The Psychology of Traitors (XIINSAMMUU GANTOOTAA)

By Bedassa Tadesse

Humberto Nagera (2002) presents an interesting description of the psychology of treason. He argues that the subject of treason has received very scanty treatment in the psychoanalytic literature, perhaps for one simple reason: that there is in each one of us, at the very least, a “minor traitor”, a fact that we cannot but contemplate with some horror, fear and shame.

It was this argument ― that there is in each one of us, at the very least, a “minor traitor” ― that attracted my attention to the article. I could find a number of examples in my country of origin-Ethiopia, particularly among those who hold political office.

If you wondered about it like me, I suggest that you take your time and read Nagera’s (2002) extended article. Below I present a brief summary of his extensive discussion of the subject: what makes the psychology of traitors (individuals who commit a treacherous act or whose behavior constitute a significant departure from expected behavior in a given situation; causing significant distress, damage, etc., to one or more individuals, and their society and nations):

1. They are those who retain vivid memories of the seamier side of childhood, family and school life. They have little difficulty in recognizing some of the predisposing causes of Quisling… the simple case of the younger son who ‘gives away’ an older brother…; the child with a grievance against his parents (typically the father) and idealizes the head of the house next door…

2. Those with “a fissure-like defect in their superego (including the conscience and formation of ideals); who suffer from the invasion of emotional relationships by the excessive need for possession and power growing out of unusually strong and unresolved infantile jealousy; distortion of the sense of identity sometimes with secondary disturbances in reality testing.

3. Individuals with certain specific constellations of conflicts, or if you will, specific (and quite complex) forms of psychopathology with very idiosyncratic developmental characteristics, dynamics, defense activities and personality traits.

4. Individuals with significant narcissistic problem (those who have difficulties seen regarding their self-esteem regulation, self-regard and feeling of self-worth and problems with their identities.

5. (READ THIS CAREFULLY): Typical, and specific for a traitor, is an enormous unsatisfied wish for the father’s love, attention and admiration, that for various reasons and frequently through no fault of their own, they do not seem able to obtain. Thus, traitors have a tormenting and ambivalent attitude toward the father “who does not think much of them”, or “has not paid them enough attention” or simply and truly did not care for them. When they reach their adulthood, traitors think poorly of the father or see him as weak or worthless, a man of little accomplishment or value. (Oromiffaatiin qabxiin kuni –nama abbaa isaaf kabaja hin qabne jechaadha).

Yaa sabakoo, ani ogeessa fayyaa mitti. Garuu waan barreefame dubbisee waa hedduun irra baradha. Isiniis dubbistanii, namootni tokko tokko maaliif akka GANTUU ta’an ni hubbattu jedheen abdadha. Kunimmoo namootni keenyi maaliif akka nu ganan nu barsiisa. Saba offi ganuun dhukuba dhukuba caaludha.

Horaa Bulaa!


