May 28, 2012 at 1:51 am · Gadaa.com
By Fayyis Oromia
As far as the information I do have till now is concerned, in the ancient and modern history of the Cushitic Ethiopians, it is almost becoming clear that the Oromo nation is the root and the stalk of all the other Cushites, including the Agaw. The Oromo being initially the Waaqeffataa nation, the Agaw started to have a new orientation towards Judaism, being influenced by the Jewish immigrants (the Falaashaa), who came to the Cush kingdom about 3000 years ago. Despite such small differences, not only the Agaw, but all the Cushitic nations in the Horn of Africa seem to be the further derivations from the Oromo and yet having certain conflicts in some areas. Here, it is enough to look at the common history and/or the conflict history of the Agaw and the Oromo nations because of the fact that Agaw-Midir is the north-western neighbour of Biyya-Oromo with the worse experience of being a victim in the Abyssinization process (which is sometimes seen as the method of being converted from the Waaqeffannaa of Oromo and the Judaism of Agaw to the Orthodox Christianity of Abyssinians). As it had been already well recorded, the Abyssinized parts of the Agaw have got a conflict for many years specially with the non-Abyssinized parts of the Oromo.
Even if the Agaw may not be the further differentiation from the Oromo, it is becoming a historical fact that the Agaw nation is a main priori identity of most Amhara and Tegaru in Abyssinia. Different versions of history, legend and story do tell us that Agaw people in the northeastern Africa have been influenced, both biologically and culturally, by the Jewish and by certain other immigrants from southern Arabia, particularly from Yemen. I think the cultural influence by these few Semites is stronger than their biological impact on the indigenous Agaw nation. That is why most of the Abyssinians do physically look like African Cushites, rather than being like those from the Middle East, despite the claim of their monarchs that they are from the Solomonic dynasty. Certain historians do describe this phenomenon as a cultural Semitization of the Cushites, and they do call the Abyssinian people as ‘the Semitic speaking Cushites.’ Some writers even assert that the Agaw people are the only indigenous inhabitants of most areas now occupied by the Amharinya and Tigrinya speakers.
One of the facts to verify this theory is the linguistic studies done by some specialists. These experts do narrate that Agawinya is a main substratum for the Ethio-Semitic languages. The assertion holds water because of the reality that the languages of Abyssinia have got the same grammatical structure to that of the Agaw, but enriched by different terms and vocabularies from the Hebrew, Arab and Yemenite Hebrew. This fact is the basic ground for the recent argument regarding, specially Amharinya, in clarifying the question whether it is a Cushitic or a Semitic language. The answer is already given by some linguists, who tried to designate Amharinya as a ‘Semitized Cushitic language.’ It was stated in literature that Amharinya was the creation of the Abyssinian ruling class around 1270. It seems that the monarchs in Ankober started to use this language just for the sake of distancing themselves from the common people they did rule (from the Agaw and the Oromo). It is similar to the truly historical process of creating a French language and its usage by the monarchs of the old Germans (e.g. by the Franken) just to have a privileged position vis-à-vis the common people, who used to speak Deutsch (German language). German monarchs used to speak French, which could be seen as parallel to the Oromo monarchs, who preferred Amharinya as their working language. That means Amharinya was equivalent to French (as a language of the ruling class), and Afaan Oromo was the same to Deutsch (as a language of the common citizens).
Amharinya getting this privileged position became the superstratum on the substratum of either Agawinya or Afaan Oromo. Amharinya significantly influenced both substrata to the extent that most Agawinya speakers lost their own Cushitic language, whereas the Oromo tried to defend their language against such influence. The main mechanism used to destroy the Agawinya was the discrimination and the stigmatization of its speakers so that they felt inferior to the Amharinya speakers. To be privileged as a ruling class, the common citizens had to give up their language of the common and strive to learn the language of the monarchs. Also in practice, those who assimilated themselves into the Amharinya-speaking community have gotten the expected privilege and profit, which the ruling class reserved for its own group. This same method was also applied to the Oromo, so that the assimilated Oromo always could be treated as part of the Abyssinian ruling class and got the powerful positions, even to the extent of being kings and presidents of the Ethiopian empire.
