New Ethiopianity By Teodros Kiros

February 24th, 2015 Print Print Email Email

I am proud of Ethiopia’s place in the history of the human species. I am reminded of ancient Egypt’s 4500 years presence and Ethiopia’s role in Egyptian dynasties and the magnificence of Nubia in the annals of world history.

I love being an Ethiopian, and I am honored to have been born to Ethiopian lands; I am humbled by our sublime mountains designed to nurture spirituality, manifest in the birth of the great thinkers who grew up there; my soul is pervaded by the depth of thought that the ravines and valleys inspire in me; my eyes are drunk with the beauty of the lush and green of the south, which greet me, when I land from Ethiopian Airlines to visit my homeland; my heart vibrates when it listens to the roaring sound of the saxophone and the sharpness and power of the trumpet in classical Ethiopian music, how many times have I shed tears of passion as Tizita, pierced my sensitive heart in the darkness of a lonely night; how often have I fallen in love with those round and bright Ethiopian eyes, resting on the ravishing bodies of our women; how tirelessly do I admire our dance and the cuisines that accompany them; how desperately have I wished that I could master all our ethnic dances and consume their cleansing fragrance, when one is possessed by them.

These features need to be buttressed by a foundational cultural transformation, which would then ground the mighty fortresses of new Ethiopian regime. I fully understand our passion for a regime change, which is long overdue; but I also want every Ethiopian to embark on the path of cultural transformation.

This is a categorical imperative.

As a writer, my vocation is guided by keen observation of people and all that they do. Years of careful observation of the Ethiopian cultural scene and political behavior have led me to make the following propositions.

Regimes have come and gone in our lives. We are still leaving with the legacies of these regimes. At the moment a coterie of brilliant scholars are deeply engaged in assessing the connection between forgiving the forgivable and the unforgivable, such the Derg’s excesses of its violent past.

This monumental event of our past is bound to repeat itself until after we collectively attend to our individual conditions dispassionately and wisely. Every Ethiopian must ask the following question, everyday and every night as a moral exercise of the care of the self.

The question is: how is my soul?

To ask this question is to point at your own self, before you point at others; it is furthermore an exercise of humility. Examining the condition of your soul is a way of attending to the internal relationships among your reasoning capacity, the state of your desires and your spiritedness. Before we act and speak, we must pay attention to the conditions of our individual souls. We must examine our actions by asking further questions,

What have I done today?
Whom did I lie to today?
Whom did I indivertibly hurt today?
Whom did I belittle today?
How well did I control my envies and jealousies today?

These are fundamental questions, which propel the winds of cultural transformation.

Every Ethiopian ought to know that our country is contaminated by cultural decadence, which is going out of control. Friendships, marriages and collegiality are infested by the DDT of cultural decadence, that we are not even aware of, but which we must attend to as the activity of the soul.

Our souls, like our bodies need tending and watering from the fountain of culture. Culture is nothing more than the moral organization of the self, the self’s soul. We have a moral duty to put our own houses, that is our individual souls in order, by carefully and consistently attending to the internal interaction of reason, desire and spiritedness, as a matter of everyday duty.

If we develop new habits of attending to the conditions of our souls, before we know it, we will develop new ways and new habits of interacting with one another. The venoms of destructive ethnicity, envies and jealousies will be cleansed from our souls, and we will thus ready our lovely Ethiopia, for a genuine regime change. Once we change ourselves deeply and seriously no leader or leaders of future regimes will play us against one another; other wise regime change on the crucible of a decadent culture is empty.

Ethiopia is indeed ready for regime change but without a change on the superstructure of culture, the change is vain. I assure you that we are going to bitterly complain about future regimes, unless we change individually and collectively and ready our nation for a regime change by cultivating a population of Ethiopians who are quietly attending to the conditions of their souls, with the help of meaningful prayers, prayers with which our nation is historically blessed.

Prayers must be accompanied with the care of the self in its quest of enlightening itself and putting its own house in order.
In these turbulent times, what we need is soul searching and the concerted efforts of all existing democratic organizations to spear head the People’s Uprising.


