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Ethiopia: Sick Political Mentality That Should Not Go Without Being Checked – T.Goshu

June 19, 2017


“Difficult relationships are caused by two people: the person who does wrong or irresponsible things and the person who allows it.” Elisabeth B. Brown, Living Successfully with Screwed-up People, 1999.

Needless to say, this argument of the author strongly typifies how the problem of opportunistic behavior towards not only the ruling circle but also the notorious division and ugly squabble within and among political opposition organizations which declare the political struggle against tyranny has made the Ethiopian people pay huge price for a quarter of a century. I understand that this kind political culture and sentiment will take time, and desperately needs patience and perseverance. However, the way some fellowmen and fellowmen think and behave even after two decades of horrible socio-political experience in our country is incredibly idiotic. Why and how? It is partly because as Elisabeth argues, the majority of us do allow them to do so. Readers of this piece may ask me what I am talking about. I will be clear as I proceed.

“When emotional, you greatly want things to go a certain way, and you feel highly motivated to get what you want or avoid what you do not want.” Albert Ellis, How to Control Your Anger Before It Controls You (1997)

This is one of the serious challenges of human behavior or attitude. As a matter of fact, it is not possible to totally avoid or control this characteristic of human being. What is possible is to deal with it in such a way that it should not go out of control and causes crisis which in its turn can result in the destruction of highly desirable social, cultural, moral/ethical, spiritual values   of a society.

Needless to say, it is when we fail to rationally (not emotionally) deal with this undesirable but not totally avoidable challenge that we make things worse to the extent of creating a fertile ground for hatred, divisiveness, and acts of aggression that may lead to mutual destruction. The very seed of hatred and hostility germinates and develops in our state of mind.  When we fail to deal with this destructive behavior or attitude rationally, tolerantly, amicably, wisely, constructively and with a sense of looking-forward; we invite the reign of disorder and mutual obliteration. Simply put, what is in our state of mind and how we communicate it and for what purpose manifests itself either as the right and constructive means or as the wrong and terribly destructive instrument which can cause devastating  conflicts, wars  and  disintegration which breed more hatred and hostility .

As Albert Ellis argues, the mentality of avoidance of ideas and beliefs for the simple reason that we do not want or do not like not only the issues for discussion but also a person or persons who bring them forward is the greatest enemy of pursuing a common good through a collective course of action. Not properly and wisely handled, this type of mind- set can lead to a socio-political chaos and territorial disintegration which makes people behave emotionally and irrationally and fight against each other as if they had never lived together and shared great common values.

What significantly if not mainly contributes to the occurrence of this horribly undesirable situation? Unless we want to fool ourselves, it is our own wicked political state of mind and behavior: cynicism, hypocrisy,   conspiracy, deception, deeply rooted apathy, moral and ethical degradation, spiritual bankruptcyWho contributes most to the occurrence and devastating consequences of this evil-driven situation? Not the people; but first it is the brutal ruling circle, and secondly it is those of us who consider ourselves as advocates of freedom and justice whereas we are totally consumed by a serious problem of looking at things beyond and above our own notoriously  voracious egos.  That is exactly what we are encountering at this very critical moment which desperately demands us to behave and act differently than we did for a quarter of a century.

It goes without saying that our case is a typical example of how not to deal with   the differences of ideas and beliefs we may have rationally, tolerantly, amicably, and progressively is painfully troubling. The tyrannical ruling elites have badly manipulated the situation for coming to power and are perpetuating it by using those evil means such as hatred, mistrust, division, animosity, and destructive conflicts between and among ethnic groups. As a matter of the very nature and behavior of minority ethno-centric ruling parties in general and that of TPLF/EPRDF in particular, that is the only best way they can stay in power.  What is horribly paradoxical is when we as citizens, political opposition groups and civic entities are not genuinely willing and able to engage in rational, healthy and constructive criticism leave alone to change things on the ground through collective action. Sadly enough, we are not still realistically and morally courageous to strike back at the very foolish but damaging attitudes and behaviors of some compatriots who terribly mess with practically positive efforts being made by truly concerned Ethiopians.

We cannot afford just keep blaming the ruthless ruling circle of TPLF/EPRDF only. True, the root cause of the incredible degree of political persecution, socio-economic destitution, and horrifying injustice, embarrassing moral and spiritual degradation is the minority ethno-centric tyranny. However, it is one thing to be critical of the highly toxic political system, but it is quite another thing to be courageous and honest enough to seriously look into what went horribly wrong within ourselves as induvial citizens, groupings and as a people in general.  Sadly enough, the situation becomes much more painful when some individuals and groupings use criticism either for the sole purpose of self-defense or as an instrument to attack what  they do not like or what they disagree with.