Despite such mechanism of assimilation, the Oromo people resisted and preserved our culture and language to some extent. Even though almost all Oromo nationals living in the north part of Oromia, as an immediate neighbors to the Abyssinianized Agaw, lost their priori language, they could save their Oromo culture from being extinct. This is what we have already observed among the Raayya-, Wallo- and Yejju-Oromo. For the sake of resisting the Abyssinianization process, which is mostly considered to be equivalent to the Christianization through the Orthodox church, these part of the Oromo people accepted Islam as their own religion and with that distanced themselves from the classical Abyssinians. Because of this step, they had to pay the sacrifice of being massacred by the Abyssinian warlord, Yohannes, and being discriminated by the other Abyssinian kings and rulers. This same process was applied in the whole Oromia after the invasion by the Abyssinian warlord, Minilk from Ankober, the town which was part and parcel of Oromia for it was the birth place of Obbo Guddisa, the grandfather of Haile-Sillasie.
It was such discrimination, Abyssinianization and stigmatization of the common citizens, which led to the start of the coordinated national liberation movement of the Oromo people. In fact, the Oromo people have been in liberation struggle since the beginning of the cultural and political influence by the immigrants from Yemen calling themselves Habashat. The 16th century Oromo “migration” being part of the liberation movement, the Oromo did fight against the Abyssinian invaders, especially since the end of the 19th century. The Oromo leaders, who declared Afaan Oromo be the working language of the monarchy in Gondar palace, were part of this Oromo national resistance against the Abyssinianization process. The movements, like that of Raayya, Bale, Macaa and Tullama, Afran Qallo, Me’ison, Ici’at, and the well formulated as well as organized liberation movement led, especially by the OLF, can also be given as an example of the resistance. These movements could help the Oromo to cope better than the Agaw people, who could not survive as such, but now need to revive their priori identity.
Interestingly, the politically conscious Agaw nationals have already started this revival movement. The sub-groups, like Bilen, Awi and Waag-Xamta, have already started to use their own language and to be proud of being part of the Agaw nation, despite all pressures and subjugation from their Abyssinianized neighbors. The Qemant/Kemant around Gondar are now demanding the same self-determination to develop and use their own language as well as to rule themselves, being free from the Abyssinian oppressors. Those who already lost their priori identity, like the Lasta-Lalibela of western Wallo, the Wayixo around Bahirdar, the Gafat of the whole eastern Gojjam and southern Gondar, the Kunfal of western Gojjam, the Bejjaa-Midir (Begemidir), the Quara and the Semien of the western and northern Gondar, the Axumites and the Abergele of western Tigrai, are now trying to come back to their true self and resurrect their lost language, instead of being seen as Amhara and Tegaru, which is actually their false self. They have now started to assert like the famous South African freedom fighter, Steve Biko, once said: “you can beat or jail or even kill me, but I am not going to be what you want me to be.” Here, he rejected the false self imposed on him and he was determined to keep and maintain his true self.
The question now to be asked should be: is such renaissance of the Agaw identity possible? The answer is in short, ‘yes,’ but to be successful, this traumatized nation is now in a desperate need of help from its brotherly Cushitic nations, like the Oromo, the Somali, the Sidama and the Afar. Speaking Amharinya and Tigrinya does not make these people other than being Agaw. Just like the Brazilians are not Portuguese by speaking the language of their colonizer, the Agaw people can not be non-Agaw for not speaking their priori language. If they want to revive their true identity, all the Agaw nationals first need to be politically conscious. I personally think and believe that people in Abyssinia are the Abyssinianized parts of the Cushitic Afar, Beja, Agaw, Saho and Oromo (ABASO), who denied their true self. To mention as further examples, the southern part of Tigrai (the Raayya) are Oromo, the eastern part are Afar, the north-eastern part are Saho and the rest are Agaw. Regarding Eritrea, the western part are mostly the Abyssinianized Bejjaa, the center as well as the southern part are the Abyssinianized Agaw and the eastern part are the Abyssinianized as well as the non-Abyssinianized Saho and Afar.
If, especially the Agaw nation, starts to resurrect and revive its true self, this is what we can call as part of the true Cushitic Ethiopian renaissance or in short Cush renaissance. Some Abyssinians mistakenly do talk about this renaissance by making it to be the same as a continuation and strengthening of the Abyssinianization process. Meles Zenawi’s rhetoric about the Ethiopian renaissance is such a classical misconception. If he really is serious, then he had to promote and support the Agaw people of Abyssinia come back to their true self. Such de-Abyssinianization (giving up the false self) or re-Cushitization (coming back to the true self) is what we can accept and respect as the genuine Ethiopian renaissance. This phenomenon must be coupled with a revival of the Agaw cultural and national identity. Actually all Abyssinians, including the Abyssinianized Oromo, should have entertained this attempt of finding true self by putting their false self in question.