Protecting Oromummaa is every Oromo’s responsibility

By Falmataa

Yesterday, when Prime Minister Abiy delivered a speech to the ‘members of the European Parliament’, he attacked the idea of freedom/liberty and liberation organizations called #Netsanet and #Netsaawuchi in Amharic. Why?
A big question is, why is he really interested in this and who is the target he wants to attack, who is on his head when he attacks this idea?
The OLF, OFC (with some exception), ONLF or TPLF (he attacks it only sometimes for political affairs indirectly)? As we all know, the main liberation organizations in the country are these, and the rest are mostly fake organizations.
But if his government does not allow ( based on his speech, but didn’t disclose it)these organizations to participate in the upcoming #2020election, with their manifestation to liberate their nation from what they think, whether there was colonization or oppression, what democracy have they proposed?
If they deny this idea of ​​being openly entertained and determined by the people, what will be the fate of politics in Ethiopia?
If people do not have the menus on the table to choose or reject by secret ballot, what does it mean to open the political arena? Why is Abiy afraid of this idea? Who should decide, the EPRDF or the people?
As we have seen, Abiy has been attacking the core values ​​of Oromo and #oromumma the day after his appointment as prime minister.
We listened to him during his visit to Bahirdar and he even added: ” Do not see/ consider me like the other Oromo. I am not like them; the Oromo nationalism diminished the Oromo people to the village level… ” the translation is made by me and not word by word, I made it. what does this message convey?
One of the objections that modern thinkers have raised against the utilitarianism is that
John Rawl argues that: whenever a society sets out to maximize the sum of intrinsic value or the net balance of the satisfaction of interests, it is liable to find that the denial of #liberty for some is justified in the name of this single end.
Broadly speaking, liberty (Latin: Libertas) is the ability to do as one pleases. In politics, liberty consists of the social, political, and economic freedoms to which all community members are entitled. In philosophy, liberty involves free will as contrasted with determinism(Wikipedia).
A central feature of liberal- democratic politics is the stress placed on notions of tolerance and the related idea that individuals should have the opportunity to frame and pursue their own goals, provided this does not impinge on other people’s formulation and pursuit goals. To the extent that this position is agnostic about the routes individuals may take to moral perfection, it has a general affinity with the position advanced by John Stuart Mill in his essay on #Liberty.
It rests upon a largely secular conception of human well-being and entails the rejection of ‘moral objectivism’, or of the idea that is is possible to identify standards of conduct that correspond to human nature and provide the basis for conceptions of human perfectibility.
Bottom line: whether Abiy likes it or not, whether he supports the #Oromoumma or Ethiopianism (the idea dreams of breaking the values ​​of #oromummaa and Oromo), nobody will stop the Oromos now-onward to determine their destiny! The Oromo struggles based on the following main pillars: #Oromumma (identity, language, culture and #abbaabiyuumma aka fighting for the father land) and this shall be realized very soon!

Inside Melbourne’s Ross House, a heritage building filled with charitable souls

ABC Radio Melbourne 


A tall, red-brick building with three large bay windows that each run vertically down three floors.

There’s a five-storey building in Melbourne’s Flinders Lane that’s known as Ross House.

You may have seen the 119-year-old red brick tower tucked alongside the city library, close to the cafe-laden laneway of Degraves Street.

It’s prime CBD real estate.

But behind the heritage-listed facade is a unique community working to create a better future for society’s most marginalised people.

Ross House is the only self-managed and community-owned not-for-profit building in Australia.

There’s no landlord. No external owner.

Ross House Association general manager Michael Griffiths smiles. The Ross House logo is on the glass doors behind him.
People walk past the ground level of Ross House, which is made from light grey stone with huge square windows with green frames.

General manager Michael Griffiths said it belonged to the community, so they made the rules.

“In essence, the tenants can set their own rent which is why it’s so unique,” he said.

“Rents are actually on a sliding scale, so we charge people what they can afford rather than what we can make.”

A part of Melbourne’s history

Ross House was built in 1899 and began its life as a textile warehouse.

It was erected by merchant Sir Frederick Sargood, who commissioned and first lived in the famous Rippon Lea mansion in Elsternwick.

The building, then known as Royston House, was bought by the State Electricity Commission in 1929 and then sold to the RE Ross Trust in 1985.

Ross House Association chair Christine McAuslan, from the Collective of Self Help Groups, said the building’s not-for-profit status evolved during a period when community services were fighting for their survival.

“The Victorian Council of Social Services (VCOSS) had a lot to do with setting this up, and a lot of activists were involved back in the ’80s,” she said.

“There will always be people working towards social equality and overcoming disadvantage.”

She said Ross House was not luxurious, but what it lacked in style it made up for in goodwill.

“The work that people do here is fantastic because it takes a lot of commitment and dedication.

“It’s not glamourous, we don’t have luxurious facilities, but people love being here.”

The 55 tenants are made up of disability, environment, health, social justice, multicultural and other groups.

There’s a similar number of members who use the facilities on occasion; many of them are on the waiting list for a permanent tenancy.

Were it not for Ross House, many of these groups would likely be run out of people’s living rooms or struggle to pay market rent.

But this location, close to public transport and in the heart of the vibrant CBD, allows these small groups to be part of something bigger, all the while secure in the knowledge that the lights won’t go out.

Let’s meet some of them.

Kate Greenwood, Assisi Aid Projects

Kate Greenwood smiles at the camera.

“We work on community development projects in India and Cambodia with a strong focus on women’s empowerment and gender equality projects.

“[One example is] we work with widows and vulnerable women in Tamil Nadu, which is a very conservative area of India.

“Due to widespread alcoholism, lots of men are dying young and there’s so many widows being left behind.

