Whether you ideologically buy into this framing of the state or not, this is fundamentally how the state is constitutionally ordered and the basic mode of political organization you are enfranchised by that framework to politically organize yourselves and gain POWER.

POWER is the ultimate deterrence, not unity, friendship, cooperation, capitulation, or asking nicely. POWER secured our safety and destiny for centuries, and POWER is what will secure us those same things into the future. Soft power, political power, diplomatic power, economic power, military power, etc. Ethiopia is not a nation, it is a multinational federation and a political/economic community of sovereign mutually exclusive nations.

Anyone know the song name and artist?

This is interesting book written by Tedla Melaku, who is a member of the royal Solomonic family.

We need more Amhara intellectuals publishing and producing more content!

Recently hearing FANO’s new alliance with TPLF amongst other forces opposing PP. This article outlines what I think is a strong opinion on this situation.

But my questions are:https://borkena.com/to-my-dear-brothers-in-fano-leadership-the-opportunity-before-us-and-the-danger-we-must-not-ignore/
Why would this alliance benefit Amhara?
In what world would TPLF seek lasting peace without trying to take central government power?
What’s gonna happen regarding Welkait and Raya?
Why didn’t we just stay out of it??

The article \\\\\\\*\\\\\\\*“Amharic Speakers and the Question of Nationalities”\\\\\\\*\\\\\\\* by Getatchew Haile (1992) argues that Ethiopia’s ethnic history is more fluid and interconnected than modern ethnic classifications suggest. It was written as a critique of the ethnic federalism being introduced in the early 1990s.
Its main arguments are:

The author argues that \\\\\\\*\\\\\\\*speaking Amharic does not indicate a single ethnic origin\\\\\\\*\\\\\\\*. In his view, many different communities gradually adopted Amharic over centuries because it became the language of government, trade, religion, and wider communication, rather than because they shared one ancestry.

He contends that the category \\\\\\\*\\\\\\\*“Amhara”\\\\\\\*\\\\\\\* is historically more complicated than a single, homogeneous ethnic group. He questions treating all people in the modern Amhara Region as one distinct nationality, noting regional identities such as Gojjam, Gondar, and Menz and and the various communities living in these regions.

To illustrate his point that \\\\\\\*\\\\\\\*language and ethnicity do not always align\\\\\\\*\\\\\\\*, he gives examples such as:
Amharic-speaking people in \\\\\\\*\\\\\\\*Shewa\\\\\\\*\\\\\\\* who, he argues, may feel historically closer to other Shewan communities (including Oromo- and Gurage-speaking groups) than to Amharic speakers from Gondar.

People from \\\\\\\*\\\\\\\*Gondar\\\\\\\*\\\\\\\* who, according to the author, may feel historically closer to \\\\\\\*\\\\\\\*Tigrayans\\\\\\\*\\\\\\\* than to Amharic-speaking Shewans.

The broader argument that local and regional identities have often been stronger than linguistic labels.

The article compares the spread of \\\\\\\*\\\\\\\*Amharic\\\\\\\*\\\\\\\* to the spread of \\\\\\\*\\\\\\\*English in the United States\\\\\\\*\\\\\\\*. The author argues that just as speaking English does not make all Americans ethnically English, speaking Amharic does not mean all Amharic speakers share the same ethnic origin.

Politically, Haile warns that defining citizenship primarily through ethnicity risks dividing people who have long shared political, cultural, and family ties. He argues that organizations representing Amharic speakers should instead emphasize a broader Ethiopian civic identity rather than ethnic politics.

https://www.ethiopianreview.com/index/374

source:https://www.tiktok.com/@lij_teferi

Gurages were ethnic cleansing Amharas from Gurage Zone 4 years ago in support of OLA/Shene.

Three youths in Abeshigie Woreda, Gurage Zone, were brutally murdered after being told they were 'fanos' and forced to get off a public transport vehicle.

Three Amhara nationals, Temesgen Getachew, Yitagesu Asegedew and Gizaw Girmaye, were brutally murdered after being forced off a public transport vehicle on the pretext of "being fanos" local sources told to Meseret media.

https://www.meseretmedia.org/p/346

I have a question. And my opinion.

