Saluting The Wonderful Ethiopian Intellectuals By Ghelawdewos Araia

June 27th, 2011 Print Print Email Email

Given the current intellectual crisis among the Ethiopian Diaspora I have become increasingly nostalgic to the rich scholarly legacy of my former professors at Addis Ababa University (AAU) and the brilliant University Students Union of Addis Ababa (USUAA) militants who were prolific writers and gifted public speakers. Some of my mentors are still around but a significant number of them have vanished in due course of the Ethiopian Revolution. One of the objectives of this essay is to acknowledge the scholarly and intellectual contributions of these wonderful Ethiopians, without whom, I sincerely believe, I could not have made the achievements of education that I have attained and the professorial career that I have today. And it is for this apparent reason that I have quoted Isaac Newton in my debut book, Ethiopia: The Political Economy of Transition, and attributed his celebrated maxim (‘If I have been able to see farther than others it was because I stood on the shoulders of giants’) to my exemplar par excellence Ethiopian intellectuals.

The second objective of this essay is to critically examine the current degeneration of the present Ethiopian intellectuals in the Diaspora to gossip and innuendo and to suggest a way out (solution/redemption) in an effort to revive the glorious past (that I will discuss presently) of Ethiopian scholarship and pave a way and constructive road to the next generation. But first we must have the courage to admit that [we the] Diaspora Ethiopians have performed poorly, if not dangerously, when it comes to creating and fostering education-cum-discussion forums that are designed to uplift the Ethiopian cultural milieu. It is with the latter conceptual framework in mind that I wrote Designing Continuum to Enrich Ethiopian Educational Discourse and Debate Culture in 2004.

Contrary to my hopes and aspirations, however, it looks that “our discipline runs the risk of degenerating into a debunking enterprise” as Hanna Arendt once aptly put it. Although Hanna’s alarming observation was stated in relatively different context and in which the predominance of ideology effectively eradicates evidence, empirical research, and scholarly contributions, it is indeed very much relevant to the crisis that has bedeviled the Ethiopian Diaspora.

Because the Ethiopian Diaspora is engaged in flagrantly counter-productive and counter-empirical world outlook, the plethora of comments that accompany a certain author’s article is mostly destructive and tainted with scatology. Surprisingly, the degenerating phenomenon is not unique to Diaspora Ethiopians; I have observed it in the Kenyan and Somali websites as well, and it is by and large prevalent across the board in the African continent.

Could the problem of degeneration have emanated from the colonial experience of the past? In other words, despite the fact that we Africans celebrated the 50th anniversary of most African countries’ independence, our mind is not liberated yet. Ngugi Wa Thiongo told us in his famous book Decolinizing the Mind, and recently The International Conference of African Writers seems to have vindicated Wa Thiongo. In relation to the May 2-4 Conference held in Addis Ababa, the African Writers official website had posted the following statement:

“Several decades after the political independence of Africa was secured, the colonization of the mind has lingered. The struggle to liberate the mind has been going on since late 1950s. And the role of the African Writers in this regard has been unrivaled by any other means of struggle.

However, the struggle has gradually lost momentum in the last few years. Aware of this fact, Ethiopian Writers Association, Addis Ababa University, and Pan-African Writers Association are now prepared to bring together the African literary intelligentsia to take stock of the previous journey and discuss ways forward.”

Although the African writers are mainly interested in reviving and augmenting literary culture, their mission statement, if translated into action, could have a far-reaching impact on the mind landscape of Africans and the overall positive transformation of African societies. And unless Ethiopians go against reason and history and remain distracted from the more pressing problems that Ethiopia encounters, the Ethiopian potential is still tremendous.

Let me digress for a while unto the realm of those wonderful Ethiopians who have propagated myriad of ideas at AAU (then Haile Selassie I University – HSIU -) and entertain readers so that s/he could have a good flavor of the rich scholarship that once flourished in the University campuses. I have already written about the political discourses of the time in my book and elsewhere and I will not repeat myself here. I rather write here some important anecdotes that I have not mentioned in the past.

When I joined the University in the early 1970s, like most of my colleagues, I was a teenager and not mature enough to understand the complexity of politics, but out of interest and personal proclivities I decided to major in political science and minor in sociology, the twin social sciences that for ever shaped my mind. However, this subject matters did not per se influenced my psychological make-up; it is the distinguished professors and the militant students that in fact instilled unto my mind the all-round facets of knowledge.

Luckily for me and for other students, at the time I joined the university the program of Ethiopianization of the academia had been unleashed in earnest; and on top of the world famous professors from Europe and North America, the best minds of Ethiopian professors were inducted in this one and only one higher institution of learning. One of these minds was Negusse Ayele, head of the political science department. I did not take any course with Professor Negusse, but I have heard him give a talk and read some of his discourse, and his command of the English language is captivating. The last time I saw Dr. Negusse was at the Horn of Africa Conference in New York when he refused to sit with the rest of the panel on the stage. Although I did not agree with his actions, and I for one am in favor of dialogue with anyone including our foes, my admiration of his talents is not going to change.

There were other dynamic intellectual scholars who taught me political science and some of them were Nega Ayele and Teferawork Beshah. Both of them were killed; Nega was assassinated by the Derg tugs, and Teferawork died in a car accident. Both of them were intellectuals of high caliber, but Nega was a gifted writer. His thesis on ‘regionalism vs. centralism’ was very much admired and widely acclaimed by the university community, not to mention his book (co-authored with John Markakis), Class and Revolution in Ethiopia. Nega Ayele was not only inspirational to his students, but he was also actively committed to the cause of their movement. During the campaign of candidates for the Congress of USUAA, Nega met me on the hallway of the 3rd floor of the New Arts Building and in a congratulatory tone he said, “I am glad to see your name on the USUAA ballot.” Incidentally, Ogbazghi Yoahnnes, Amare Tegbaru, and myself were candidates representing the Department of political science. Amare Tegbaru defeated us and not only has he become a candidate from political science but he also served as secretary for USUAA.

During the 1972 or 1973 academic year, one eloquent gifted speaker that joined the university was Andreas Eshete. He was a member of the faculty in the philosophy department were old guards like Dr. Sumner were residents, but he taught political science courses, one of which was ‘Hegel Through Marx’ that I have attended and enjoyed immensely. The class was overcrowded and Professor Andreas was the best in terms of methodological and analytical approaches to the course and in terms of his presentation of political philosophy. He also was eager to engage students in sound debate during break and students loved him despite his constant smoking of Lucky Strike cigarette on their face. Some of the students, however, challenged his stance on socialism as a whole and his “strange” characterization of the latter as “there is not such thing as scientific socialism.”