Admit it or not, it is this very damaging aspect of our socio-political discourse that has been and continued to be as painful as the the brutal ruling circle has done for the past two decades and continued to do so. Finding ourselves in a situation where there is no substantial and constructive way of criticizing each other’s  ideas , views and deeds after going through an extremely painful socio-political dehumanization and national disgrace for  a quarter of a century is hard to explain and justify. The problem is we just keep making wonderful rhetoric without internalizing it deep inside our minds and hearts. Our failure does not stop here. It goes to the extent of destroying each other’s ideas, views and practical endeavors regardless of the credibility of their importance in the name of criticism and self-expression because we personally do not like each other or we are victims of our voracious self-centered interests.

The political culture and attitude of using  sensitive identity and cultural  concepts of unity (Ethiopiaeinet) and ethnic identity (multitude of them) in our country for getting our own highly self-centered and voracious personal or group political or any other aspiration is one of the most challenging reality we are facing in this twenty-first century. This is because the moment we base our political critique on the very idea of either Ethiopianwinet or each of our ethnic identity as if they are not beauties of unity within diversity, we put our common interest and destiny as a people in a serious jeopardy. Unfortunately enough, that is how some fellowmen and fellowmen are behaving and acting.

What is more painfully disturbing is that the way we criticize each other’s ideas, behaviors and actions is not only a matter of  foolishness  and distortion but it also goes to the extent of destroying what we do not like or disagree with.  That is exactly what we continued to witness at this very devastating political situation in our country in which the people are forced to live under an absolute brutality of state of emergency (state terrorism) which is approaching to “the celebration of its one year anniversary”. Is this not terribly disgraceful not only at individual or group or certain section of our society level but also at the vey national (countrywide) level? Absolutely it is!

Take deep breath and try to think deep in your inner soul and feel it how we have become captives of nostalgia for history made by our forefathers and foremothers hundreds and thousands of years ago without making our history of this 21st century.  It painfully disturbs to witness some fellow Ethiopians attacking those sons and daughters of Ethiopia who are doing their best right on the ground, not from across oceans where they use to live their own decent and much better way of living. Genuinely concerned Ethiopians, we have to dare to critically and straightforwardly challenge those compatriots who terribly mess with the ongoing struggle for freedom and justice with their notoriously nonsensical propaganda which is of course a serious sickness of political mentality.

Frantz Fanon, the author of Black Skin, White Masks, 1952 (English translation by Richard Philcox 1982) argues what a desirable essence of mutual recognition in human relations does mean; and how the other side of it, keeping each of us apart and make the two-way movement and communication closed  is essentially mutual deprivation. Yes, whenever we “shut of the circuit” or disturb it with all kinds of foolish and distorted criticism, we end up being trapped by the very damaging trend of mutual exclusion and deprivation. This becomes extremely painful in dealing with a very age-old, complicated, seriously challenging, and of course sensitive socio-political situation in our country. If we have to make a desirably positive difference in our political discourse and subsequently our course of action, there is a desperate need to work hard to make our criticism rational, objective, respectful, issue-focused, constructive and forward-looking.

Here is how Fanon puts it: “It is when I go beyond my immediate existential being that I apprehend the being of the other as a natural reality, and more than that. If I shut of the circuit, if I make the two-way movement unachievable, I keep the other within himself. In an extreme degree, I deprive him even of this being for-himself.”

Unfortunately enough, what we have continued to witness is the making of the already difficult political discourse much more difficult with our foolish, destructive and distorted way of criticism.  What is terribly ridiculous is when we try to justify our damaging bevaoiur and attitude in the name of the right to criticism, freedom of expression and opposition. I do not think there would be any other typical example of this delusional way of thinking than the way we deal with our socio-political challenges. It is self-evident that this is because of our failure to learn a very hard lesson from what horribly went wrong in the past quarter of a century.

The political sentiment or attitude of embracing what we want (agree with) and avoiding what we do not want (disagree with) is the very consequence of allowing ourselves to be victims of excessive egoism, uncontrollable emotion, irrational and dangerously short-sighted way of thinking. Simply put, the sentiment or attitude of “I do not want to be part of the discussion on an issue regardless of its importance because I do not like certain individuals or groups” has been one of the most painful failures for the past two decades that puts our country and her people at an incredible level of suffering and dehumanization.