The new Ethiopian must cleanse herself from the vestiges of the feudal past in which the Oromos were forced to change their names so that they could pass as Ethiopians; that privileged Tigreans were pitied against poor Tigreans; that all the Amharas were put in the same box of privilege; as if there were no poor Amharas. The list is long but I will confine myself to mentioning the glariest examples.

The New Ethiopian must also refuse to put in ethnic boxes and proudly say I am an Ethiopian who speaks many languages but who cannot be reduced to these accidental languages. That our new Ethiopia can democratically decide to adopt a new national language, which does service to the majority of the population.

  1. Koya
    | #1

    The new ethiopia can accept à new national language ,i appreciate.

  2. ዳኒ
    | #2

    ጸሃፊው በየጊዜው ለውይይት የሚጋብዙ ጽሁፎች ስለሚያቀርቡ ምስጋናዬ ይድረሶት .
    በኛ አቆጣጠር በ 60 እና በ 70 ዎቹ የዪኒቨርሲቲ ካምፓስ ቁዋንቁዋ ትግሪኛ እንደነበር ማንም ያስታውሰዋል ያሁኑን ባላውቅ.
    ታዲያ በዛን ጊዜ ትግሪኛን ፈቅዶ ኦሮሚኛ እንዳይነገር የሚከለክል ህግ ነበርን ? ምን ያህል ትግራይ ልጆች ስማቸውን ተገደው ቀይረዋል ከጸሃፊው ጀምሮ ?? ከዜግነት ባለፈ ስንት የኦሮሞ ተወላጆች የኦሮምን ስም ይዘው ኢትዮጵያን አስተዳድረዋል ?
    ጥያቄው የመገደድ ሳይሆን በራስ የመተማመን ነው .በሽታው በትክክል ካልታወቀ ተገቢው መድህኒት ሊገኝለት ከቶ አይችልም እንደው ተራ sympathy ለመሽመት ካልሆነ .
    አዲስ ቁዋንቁዋ ሲሉ TPLF ለደቡብ ህዝብ ባንድ ወክት ሞክሮ እንደከሽፍው ‘ወጋዶጋ’ማለቶ ይሆን ?
    አሁን ከሞላ ጎደል በስራ ላይ ያለው አማሪኛ ሰሜንን ከደቡብ, ምስራቅን ከምራብ or vice versa የሚያገናኝውን ቁንቁዋ ድክመቱንና ጥንካሬውን ከዘረኝነትና ‘complex’ በጸዳ መልኩ መቼ ታይቶ ነው ለአዲስ ብሄራዊ ቁንቁዋ ያውም አንድ ቢቻ ሊጠቁሙ የተነሱት ?ዛሬ የአማሪኝ ጥቅም ክህገራችን አልፎ በኤርትራ ታውቆ ትምህርት እየተሰጠ ነው .
    ከጎጠኞች አይን ሲታይ አማሪኛ የአማራ ቁዋንቁዋ ተብሎ ሊወሰድ ይችላል ,ግን ቁዋንቁዋን በዋንኛነት ከመግባቢያ means or medium አንጻር ሲታይ ክአማሪኛ ከደረሰበት ደረጃ የተሻለ ብሄራዊ መግባቢያ ,ክቁጥር ብቻ ሳይሆን ከሌሎች መመዘኛዎች ጭምር ,አማራጭ ያለ አይመስለኝም.ተጭማሪ ይኑር? ከታመነበት ተቃውሞ የለኝም.
    ጎበዝ እንግሊዘኛን የምንጠቀመው እንግሊዞች እኮ ስለሆንን አይደለም ስለሚያግባባን ነው.!