“Not only do they find themselves widowed, and then obviously also in poverty because they lose their livelihood, but also they’re socially isolated and shunned.

“We do a lot of work with women to bring them together into self-help groups at the village level. Then our partners provide them with skills training and legal literacy so they can actually apply for their widow’s pension and the benefits they’re entitled to.”

Sheryl Forrester, Shine for Kids

Sheryl Forrester smiles at the camera.

“Shine for Kids is the only national organisation that supports children who have parents that are incarcerated.

“We provide supported transport for children to actually visit their parents in prison, we run school holiday camps … we work in schools, we also run art therapy classes.

“There’s so many stories I could tell you about how these children have been involved in the crimes their parents have committed.

“They’ve seen firsthand the effects of ice and how it destroys a family. They’ve seen lots of violence.

“They’re fairly resilient kids but they really do need someone that they can trust and support and that’s what we try and provide for them.

“It’s very, very important that we encourage and support these children so that they do not become the next generation of prisoners.”

Jane Rosengrave, Reinforce

Chris Lowe and Jane Rosengrave sit beside each other in a large meeting room.

“Reinforce is a self-advocacy group which is for people with an intellectual disability.

“They have actually been running since the 1980s when the institutions were open. They were telling the government to do the right thing for people with a disability and trying to close those institutions down — in those days when they never listened.

“The one thing that I would like to get across to people … is that us [people with a] disability, we are not a number, we are a person and we have got a strong, powerful self-advocacy and we can stand up for ourselves.

“We’ve got that voice to be heard and we do not demand and have people talking for us like those olden days … we do not want to be neglected, we want to be listened to.”

Deb Carveth, Community Music Victoria

Deb Carveth smiles at the camera.

“Community Music Victoria exists to get music making happening in our communities as a way to bring people together, strengthen the fabric of society and give people an opportunity to explore a side of themselves that we believe everybody should have access to.

“When people make music together magic happens, relationships form, there’s cohesion.

“It’s incredibly important to us to be part of the Ross House community.

“Everybody here is working towards positive societal change through advocacy, through self-help and it’s a great pooling of resources.

“It’s really heart-warming to walk through those doors in such a busy, vibrant part of Melbourne and to enter the environment that Ross House supports and enables.”

Dabessa Gemelal, Advocacy for Oromia

Dabessa Gemelal smiles at the camera.

“There is Oromo people in Ethiopia who are subjugated for a long time because of their identity. The people came here [to Australia] mainly because of political reasons.

“When people moved from their own land, basically there are a lot of issues: dislocation, identity, family breakdown and trauma from the journeys they came here.

“This group was organised actually to support each other.

“When they come to our office we provide free services in all ranges of community activities.

“Sometimes we organise cultural activities which empower them. It looks like a small [thing] but it is an important ingredient to empower people.

“Ross House is actually good for us … we are a non-profit organisation based on some small grants from the embassy and members’ donations. We don’t have enough money to hire a big city office.”

Dr Heidi Nicholl, Emerge Australia

Dr Heidi Nicholl smiles at the camera.

“We work with people who have myalgic encephalomyelitis, also known as chronic fatigue syndrome.

“About 25 per cent of people with the condition are so severely unwell that they’re housebound or bedbound.

“The stigma for this disease has been very profoundly problematic for this community.

“Historically people have not been believed, they have had problems getting the sympathy they should have, not just from family but from medical professionals.

“There’s not enough treatments, and then they haven’t really had enough hope that things are actually being researched and that people care enough about this to find therapies or a cure.”

Beryl Noonan, Melbourne Osteoporosis Support Group

Beryl Noonan looks at the camera from behind red-framed glasses.

“Our purpose is to support members who have osteoporosis.

“Osteoporosis causes the bone to become thin, just like a honeycomb.

“Younger people can develop this condition — it is not a symptom only of an older person.

“I’ve got osteoporosis and I’ve had it for over 20 years. They [the group] do a good job because they give you extra information and give you tips and we have speakers.

“The camaraderie is good.”


Topics: community-and-societycharities-and-community-organisationscommunity-organisationsdisabilitiesmulticulturalismpeople,childrenfamily-and-childrenwomenwomens-healthosteoporosischronic-fatigue-syndromediseases-and-disorders,human-interestmelbourne-3000