Here, I must stress that, not only the Abyssinianized Agaw, but also the Abyssinianized Oromo of the north Shoa in Amhara region, east Wallo, south Tigrai and south Gojjam, should try to resurrect their true identity. I know that most of them did not lose their Cushitic culture, but surely they had already lost their Afaan Oromo. Now, it is the right time for them to try to find their priori identity, and say ‘no’ to the ongoing entertainment of the false self. I am sure, if they count back seven generation of their ancestors, they all can find who they really are, instead of just looking at the language they do now speak and identify themselves as Amhara or Tegaru. Also, this lost part of the Oromo community need the necessary help of the politically conscious Oromo nationalists.
The movements of the Agaw and the Oromo people against the hitherto and the ongoing Abyssinianization process can synergize each other, if the two brotherly nations try to work together. It is a good sign that the Abyssinianized Agaw and the Abyssinianized Oromo nowadays started to call themselves as Amhara – instead of hiding behind the already contaminated identity called ‘Ethiopian.’ But now, they have to move further and ask: who is Abesha/Abyssinian in general, and who is Amhara in particular? Till now I read two authors writing on such question and topic regarding the Amhara. Both versions are diametrically opposite, yet the attempt of the authors to answer this question is good. I encourage every Amhara and Tegaru to ask her-/himself: ‘who is my true self’? Surely, the majority of them can find the reality of being a descendant of Agaw or Oromo, or that of the other Cushitic nations.
If this process of finding and getting one’s true self will continue, definitely in the future, both Agaw-Midir (which is wrongly designated as the Axum empire, Abyssinia, Ethiopia or Amhara-Tigrai) and Biyya-Oromo, can be a very good peaceful neighboring states under the common home – the African Union (the future African Federation). This can be a common vision for both the Agaw people and the Oromo nationals, if they want to struggle together and get rid of the currently ruling Abyssinian tormentors, who are still promoting the de-Agawianization and the de-Oromonization towards the false self of being an Ethiopian, the code name for the Abyssinianization process. I think both Agawinnet and Oromummaa, as the respective true self of the two brotherly nations and as an anti-dote against Abyssinianism, must be further developed and promoted in order to get rid of being Abyssinian (the false self of the Abyssinianized Cushites).
All the Cushitic nations of the region in general, and the Abyssinianized Agaw in particular, need to rally behind the common vision of a future good neighborhood. Only a sort of supra-national union of independent nations, like the free Agaw-Midir, Oromia, Afar-Saho, Somalia and Sidama, under certain common name, call it Cush Community, Ethiopian union, or Horn Confederation can be the lasting and optimal solution for the complicated political situation of the region. That is why Oromian independence is indispensable and even Agaw-Midir’s independence is possible. Oromo nationalists need to work on this process and project. All the Cushites, including the Agaw people, need to come back to their priori identity in order to galvanize the national liberation movement against the rule of the elites with such false self, who are the worst servants of alien forces as we do still see in case of the Woyane. If all the stakeholders in the region will agree in having a sort of independent nations’ union (Cush Community); surely, both Agaw-Midir and Biyya-Oromo will be the strongest pillars of the union, just as France and Germany are to the European Union.
By getting victory over these servants of the alien forces, who have already denied their true nature, all the brotherly Cushitic nations and all the members of Cush Community in the Horn, including the non-Cushitic minor nationalities in the region can live in the future with all the necessary harmony and peace. To this effect, what is important above all things is the renaissance of the lost good values, like the Gadaa democracy of the Oromo and the true national identity of the Agaw. This approach of helping Agaw’s identity resurrection is one way of tackling the dictatorial culture of the Abyssinian elites. That is why Oromo nationalists have to promote the national revival struggle of the Agaw people, because of the fact that Agaw’s renaissance in turn will be the best support for the Oromo national liberation movement. We just ought to start this virtuous cycle, which really can have a positive feedback for the Oromo struggle. May Rabbi/Waaqa help the Agaw nation resurrect its priori identity and revive its own national culture and language.
Galatooma!