    | #3

    ADOPT A NEW LANGUAGE? REALLY? REALLY? Really? This is a prime example of self destructive thinking. GEIZ THE FATHER OF AMHARIC, AND TIGRigna, a language with over 270 alphabet letters is the ONLY LANGUAGE IN AFRICA THAT HAVE ITS OWN ALPHABET, THE ONLY ONE, and you want to Chang this to what? Let me guess to latin, alphabet? Like OROMIFA? Kkkkkkk, this is so sshameful. In the name of equality and fairness, you want to destroy the last native advanced african language. I am ashamed to live amongst you to be created in this generation, while computers are being programmed using sounds from the GEIZ LETTERS TO SPEAK Aany language, THE SO CALLED EDUCATED Ethiopians want to kill off the THE last afrcan language with African alphabet , what a shame

  4. Teaty
    | #4

    I share your main idea that regimes have come and gone in our country. As far as change is concerned the said change is likely to come to Ethiopia in the near future because all signs are in place for those who follow events closely. Yet one and obvious organizing principle for all of us at the moment to be rooted,as your have rightly pointed out, is this. Be willing to be anchored and stand shoulder to shoulder in the legacy of our deeply rooted and log history,that our for fathers left behind and we their children call our country Ethiopia.

    You raised a vitally important question with what not to and what to bring to the table in the new tomorrow’s Ethiopia. In this connection, you are in the right direction to point that the new tomorrow needs upright individuals who must be quick and willing to admit their short comings. People who are willing to admit public office is both a privilege and it comes with responsibility. Ethiopians in our previous history have not been lucky enough to find leaders who can be said honest and clean handed. Among the ills of our past , inefficient bureaucracy, and bribery just to mention some ,though there is none charlatan as to some of the individuals that make up the present regime. Yes, we urgently need to make some adjustments to make.

  5. Aleganesh Demisse
    | #5

    Tedros Kiros has evolved from himself, from his own sensibility is an understatement at this point in time. He loved both his people and his country more than absolutely necessary. Here context means everything; Ethiopia under TPLF is a step away from being another Baghdad, Libya, Mogadishu and Syria. As a befuddled reader of this piece I want to know what is his thought about the current quagmire the country is going through.

  6. woyane is in crisis -politically and financially?
    | #6

    Pro Tecola
    I am not sure what you are trying to say about real politics and relevance of individual morality.

    Real world politics is led by economic interest not by morality or social responsibilities. I am not saying it is right. I am telling what is driving world politics is pure economic interest.

    In a world where rich countries are run by corporate you are telling Ethiopian people to be moralist.
    the first thing you have to look at is ; how many Ethiopians and Eritreans are dying in trying to cross the sea to get to Europe. How many are dependent on food aid in Ethiopia.

    You know that Corporates corrupt the politics of third world, they damage their environment, they exploit their workforce and disrupt their society. How can Ethiopian defend themselves from these monsters.

    You are speaking like a rich person preaching to the poor person that look I do not go to heaven but you. Rich telling to the poor to eat less ,to prey and to do exercise, not to steal and so on.

    I am not saying moral life is not good. I am saying it is difficult in today’s world to be a man of principle and a religious person, or a god-fearing person.
    Look your own life you are not living in Ethiopia and your children do not live in Ethiopia. You are not thinking of going back and contribute as teacher.

    How can you blame the Ethiopian people and expect them to lead a moral life.

    After reading this I do not understand NE and PE aspect of your ethnic politics analysis.
    People are looking a practical answer to their survival not preaching how to lead a moral life.

    Thank you for sharing your thoughts.

  7. Askale
    | #7

    Tedros Kiros comes from an old wealthy Tigray family during Haile Selassie but since he grew up in Eritrea, he was more Eritrean than Tigray. He struggled with his Amharic, studied cultural hegemonism and wrote his thesis on Antonio Gramici. He also read Kant. Married to Tai woman and has been on the fringes of Ethiopian culture and history.

    This essay tells me two things – he is on a personal self-discovery journey and a new found Ethiopianness due to the new ruling status of Tigreans; and an attempt to reconcile the totally immoral and unjust culture of Woyane Tigrays and his inner struggle with Kantian moral imperatives!!!