It goes without saying that it is this kind of mentality and attitude that has made the struggle against the very ruthless political tyranny of minority ethno-centrism unsuccessful. As if the very consequence of this failure for more than two decades is not enough yet, we still do not seem willing and able to reach some kind of mutual understanding of how to use criticism in dealing with the pivotal issues which determine our common destiny.

If we do not somehow and somewhere become genuinely cognizant of this self-defeating behavior and attitude and ready to do things the way they serve the public good, there wouldn’t be any convincing reason or justification for ending the bloody politics of minority ethno-centrism and establishing a system that would be responsive to its all citizens and accountable for all its misdeeds.

The way we engage in a conversation and the way we forward our critique is not in most cases based on what are the issues raised and how to deal with them and find a common ground, but based on the very wrong perspective of subjectivity which goes to the extent of name calling and direct personal attacks. As Fanon argues, this kind of behavior and attitude breeds nothing but mutual exclusion and deprivation, and if it is not dealt with properly, it would be resulting in mutual destruction.

To come to the specific comment and opinion I want to raise and discuss about, I read Ato Epherem Madebo’s note of recollection and impression about his trip to Oceania (Australia and New Zealand) posted on ECADF and the ZeHabesha, Amharic pages on 5/18/17. To my understanding, he has effectively communicated his message with his very interesting style of writing (neither difficult nor boring). He began his message by letting his readers know that it reflects his own personal observation, understanding and impression about his trip. Letting readers or audiences know that a writer or speaker is the sole source of what he or she wrote and spoke and responsible for any eventuality is quite normal and appropriate not only in a political arena but also  in the arena of any professional duties and responsibilities.

Here is how I understood the content of his message in brief:

1) To express his deeply felt admiration and gratitude to Ethiopians living in that part of the world for their unreserved and patriotic love and support they have shown during his work trip. He expressed his sincere belief that the love, compassion and the real sense of togetherness he has witnessed was and is a strong testimony of seeing the future of our country bright, not dim or dark.  He has expressed his heartfelt impression about truly enthusiastic Ethiopian Diasporas in that part of the world as evidence of how the quality of commitment to the just cause of one’s country is much more powerful than mere quantity.


  • To share his impressive experience of exchanging ideas about Ethiopia and Ethiopiawinet with elderly compatriots in Australia. The remark he has picked up from one of the elderly is very interesting and powerfully true. The elderly was and is quite right when he sincerely advised Ato Ephrem not to trust those who disingenuously (bogusly) claim as descendants of Emperor Tewodros; because Tewodros had never advocated and proclaimed polarity. Rather, he preached about the power of unity and lived up it and sacrificed himself for it. Ato Ephrem was and is right when he straight-forwardly and realistically argues that it is not the place (locality) we were born that necessarily makes us patriotic and heroic; but it is our unique or extraordinary willingness and ability to seriously try to make sense out of the situation we live in and wholeheartedly internalize what is happening to the society we belong to, and try to reason out why, how and who is responsible. It is this kind of personality that paves the way for us to become leaders of a dynamic change in history, not whether we were born in a certain part of the country and certain section of a society.


  • To send his powerful message to this young generation by telling a wonderful story during his trip. The very message in the conversation between him and a young man in Australia is truly powerful. The way the young man expressed his admiration and gratitude to those truly patriotic Ethiopians through patriot Ephrem, and the way patriot Ephrem replied is deep in meaning and powerfully touching. They communicated their sincerely deep-rooted conviction about what Ethiopia and Ethiopiawinet does mean to this generation who shoulders an incredibly heavy responsibility than ever as far as bringing about genuinely democratic society and justice in our country is concerned.


Here is the way they expressed their deep-rooted feelings to each other:The young man to Ephrem, “Your strength is Ethiopia; my strength is you!”Patriot Ephrem’s reply; “The strength of both (all) of us is Ethiopia!”  How powerfully meaningful these messages are!