Other wonderful Ethiopian intellectual scholars in campus were Eshetu Chole, Gebru Tareke, and Abraham Demoz in the departments of economics, history, and Ethiopian languages studies respectively. I did not take any course with either Professor Gebru or Professor Abraham, but I have greatly enjoyed the company of Dr. Eshetu Chole, both in his mentorship and in his close association with the student body. Professor Abraham was a highly respected scholar and along with Professor Mesfin Woldemariam, he made a field trip to Wello to study the famine and the condition of the people. The joint report was presented to the university community and the public at large, and I suspect it may have further exacerbated the already agitated students, and it also may have contributed, however small, to the downfall of the Emperor.

Nega, Eshetu, and Gebru were very much liked by the students for their academic prowess and for their progressive outlooks. Eshetu, like Nega, has produced scholarly works including his book (co-authored with Assefa Bequele) entitled A Profile of the Ethiopian Economy. Sadly, both of them have died and Gebru who is still alive has produced many scholarly essays and books including his most recent book on the Ethiopian revolution.

In the history department, there were many giant scholars that I did not get a chance to meet them in person. Some of these were Sergewi Habteselassie, Taddesse Tamrat, Richard Pankhurst, and Bahru Zewde. Gebru Tareke, already mentioned, was also in the same department. All these scholars have made great contributions to Ethiopian historiography. Professor Taddesse is known for his oft-quoted book Church and State in Ethiopia: 1270-1527. Professor Pankhurst’s contributions are unparalleled in the history of Ethiopian intellectual discourse, and especially in the social history of Ethiopia. My friends and I have honored Professor Pankhurst by writing ‘Tribute to Richard Pankhurst’ and he deserves it. Professor Bahru Zewede is a unique treasure in Ethiopian scholarship, and I recommend students and researchers alike to read not only his magnum opus A History of Modern Ethiopia: 1855-1974 (1991) but also Society, State, and History: Selected Essays (2008), in which Donald Crummey and Shiferaw Bekele (Forward and Introduction respectively) rendered justice to the works of the esteemed scholar.

The brilliant students of Addis Ababa University were the products of the above- mentioned intellectual scholars. However, the off-class students study circles, the many student publications produced by respective department associations, Struggle, USUAA’s official organ, and student activism as a whole also contributed in large measure to the broad scope of knowledge that the students were able to attain.

Among the high caliber early student leaders that I have never met but knew about them a lot and who were admired by students and faculty alike were Gebru Gebrewold, Berhanemeskel Reda, Michale Abebe, Yohannes Sebhatu, Taye Gurumu, Seyoum Woldeyohannes, Haile Gebreyohannes, Ghidei Gebrewahid, and Yohannes Berhane. But from the student leaders who belonged to the above group and whom I considered as my mentors and with whom I had the opportunity to associate and exchange ideas and experiences were Zeru Kihishen, Berhane Iyasu, Goitom Berhe, Tselote Hizkias, Dawit Seyoum, Girmachew Lemma, and Tsegaye Gebremedhin (Debtera).

When the Ethiopian revolution broke out in 1974, I was a senior 3rd year political science major and because the university was closed by order of the new military government (Derg), none of my entry level students were conferred degrees that year. Some have gone to the field to join the Eritrean fronts; others have founded the Tigray national organization and subsequently the Tigray Peoples Liberation Front; some have gone to find the Oromo Liberation Front (OLF), but a significant majority has joined the EPRP and MEISONE.

The bulk of the student intellectuals were literary devoured by the Red Terror campaign of the Derg and a good number were consumed in the internecine fratricidal wars and in the war of attrition conducted by the nationality fronts against the Derg. As stated above, the perished as well as the surviving intellectuals were mainly the products of one and only one Addis Ababa University, but they were also influenced by the early harbingers of Ethiopian literature, especially fiction writers during the pre-revolution period. Some of these writers were Haddis Alemayehu, Abbe Gubeña, Asaminew Gebrewold, and Kebede Michael; and Mammo Wudineh, Beálu Girma, and Sebhat Gebreegziabiher later supplemented their works. Some of these creative writers like Kebebde Michael can be classified under fiction and non-fiction (educational) in literary criticism.

Aleka Taye and Bilaten Geta Herouy Wolde Selassie are the forerunners in Ethiopian historiography and Abba Teweldemedhin Yosief, Tekelsadiq Mekuria, and Belai Ghiday Amha carried on their legacy. Tewelde Tuku also carried on the legacy of these Ethiopian historians but he belongs to the intellectual scholars in historiography mentioned above. In one form or another, the present generation of Ethiopians must follow the example of these intellectuals and continue their legacy with conscious determination. I for one had the pleasure to translate Blaten Geta Herouy’s book, published in 1918, from Amharic into English. The title of the book is Advice to The Son & In Memory to the Father, a mere 27 pages long small book but filled with grand ethical and cultural guidance from an Ethiopian sage.

The current Diaspora Ethiopian intellectuals are unable to carry on the ethos and traditions of the Ethiopian intellectual heritage of Addis Ababa University professors and the myriad scholarly works of ESUNA, ESUE, and USUAA. Except for very few intellectuals in the Diaspora, who are indeed engaged in a constructive and educational exchange of ideas, the majority has sunk into a culture of protracted squabble. But, I am not entirely hopeless. On the contrary, I am still hopeful not because the Ethiopian potential is tremendous but also because there are still some Ethiopian intellectuals in the Diaspora who gave me solace and whom I think are comrades-in-arms in the revitalization of Ethiopian scholarship. These Ethiopian intellectuals are seriously engaged in the recovery of the Ethiopian intellectual heritage and they are found at the opposite end of the continuum with the innuendo “intellectuals” with false diplomas.

The false diploma holders hypocrites masquerade among the unsuspecting Ethiopians who would not detect their sedate plagiarism and pilfering habit. In this regard, I like to extend my heartfelt gratitude to Abebe Gelaw for producing a very meticulous and crafty exposure committed by Tesfaye Habisso. Ethiomedia further reinforced Abebe’s initiative and we have seen how the accused used a Ghanaian piece verbatim. Tesfaye, of course, does not belong to the Diaspora but his types are abounding in North America, Europe, and elsewhere. When the time arrives, we may expose the thieves in literature in broad daylight.