    What is strange is Tedros’s attempt to be a political activist or an advocate of people’s uprising. That is news to me. It would have been more genuine if he wrote on Eritrea about which he knows more than Ethiopia which he knows so little about…

    That is where his blunder about Amharic language comes from. He is talking about ethnicity and new national language, subconsciously siding with Woyane Tigrays and uses abstract academic language to obscure his deeply buried desire to make Ye Tigray yebelainet normal.

    Tedros kiros is not a political animal. He should stay within abstract Kantian philosophizing and cultural generalities.

    Politics is about concrete rights, freedoms, economics, and statecraft. He has no experience under Derg rule yet he still talks about Derg where as he never mentioned TPLF or Tigray liberation in his article.

    These are the modern day confused, spineless, inauthentic pro-fascist intellectuals parading as political commentators and public intellectuals

  8. Hirut
    | #8

    25 and under Ethiopians are in danger of loosing their culture and identity to foreign culture and values.

    Khat chewing had grown 400 times in the 30 and under generation of Ethiopia, not to mention other drugs and sexual immorality.

  9. woyane is in crisis -politically and financially?
    | #9

    የዳኒን ህሳብ ባደነድነውስ
    ቃንቃ መሳሪያ ነው ብዙ ቃንቃን በመናገር ጥቅም እንጂ ጎዳት የለም
    ችግሩ አንድ እንግሊዝ ምንም ሙያ ሳይኖረው ቃንቃውን ብቻ በመናገሩ የስነልቦና የበላይነት በሌላው ላይ ማሳደሩ ነው
    ሁለተኛው አንድ እንግሊዝ ብዙ ነገሮች በቃንቃው ታትሞ ስለሚገኝ ልጣር ቢል ታሪካዊ አጋጣሚውን ከሌላው በትንሽ ጥረት ይበልጣል ነው
    እንግሊዝኛ እንዲስፋፋ ጥረት አልተደረገም እንዳትለኝ ከፍተኛ ገንዘብ ፈሳል
    የኢኮሚክና የጦር መሳሪያ የበላይ የሆነው አገር ቃንቃ በመሁኑ በንጉሱ ቃንቃ መናገር እንገደዳደለን ስለዚህም የራስን ጥሎ በነሱ ላይ መንጋደዳችን የትይቀራል
    ባይሆን የሚያናድደው
    ሕጻናት ሳይቀር ሽማግሌው ቱሪስቶችን ለማስተናገድ ተብሎ በናዝሬት ባለው ዩኒቨርስቲ ብዙሃኑን ለቱሪስት የሚሆን እንግሊዝኛ ትምህርት እንዲሰጥ ገንዘብ ወጥቶ እንደነበር አንብቤ ነበር
    የሞት ሞት ይሉሃል ይሄ ነው
    ኦሮሞኛ ሳይሆን አማርኛ ሳይሆን ለጌታ ማስተናገድ የውጭ ምንዛሪ ያመጣሉ ተብሎ አቃጣሪ የሆነ ቱሪስት ገበያ ተፈጥሮአል
    ዋናው ነገር ሞኛ ሞኞች መሆናችን የማያውቀው የምንናናቀው እኛ ነን

    ድሮኮ ገበሬው በቀየው እንጂ ስራ ፍለጋ አገር ላገር አይዞርም ስለዚህም የቃንቃው ጉዳይ ብዙም ጉዳይ አልነበረም
    ተማረ ማለት ራሱን ናቀ ጋር ብዙ አልተናነሰም እንግሊዝኛ ሲናገር የሚኮራ ኦሮምኛ ቢናገር አይከበርም
    ስለዚህም አንድ ቃንቃ አለመናገር ፓለቲካ መሸነፍን ያንጸባርቃልና
    ነጥቡ ግን አገር ተወሮ አልቆለት ተማርኩ የሚለው ግን ይህ መሆኑን አያውቅም
    ስለዚህም ገና በወጋጎዳ ይጣላል
    ደንሱልን ተባላችሁ እንጂ ኢኮኖሚውን አትነኩም በደቡብ አፍሪካ መመልከት ኢትዮጵያም ወያኔ ባለስልጣናት ይችኑ ኮፒ ነው የሚሰሩት
    በቃኝ ቻው

  10. dodo
    | #10

    a sugar -coated ethnic politics.The only difference between you and the late Meles Zenawi is that he was unbearably evil, crude and rude. But the main thrust is the same- to drive a wedge between Amaras and Oromos with fabricated facts. When were Oromos forced to change their names? Did anyone force you to have your name? What is wrong with you and Meles to viscerally hate Amaras and the Amharic language? What does culture mean to you? A heap of platitude is not the answer. Please do not try to change the topic at the 11th hour.