  • To sincerely remind all genuinely concerned Ethiopians that to squabbling over things that could be dealt with as priority arises than exerting a concerted effort on those very critical common issues and strategies is totally absurd, if not dangerously self-defeating . This specifically refers to those who sadly lost their legitimate target (the deadly political game of TPLF/EPRDF) and instead keep waging their evil-guided campaign of propaganda against those genuinely patriotic Ethiopians who put themselves right in the very forefront of the struggle for freedom and justice.
  • To leave his readers with a very challenging question of what is to be done. The way he stated his concluding remark is something which we cannot stay indifferent unless we want to remain victims of either political naivety or deliberate obstructionism which emanates from our wildly voracious personal or group ego. He concludes, “I do not know yours. But Ethiopians in Ozzie (Australia -Oceania) will torn down the wall TPLF cadres told us to dare to do so, and we will practically show them that we are determined to do so because we cannot allow them to keep killing us in order to assure their political survival and keeping us bow down.”  How truly patriotic this is!

Leaving the rest of the memoir to truly concerned Ethiopians to read and have their own understanding and judgment, I would like to proceed accordingly.

Soon after the publication of Ato Ephrem Madebo’s message of recollection and impression, I came across comments by some fellowmen namely: Andualem Tefera, Solomon Dagnachew and of course Tekle Yeshaw.

As Tekle Yeshaw’s   response is quite long, notoriously and negatively redundant; many of the points of my comment would focus on the way how he conducted his criticism. I would be highlighting the ones which I believe readers should pay heed.

Let me once again be clear that I have no any intention of either simply defending Ato Ephrem Madebo’s political view and practical commitment or attacking those who question and challenge him with their own perception and perspective. Neither am I naively intended to defend Arbegnoch Ginbot 7 and the Ethiopian Satellite Television and Radio nor to argue that those fellowmen have no the right to criticize the weaknesses or wrong doings those political and media entities may not be immune from. My very intention is to express my points of view on the question of how the way we use criticism can negatively or positively shapes and affects our political discourse. I would be heedful of not to attack people’s personal and private behaviors and matters as such. But I would be as straightforward and critical as I should be towards the way they think and behave at this very critical political moment in the country.  I am a strong believer of not to be shy away from calling a spade a spade whenever and wherever appropriate and necessary.


I found the comments of the three interesting not because they are rational, realistic, and constructive, but because they have made themselves much more clear how they are not willing and able to behave and act as grown-up politicians whose time and energy should not be wasted in the business of foolish and distorted criticism. Neither am I surprised nor frustrated with the very undesirable, if not distractive behavior of those fellow Ethiopians because I understand that this is one of the toughest challenges not only in the struggle against ethno-centric tyranny but also afterwards.

The response of Solomon Dagnachew is short and essentially covered by the two others. That is why my comment would focus on the criticism of the two fellow Ethiopians and more particularly on Tekle Yeshaw’s long, jargonized and highly redundant response as follows:

  • The three “critics” argue that Ato Ephrem Madebo was wrong when he let his readers know that the memoir is his personal observation and impression he recollected about his trip to Oceania. What they essentially are saying is that the moment one joins an

Organization, he or she totally loses his or her personal identity, independent and critical thinking, ideas, thoughts, views and principles which is a terribly distorted way of looking at the relationship between a person and the organization he or she belongs to.


Tekle Yeshaw makes his foolish and distorted way of looking at the relationship between a member and his or her organization more clear when he says, “Ginbot 7 means its members and all what its members say is that of Ginbot 7.” What he essentially is saying is that an organization is simply a collection of people who totally dissolve their individual identity and perspective of looking at things and simply become a bunch of brains saying yes or no regardless of who is right or wrong, or who says what. Is this not a terribly idiotic way of political thinking? Absolutely it is!  I hate to say but I have to say that this kind of political sentiment is not unexpected from a person who “leads his organization” at his own wishes and guidance of “Moresh means Tekle and Tekle means Moresh.” I wonder how a person with this type ignorant arrogance can be a democratic asset to the birth and development of Amhara’s democratic political organization let alone to a democratically feasible and inclusive Ethiopian political umbrella. I strongly argue that not only the Amhara in particular but also the Ethiopian people in general cannot afford to give due recognition let alone to extend whatever support they can to those who wage all kinds of cynical, hypocritical and conspiratorial propaganda against those Ethiopians who are doing their best in the ongoing struggle for freedom and justice.

  • All the three “critics” accuse Ato Ephrem and the organization he belongs to of being against one of the fundamental rights of Amharas to organize themselves and fight against the brutal minority ethno-centric tyranny along with all other ethnic groups of Ethiopia.