The well-meaning Ethiopians whom I have labeled comrades-in-arms are entirely different from the above losers. They are men and women of integrity and they simply want to tell the truth. One of these is Professor Teodros Kiros, author of many books, including his most recent two books Ethiopian Discourse and Philosophical Essays to which I had the honor writing blurbs. I have also reviewed his books in the past and he reciprocated by reviewing two of my books. Other two unassuming writers, and to who I have great respect, are Daniel Gizaw and Ayalew Yimam. I have had the pleasure writing blurbs to Ato Daniel’s books The Prince of Africa and Fikre Kudus (Amharic). Daniel is a prolific and gifted writer. Equally prolific is Ato Ayalew, with whom I had acquaintances since the days of Addis Ababa University. He was committed in organizing Ethiopians for Peace and Democracy in North America and in finding Ethiopian Focus, a news and views magazine that had enjoyed only few volumes. I am gratified to witness the publishing of Ayalew’s book entitled Yankee Go Home: The Life of An Ethiopian Revolutionary & The Fall of Assimba, EPRP’s Red Base. I have made my two-penny contributions in terms of editing and writing a forward to Ayalew’s book.

Among Ethiopian journalists who could potentially contribute to Ethiopian renaissance in culture in general and literature in particular are Abiye Teklemariam and his colleagues in Addis Neger. They have done their best in promoting Ethiopian journalism, but because of fear of political persecution they were forced to leave Ethiopia and join the Diaspora.

Among the Ethiopian students of yesteryear who struggled for a better Ethiopia in Europe and who continue to yearn for the welfare of the Ethiopian people is Mammo Muchie. Professor Mammo is a doctor of philosophy, a professor, and director of the Research Center on Development and Innovation in Aalborg, Denmark. He and his colleagues have issued ‘call on papers’ for a knowledge exchange conference that will be held in London on September 2011. We ought to support their endeavor, and I personally want to encourage young Ethiopian scholars to submit papers and/or participate in the conference.

Among the civic organizations and advocacy group activists, perhaps the one who stands out is Ato Kidane Alemayehu. Ato Kidane is an Ethiopian to the core who also equally yearns the best of Ethiopia. He and his colleagues of the Ethiopian National Congress are doing their best to forge a united front, but it is going to be a daunting task given the chaotic and ill-organized Ethiopian Diaspora communities; plethora of communities afflicted by the ethnic virus, and adding insult to injury these communities harbor the hypocrite intellectuals who are masters of camouflage. I have had the pleasure to exchange ideas and experiences with Ato Kidane and when I met him in person in a mini conference, I gave him my book, Cultures That We Must Preserve and Reject and I was caught off guard by his prompt feedback, a sort of review to my work. None of the other conferees who got my book for free came up with a feedback; some of them, I gather prefer to lavish in Greek mythology rather than read an African ontology or a book written in their own language or they have no ability whatsoever to critique a book.

I salute all these brave and brilliant Ethiopian intellectuals, but I must confess that their efforts could not bear fruit unless their respective associations (civic, political, cultural and educational) are supported by the majority of Ethiopians and also unless they manage to create a solid and viable overarching pan-Ethiopian associations. These wonderful Ethiopians also must come to terms with the hard fact surrounding realizable agendas: Individually or in groups, they cannot meet their objectives unless they operate like fingers in one hand. They must also understand and seriously underscore that politics, civic duties, educational programs, and businesses are gregarious enterprises.

Those wonderful Ethiopians who are fortunate enough to produce literary works cannot afford to work in isolation (not withstanding individual propensities and peculiarities) and they must understand that cooperatively they can indeed usher a vibrant literary renaissance for Ethiopia that, in turn, could augment a cultural regeneration for the broad Ethiopian society. Ultimately, their literary works could have a positive impact on the national life of Ethiopia. In his book The Negro in Literature and Art, Benjamin Brawley argued, “literature is supposed to be a reflection of national life,” and his argument is relevant to Ethiopia and other societies.

The wonderful Ethiopian intellectuals that I like to salute are creative and honest people and they love to make networks in the areas of knowledge and foster a big database or Information Technology (IT) that could better serve their country and its citizens. However, the exchange and transmission of knowledge could not be simply based on a conventional mode of thinking; the knowledge has to be guided by professional intellectuals (scientists, educators, philosophers etc) who are endowed with well-synchronized knowledge that, in turn, is compatible and relevant to other segments of knowledge. So, knowledge itself is complex and intricate and that is why we need honest scholars as opposed to the marauding pretenders whose ideas are for the most part ambiguously suspended and tainted with string of curses.

Finally, while I salute those wonderful Ethiopian intellectuals, I like to urge my fellow Ethiopians to retool their resilience and by design (not by default) become part of the energy that could transform the Ethiopian society for the better. As educators, we should aim high and we should not settle for mediocre schools that provide standard courses only; we must aim at creating walking encyclopedias, the future leaders of Ethiopia.

Note: The people that I salute in this essay are a tip of the iceberg. There are many other names not mentioned and I have yet to honor them. Please bear with me till I compile the names of other wonderful Ethiopians and I like to encourage Ethiopians to contact me and provide me with names that need to be recognized.

All Rights Reserved. Copyright IDEA, Inc. 2011. Dr. Ghelawdewos Araia can be contacted for constructive and educational feedback via

  1. selam
    | #1


    i saw isaac newton’s saying used in a better context in an article on a few days ago.

    the rest of your piece simply wasted my precious time. you have even the audacity to pay homage to the intellectual prostitute Andreas Eshete. gim legim abreh azgim…

  2. Mulu Getaw
    | #2

    What a brat narcissistic scribble. Who is Ghelawdewo Araya to be the one who makes one scholar better than the other? Where does he put himself on that scale of scholarship? More importantly, why are most of his ‘best scholars’ happen to be people with similar political leaning to himself? I could not believe people who do not even have a single scholarly work (eg. Abebe Gellaw) are mentioned in his scribble and many giants such as Prof Kinfe Abrahm are not. Why? Just stupid politics!
    Dr. Araya, you must have clearly forgotten the proverb “when you point a finger, two fingers point at you”.

  3. teodros kiros
    | #3

    I am highly honored to be recognized by Professor Ghelawdewos Araia, whose career sparkles with brilliance, beginning with Columbia University and leading to his fluent work in English, Amharic and Tigrigna. Along with Professor Tecola Hagos, he is my intellectual hero and mentor on Ethiopian matters.

    Very few Ethiopians equal his analytic power, historical discipline and love of Ethiopia.

