By Deribie M. Demmeksa

In a causal engagement with an opponent on the subject of #Ethiopian identity and political #history, I presented several issues that merit attention of every one interested. The issues are rooted in historical, cultural, and political complexities of Ethiopia. Below, I will articulate them.

1. The Kushite Factor

It is critical to underscore that the #Amhara people exhibit #Semitic influences primarily in the intonation of their language, as well as in certain outward cultural and traditional manifestations. These influences are attributable to historical factors, particularly the #Christian heritage and the #Orientalist outlook cultivated by both religious and political elites. However, to assert that the Amhara are inherently Semitic would be a significant overstatement. Ethiopia, as a whole, does not possess a distinctly Semitic ethnicity. Instead, the nation is home to diverse peoples, all of whom share a foundational #Kushitic heritage.

The Semitic elements observed in linguistic and cultural patterns are more appropriately understood as an overlay resulting from ancient migrations, trade, and religious exchanges. These factors do not negate the Kushitic roots of Ethiopian society, which remain the unifying and authentic essence of the region’s peoples. It is essential to recognize this Kushitic foundation as the cornerstone of Ethiopia’s #indigenous identity, underscoring the shared heritage that binds its inhabitants as genuine Ethiopians.

2. Historical Complexities in the Amhara Region

Historically, the territories encompassed by #Abyssinia, particularly the Amhara and #Tigray mega-provinces, have been home to a rich tapestry of diverse ethnic groups. Within the region now designated as Amhara, communities such as the #Oromo, #Gafat, #Agew, #Qimant, #Quara, #Weyto, #Argoba, etc. have coexisted for centuries. These groups are not external to the Amhara populace but are instead integral components of its broader demographic composition. They are, fundamentally, Kushitic peoples, whose presence predates the development of what is now recognized as the Amhara identity.

The genesis of Amhara identity appears to be the result of a complex #synthesis between some Semitic-speaking trading groups from the Middle East and the indigenous Kushitic populations of Northeast #Africa. This cultural and genetic amalgamation likely began around the time of the Kingdom of #Aksum, at the dawn of the Common Era. Subsequent population movements across the southern Red Sea reinforced Semitic linguistic and cultural influences, particularly in northern Ethiopia. However, the region’s enduring Kushitic substratum has remained a defining characteristic.

Furthermore, the historical record demonstrates significant Oromo #expansion (come back) into areas now identified as the #Gojjam, South #Gondar, and #Wollo Zones. These expansion left an indelible mark on the region’s cultural and demographic landscape. Gondar, for instance, was at one point described as predominantly an Oromo city from where Oromo emperors ruled the kingdom, highlighting the extent of intermingling and integration. This underscores the inherently mixed nature of the population in what is today known as Amhara State, challenging any monolithic portrayal of its identity.

3. The Modern Construction of “Amhara” as an Ethnic Identity

The notion of an “Amhara ethnicity” is, in fact, a relatively modern construct. Historically, the term “Amhara” referred less to a distinct ethnic group and more to a civic identity associated with membership in the Abyssinian imperial polity. This identity was defined by adherence to the #Orthodox Christian faith, the use of #Amharic as a lingua franca, and the cultural traditions fostered by the imperial court and #ecclesiastical hierarchy.

The promotion of Amhara identity as a quasi-ethnic category gained traction during the expansionist campaigns of Emperor #Menelik II in the late 19th century. As the empire extended its reach into southern, eastern, and western Ethiopia, certain elites propagated a narrative of the Amhara and Tigrinya-speaking peoples as a “chosen people.” This ideology was used to justify domination over the diverse populations of the newly incorporated territories. This “black Zionist” or Orientalist narrative has persisted in some quarters, resurfacing in contemporary political discourse, particularly in Addis Ababa.

The establishment of the Amhara National Democratic Movement (#ANDM) in the early 1990s further institutionalized Amhara identity as a political category. However, it is essential to recognize that this identity often serves as a rallying point for ideological and political purposes rather than reflecting a cohesive ethnolinguistic reality. The casual invocation of Amhara identity in modern conversations often stems from a lack of nuanced understanding of Ethiopian history and the complexities of its cultural synthesis.

4. Oromo Identity and the Concept of Ethiopian Citizenship

As an Oromo, I view my identity with pride and a deep connection to Oromo culture, traditions, and worldviews. However, this sense of pride is not rooted in a notion of superiority but in the acknowledgment of the rich heritage that shapes who I am. Every individual, regardless of their background, has reason to value and celebrate their cultural identity.

When it comes to Ethiopian #citizenship, my perspective is grounded in a legalistic and inclusive framework. Being “Ethiopian” is not contingent upon belonging to a specific ethnic group, speaking a particular language, adhering to a certain religion, or subscribing to a prescribed political #ideology. It is, rather, a legal #construct defined by #constitutional and legislative criteria. This understanding underscores the inherently pluralistic nature of Ethiopian identity, which is a collective manifestation of the nation’s linguistic, cultural, and religious diversity.

5. Amhara People as Neighbors and Friends

Throughout my life, I have lived among the Amhara, worked with them, and developed an intimate understanding of their community. Alongside the Oromo, they are the people I know best. By and large, the Amhara are a kind, generous, and God-fearing people. As in any community, there are individuals with ill intentions, but such instances should not overshadow the broader characteristics of the group.

However, it is worth noting that some members of the Amhara elite—whether in politics, religion, academia, or the economy—appear to be disconnected from the everyday realities of the masses. These elites often harbor an inflated sense of self-importance and, in some cases, have misguidedly influenced public discourse. This phenomenon, while not unique to the Amhara, warrants attention as it shapes perceptions and relations among Ethiopia’s diverse communities.

6. The Oromo Struggle and Its Aspirations

At the heart of the Oromo national movement lies a steadfast commitment to equality, justice, and self-governance. The objective has never been to replicate the imperialism of Menelik II or to elevate a new Gobanaa figurehead. Nor is the struggle about seeking validation from external actors or undermining one’s own cause through divisive narratives.

The sacrifices of the Oromo youth, the Qeerroo and Qarree, are directed toward the realization of a just and equitable society where the Oromo can exercise self-determination. Should this vision prove unattainable within the framework of a federal Ethiopia, the logical trajectory would be the pursuit of full liberation for Oromia. The core principles of the movement remain unwavering: the pursuit of dignity, justice, and the right to self-rule.

In sum, the issues I have articulated here are rooted in a desire to foster understanding and advance meaningful dialogue. By engaging with the historical and cultural complexities of Ethiopian identity, we can better appreciate the rich tapestry of our shared heritage while respecting the distinctiveness of each community. This approach is essential for building a future founded on equality, mutual respect, and unity amidst diversity