Just off west of Assosaa’s tip, two cultures collide. One is mine, and the other belongs to the Nu’eer or to the Anyuwaak people. Now, go onto Wambara, turn south east and cross to Leeqaa, Guduruu, Gindabarat, Jalduu, and then back north to Jaarssoo, Garbba-Guraacha and continue northwards all the way to Wallo. There, you will enjoy songs dances that resemble the Dhiichisaa of Shaggar (centeral Oromia). A swift move toward east or south Oromia provides you with a mixture of Borana rhythm played out in Jimmaa, Iluu Abbaa Booraa and western Oromia, part of my country that some small minded men would like to call “Wallagga”.
I want to supplement to the exigency of Prof. Ezekiel’s recent article entitled “The Big Debate – Beyond Assimilation and Accommodation: The Resurgence of Oromo Nationalism”. Presumptive reason as to why Prof. Ezekiel took the initiative of writing the article might have to do with the recurring pan-Ethiopianist’s requirement posed on Oromo politicians to regularly confess their political will toward Ethiopianism. Prof. Ezekiel’s articulation emanates from the difficulty pan-Ethiopianists have had to understand Oromo’s theory on land ownership and issue of national identity. Although the article is comprehensive of the domain it intended to address and derived conclusion logical, I have slightly different assumptions on the possible causes for the seemingly shift of TPLF from its goal at inception. In juxtaposition with and as a continuum to the article, I would like to avow the pan-Ethiopianists relentless effort to wrongly define Oromo’s cause and futile ambition to set limit on the scope of our political goal.