  4. Gemeda
    | #4

    The whole article has one clear message. The Professor loves himself and he is the only or the fewest intellectuals in the Diaspora. The good professor has failed miserably in the course of his self-promotion. What a prat!

  5. amazing
    | #5

    This professor smells like Weyane/Shaebia. I remember, one intellectual Eritrean professor I visited with friends. His house was full of Eritrean flag, Eritrean slogan, etc.. fine and dandy. As some of us knew who he was, we started to speak Amharic and he would answer in English. One friend said he can’t speak Amharic. I figured that is okay if he lived in Eritrea and did the struggle. As discussions continued, we found out that this intellectuall was educated in AAU. I started to wonder why he was not able to speak Amharic. The friend should have told me he prefered not to speak Amharic rather than he can’t speak Amharic. Coming to find out later about this so called intellectual, he was given scholarship by Ethiopian government, then Haile Selassie, to come to the U.S and get educated. Now he became the number one enemy of Ethiopia. This has nothing to do with associating it with Amhara as he prefered not to speak Amharic, his dream for Eritrea has lead to his deep seated hate for the country Ethiopia it self until today through his activities and propoganda against Ethiopia. It is these kind of people that the author above want us to recognize. Of course, the main reason this author wrote this piece is not to recognize Ethiopians as a whole, it is to present us how many “noble Shaebian/Weyane” intellectuals there are. Of course to cover up this he has to mention prominent professors such as Mamo Muchie, etc.. Although the idea of recognizing intellectuals are good, the author however has a clear agenda and that is marketing for Shabia/TPLF intellectuals. Look at the names he listed the most, and yet, you don’t see many Oromo intellectuals. You have low credibility also when you mentioned Andreas Eshete, the person who dismantled the integrity and morality of AAU for TPLF a drunkard.Well, if you appreciated the intellecutals those times under the past regimes, surely you must have nothing to say what is happening in AAU today because it has become a night mare and disaster under TPLF regimes. The regime instead of encouraging education encourages ethnic division within AAU and deliberately instigating ethnic conflict between Oromos and Amaras when students should be focusing on the quality of education that you shared and appreciated under past regimes even under Mengistu.

    In addition, TPLF intellectuals that you shared your education with also is engaged in dismantling Ethiopia I am sure you are included. The reason you wrote this article is also to attack every part of the diaspora as you and TPLF are still angry that the diaspora resisted and protested against the fake Nile funding for development. You are very much in line with TPLF when you attack the diaspora because TPLF has also started and is determined to control the diaspora under its fingers as it does in Ethiopia. So, you are writing is to protect TPLF. Another wolf in sheeps clothing.

    Besides, the diaspora intellectuals you are insulting are in different situation, geography, environment now where their way of thinking is very much influenced by Western society and system so the new generation in fact may only be focusing on Western literary as that is where they really feel connected to as like any other nationals who came from Ireland, Italy, etc.. it is normal. Those whom you believe your generation and are not following “your type of literary” came to the West from oppression of Ethiopia’s regimes, their love for their country and unable to contribute has brought unhappiness and frustration in their lives while, you maybe able to visit Ethiopia as you like because you are ethnically identified with TPLF regime. Excuse me, if they don’t accept your slogan of support TPLF that is written in your abstract article above.

    Don’t try to distract us, the focus still remains Ethiopia going to the right direction. I have noticed also you are very careful in not criticizing TPLF as you bombared Derg regime, that indicates your support of TPLF which is the same as the destruction of AAU. That is right, you don’t need it anmore because not your children have the best schools and universities in Tigray and probably Eritrea.

    Ethiopia will be free from TPLF oppression!

  6. rezene kadissaba
    | #6

    Selam – the writer only recognized academic competence of Prof. Andreas Eshete; who went to Yale during the Emperor and remained the favourite lecturer of AAU until he resigned this year. His class was always full and closed with claps and fuchet from the students. He is politically active and close to the leadership of the government. It is his choice of practice. He may believe working closely and try to influence is better than teaching in the US and criticizing on every turn the government does. I salute him academically and beyond.

  7. Hailemicheal
    | #7

    You simply disregard ,discredit&reject this so colled dr.gelawedewos since he salute that Enderias who has blood in his hands in addis ababa university.the collaborator of facist meles in arresting,detention&killings of university students.shame on you who writes in the name of those truly loved our country and gave everything they are also biased in that you are ethinocrat.

  8. koster
    | #8

    He said in the outset that he did not list all the intellectuals so why cry for he did not mention Kinfe Abrham a collaborator of killers and looters. If you want to know how CIA agents are pushed and promoted just read the book of John Perkins entitled “Confession of an Economic Hit Man”. Through his Institute financed for sure from his bosses resulted in the ethnic poison which Ethiopia and Ethiopians are now suffering.

  9. Haileyesus
    | #9

    I admire Profesor Ghelawdewos Araia for coming forward with his humble admiration for felow citizens, a feat that is increasing eroding from ethiopian culture. What is in place now is watering down people with self serving, stupid, disgusting and largely inconsequential insults which is a hall mark of a badly decomposing culture. When i was a student at AAU in the mid 80s during Deg time, i spotted a book written by Dr. Gebru Tareke which is entitled some thing like “power and protest, peasant rebellion in ethiopia”. I got the book from the British council in addis ababa and began reading it. That was the first time i came to know of the peasant uprising in Tigray known as the Woyane. His account of the events leading to the rebellion and afterwards was very captivating. He also mentioned the rebellion of peasants in Bale, Gojam and other places. I must admit despite his political stance, which i do not share with, the late professor kinfe Abraham deserves mention. Dr. Kinfe was a voracious reader and a prolific writer and a very critical one. His contemporary analysis of the politics of the Nile river is highly critical and very original work. Kinfe brought Nile to the spotlight with his provocative writings at a time when the issue of Nile was in a perpetual recession. Kinfe’s analysis of Eritrean nationalism and the emergence of Eritrean front and its political anatomy and his analysis of the troublesome Eritrean leadership that emerged afterwards leading up to the Badme war is some thing that should be credited.