* Fayyis Oromia can be reached at fayyis@yahoo.de. http://gadaa.com/oduu/13869/2012/05/28/agaw-midir-ethiopia-renaissance-of-agaw-peoples-priori-identity-as-a-support-for-the-oromo-national-liberation-struggle/
By Fayyis Oromia
As far as the information I do have till now is concerned, in the ancient and modern history of the Cushitic Ethiopians, it is almost becoming clear that the Oromo nation is the root and the stalk of all the other Cushites, including the Agaw. The Oromo being initially the Waaqeffataa nation, the Agaw started to have a new orientation towards Judaism, being influenced by the Jewish immigrants (the Falaashaa), who came to the Cush kingdom about 3000 years ago. Despite such small differences, not only the Agaw, but all the Cushitic nations in the Horn of Africa seem to be the further derivations from the Oromo and yet having certain conflicts in some areas. Here, it is enough to look at the common history and/or the conflict history of the Agaw and the Oromo nations because of the fact that Agaw-Midir is the north-western neighbour of Biyya-Oromo with the worse experience of being a victim in the Abyssinization process (which is sometimes seen as the method of being converted from the Waaqeffannaa of Oromo and the Judaism of Agaw to the Orthodox Christianity of Abyssinians). As it had been already well recorded, the Abyssinized parts of the Agaw have got a conflict for many years specially with the non-Abyssinized parts of the Oromo.
Even if the Agaw may not be the further differentiation from the Oromo, it is becoming a historical fact that the Agaw nation is a main priori identity of most Amhara and Tegaru in Abyssinia. Different versions of history, legend and story do tell us that Agaw people in the northeastern Africa have been influenced, both biologically and culturally, by the Jewish and by certain other immigrants from southern Arabia, particularly from Yemen. I think the cultural influence by these few Semites is stronger than their biological impact on the indigenous Agaw nation. That is why most of the Abyssinians do physically look like African Cushites, rather than being like those from the Middle East, despite the claim of their monarchs that they are from the Solomonic dynasty. Certain historians do describe this phenomenon as a cultural Semitization of the Cushites, and they do call the Abyssinian people as ‘the Semitic speaking Cushites.’ Some writers even assert that the Agaw people are the only indigenous inhabitants of most areas now occupied by the Amharinya and Tigrinya speakers.
One of the facts to verify this theory is the linguistic studies done by some specialists. These experts do narrate that Agawinya is a main substratum for the Ethio-Semitic languages. The assertion holds water because of the reality that the languages of Abyssinia have got the same grammatical structure to that of the Agaw, but enriched by different terms and vocabularies from the Hebrew, Arab and Yemenite Hebrew. This fact is the basic ground for the recent argument regarding, specially Amharinya, in clarifying the question whether it is a Cushitic or a Semitic language. The answer is already given by some linguists, who tried to designate Amharinya as a ‘Semitized Cushitic language.’ It was stated in literature that Amharinya was the creation of the Abyssinian ruling class around 1270. It seems that the monarchs in Ankober started to use this language just for the sake of distancing themselves from the common people they did rule (from the Agaw and the Oromo). It is similar to the truly historical process of creating a French language and its usage by the monarchs of the old Germans (e.g. by the Franken) just to have a privileged position vis-à-vis the common people, who used to speak Deutsch (German language). German monarchs used to speak French, which could be seen as parallel to the Oromo monarchs, who preferred Amharinya as their working language. That means Amharinya was equivalent to French (as a language of the ruling class), and Afaan Oromo was the same to Deutsch (as a language of the common citizens).
Amharinya getting this privileged position became the superstratum on the substratum of either Agawinya or Afaan Oromo. Amharinya significantly influenced both substrata to the extent that most Agawinya speakers lost their own Cushitic language, whereas the Oromo tried to defend their language against such influence. The main mechanism used to destroy the Agawinya was the discrimination and the stigmatization of its speakers so that they felt inferior to the Amharinya speakers. To be privileged as a ruling class, the common citizens had to give up their language of the common and strive to learn the language of the monarchs. Also in practice, those who assimilated themselves into the Amharinya-speaking community have gotten the expected privilege and profit, which the ruling class reserved for its own group. This same method was also applied to the Oromo, so that the assimilated Oromo always could be treated as part of the Abyssinian ruling class and got the powerful positions, even to the extent of being kings and presidents of the Ethiopian empire.