  11. Alem
    | #11

    Dear Dr. Teodros Kiros,
    I can see how deeply you feel about Ethiopia and her people. That’s a good start for any wishing to see a meaningful change. Self-hate or hate of any kind never built a household.
    I also appreciate your flight of imagination and poetic license to connect to our cultural roots. In fact, I am of the opinion that love and greater appreciation for poetry would have rid us of ethnicism and narrow focus that is keeping us at loggerheads. For poetry is at its basic an instrument of self-discovery as well of seeing the forest that is humanity.

    But reality is more subtle than that and at times cruel. You say “The venoms of destructive ethnicity, envies and jealousies will be cleansed from our souls, and we will thus ready our lovely Ethiopia, for a genuine regime change. Once we change ourselves deeply and seriously no leader or leaders of future regimes will play us against one another…”
    Q1. How do you explain the fact that “ethnic politics” was introduced by Tplf [aka Eprdf] as the preferred instrument of governance? How do you explain the hate ባለጌ አፍ speeches of Meles Zenawi, Sebhat Nega, and just recently Abay Tsehaye [just stating the facts, not being disrespectful; the speakers already have forfeited any shred of self-respect]? Are you contending that once those who don’t agree with Tplf change, regime change will follow? Or are you on a pacification campaign?
    Q2. You say “Prayers must be accompanied with the care of the self in its quest of enlightening itself and putting its own house in order.” If by “higher power” you mean the God most Ethiopians call upon then the issue becomes that of seeking justice. And rightly so. የፍትኅ አምላክ:: In other words, those entrusted with ruling are expected to mete out justice equally everywhere. Well, can you assure us that the court system is impartial in the administration of justice? Tecola believes so. I hope you will not respond in the affirmative. If you did, you will have to then tell us how Meles’s wife, army generals, Seye, etc could own so much property illegally and walk free? Or how so many could be killed by order of those in power and to date none could face justice?
    Q3. You say “that privileged Tigreans were pitied against poor Tigreans.” You need not have included the Amhara or the Oromo in the mix. Doing so could only have been calculated to equally criminalize all groups to shift blame from Tplf. You are not claiming victimhood for Tigrayans, are you? How then will you explain the fact that Tigrayans could do business everywhere in the country [and own it too] whereas other groups are tied to their regions? I am making every effort to remain calm as I explore with you these realities which you, Tecola, and Ghelawdewos gloss over or never want to address. Could you for once muster up courage to respond to one among many items plaguing the conscience of many of us?: the gold mining no-disclosure deals. I had said there are currently three major gold mining licenses awarded by Tplf [aka Eprdf]. One is to Egypt in Benishangul-Gumuz [Egypt holding 96% of share and the remaining by Arab Gold], another to the Saudi Al Amoudi in Oromiya [Midroc], and the third registered in Canada as Tigray Resources Inc, wholly-owned private venture constituent of Endowment Fund for the Relief of Tigray (EFFORT) working in collaboration with Al Amoudi [Midroc; please check what proportion goes to Al Amoudi and to Ethiopia]. How do you explain the fact that excepting the one in Tigray the other two are registered outside local control with Tplf included in the undisclosed deals and that 23 years later Tplf [aka Eprdf] is busy working for the “relief” of Tigray? Where is the fairness/equality in all this? How do you plan to bring about regime change when Meles and now Abay and Tplf members threaten or vow there will not be any alternative to Tplf? Your poetic instincts may be taking you to a blind alley paved with the very thing you admonish us for?