  10. Zerayakob Yared
    | #10

    ዛሬ በቀኙ ሳይሆን በግራው ጎንዬ ነውና የተነሳሁት,ስለሆነም በስመ ኣብ ወልድ ወዘመንፈስ-ቅዱስ ብዬ ከመጀመር ይልቅ,

    በአባታችሁ-በእናታችሁ- በወዘየሁላችን የመንፈሰ ህሊና አባታችን ዘዘርአያዕቆብ ይሁንባችሁ ብዬ ልማለዳችሁ እና, ከእንደዚህ አይነት ቅዱስ ነገር ጋራ ለመጋተር በምትነሱበት ጊዜ ሁለት ነገሮችን አስተውሉ::

    1. Was bekannt ist, ist nicht unbedingt erkannt; (ማለትም በአማርኛችን: የሚታወቅ ነገር ሁሉ የግዴታ ስር መሰረታዊ ግንዛቤን አግኝትዋል ማለት አይደለም::)Hegel

    2. ሌላ ቦታ ላይ ደግሞ ይሄው ሄግል ስለ ሶቅራጦስ መሞት ጉዳይ ሲገመግም: “የአቴንስ መንግስትም(State)ትክክለኛ ነው, ሶቅራጦስም ትክክል ነው” ይላል:: ማለትም መንግስት ጽፎ ያሰፈረውን ህግ በስራ መተግበር አለበት, ሶቅራጦስ ደግሞ ህሊናውን ከማጠፍ ይልቅ ሞትን ከመምረጥ በስተቀር ሌላ መፍትሄ አልታየውም:: ስለሆነም ወዳጆቹ ያቀረቡለትን የመሸሽ ትብብር ሃሳብን ተቀብሎና, ወደ ሌላ ደሴት ተሰዶ ሄዶ መኖርን እንደ በራስ ህሊና ላይ ክህደትን ማካሄድ ሆኖ ስለተሰማው(ሸሽቶ ቢሆን ኖሮ የአቴንስ መንግስትም እንዳላየ ሆኖ ችላ ይለው ነበር) የቀረበለትን መርዝ ተቀብሎ በመጠጣት ሂይወቱ አለፈ:: ለዚህ ሁሉ ያበቃው “ወንጀል” ወጣቶችን በመጀመርያ የራሳቸውን መብት ማስጠበቅን ማስቀደም እንዳለባቸው በማንቃት በአቴንስ መንግስት ላይ እንዲነሳሱ አነቃቅትዋቸዋል ነው! ኢንተለክቱን ተጠቅሞ ወጣቶቹን ለመብታችሁ ተነሱ አላቸው ከሚል ነገር ጋራም ሆነ የአገርን ጉዳይ በሚመለከት ነገር ላይ:

    መስፍን ወልደማርያምና እንድርያስ እሼቴ ምንም ይዘት ያለው ነገር ለሰው ልጅ ስለ አላበረከቱ,ኢንተለክትን ከሚመለከት ጉዳይ ጋር እነሱን ባታነሱ ጥሩ ነው:: ሁለቱም አካዳሚሽያንስ ናቸው:: ከዚያ በላይ ግን እንተለክችዋልስ ሳይሆኑ, መስፍን ዘላለሙን ‘የበሬ ችኩል ቀንድ ይንክሳል’ ስግብግብ እንደሆነ እድሜው ያለቀበት ሲሆን, እንድርያስ ደግሞ ከላይ ከፍ ብሎ አንዱ ተቺ ወንድማችን እንዳለው intellectual prostitute ነውና ! ህዝቤን ከድቸ ገንዘብ ማሳደድን መረጥኩኝ አይነት loosers ብቻ ናቸው::

    ይሄን ስል ግን መስፍንንም ሆነ እንድርያስን እንዲገደሉ ውይንም ራሳቸውን እንዲገድሉ በቀጥታም ሆነ በተዘዋዋሪ በሃሳቤ እያንሸራሸርኩኝ አይደለም:: የማይገባቸውን ነገር አትለጥፉባቸው ብቻ ነው ለማለት እየሞከርኩኝ ያለሁት !

    የእኛዎቹን የDiasporaችን ‘ደሴቶችንም’ እያስተዋልኩዋቸው ነው !

    | #11

    Besides intellectual rhethoric the following are facts for history:

    1. Dr. Gelawdios Araya pretend to be a historian but his source of history are neighbourhood Cafee house or Tela Bet. He did not answer the question I posed to him at Harvard University auditorium. The question was ” in his flier or article he alleged that Emperor Tewodros was the son of a Koso shach” He did not answer when I asked him where he found such historical fact. He did not have answer. He was also hate Oromos and his appriciation for Oromo intellectuals, such as Eshetu Cole is false but a political commodity.

    2. Tecola Hagos also hate Emperor Tewodros and even said he “could have charged the king for genocide and crime against humanity had he (tewodros)lived to this day. Why TIGRIANS hate other ethnic group ??? and what kind blood they have in their body? THANK YOU GOD FOR I AM NOT TIGRIAN 1

  12. aha!
    | #12

    Thanks to the media in the worldwide websites, I see the Ethiopian intelectuals from their political point of views especially since after the 2005 elections and the split of Kinijit in 2006, not on their educational background and their litterary skills, but in their ability to underatand the current economic and political crises the silent majority of Ethiopians are in and come up with an inductive problem solving formula to save Ethiopia from disintegration, not the the degeneration of the literary skills of Ethiopian intellectuals. What I observed is since the split of Kinjit in 2006, the parties and their supporters being alligned into three political models based on ethnic vs national agenda at core of their platform: namely TPLF/eprdf regime, (Tigrai-Harena)/Medrek/fdd/fdre, KAUEP, EDP and others including EPRP and others not participating in the election carry the national agenda that of unity, territorial integrity, sovereignity of Ethiopia and Ethiopians, whose focus, I believe rests on individual freedom superceding ethnic rights with liberal ideology and liberal democracy and/or social democracy. The newly formed coalition embraces ethnic agenda with the objectives to protect ethnic rights and human rights andto foster democracy, along with UDJP, the accronym of which stands unity for Democracy and Justice, embrace the subst objectives of the national agenda, as a pro-democracy movements, whose objecives are to bring democracy to Ethiopia, to protect human rights, and bring justice, loosing sight of the national agenda and forming a coalition with the loyalist opposition parties in what what they consider as collective leadership, with coalition that is a mirror image to TPLF/eprdf in its core basic platform of ethnic agenda. As such this latter coalition, seems to have TPLF supporters of the Diaspora elites to the lesser of two evils, those who put their self-interst ahead of the national interest find solace in the new coalition, knowing that the coalition does not bring change to status quo of ethnic and secessionist politics and/policies with ethnic fedreralism and secessionism, win or loose supperimposed on totalitarianism as vestige of the Derg regime and their own inclination on Marxism to promote capitalism and democracy is unsustainable, without the freedom of the individuals from autocratic, ethnocratic/ethnic dictatorship and totalrianism, which the elites in UDJP and now the coalition fail to grasp and merge with those with the national agenda for unity, territorial integrity, sovereignity of Ethiopia and Ethiopians along with the strategies to achieve those goals to dismantle the TPLF/eprdf regime to restore Ethiopian Nationalism and Ethiopian Intets as basic platform for all parties afer ratification of the constitution and resorting to original provinces as the political boundries for the states/provinces. As a political Scientist your concern for pan-Ethiopian (litteray)? Associations and rennaissancse of litterary cultures is welcome, but the alignment of elites as core members and supporters of the political models prevalent models should have taken precedence or need to coincide with the current criticism of the Diaspora elites, who neverthelss have nurtured by the silent majority of Ethiopian tax payers to resolve the political and economic crises in Ethiopia. Taken by itself even your narratives do not address the political and economic crises in Ethiopia.

