Oromo Politicians: Speaking Afaan Oromo with Amharized, Orthodox Christian Mindsets – A Barrier to True Oromummaa

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Oromo Politicians: Speaking Afaan Oromo with Amharized, Orthodox Christian Mindsets – A Barrier to True Oromummaa

Introduction

In Ethiopia’s complex political landscape, many Oromo politicians fluently speak Afaan Oromo, whose mindsets remain heavily influenced by Amhara cultural dominance and the orthodox Christian worldview. This disconnection between language and mindset has created a significant barrier to the proper understanding and advancement of Oromummaa (Oromo identity and consciousness). Speaking Afaan Oromo does not automatically mean one fully embraces or understands Oromummaa.

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1. Language Without Identity

Being Oromo is not just about speaking Afaan Oromo. Oromummaa is a holistic identity encompassing language, values, worldviews, social systems, and collective memory. Many Oromo politicians may use the Oromo language in public, but their political thinking, leadership style, and social behaviour often remain profoundly shaped by Amhara-centric, Orthodox Christian traditions. These leaders have not yet internalised the Oromo worldview as their political compass.

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2. The Influence of Orthodox-Christian Amharized Thought

Many Oromo politicians have adopted Orthodox Christian values and political frameworks that have historically been tools of assimilation and political control under the Ethiopian empire. While Orthodox Christianity as a religion is not the problem itself, the issue is that these politicians unknowingly carry mental structures that perpetuate the hierarchical, centralised and exclusionary systems historically associated with the Amhara ruling class. As a result, they distance themselves from indigenous Oromo systems like Gadaa and from the inclusive, democratic, and egalitarian principles of Oromo governance.

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3. What Does True Oromummaa Mean?

Oromummaa is more than a linguistic identity. It is a comprehensive worldview rooted in:

• The Gadaa system (Oromo indigenous governance)
• Oromo cultural values (Safuu, Nagaa, and collective decision-making)
• Indigenous knowledge systems and spirituality

Oromo politicians who fail to embrace these pillars are not truly serving Oromummaa. They risk becoming Oromos by tongue but not by consciousness. This creates political confusion and disconnection between the Omo leadership and the people they claim to represent.

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4. The Way Forward: Decolonising the Mind

Oromo politicians must go beyond surface-level representation. Speaking Afaan Oromo is not enough. They must actively decolonise their minds from centuries of political and cultural domination. This requires:

• Reclaiming Oromo cultural systems like Gadaa
• Embracing Oromo philosophies of leadership and justice
• Prioritising Oromo collective interests over imperial political frameworks
• Understanding the deep history and struggle of the Oromo people

Without this intellectual and cultural realignment, Oromo politicians will simply serve as agents of the old system while wearing Oromo names and speaking Afaan Oromo.

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Conclusion

The current crisis among many Oromo politicians is a crisis of identity and consciousness. They speak the Oromo language but operate with an Amharized, Orthodox Christian mindset that is out of sync with Oromo values and aspirations. Accurate representation requires more than linguistic performance; it demands a complete return to Oromo-centred thinking, governance, and social organisation. Oromummaa is not performative—it is lived, practised, and defended at all levels of society.

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