  12. tezera feyisa
    | #12

    Pro. Tedros kiros

    I promised myself not to read any articles of you after now. They are not educational but brings only controverial issues . As a layman, I was hoping to learn somthing from a pro. like you. I always love pro. Tekola’S writings. Besides his beautiful language , he very well explains what he thinks although many times I noticed that he is very rude.

    Thanks any way

  13. Koya
    | #13

    First you have to understand ethiopia is not abyssinia. As african we are proud of the only black african alphabet .Ethiopia however is abyssinia + the conquest nations and nationalities marginalised by the past rulers.As every nation has its own language and culture ,english is the neutral language which can hold ethiopia unity ,like ethnic federal ,or à confédération of nation.
    You can have your own alphabet in your kilil,without imposing to other natiions Unless they choose it as national language like the Southern.

  14. papie
    | #14

    the best proF is only “prof Al MARIAM”; forget about others…..

  15. ግሩም
    | #15

    @ Tedros Kiros(Writer)

    First I would like to thank you for seriously reading my previous comment about your article. When you metaphorically say or claim a new language of Ethiopiawinet I take it as a metaphorical expression of New-Testament for Ethiopiawinet. Actualy what makes Ethiopia a unique historical nation-state is its spiritual heritage in its acceptance and application of both the Old-Testament and the New-Testament of the bible. That is why the so-called Abrahamic religions(Orthodox Jew(Ethiopian Felasha or Bete-Israel),Christianity and Islam) live in peaceful coexistence for so many years.
    The New-Testament does not contradict the Old-Testament but rather it is its continuation and reinforcement. A new Ethiopiawinet can not emerge from nothing but from its original yeast of Ethiopiawinet. When we come to today’s TPLF era Ethiopia, Ethiopiawimet has a different essence or meaning. TPLF is a stooge client-regime of foreign powers that advances the Neo-Liberal and Neo-Colonialism Imperialistic projects of Global-Capitalism in combination with it’s own version of Mini-Political Zionism in the horn of Africa. Because of this a huge economical, political, cultural and spiritual polarization and its consequential mess is prevailing in Ethiopia for the last 40 years, especially the last 24 years. When I say it’s own version of Mini-Political Zionism in the horn of Africa, it is to mean a perverted version of the clandestine and insisdious revival of the narrowly and ethnically based so called ‘Axumite kingdom’ in its old-Testament form of Ethiopiawinet detached from its new form of New-Testament of Ethiopiawinet. What is called the New-Ethiopiawinet is paraphrased in this sense of revival of the narrowly and ethnically based so called ‘Axumite kingdom’ in its old-Testament form of Ethiopiawinet camouflaged as New-Ethiopia.የአክሱም ሃውልት ለወላይታው ምኑ ነው እና ጨርቅ ሳይሆን ወርቅ የሆነው የትግራይ ህዝብ