  13. Tesfa
    | #13

    I would have taken this article seriously had it not been full of – I wrote this, I wrote that , I have already written, I wrote that book …etc. Can you beleive the self promotion; “I could not have made the achievements of education that I have attained and the professorial career that I have today.

    Why so much self promotion on the part of a doctor who claims to belong to that great elite generation is beyond me. If Gelawdios Aria wants to abandon Woyane fully and completely, and come back to the folds of the masses then he must come clean. No self aggrandizement or a promotional comment by one tribal brethren Teodros Kiros would do. Can you beleive what Kiros wrote (comment #3)?

  14. Sam
    | #14

    Ghewladewos: A wonderful article! An article which never hide its yearning to the beloved past! I believe there are more Ethiopian intelectuals in the diaspora who could alleviate the political discourse about our country. That does not seem happening any time soon. The reason is the political discourse was hijacked by the ill-informed long time ago. In the diaspora politics it is very hard for well-informed intellectuals who do not fall for trumped-up passion to cultivate a sound political discussion. I had a reason to say what I wrote. Nearly twenty years ago, when I came to North America there was a magazine called “Ethiopian Review.” The best and the brightest of Ethiopians used to write several articles. It was with keen interest always I waited for the next edition to come. Even Ethiopians who write letter to the editor were well informed, and courteous. That culture seemed to have dided. True, the magazine is no longer existing. But had the political discourse been civil, those intellectuals would have used the Internet. Except one intellectual who writes, it seems, almost once a year the rest seemed to have given up. I do not blame them. Imagine an intellectual who has gone through days to put out an article whom he thinks to be worthy of initiating a discussion to be labeled with a tribal name calling or with many of the name calling the feeble-minds of the diaspora seemed to have perfected in producing immensely. Why the agony? A few weeks ago I responded for an article pointing out the difference take I had about some points. Immediately, the article writer wrote back saying he was gratified because I did not sink to name calling, but just pointing out our take on the subject. He said he was accustomed of brutalizing with name calling, my feedback, from his response, aroused his emotion–good emotion. I really felt heart sick reading his response. Why does an article writer motive always to be questioned? Why not people try to read the article and respond to it? I hate to say it most of the diaspora who respond to articles do not really read. Internet seemed to make everybody an intellectual. They own computers, and they type nonsense. This culture as the writer mentioned is not limited to the Erthiopian diaspora. He mentioned Kenyans, Somalis. But even in USA the less-informed seemed to have monopolized the political discussion. Read many feedbacks in the best newspapers, the talk radio kind of respons is everywhere. Indeed Internet is an equaizer!

  15. Selam
    | #15

    What a waste!

  16. selam
    | #16,

    i see something strange here. i see a comment under Selam (with S capialized) which tells me that my comment is awaiting moderation. the comment says “What a waste!’

    i never wrote such comment and if it is some one else’s there is no way that i should see the notice that my comment is awaiting approval.

    this is amazing.

  17. Kerchele
    | #17

    The kettle said to the pot: “You are black!”

  18. Anonymous
    | #18

    Teodros #3

    You are exaggerating a little. You said that Gelawdeos started his career here in the US and still he is working here. Then how do trust how much he knows about Ethiopia and be a good mentor for you in this regard? Probably he knows enough about his birth region, Tigrai, but I doubt his knowledge very much concerning the rest of the country, particularly the south. This is clearly reflected in some of his articles that I read. For both of you, your world seems to revolve around Tigrai. Ethiopia is much more than that. Please grow up, open you mind and lean more about your country. It is beautiful and exciting. Then you will see how much you are deficient and missing. At this time, I think both of you are miniature intellectuals along with Tecola.

    Gelawdeos expressed his admiration for Endrias. That was what Meles did. Besides talking in the class and attracting students (maybe telling jokes or giving free grades), what did Endrias contribute in his field? I doubt he did since he spent most of his time in bars drinking. He is a corrupt person who serves as a bad role model for the your generation (AAU students). Come on, be serous, honest and work a little harder if you want to be heard, Gelawdeos.

    Good luck.

  19. Semu Nigus
    | #19

    Dear Professor,

    Please do not pay attention to those miscreants who have gone in the business of disparaging you for writing this very touching article. This is how we have turned up to be after decades of bickering at each other for the most part bickering at much ado for nothing. It is very sad. Isn’t it? As an educated person and a professor, I hope and am sure that you have grown a skin as thick as turtle shell to be able to shrug off such nonsense. Your article brought a flood tide of memories. I can vividly remember some of the intellectuals you mentioned. You and I might have crossed paths and we did not even know it. I was a 2nd year student at the arts faculty in the 1973. I still remember the USUAA leadership election night in 1973 as if it happened yesterday. One of the people you mentioned in your article, Girmachew Lemma, his name being announced as the next speaker that memorable evening. The crowd went into a frenzy. The applause was so loud that it was earth shaking. And he did not disappoint anyone either. He was a very gifted orator. I remember Getachew Begashaw and Aboma Mitiku were running mate against a student by the name Shimeles Mazengiya (I may be wrong with his name). I understand Ato Getachew is a professor here in the USA. I saw his article on one these Ethiopian websites. But I never seen the names of Ato Aboma and Shimeles since I left my country. They may have been victimized by the dreaded Derg regime. It did not take too long for the majority of the students to boycott classes at the outset of the February 66 revolution. And I left the country right after the cabinet resigned. I was 20 years old at that time and my parents in Dire Dawa sent me out the country during the month of April with merchants who traveled to Djibouti and ended up here by way of Greece. The intellectuals you mentioned deserve to be acknowledged for their contributions. You should be commended for that. Please don’t be discouraged by those who adapted insulting others as their romance of the day. Shame on them!!! You did not do anything wrong.