Despite such mechanism of assimilation, the Oromo people resisted and preserved our culture and language to some extent. Even though almost all Oromo nationals living in the north part of Oromia, as an immediate neighbors to the Abyssinianized Agaw, lost their priori language, they could save their Oromo culture from being extinct. This is what we have already observed among the Raayya-, Wallo- and Yejju-Oromo. For the sake of resisting the Abyssinianization process, which is mostly considered to be equivalent to the Christianization through the Orthodox church, these part of the Oromo people accepted Islam as their own religion and with that distanced themselves from the classical Abyssinians. Because of this step, they had to pay the sacrifice of being massacred by the Abyssinian warlord, Yohannes, and being discriminated by the other Abyssinian kings and rulers. This same process was applied in the whole Oromia after the invasion by the Abyssinian warlord, Minilk from Ankober, the town which was part and parcel of Oromia for it was the birth place of Obbo Guddisa, the grandfather of Haile-Sillasie.
It was such discrimination, Abyssinianization and stigmatization of the common citizens, which led to the start of the coordinated national liberation movement of the Oromo people. In fact, the Oromo people have been in liberation struggle since the beginning of the cultural and political influence by the immigrants from Yemen calling themselves Habashat. The 16th century Oromo “migration” being part of the liberation movement, the Oromo did fight against the Abyssinian invaders, especially since the end of the 19th century. The Oromo leaders, who declared Afaan Oromo be the working language of the monarchy in Gondar palace, were part of this Oromo national resistance against the Abyssinianization process. The movements, like that of Raayya, Bale, Macaa and Tullama, Afran Qallo, Me’ison, Ici’at, and the well formulated as well as organized liberation movement led, especially by the OLF, can also be given as an example of the resistance. These movements could help the Oromo to cope better than the Agaw people, who could not survive as such, but now need to revive their priori identity.
Interestingly, the politically conscious Agaw nationals have already started this revival movement. The sub-groups, like Bilen, Awi and Waag-Xamta, have already started to use their own language and to be proud of being part of the Agaw nation, despite all pressures and subjugation from their Abyssinianized neighbors. The Qemant/Kemant around Gondar are now demanding the same self-determination to develop and use their own language as well as to rule themselves, being free from the Abyssinian oppressors. Those who already lost their priori identity, like the Lasta-Lalibela of western Wallo, the Wayixo around Bahirdar, the Gafat of the whole eastern Gojjam and southern Gondar, the Kunfal of western Gojjam, the Bejjaa-Midir (Begemidir), the Quara and the Semien of the western and northern Gondar, the Axumites and the Abergele of western Tigrai, are now trying to come back to their true self and resurrect their lost language, instead of being seen as Amhara and Tegaru, which is actually their false self. They have now started to assert like the famous South African freedom fighter, Steve Biko, once said: “you can beat or jail or even kill me, but I am not going to be what you want me to be.” Here, he rejected the false self imposed on him and he was determined to keep and maintain his true self.
The question now to be asked should be: is such renaissance of the Agaw identity possible? The answer is in short, ‘yes,’ but to be successful, this traumatized nation is now in a desperate need of help from its brotherly Cushitic nations, like the Oromo, the Somali, the Sidama and the Afar. Speaking Amharinya and Tigrinya does not make these people other than being Agaw. Just like the Brazilians are not Portuguese by speaking the language of their colonizer, the Agaw people can not be non-Agaw for not speaking their priori language. If they want to revive their true identity, all the Agaw nationals first need to be politically conscious. I personally think and believe that people in Abyssinia are the Abyssinianized parts of the Cushitic Afar, Beja, Agaw, Saho and Oromo (ABASO), who denied their true self. To mention as further examples, the southern part of Tigrai (the Raayya) are Oromo, the eastern part are Afar, the north-eastern part are Saho and the rest are Agaw. Regarding Eritrea, the western part are mostly the Abyssinianized Bejjaa, the center as well as the southern part are the Abyssinianized Agaw and the eastern part are the Abyssinianized as well as the non-Abyssinianized Saho and Afar.
If, especially the Agaw nation, starts to resurrect and revive its true self, this is what we can call as part of the true Cushitic Ethiopian renaissance or in short Cush renaissance. Some Abyssinians mistakenly do talk about this renaissance by making it to be the same as a continuation and strengthening of the Abyssinianization process. Meles Zenawi’s rhetoric about the Ethiopian renaissance is such a classical misconception. If he really is serious, then he had to promote and support the Agaw people of Abyssinia come back to their true self. Such de-Abyssinianization (giving up the false self) or re-Cushitization (coming back to the true self) is what we can accept and respect as the genuine Ethiopian renaissance. This phenomenon must be coupled with a revival of the Agaw cultural and national identity. Actually all Abyssinians, including the Abyssinianized Oromo, should have entertained this attempt of finding true self by putting their false self in question.