    የሚባሉት አባባሎች ቅኔያቸው ምንድን ነው? የትግራይ የበላይ ልሂቃን ወይንም ወያኔዎች የሙጥኝ ያሉትን የፈሪሳዊነት ባህሪያቸውን ካለቀቁና ከአሮጌው ሳኦልነት ወደ አዲሱ ጳውሎስነት ተሻሽለው ካልተሸጋገሩ new language of Ethiopiawinet ተግባራዊ ማድረግ አስቸጋሪ ነው የሚሆነው፡፡በእርግጥ ወያኔዎች ወይንም የትግራይ ልሂቃን ከዚህ በኋላ የአዲስቷ ኢትዮጵያዊነት ዋና አቀንቃኝ መሆን ይጠበቅባቸዋል፡፡ምክንያቱም የሀገሪቱን የኢኮኖሚ መሰረት በጠቅላላ በሞኖፖል ስለተቆጣጠሩት ማለት ነው፡፡ነገር ግን እኛ ኢትዮጵያዊነት የምንለው ነገር ጥቅማችን ሲጠበቅና የበላይ ስንሆን የምንቆረቆርለት የምንታገልለት ጥቅማችን ሲጎዳና የበታች ስንሆን የምናጣጥለው ወይንም የምናወግዘው መሆን የለበትም፡፡በአጭሩ የኢትዮጵያዊነት ብሉይ-ኪዳን ተጨማሪ ሃዲስ-ኪዳን ያስፈልገዋል በሚለው አስተያየቴን አጠቃልላለሁኝ፡፡አባባሌ ግን በነጭና በጥቁር ሃይማኖታዊ እይታ ብቻ እንዳይተረጎምብኝ አሳስባለሁኝ፡፡ሌላው ከዚህ ጋር በተያያዘ ከዚህ በፊት የመለኮታዊ አገዛዝና የምድራዊ አጋዛዝ ትስስር ላይ በሰጠሁት አስተያየት ዘውዳዊ አገዛዝን ከአማራነት ጋር ብቻ በጠባብነትና በጭፍን ጥላቻ በማያያዝ በቀጥታም ባይሆን በተዘዋዋሪ የድሮ የዘውዳዊ አጋዛዝ ናፋቂዎች የሚል ጭፍን ትችት የቀረበብኝ መሰለኝ፡፡ነገር ግን ላነሳሁት ሃሳብ አንድም ሰው አሳማኝ ምክንያታዊ ምላሽ መስጠት አልቻለም፡፡በአጭሩ ለማለት የተፈለገው ምድራዊ አገዛዝ የመለኮታዊ አገዛዝ ግልባጭ ነው ወይንም መሆን አለበት ስለዚህም ስልጣን ላይ የሚወጡ አገዛዞች ፈሪሃ እግዚአብሄር ያለባቸው ሆነው ሀገርን ህዝብን ሲያስተዳድሩ ዘር ሃይማኖት ፆታ መደብ ወዘተ ሳይለዩ ትክክለኛ ፍትህን(ህጋዊ፣ፖለቲካዊ፣ኢኮኖሚያዊ)ያለአድሎ ማስፈን አለባቸው የሚል ነበር፡፡ይህ እስከሆነ ድረስ ስልጣን ላይ የሚወጣው አገዛዝ እስላም ወይንም ክርስቲያን ወይንም ትግሬ ወይንም አማራ ወይንም ኦሮሞ ወይንም ጉራጌ ወይንም ሲዳማ ወይንም ጋምቤላ ወይንም አፋር ወይንም ሱማሌ ወዘተ ሊሆን ይችላል፡፡ዲሞክራሲ ዲሞክራሲ እያልን በዘመናችን የምናወራው ነገር ምንጩ ከመጣበት በእንግሊዝ በአውሮፓ አሁንም ንጉሳዊ አጋዘዞች አሉ፡፡እነዚህ ንጉሳዊ አገዛዞችም እራሷን ችላ በመንግስትነት ከታወቀችውና ከተቀመጠችው ከሮማ ቫቲካን ጋር ታሪካዊ ትስስር አላቸው፡፡በጭፍን ከማጥላላት ይልቅ ይህ ለምን ሆነ ብለን መጠየቅና መመርመር ተገቢ ነው፡፡For me the ultimate source/reference of legitimacy and righteousness for a certain governance is the virtues of God and hence ultimately Secular-Governance better derives its legitimacy and righteousness from the virtues of Divine-Governance. Otherwise as for the bogus concepts of contemporary democracy some times peoples can choose Baraban to be released from jail and Jesus to be crucified. Both sides (good Vs evil) of the national/ global elites well know this farce of bogus concepts of democracy related to governance and that is why they do not want to transfer real power to the ordinary mass through democracy. For me the best type of governance is the one that derives its legitimacy and righteousness from both the peoples it governs and the virtues of Divine-Governance/ God.
    God Bless Ethiopia !!!

  16. alemtsehay
    | #16

    ‘The new ethiopia can accept à new national language’ another venom by the educated ethnicist; tedros kiros.