  20. Hagos
    | #20

    For those of us who know Ghelawdewos this is nothing new. He is as usual duplicitous and narrow minded Tigrean. During the student movement he identified himself as Eritrean. Once the TPLF came to power he became a narrow nationalist as most Tigreans are – learned or peasant. His accusation with out any proof that the Diaspora is plagerizing like he political mate Tessfaye is evidence his no intellectual in spite of the many associations he mentions. what chutzpah!!!

  21. Annonymous
    | #21

    Selam Professor Gelawdios,
    Thank you for the good start. I encourage you to expland the work that you have started. Your piece is well written, but lacks content. I would have liked that you analyse the main ideas that were raised by the intellegentia of the late 1960s and early 1970s. Most analysts disagree with your view. I believe that the 1970s were a period of confusion, lack of clear ideas. The militant student had no vision. It was plagiarising and failed to generate new ideas that are appropriate for the time. It was a victim of Marxist and separatist propaganda. The misguided youth of the 1970s is in part responsible for today’s crisis. And hence to present the 1970s as the gold years of Ethiopian intellectual thinking is a great mistake. In fact it was an era of intellectual poverty.

    In any case, what do second and third year undergraduate students know about the complex issues of governance? economics? science?literature? Even those with basic academic nappies (PhDs) knew very little even by African standards.

    You list is also incomplete and problematic. You have omitted several contemporary thinkers and leading academics. They have served their country in different ways. Many giant scholars and activists are ommited. Getachew Haile, Fikre Tolossa, Baye Yimam, Befekadu Degefe, Minga Negash, Shiferaw Bekele, Seid Hassen, Alemayehu Gebre Mariam, Berhanu Nega, Shumet Sishagn, Awetu Simeso, Adeno Addis, Lemma Wolde Senbet, Gebissa Ejeta, Tewolde Gebre Egziabher, Ayenew Ejigou, Yohannes Kinfu, Berhanu Abegaz, Menassie Haile, Aklilu Hate, Tsegaye Gebre Medhin,Aklilu Lemma, Pawlos Milkias, Gebeyehu Ejigou, Tsehai Berhane Sellasie, Tecola Hagos, Assefa Meheretu, Messaye Kebede, Zewde Reta, Zewde Gebre Selassie, Nurredin Farah, Gebeyehu Ejigou, Zewdie Gebre Selassie, are some of them. One needs to consult the various knowledge domains before one starts discrediting the Ethiopian Diaspora.

    If the purpose of the essay to guide an intellectual debate, you can engage Messay Kebede’s recent work. If the purpose is to examine the political possitions of different intellectuals, that is a separate matter.

    One final point. Please do not take this personal. I am one of your admirers. Your support of UDJ and Medrek is good, please keep up the good work here.

  22. Mulu Getaw
    | #22

    @teodros kiros
    Kiros, “ye- ayet misker dinbit” and vice versa.

  23. Hundessa
    | #23

    @teodros kiros

    First I am an admirer of yours based on the occasional articles on Ethiopian websites. However I find it hard to believe you hold in high esteem Tecola and Araia.

    Tecola is a hateful person with a clear insults to Menilik and Tewodros and Amaras in general using the phrase “mehal sefaris”. Those of us who follow Tecola know his happiness and rush to Addis in support of the TPLF. It is true he had to leave later on because of his marginalization.

    Araia who identified himself as Eritrian is still a sympathizer of the TPLF. This can be seen from his writings. His disdain for the Diaspora, shared with Meles and the TPLF mafia, is based on nothing but politics. Meles, Araia and the other narrow nationalist Tigrians could not fathom that the Diaspora could accept Tigrian hegimony. Hence their unfounded and unsupported disdain!! His plagiarism accusation againist the Diaspora is not supported by any evidence and it fails short of the standards you bestow on him.

  24. Alem
    | #24

    Dear Abugida,
    Please insert “By” between the author’s name and the title of his article. Regarding the article, the author seems to want to have readers to consider him among the intellectuals. To this end, he quotes himself and the books he authored. In my opinion this is not necessary especially because this is not an academic paper. He has every right to write what he wishes and side the ruling front and there is no need to call him names, etc.

    That he supports the ruling front is very evident. But you’ve got to read his other writings carefully and come to your own conclusion. He is of the opinion, for example, that the Gambella massacre be re-investigated. It is not that he is not aware that more than enough evidence has been gathered and waiting to find justice but because opening another investigation will provide an escape route for perpetrators of the crime. You may want to read his review of Dr. Birhanu Nega’s book and see how he conveniently left out the first 26 or so pages because it went against his desired goal of misrepresenting the tenor of the book. I only found out this to be the case after reading the book. Please prove me wrong. Just in case you are suspecting partisanship I am not a supporter of Dr. Birhanu [I disagreed with his leadership post 2005 election and his forming alliance with Eritrea]. Misrepresenting a book he wrote, however, is off limits.

    I don’t want to bore you with details but the present write-up about intellectuals also misrepresented those whose names he included. Let us for a moment leave out the tit-for-tat between him and Prof. Teodros, what do you make of this statement about Dr. Nigussie:
    “The last time I saw Dr. Negusse was at the Horn of Africa Conference in New York when he refused to sit with the rest of the panel on the stage. Although I did not agree with his actions, and I for one am in favor of dialogue with anyone including our foes…”
    The statement says more about the author than about Dr. Nigussie not wanting to share the stage. Fairness would have required the author to explain the context and restrain himself from undue comparison.

    Please don’t get me wrong. Dr. G is a good writer. And he has every right to do that. We create a problem for ourselves when we expect him to do our bidding. The present article is a political statement. It is bearing results already. Can’t you see how one group is complaining because Dr. G did not include their favorite intellectual?! I suggest what Dr. G should do is to stay away from anecdotes[that Prof Andreas smoked Luck Strike cigs] and contributions each made to make the nation better and how they strived to uphold a principle. I am tired. I will stop here.

    | #25

    To me no Ethiopian social scientist is a thinker. All AAU is full of garbage, fanatic and arrogant culture to which I myself am an eye witness. AAU with few exceptions lacks originality especially when it comes to social sciences. Particularly our historian were the most clueless, and stuborn machines of every King and authocratic leader. They failed to unite Ethiopia by telling us the true story that our ancestors had done. Religion comes to this discussion let alone ethnicism. Where is DR Lapiso in this discussion? or is it about Diaspora?

