Gadaa

The socio-cultural origin of hieroglyphics and writing systems has never adequately been explained. This is mainly due to ‗argument from silence', i.e., a faith that elevates a single perspective and silences others. This paper breaks with the metaphysical presentation of ‗Egyptian' hieroglyphics. It adopts Oromo perspective with social-semiotic framework to analyses the hieroglyphics in its Ancient Black African context. Linguistic and epigraphic data pertaining to mythology are collected from secondary sources especially Horapollo (1840). The analysis and findings show Oromo-Kush concepts/lexemes of mythology correspond to the mythological, semantic, phonological and lexical values ascribed by Egyptians to the hieroglyphs. Results, thus, confirm that Oromo shows rich explanatory power in explaining the genesis and evolution of hieroglyphics, semiosis and language.

First published in the American Chronicle, Buzzle and AfroArticles on 7th April 2010

Republished in the portal of the exiled Oromo Parliamentarians:

http://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Sugestions%20for%20Oromo%20Leaders%20right%20now.htm
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Due to the aforementioned, it is evident that moral values, as attested in, respected by, and derived from all human societies and cultures, represent the chief target of the world ruling elite. The world order imposed by them is the archenemy (not of the moral values of one sociopolitical, cultural-religious system, e. g. Islam, Confucianism or Gadaa / Waaqeffannaa, but) of all virtues and values of all human civilizations, cultures and societies.

Initially published on 29th July 2005 in Buzzle
This article is the fourth of a series of nine (9) articles about the Oromo/Cushitic/Ethiopian - Amhara-Tigray/Semitic/Abyssinian divide; for these articles I used material earlier published in the polarization and the discussions posted first in Ethioindex’s Medrek forum during the first half of 2004. The first three articles are here:
https://www.academia.edu/43070555/The_Oromos_Abyssinias_oppressed_majority_on_its_way_to_Independence_-_2005

https://www.academia.edu/43076507/The_Oromos_Abyssinias_Oppressed_Majority_in_search_of_Post-Colonial_Historiography_-_2005

https://www.academia.edu/43082345/The_Oromos_Cultural_Clash_with_the_Semitic_Amhara_Abyssinian_State_Culture_-_2005

Excerpt:
As it can be easily understood, when 400 people leave their place of origin together and go to settle in a faraway place, there are few chances that one among them may attempt to become a king! The exception in this rule is the case of heroic fights that are won because of a brave warrior, who eventually becomes king later. If this exception does not happen, the small community of colons introduces among them a system of local administration with basic democratic rules, since all understand the reality, namely that they are all equal among themselves. They therefore prefer to take decisions on egalitarian basis in that faraway place and this system of social organization leaves place only to a 'primus inter pares' (first among equals). This is the very practical beginning of the modern Western republican and democratic systems; and it is purely Phoenician and Carthaginian or origin – not "Greek".

If we now transpose the ancient colonies' model to the emigrating peoples' case, we can immediately realize that it applies very well. It is only normal; when a settled population leaves its place of origin to escape foreign domination, they will set up among them a certain elementary form of democratic organization. The kingdom may have lost his credibility as system or the entire royal family decapitated. More than that, the migrating people's social structures differ tremendously from those of a settled society. Migrants may spend months or years until finding a suitable place to settle without fearing eventual attacks; in this exodus, they do not aspire to have palaces, temples, castles and fortresses or other public buildings.

Initially published on 28th July 2005 in Buzzle
This article is the third of a series of nine (9) articles about the Oromo/Cushitic/Ethiopian - Amhara-Tigray/Semitic/Abyssinian divide; for these articles I used material earlier published in the polarization and the discussions posted first in Ethioindex’s Medrek forum during the first half of 2004. The first two articles are here:
https://www.academia.edu/43070555/The_Oromos_Abyssinias_oppressed_majority_on_its_way_to_Independence_-_2005
and
https://www.academia.edu/43076507/The_Oromos_Abyssinias_Oppressed_Majority_in_search_of_Post-Colonial_Historiography_-_2005

Excerpt:
There is an essential question one may advance at this point; why did the invading Abyssinians of the 19th century not try to expand Amhara culture, Abyssinian culture, among the people they invaded? Well, they attempted it through the imposition of Amharic as the only official language in the country, but they failed and they realized their failure. This phenomenon is due to the fact that the Cushitic Oromo culture, the Cushitic Sidama culture, and the Cushitic culture of all subjugated and oppressed nations are stronger, higher, deeper, more elaborate, and more authentic than the Amhara culture that has been preserved until now.

Truly speaking, the Amhara Abyssinian culture is dead; first the Axumite Abyssinian heritage is lost forever. Second, what one may see among Amhara and Tigray Abyssinians as 'culture' is the permanence of some stereotypic elements and old but empty religious traditions that are limited to pure imitation. Within this context, there are no values, no virtues, and no particularities that reflect valor, epic exploits, spiritual considerations or moral principles. The only moral value of the Amhara culture is anti-Catholic hatred, anti-Islamic hatred, anti-Ottoman hatred, anti-Somali hatred, anti-Oromo hatred, and an immense envy to usurp in words (not in deeds) whatever cultural element belongs to others' cultural heritage. 

In the case of the Oromos, the traditional pastoral system that was formed after this Cushitic nation settled in the pasturelands of Biyya Oromo (: the Oromo country) survived to far greater and more comprehensive extent. With Waaqeffanna, their original monotheistic religion and spirituality, with Gadaa, their traditional system of social organization and hierarchy, with their traditions, moral principles, values and virtues, which the Oromos were able to maintain under genocidal conditions of tyranny, today's Oromos are very conscious of the fact that they have nothing in common with the Amhara and Tigray Abyssinians. The same is also valid for all the other subjugated and oppressed Cushitic nations that are still part of the Abyssinian colonial cemetery: they fully preserve their cultures and they all know that they have nothing in common with the Amhara and Tigray Abyssinians.