  17. Anonymous
    | #17

    Over all I am not against with what the author of this article has wrote. I acknowledge every one has right to express his point of view in any subject. Granted that I may not share the writer’s point in every aspect, that does not mean I have to be mean to him.
    what I chiefly dis agree with Teodros Kiros is this. Although I don’t dis agree to people seeking to reform their conduct.I dis agree to his point namely that mere refelctions of

    one’s mind will not make one a reformed person. Whether we like it or not it is imperative that we need to agree on this one point.There is and must be accountability for past and future crime d0one by any citizen. Beginning from derg members to the p

  18. anon
    | #18

    Over all I am not against with what the author of this article has wrote. I acknowledge every one has right to express his point of view in any subject. Granted that I may not share the writer’s point in every aspect, that does not mean I have to be mean to him.
    what I chiefly dis agree with Teodros Kiros is this. Although I don’t dis agree to people seeking to reform their conduct.I dis agree to his point namely that mere refelctions of

    one’s mind will not make one a reformed person. Whether we like it or not it is imperative that we need to agree on this one point.There is and must be accountability for past and future crime d0one by any citizen. Beginning from derg members to the officials of the present regime.Without this foundation it is impossible to build the new Ethiopia. The book need to be balanced on this side of life.

    This being said, the idea of ethncism in addition being unworkable

    organizing principle for social cohesion is in many ways a regression to primitive culture and is not beneficial for our time. From time immortal it is a fact every tribe loves its own. It does not take any dexterity or time, or resource to do this choir. But it takes different make up of mind to be humanitarian. The latter comes through spiritual transformation and much awareness.

  19. Teodros Kiros
    | #19

    Dear Alemtsehay;

    Shame on you. How do you draw this ridiculous conclusion, Perhaps a function of ignorance, which could easily be corrected by taking a course on formal logic, and this is my heart felt advise to you.

  20. woyane is in crisis -politically and financially?
    | #20

    Dear Prof Teodros
    You were quick to responded to negative comments by Alemtsehay but not for constructive comments or positive ones or questions.

    It shows that it is natural/human for people to respond quickly when they feel threaten and in this case misunderstood more than responding to positive comments. I am just sharing my observations.
    Take this example apply it in the bigger picture of ethnic politics.
    People easily respond to threats more than they respond to positive one.
    I mean if situations allows them otherwise I do not think you could see they real behavior.
    Please do not forget to answer my questions and relate to corporate culture which is complicit to corrupting politics, exploitation and destabilizing society.

  21. Teodros Kiros
    | #21

    Dear 20;

    This is really not my area. It is the territory that the brilliant scholars such as professors Messay and Tecola as well as Dr. Demelash treat. I am too limited to do service to your extrordinary observations. That is why I am not responding. Please accept my intellectual inabilities to do justice to you.

  22. Tecola W Hagos
    | #22

    My good Prof Teodros #21: Thank you for the complement. But you are being far too modest about your outstanding abilities in articulating and delivering concise and enlightening analysis or summations of complex ideas. On the other hand you are setting a standard of behavior for all of us that it is far wiser not to answer a question if the question requires much discussion and in-depth expose to do it justice than to give some shabby and half-shod answer. Thank you, Teodros.
    Tecola W Hagos

  23. woyane is in crisis -politically and financially?
    | #23

    Dear Prof Teodros
    Thank you.

  24. Teodros Kiros
    | #24

    Dear Professor Tecola;

    Thanks as well for you, the busiest and brightest Ethiopian intellectual I know who takes the time to respond to my remarks.

  25. Teodros Kiros
    | #25

    Dear Askale, no 10;

    I am going to spare you from being unable to see yourself, if I were to point my analytic mind against your lamentable inabilities to read an article and respond to it, instead of doing irrelevant family research on Teodros. I love my Ethiopian readers so much that I will not disappoint them by degenerating to your level and drink from the stupidity of ignorance. It is obvious that you are suffering from ignorance and the remedies are knowledge, decency and cultural polish which I learned from my Ethiopian/Tigrean Feudal background, for which I am grateful, exactly like my brilliant friend, Professor Tecola Hagos.

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