The Abyssinian Personality: Why They Cannot Be Trusted

By Jiituu Finfinnee

 

But, first let me protect myself from your ad hominem attack by defining such an attack and asking you to keep to the truth if you feel the need to respond.

 

Ad hominem attacks can take the form of  attacking somebody, or casting doubt on their character  as a way to discredit  them. But that does not include the tactic of making truthful statements.  

 Let it not be said that my firm opinion of the Abyssinian character is an attempt to mislead the reader by  falsely stating the facts.  I'm quoting neither Oromo nor Abyssinian, but unbiased outsiders.   Truth can be hurtful , but still remain truthful.  If you're fat, you're fat. Try to lose weight. If you're  boring, you're boring. Try to learn something interesting. If you lie, try to face the truth and control yourself.

 And if you   lie and are disloyal to those close to you, I cannot help change your culture. Go to church and try to improve the deficit in your soul and the acts by which you are known. Oops, I forgot, when Abyssinians go to church, that church  confirms that they are actually white, superior to the rest of mankind,  and so entitled that they can harm anyone they choose without retribution from God.  Their church is part of their problem.

 (If that  truth makes you feel bad because you are Abyssinian and I wrote that truth  in an accusatory manner, I must  now protect my right to make uncomfortable statements. I'm here in the US where First Amendment free speech rights prevail. If you demand that I shut up and go away, beware, you are only weakening your own First Amendment rights. If you don't care, you are only showing me that my low opinion of you is warranted.)

 Donald Levine described an Abyssinian identity struggle as a complex process to find a comfortable racial self-image that has its roots in their church doctrine. One may expect that church-going may hinder Abyssinian search for personal comfort. But, it doesn’t because Abyssinians go to church not to seek universal redemption and spirituality, but as a way of maintaining an archaic social organization. A typical prayer also reflects selfish interests such as praying to God and angels to kill their personal or ethnic rivals.

 

 Levine wrote, in 1974, “Christianity may even have exacerbated a sensitivity to differences of skin color, for early church fathers were enamored of imagery that associated blackness with sinfulness. Gregory of Nyasa went so far as to say that Christ came into the world to make blacks white, and that in the Kingdom of Heaven Ethiopians became white.”  

 

John Sorenson confirms the Abyssinian lie, “racial distinctions are easily manipulated and reversed...”   So you need to look in the mirror to see your true identity.

 

First, your skin is full of melanin. Don't claim that Abyssinian skin is white and that the Oromo skin is dark.  My eyes tell me that you have as much melanin as an Oromo or an African or an African-American. If you can't look at yourself in a mirror and see the truth, what else are you lying about? How can anyone trust a black- looking Abyssinian who insists he/she is white, unless he/she is blind and also ignorant?

 

Do you think that you are better than Oromos because you think you are white and Oromos are black? Do you want the Oromos to shun the skin they are in as you do whenever you’re shaken by a deep sense of inadequacy ?  You need to reread the last paragraph. Do you think you are on a higher level of development and are permitted to treat all human beings like garbage because you are white? Again, go back to the last paragraph.

 

And, by the way, I personally don't trust people who are disrespectful to others, no matter what the reason. When people behave in such a manner, it alerts me to the fact that they need to show their superiority because they actually feel inferior. Maybe you are.  (Now, that's an ad hominem attack! )

 

Further on, Levine describes the client/patron relationship that infuses Abyssinian society.  The key is not loyalty or love, trust or respect, but quid pro quo.  That is, the relationships are only an exchange of  benefits, and only for as long as the benefits remain.

Allegiance  is momentary. A promise is ephemeral. Friendship is fleeting. Trust is nonexistent.  Levine explains, “If  greater opportunities are to be found in some other household, or by serving some other lord, or saint, they will switch.”

How can any Oromo  trust any Abyssinian?

Ryszard Kapuscinski asks, “Where do so much stubbornness, aggression, and hatred come from?”  These traits come from a distorted social order where black is white, up is down, patriots are terrorists, truths are lies and Oromos are vermin.

 

The only peaceful future I see is a future free of Abyssinians that doesn’t dominate any aspect of Oromo life. It is a future where Oromo police protect Oromo towns, Oromo armies protect Oromo borders, Oromo teachers educate Oromo children and where Oromo leaders are peacefully elected to govern Oromo people.

It is a future where the name of our homeland is Oromia.

=>oromopress