  26. Anonymous
    | #26

    በኢትዮ-ምሁር ወይም ኢንተሌክችዋል በሚባለው ዉስጥ ባለፉት ሃምሳ አመታት
    የተከሰቱትን ነገሮች መጥቆም አስፈላጊ ነው:በምጀመርያ ምሁሮቺን ከፋፍለን
    እንየው:: የኪነ ጥበብ -ምሁር አርቲስቲክ አንቴሌክችዋል:እና የፖለቲካ
    ኢንቴሌክችዋል: የኪነጥበብ-ምሁር ለሃገሪቱ በዛም አነሰ ኮንስትራኪቭ
    የሆነ የሚያለመልም አስተዋጻኦ አድርጓል: የፖለቲካው ምሁር ግን በተቃራኒው
    የሃገሪቱ ባህላዊ አስተዳደር እንዳለ በጂምላ አጥፍቶ በሌላ ፈጽሞ ባእድ በሆነ
    አስተዳደር ተክቶ ይሄው ወይ ከባህላቺን እንዳንሆን ወይ ከባእዱ ባህል እንዳንሆን አድርጎናል:
    የኪነጥበብ ምሁሩ ሁልጊዜ ምንጩን የሚያደርገው ያሃገሩን ባህል ሲሆን የፖለቲካው
    ምሁር ግን ምንጩ ሁል ጊዜ የባእድ ባህል ነው::ጸሃፊው ጽሁፋቸው ዉዳሴ የተሞላው
    በምሁሩ ላይ ምንም አይነት ሂስ አያቀርብም: የት ነበር እምን ላይ ደርሰን? አንድ ነገር
    የሚለካው በዉጤቱ ነው ያለፉት የፖለቲካ ትግል ምን ትርፍ አስገኝልን?እሸቱ ጮሌ
    ርፋድ እድሜው ላይ የ ሃይለስላሴን መንግስት ሪፎርም እንጂ ሪቮሊሽን አያስፈልገዉም
    የሚል ድምዳሜ ላይ ደርሶ ነበር እንደሚዎራው:የጃፓን ምሁር ለመንግስቱ ለዘውዱ
    ታማኝ ነበር:እና ጃፓንን የት አደረሳት: ለኔ እውነተኛው ምሁር ስንት ዩንቨርስቲ
    ስንት የሙያ ትምህርት ቤት የከፈቱ ሃይለስላሴ ናቸው:ብራሹር የጻፈና ያሳተመ
    የሃገሪትዋን ባህል ሳያቅ አገሪትዋን ጣር ላይ የጣለ አይደለም: ምሁር ማለት
    ማለምለም ህይዎትን እንድታብብ መልካም ፍሬ እንድታበቅል የምያደርግ
    እንጂ ለጣር ምክንያት የሚሆን አይደለም::

  27. Hamid
    | #27

    After reading the posts here, I am ashamed tocall myself ethiopian..wso many small minds…that is why there will not be real democracy in ethiopia in the near future…no civility no respect for the ideas of others
    One more thing…Gelwdwos is being insulted not becuase of hs writings or even poltical opinion(clearly he is anti-EPRDF)but becuase of his ethnicity. It is like the neigbhor I have in the UNited States. If any person from the north-north is drivinga expensive car or sucessful bsuiness or even graduated from university..he thinks it is because he is favored by the ethiopian regime…Think and be fair.

  28. አለቃ ህሩይ
    | #28

    ተጨማሪ የጃፓን ምሁሩ ህዝቡም ለመንግስቱም ታማኝ እንድሆነ
    መንግስቱም ሞናርኪዉም ለህዝቡ ታማኝ ነበር::
    የጃፓን ንጉሶች ለህዝቡም ፍጹም ታማኝ ነበሩ::

  29. Mohammed
    | #29

    I think you should call yourself Tigrian and take Tigrai with Eritreans. THe rest of Ethiopia will celebrate. Ghelawdios is pro EPRDF. You can not provide any material where he calls for the removal of the TPLF. In fact he argues TPLF is not ruling the country but the EPRDF. So I am glad you are ashamed since you are part of the mafia or their parasitic stooges. We have to start telling you(tigrians) the time for cajoling you is over.

  30. Anonymous
    | #30

    Aleka Hiruy,

    Good observation. This is what democracy means- listening to each other and respecting each other’s views. To me, these are qualities of civilized people. Laws may not be written on paper to do like this but there is understanding among the citizens that this is the best way to live together as a nation (like a family). It benefits everyone. That is why the standard of living in Japan is high, that is why the people are trustworthy, that is why there is minimum crime in the country, that is why they are peacefuly people…. How do you compare our situation with the Japanese? Can we clearly indentify our individual problems that make it hard for us to work together? Where is the problem…? How long can we continue in the way we are doing now. Can we survive in this competetive world? To survive, we need to change and do something right. Performing self assessement may be a good start. This should be done particularly by those in leadership positions, as they can have influence on others. Ethiopian intellectuals can be placed in this category. You have special responsibilty to save this nation. Do not only blame Meles, the US….

  31. Anonymous
    | #31

    Just a marvelous piece that tells it how it was using real people and the golden time for that poor nation. Hope we do, but hopelessness seems to be the call of the day on the comments section.

  32. Anonymous
    | #32

    This is for all diaspora ‘intellectuals’:
    most of you might have been part of what the author calls ‘the rich scholarly legacy of my former professors at AAU’, and may be, you are what you are because ‘you stood on the shoulders of giants’. But, reading the posts, I wonder if any of your students would call you ‘intellectual giants’. why do you think, if someone is praised then somebody else must have been degraded?

  33. Anonymous
    | #33

    I Wonder what is going on AAU at this moment in time, it has been long time ,i haven’t heard any what a petty.

    Second of all i really respect the writter of this small overview anyway it clicked me alot of my past .


  34. Abu Anja
    | #34

    The writer is a true TPLF, in a non dialectic sense of that term.He will annihilate every person and culture for the glory of Tigay. He was an EPRP like the redoubtable Tariku Deberatsion who were largely responsible for the deaths of our breathern in Asimba. Amanuel Gebrayesus, one of the hijackers of EAL was a memeber ELF now a courier for Meles in AA. I can go on but I have enough of Tigyians/Eritrean narrow nationielist to last me life time. Thanks

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