Here, I must stress that, not only the Abyssinianized Agaw, but also the Abyssinianized Oromo of the north Shoa in Amhara region, east Wallo, south Tigrai and south Gojjam, should try to resurrect their true identity. I know that most of them did not lose their Cushitic culture, but surely they had already lost their Afaan Oromo. Now, it is the right time for them to try to find their priori identity, and say ‘no’ to the ongoing entertainment of the false self. I am sure, if they count back seven generation of their ancestors, they all can find who they really are, instead of just looking at the language they do now speak and identify themselves as Amhara or Tegaru. Also, this lost part of the Oromo community need the necessary help of the politically conscious Oromo nationalists.
The movements of the Agaw and the Oromo people against the hitherto and the ongoing Abyssinianization process can synergize each other, if the two brotherly nations try to work together. It is a good sign that the Abyssinianized Agaw and the Abyssinianized Oromo nowadays started to call themselves as Amhara – instead of hiding behind the already contaminated identity called ‘Ethiopian.’ But now, they have to move further and ask: who is Abesha/Abyssinian in general, and who is Amhara in particular? Till now I read two authors writing on such question and topic regarding the Amhara. Both versions are diametrically opposite, yet the attempt of the authors to answer this question is good. I encourage every Amhara and Tegaru to ask her-/himself: ‘who is my true self’? Surely, the majority of them can find the reality of being a descendant of Agaw or Oromo, or that of the other Cushitic nations.
If this process of finding and getting one’s true self will continue, definitely in the future, both Agaw-Midir (which is wrongly designated as the Axum empire, Abyssinia, Ethiopia or Amhara-Tigrai) and Biyya-Oromo, can be a very good peaceful neighboring states under the common home – the African Union (the future African Federation). This can be a common vision for both the Agaw people and the Oromo nationals, if they want to struggle together and get rid of the currently ruling Abyssinian tormentors, who are still promoting the de-Agawianization and the de-Oromonization towards the false self of being an Ethiopian, the code name for the Abyssinianization process. I think both Agawinnet and Oromummaa, as the respective true self of the two brotherly nations and as an anti-dote against Abyssinianism, must be further developed and promoted in order to get rid of being Abyssinian (the false self of the Abyssinianized Cushites).
All the Cushitic nations of the region in general, and the Abyssinianized Agaw in particular, need to rally behind the common vision of a future good neighborhood. Only a sort of supra-national union of independent nations, like the free Agaw-Midir, Oromia, Afar-Saho, Somalia and Sidama, under certain common name, call it Cush Community, Ethiopian union, or Horn Confederation can be the lasting and optimal solution for the complicated political situation of the region. That is why Oromian independence is indispensable and even Agaw-Midir’s independence is possible. Oromo nationalists need to work on this process and project. All the Cushites, including the Agaw people, need to come back to their priori identity in order to galvanize the national liberation movement against the rule of the elites with such false self, who are the worst servants of alien forces as we do still see in case of the Woyane. If all the stakeholders in the region will agree in having a sort of independent nations’ union (Cush Community); surely, both Agaw-Midir and Biyya-Oromo will be the strongest pillars of the union, just as France and Germany are to the European Union.
By getting victory over these servants of the alien forces, who have already denied their true nature, all the brotherly Cushitic nations and all the members of Cush Community in the Horn, including the non-Cushitic minor nationalities in the region can live in the future with all the necessary harmony and peace. To this effect, what is important above all things is the renaissance of the lost good values, like the Gadaa democracy of the Oromo and the true national identity of the Agaw. This approach of helping Agaw’s identity resurrection is one way of tackling the dictatorial culture of the Abyssinian elites. That is why Oromo nationalists have to promote the national revival struggle of the Agaw people, because of the fact that Agaw’s renaissance in turn will be the best support for the Oromo national liberation movement. We just ought to start this virtuous cycle, which really can have a positive feedback for the Oromo struggle. May Rabbi/Waaqa help the Agaw nation resurrect its priori identity and revive its own national culture and language.
Galatooma!
* Fayyis Oromia can be reached at fayyis@yahoo.de. http://gadaa.com/oduu/13869/2012/05/28/agaw-midir-ethiopia-renaissance-of-agaw-peoples-priori-identity-as-a-support-for-the-oromo-national-liberation-struggle/
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