I want to underscore here that no any ordinary Ethiopian with his or her right mind let alone Arbegnoch Ginbot 7 and its members and freedom fighters argues and stands against the fundamental rights of not only Amhara but any other ethnic group or section the society as far as my recollection and understanding is concerned. I am quite certain that millions of open-minded, rational/realistic and constructive thinking Ethiopians share this perspective of mine.

What all those genuinely concerned Ethiopians argue is not whether Amhara or any other ethnic group has the right to organize itself in any way it believes to do so or not. What they strongly and without reservation argue is that Amahras have no problem whatsoever to join all other Ethiopians and fight for freedom and justice for all. That is why we are hearing clear and loud voices calling for stopping the bloodshed of innocent Ethiopians wherever it is committed by the TPLF /EPRDF killing machine.  The voices we do hear clear and loud at this very critical moment declares, “The bloodshed in Oromia and Amara regions is the blood of innocent brothers and sisters of Ethiopia. “   

The three fellowmen (Tekle, Andualem and Solomon) puts this clear, loud and straightforward message of the innocent people of the two majority ethnic groups up side down when they try hard to convince us that it is politically and morally right to drag the Amaras down to the level of the politics of pure ethnic identity and then come back to what the people are demanding for latter. These fellowmen are either victims of ignorant arrogance or griped by uncontrollable obsession with personal or group egos.   Otherwise, they could have sincerely listen the very demand of Amhara in particular and all other Ethiopians in general, and be genuine contributors to the ongoing struggle for freedom and justice. And that demand is nothing but stopping the politically motivated bloodshed of all innocent brothers and sisters of Ethiopia through collective and compassionate political action and subsequently build a country of freedom and justice for all.

I strongly argue that it is absolutely wrong and damaging for some fellow Ethiopians especially in the diaspora to drag down Amhara to the level of the politics of ethnic-based hatred, fragmentation and chaos of TPLF/EPRDF as if a quarter of a century is not enough yet.  Needless to say, trying to deal the very socio-political dehumanization of Amaharas under TPLF/EPRDF with extremely sensational / emotional and terribly shortsighted way of doing politics as well as with the very ugly and mutually destructive mentality and behavior of those in the diaspora is a serious political moral sickness, to say the least.

I know those who may badly disagree with this view of mine may respond with all kinds of wicked categorization and characterization. I wish I could make them happy and get their admiration and “blessings.” But that is not the way I am. I am person of belief that it is the right thing to call a spade a spade whenever and wherever appropriate and necessary. Yes, I would like to reiterate that those fellowmen/women in the diaspora who have declared the formation of multiple of political or advocacy groups of friends and political acquaintances of the same political mentality in the name of rescuing Amhara will cause serious disruption to the ongoing struggle which desperately demands the construction and strengthening of multi-national (country widely inclusive) umbrella of political plan and action.





  • It is self-evident that Ato Tekle Yeshaw’s response to Ato Ephrem’s memoir is full of redundant and irrelevant sayings and proverbs. It is not difficult to understand how his response would be terribly wicked when genuine readers read the way he selected the topic for his foolish and distorted criticism. It says, “Dem Tekebto Zimb Ayferram (No afraid of flies while being blood spotted”. This speaks volumes about the very self-degraded and evil-driven political thinking and behavior we have to deal with straight forwardly, rationally, and of course courageously. This is because these types of political mind-sets that have been among the most spoiling factors in the process of the struggle for freedom and justice for the past quarter of a century should not go without being checked and challenged .The people of Ethiopia cannot afford to let this terribly idiotic political mentality to go as political business as usual. No way!

Genuinely concerned Ethiopians, how a person who claims himself as advocate and promoter of desirable Ethiopian culture and tradition totally lose some level of moral and factual decency whenever he criticizes the works of his own compatriot?  Why and how Ato Tekle Yeshaw tried hard in search of bloody words for his topic to express his disappointment and disagreement with another Ethiopian who with all his weaknesses and mistakes we may argue about is doing the best he can to his country and people?    This clearly tells and shows how some fellowmen and fellowmen such as Ato Tekle Yeshaw have made themselves victims of the total bankruptcy of rational and constructive way of thinking and doing politics.


