
for the liberation struggle in Oromia; if
we consider the establishment of the OLF
as a marking point (1973), it has already
been 37 years! How fast has the time
passed! If we go back to the death of the
last king of Jimma, we will be
constrained to count approximately 77
years! It looks long…
The aforementioned serves as basic
understanding; when one starts from

scratch, time does not matter. As it is
known, the Oromo liberation struggle has
already lasted for some parts of Oromia
more than 140 years; consequently, the
Oromos who passionately want to set up
the different GOLA units and lead the
Oromo liberation struggle must forget the
issue of time; it may be 10 years, it may
be 15 years. Does it truly matter? Already
more than 15 years of anti-Oromo
Woyane regime have passed! And already
more than 37 years have passed since the
establishment of the OLF…..
As I suggested, just few people, three or
four, who personally know one another
very well are enough to set up a GOLA
unit. This may look extraordinary and
many may have the willingness to ask me
the question “how three or four people
will be able to overthrow an entire
criminal regime?” and many other
similar points.

The answer to this sort of questions is very
simple; three or four people can truly
overthrown an empire, if they believe
they can (if you don´t believe it, stay at
home and do nothing, just expect your
death) and if they do the right thing at
the right moment.
In fact, empires are idiotic and the
Amhara criminal gangsters have been the
most besotted people in the world; they
are all intoxicated by the trash pseudo-
theories of their illiterate and barbaric
elites. The Truth in the minds, the
thoughts, and the beliefs of the Oromos is
an incomparable strength that can help
outmaneuver the devices and the schemes
of many. The reason Oromia has not yet
been liberated is due to the lack of the
correct know how.
It goes without saying that, if throughout
Oromia only three or four people set up
one GOLA unit, then certainly the effort
will bring some fruits, but it will fall

short of bringing the end of the illegal
Amhara occupation of Finfinne and
Oromia.
I personally believe that a great number
of Oromos in occupied Oromia and in the
Diaspora can set up dozens of thousands
of GOLA units, thus advancing fast in the
path of national liberation and
independence. Again, this does not mean
that, if within a month 1 million GOLA
units will be formed, the liberation
struggle will meet a successful end within
a year! But the number of 1 million of
Oromos being involved in the GOLA units
is great; it means ca. 250000 units!
16. Ground work
One has to truly understand that ground
work has to be carried out first; this is
what was not done by the so far existing
Oromo independence movements and
liberation fronts, and this is the reason

Oromia has not yet been liberated. Unless
the ground work is done, even if Oromia
is liberated through foreign intervention,
the new, ´independent´ country will not
truly be independent but a tool in the
hands of the great powers that found
interest in creating a new country in
order to use it for some purpose of theirs;
what a jolly and promising future!
That´s why when three or four Oromos
meet in a room and set up a GOLA unit,
the time disappears, and the interest
about Oromo political parties, liberation
movements, leaders and the likes,
evaporates; there cannot be even a concern
about what other Oromos do, and who is
organized in another GOLA unit and who
is not.
All that matters for the three or four
Oromos, who are ready to form a GOLA
unit, is their security and the work they
may wish to carry out and thus

contribute to the liberation of Oromia.
The choice is free.
17. GOLA Security – Impenetrability
Security of a GOLA unit is a critical
matter; perhaps not for the beginning but
for a second stage of fight and struggle
that may come after a year or two.
However, the proper measures must be
taken from now, from the very first
moment, from the inception time of the
GOLA unit.
All the Oromos may remember very well
various narrations about, and
denunciations of, Amhara fifth column
inside this or that Oromo organization;
this has nothing to do with solely the
Oromos or Amharas, but it pertains to
traditional forms of political leadership,
which even when clandestine, can be
successfully deviated from its original
objectives. The entire story relates to

infiltration tactics that consist in an
entire chapter of the World Military
History (typical modern
use: http://en.wikipedia.org/wiki/Fifth_co
lumn).
GOLA units can prove to be Oromos´ only
impenetrable organizations, and this is a
sheer point of superiority vis-à-vis the
current political formations. As I said, a
GOLA unit can be established out of three
or four people – only. There is –
practically speaking – no need to have
ten (10) people involved in a unit, at
least in the very beginning. They will not
make it stronger, but weaker.
Proper clandestine organization that
remains impenetrable needs few,
determined people at its original stage;
suffice it that they know personally one
another very well. Three or four people is
a good number because what matters in
the very beginning is the following:

1. the unit should be impenetrable by
Abyssinians, and
2. a great part of basic work has to be
carried out.
The three or four persons, who agree to
form a GOLA unit, must have known one
another for many long years, eventually
since their childhood; they must have
shared for many long years the same
approach to their Oromo identity, the
same belief in the rise of an independent
state of Oromia with capital at Finfinnee,
the same conviction that the criminal
Amhara and the Tigray – who are still
today illegally on Oromia´s soil – must be
expulsed by force out of the Land of
Oromia that they sully through their
barbaric presence, their fake and
debilitated ideas, and their racist, anti-
Oromo attitudes, schemes and hatred.
Never suggest to participate in a GOLA
unit to someone whom you don´t know for

many years, to anybody whose ideas have
not been very well known to you, and to
anyone who never expressed an explicit
denial of the Amhara barbarism and
anti-Oromo racism! You risk to fail
dramatically.
Never imagine that, after having set your
objectives, you will materialize them
earlier than anticipated by inviting
people whom you came to know just last
week. There is no rush! Last week´s new
acquaintance will acquire functional
importance after five years of personal
relationship.
And there is no need for interpersonal
enthusiasm! Enthusiasm is very important
at the level of the beliefs, the ideas, and
the convictions; and enthusiasm is of
seminal importance at the level of the
work, the endeavour, the projects set as
target.
Enthusiasm for the liberation of Oromia
means passion for performance of (self-)

assigned tasks, fervor for ceaseless
contribution to the Common Cause, ardor
for daily dedication to the GOLA projects,
and excitement for result delivery;
enthusiasm for the liberation of Oromia
does not mean stupid joy for enrolling
members, silly satisfaction for gathering
in big numbers (when the necessary work
is still not done) and inane happiness for
raising funds at the time of
mismanagement.
There is always a possibility that many
are ineffective, whereas many times few
prove to be the most effective; this must be
always brought back in mind.
Top guarantee for effectiveness is security;
never involve people whom you met
recently. You can still be good friend with
someone who will never know your
involvement in a GOLA unit.
Useless to add that there is no need for
publicity about you being a member in a
GOLA unit. All that matters is the work

you carry out – and its publicizing, as I
will further analyze.
18. GOLA – Commitment
Another guarantee for effectiveness is
commitment; do not get involved unless
you are ready to give to the GOLA unit in
which you belong all that is needed from
your daily time, care, concern, and
eventually some financial support.
At the first stage of work, there will be
involved only Oromos who can write and
read; only at the second stage of work,
uneducated Oromos will be involved. In
any case, literacy programs will have to
be the purpose of work of several GOLA
units.
Bear in mind, before establishing a GOLA
unit, that you are bound only to the
subjugated Oromo Nation, the traditional
Oromo values and principles, ideals and
rules. No law of the Abyssinian

Ορομία, 45 εκ. Ορόμο κι ο Αφρικανολόγος καθ. Μ. Σ. Μεγαλομμάτης

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