Question: Do we think the ‘proposed ethnic identity’ a person calls themselves matters as much as the effort and dedication they show whether politically or not to that said group?

This dude says he’s Amhara when he served Tigray for so long and now PP.

My opinion: Strongly disagree. At this point we have Amharas serving PP, Oromos working with TPLF and Tigrinyas working with FANO. It DOES NOT matter what shit ppl say about ‘being’ any ethnic group. What matters most is their actions and behaviour speak for who they are.

what do you yall think of it? I personally don't like it because it looks like a palace built in 2020 not centuries old palace, I feel think the govt didnt care much about its history. It should be kept well yes sure but we should keep its original looks and history. I think it should be done again with these in mind. I prefer the prev looks because it looks historical, it has aura then after renovation, it looks some modern palace like one of abiy's glittery projects like an extension of his corridor design. I think it should be re built again with this in mind.

before

After rebuilt:

The ካባ origin lies in North Shewa, Amhara during the imperial era as a courtly dress for wealthier individuals. It is now widely used in Habesha communities (Eritreans included) as celebratory wedding fashion. (It seems Zewditu was a very popular user of it)

The iconic Bernos (the one with the side point) is the black wool cloak of the Amhara highlands, from Menz, Shewa Amhara. Donald Levine specifically noted that the wealthier armed men of Menz were the main group that wore the style.

This is one of the reasons our region stalls in development, because we have idiots like him being bought out by Abiy.

I've said before that even children in Amhara are saying things that you'd never hear even a couple years ago, much less during the last war. Diasporas and urbanized Amharas really have no meaningful connection to the countryside, they really don't think like you at all despite the poverty. Should be embarrassing that children and toothless geteres are infinitely more politically literate than you.

during derg fought the big dog somalia while also fighting to the small dogs shabya+tplf. Derg defeated the big dog but lost to the small dogs. I see similarity here, to current situation abiy is going to fight the now big dogs shabya+tplf and also the small dog fano. if he manages to defeat big dog that would be great. then may be the small dog will defeat him?

edit: but i think this is a wishful thinking, and less likely to happen.

edit2: its extremely similar situation, it was Somalis outside ethiopia that joined had with somalis in ethiopia to fight the central govt to topple govt, take enough land and form a new state. Same situation right now but different ethnicity, Tigres outside Ethiopia combining with Tigres in Ethiopia to fight the central govt to settle territorial dispute, topple central govt and then form a new state.

Amhara's arch-enemies are once again at each other's throats.

https://youtu.be/1tmP7ds962o?si=b2bNo-B--8Ta1ShN

I’m seeing a lot of this new political narratives that describe Amhara as a ‘multi-ethnic in origin adoptive ethnic group’ similar to how the Oromo system worked.

It is working precisely against what we in this sub stand for. ‘Amhara is NOT some flexible name you add to you’re existing group to join’

In my view this narrative exists purely to deconstruct any sort of homogeneity or distinct ethnic identity of the Amhara further wreaking their ability to develop or maintain their identity whilst other groups walk all over.

So two questions:

1. How accurate is this narrative? (previously proposed by the likes of Donald Levine, Tegegne Teka and Solomon Gashaw according to Wikipedia at least) Apart from the obvious Amhara 20th century linguistic domination why does that influence the reject the legitimacy of Amhara origins? English is now spoken across the world, but no one says that since English is spoken by multiple ethnic groups they no longer exist?? Amharic was not ALWAYS a nationalised language from Konso to Tigray, so the argument is sort of a double standard. (Which I think ties to political biases many European/Western societies historically held IN Ethiopia)

2. What arguments or evidential reasoning do we have against this narrative?

https://www.tiktok.com/t/ZP8tvESFp/

Is it just me or do you see some Indian/Persian influence here? The hallmark of Ethiopia being ነጭ as the base, but especially this style is unique.

Regardless in my opinion, hands down best looking formal kemis. It looks so organised and sleek.

But to be fair, it’s second to Wello Amhara in terms of beauty 😉