  • Andualem Tefera repeatedly reminds his readers about his fifty years of political struggle which is not a wrong thing to do as such. Without talking about my own story about the political struggle he repeatedly talks and writes about, I would say that the way he thinks and behaves in this 21st century and at this time of critical moment of Ethiopian politics dose not sound as rational and constructive as a politician of this long experience. He stupidly or otherwise tries to convince us that Ethiopians such as Ato Ephrem Madebo who left their well-established and well-to-do way of life and their beloved families behind and paying all necessary sacrifices with thousands of Amhara freedom fighters in particular and the Amahra people in general are enemies of Amhara. Andualem argues that Ato Ephrem does not know and understand the political situation and psychological make up of Amhara.  Well, it is an ABC of social reality that someone  do knows and understands the social, cultural, traditional practices of a community he or she was born and grew with. But to seriously argues that Ethiopians such as Ato Epherm who well knows and deeply understands the very political and socio-economic history and most importantly the contemporary political reality of Ethiopia do not know Amhara is either ignorance or arrogance or blind dislike.  The political mentality of characterizing Ethiopians whom we may  disagree on the way we do politics  as bad or good simply  based on  their ethnic background or identity politics , not based on the vision and policy ideas they may have is really a sick political mentality.

Hoping that those fellowmen may have some grain of truth and constructiveness, I tried to read their writings as carefully as possible. Sadly enough, I ended up finding no real sense of criticism, but the throwing of all kinds of extremely irrational, if not terribly stupid words and expressions of personal attack against Ato Ehprem  and waging  dirty political propaganda against Arbegnoch Ginbot 7, ESAT and other individuals and political parties and movements. This terribly nonsensical socio-political mentality and behavior should not be allowed to continue obstructing and damaging the ongoing struggle for freedom and justice for which truly patriotic Ethiopians such as Ephrem Madebo are paying necessary sacrifices at the very forefront of operational ground.


  • Andualem’s argument on the question of whether TPLF-controlled   ethno-centric and tyrannical government represents the national interest and sovereignty of Ethiopia is terribly distorted. I do believe that it is true and right to argue that the government of the ruling front which is controlled by one member of it (TPLF) behaves and acts as a political gang (alliance), not as responsible and accountable ruling political body. But the way Andualem argues is not only politically naïve but counterproductive to the ongoing struggle of bringing all Ethiopians together and helping them to stay focused on their common enemy (rigidly brutal ruling circle of TPLF/EPRDF). I do not think even the very argument that the fact that those in power are from one minority ethnic group and  behave and act wildly brutal irrespective of people’s  or national interest does mean that there is no government as far as the political reality of the world we live in is concerned. The right and legitimate way of dealing with this kind of political system is to be cognizant of the fact that the legal and political definition of a state and government is not based on who is democrat or brutally dictator. We have to also be cognizant of how world politics works and how and why not only dictators support each other but why the relatively developed and democratic governments extend their all-round support to those brutally dictator regimes knowing that they are the enemies of their own people. Let’s argue realistically, not from the perspective of wishful thinking and going nowhere propaganda. This is because the more we make ourselves busy with these kinds of highly simplified assumptions and wishes, the more possibility to lose our focus on realistic and effective way of doing politics.


Andualem declares, “What currently exists is a government of Tigrayans, not Ethiopian government. Amhara is struggling against the Tigrayans government, not Ethiopian government. The annihilation of Amhara for the prosperity of Tigrayans.”  Genuinely concerned Ethiopians, I do not want to go into the business of discussing this self-explanatory argument.  But I have to express how it is stupidly awful both political and morally to use the description of Ethiopian /Amahra government  and the Tigraynas government as if Tigrayans as a people are responsible for what the very few individuals who belong to some families of Tigrayans are ruling Ethiopia with iron fist. I wonder how some fellowmen in the diaspora with this kind of wicked and idiotic political mentality and behavior dare to claim themselves as defenders of the democratic right of Amhara whereas they are making the socio-political rift created by TPLF/EPRDF much more deep and wide.   Is this not horribly awful political mentality and behavior?  Absolutely it is!


  • Ato Ephrem has described how his long journey was not easy especially as a passenger who has phobia of flying.

Ato Tekle Yeshaw made a very foolish distortion when he tried to use this very clear and simple personal experience to reinforce his argument against those Ethiopians who have no any leisure and time to entertain all kinds of nonsensical, if not idiotic political tag of war . Tekle should be embarrassed by his own political personality which has gone to this extent of using any opportunity that makes himself more disparaged and disgraceful.

He “reported” to his readers that “because of the awareness of Amhara about not only the “ineffectiveness” of Arbegnoch Ginbot 7 but also its “anti-Amhara agenda”, thanks to the leadership of Moresh, Ato Ephrem returned empty handed.” What he is declaring is that his dream of evil wish and his daydream calculation of seeing the political bankruptcy of those patriotic and heroic Ethiopians who are in action on the ground where the fight for freedom is taking place must become true.

He stupidly believes that  Ethiopian diasporas have no either any clue or their own judgement about his multiple journey to Oceania, Europe and North America  to promote his own  voracious personal ego and to sell his books of sensationally  appealing  especially to his political moto of “Amhara by itself and for itself.” Needless to say, Ato Tekle Yeshaw and his likes do not have both moral and factual ground to convince millions of genuinely concerned Ethiopians that those who left their decent or better way of living and their beloved families behind and put themselves at the forefront of the struggle are not serious about the fate of their country.

  • Genuinely concerned Ethiopians, how bringing in the story of having a girl friend from Asmara a long time ago ( assuming it was true) into a political discussion and use it as one of the reason to attack a compatriot who is doing his best for his country and people make sense? Absolutely it doesn’t!! What is disturbing is not why and how people like Tekle Yeshaw behave and act. What is really disturbing is when those individuals claim themselves as defenders and promoters of freedom and justice than any other individual and political opposition party or movement. Truly concerned compatriots, it is high time to straightforwardly and constructively engage those fellowmen and women of foolish and distorted political thinking and behavior, and help them to slowdown and seriously rethink about the political and socio-economic reality of today and be parts of people’s struggle for better way of life, or else get off people’s way and messing with patriotic sons and daughters of Ethiopia who are in the front line of the fight against the brutal minority ethno-centric tyranny. There should not be time, resource and energy to be sacrificed for mutually destructive way of doing politics anymore because of our opportunistic behavior or unquenchable personal or group egos.  Needless to say, this is a serious sickness of political mentality which must be dealt with accordingly.
  • Ato Tekle Yeshaw has no any sense of being politically grown up when he “challenges” what Ato Ephrem had to say about what an elderly Ethiopian in Australia advised him about those who bogusly claim that they are descendants of Emperor Tewodros. He stupidly says that if the story was true, Ato Ephrem could have let us know the identity of the elderly (his ethnic background).  He further went with his terribly embarrassing political personality by bringing another name (DR.Lapiso) into his argument of attacking Ato Ephrem. He reminds us that the two are from the same region though from different ethnic background and he made up his own cynical and conspiratorial theory that because Dr. Lapiso look at the Ethiopian history with his critical views, the same is true to Ato Ephrem. Well, it is fine to be critical of these Ethiopians based on our own counter-arguments. What is horribly embarrassing about Ato Tekle Yeshaw’s way of thinking is when he draw a conclusion that those from the same non-Amhara region are not for Ethiopiawinet. How terribly awful!
  • He went back to the 1991 “transitional period” of TPLF/EPRDF and complains that it was “the relatives of Ato Ephrem who were represented, not Amhara.” Genuinely concerned Ethiopians, take a minute and try to make sense if this kind of terribly small –minded political personality makes sense. I am not trying to say that it is wrong to use instances to support our arguments rationally, maturely and constructively.  But the notion of bringing back any wrong doing from our own bloody political history and use it to attack not only a patriot Ethiopian who is doing the best he can for his country and people but also his relatives is either stupid or narcissist political behavior or attitude.

Accusing and condemning the generation which was forced to choose a radical means of change (socialist ideology) because of the closing of any other peaceful means of reform by the then rulers as destroyer its own country and people with no any qualification is the characteristic of  small minded political personalities, not broad-minded.


  • Ato Tekle Yeshaw and his likes accuse Arbrgnoch Ginbt 7 of trying to work with ethnic –based political groups which have worked hard for the disintegration of Ethiopia for thirty years. Leaving aside the analytical and logical assessment of who did wrong what and to what extent throughout our political history to those with the right and appropriate expertise , I would say that it is totally a political stupidity to wage  propaganda  against  those Ethiopians who are trying their best to approach and exert maximum effort to work with those who have their own concerns and questions what does Ethiopiawinet in the real sense of the term mean, and how it should  practically be interpreted.  It is either ignorance or self-defeating arrogance or ulterior personal or group motives to refuse to sit down and listen to each other and built mutual understanding within ourselves regardless of our differences in ethnic background, language, culture, religious beliefs and above all political views and perspectives. I do not know what a real sense of politics means if it is not an art of dealing with differences, disputes, conflicts through a mutually beneficial method of resolution.  Needless to say, a country we aspire to be  democratic and prosperous will never come true through the very stupid political mentality of “I do not want to talk to let alone to work with you unless first drop those issues and problems which do not go with this or that way of doing politics.”
  • Ato Tekle Yeshaw has the following to say to justify his notorious accusation against ESAT which he questions not only who owns it but its great role in creating well-informed public at this very critical situation in our country where the people are forced to live under a total ignorance about what is happening in their own backyards . As a matter of fact, people with obstructive mind-set such as Ato Tekle and his likes do not question and challenge media like ESAT what is the strength to be strengthened more and where is the weakness to be acknowledged and to be dealt with accordingly. What they do is who is a member or who owns what and wage their crude, rude and hateful propaganda. This is awfully nonsensical!

Here is what Ato Tekle Yeshaw further complains; “If ESAT was welcoming to all Ethiopians,   it would have make possible for those who make their voices about Ethiopia and Amhara such as Dr. Abeba Fekade, Dr. Asefa   Negash and ato Getachew Reda to air their voices.” I do not know if it is a legitimate complaint or just a perception that he uses as additional point of attack against the credibility of ESAT.

  • Ridiculously enough, Ato Tekle Yeshaw brings the well-known names of members of the generation of the 1960s and 70s who had been victims of the red terror into this very specific subject of discussion, and accuses the generation as whole as the destroyer of Ethiopiawinet, Amahra and the Ethiopian Orthodox religious belief.  He reminds (warns) Ato Ephrem that this era is not the era of those whom he enumerated their names. I really do not know what disturbs his inner soul and usually makes him go all the way back to about fifty years and blame that generation as whole.  I wish he could have the courage to confess what he himself had done as member of that generation, and tell what he has done during his life in the diaspora and what he is really doing nowadays.  I have no complete information about what he had and has done; but what he is doing nowadays is clear to any Ethiopian with his or her good sense of reasoning power. He is one of the most notoriously spoiling elements in the diaspora. I wish I could describe his political attitude and behavior otherwise. But that is the way it is!
  • Ato Tekle Yeshaw takes his “challenge” to the extent of accusing Ato Ephrem and Arbegnoch Ginbot 7 of being “threats (preventers) to the coming the descendants of Emperor Menelik to power.” I think the problem of   Ato Tekle seems that whenever either he writes or speaks, he just gets overwhelmed by his own perception, imagination, and narcissist sentiment. Folks, just look at how he just let his own notoriously voracious way of thinking go badly erratic,   jargonized,  anger and emotion -driven, and most of all terribly personalized.   I do not know either Ato Epherm or any other members of the leadership of Arbegnoc Ginbot 7 personally. What I closely and eagerly follow is what they are for and what they are doing practically (words, deeds to the extent of paying a huge price). It is from this perspective and conviction of mine that I surely want to say to Ato Tekle Yeshaw that neither Ato Ephrem nor other members of the leadership do not have to study the political genealogy or ancestry and dependency of either Emperor Menelik or any other monarchical family. What they are doing is learning from what went wrong and right in the past and moving forward to help this generation to make its own history. If Ato Tekle is intended to use the case of Emperor Menelik as the case in point to propagate his very cynical and narcissist political propaganda in the name of Amhara, it would be for him to insult Amhara and those who are doing their best to come together based on a real essence of Ethiopiawinet and to make their only house (Ethiopia) a country of freedom, justice, equal opportunity, and shared prosperity.

I could say more and more. But believing that I highlighted and discussed some of the main political ideas and behaviors which reflects sicknesses of socio-political mind-sets in our political discourse, I have to end here. Let me end by saying that the undesirable political thinking and behavior I tried to discuss were, are and would continue to be parts of the socio-political history of any human society. Needless to say, the challenges they pose differs from country to country. The more developed and democratic, the less the negative impact and vice versa.  I do not need to lecture you where we are. I strongly believe that one of the main reasons for us not be able to make a breakthrough and shorten the untold sufferings of the people of Ethiopia is because we allow those compatriots who pose a serious setback every time they see any progress that is not satisfactory to their notoriously narcissist and hypocritical political personal or group behaviors and interests. I truly want to remain  optimistic that we as individuals, as members of political or civic organizations, as professionals of media outlets, as a community and above all as a people will learn a hard lesson from what terribly went wrong and make our own political history sooner, not latter.

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