Nereid

François Bocion - Venice at sunset (1874)

Ταυροθυσίες και Μιθραϊκά Μυστήρια στην Κορυφή του Ολύμπου – Η Απόλυτη Επιβολή του Περσικού Πνεύματος ανάμεσα στους Έλληνες & το Τέλος της Αρχαίας Ελλάδας

Taurobolia and Mithraic Mysteries atop Mount Olympus - The Absolute Imposition of the Iranian Genius among the Greeks & the End of Ancient Greece

ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”

Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 6η Μαΐου 2019. Ο κ. Μπαϋρακτάρης παρουσιάζει στοιχεία από μία ενότητα σεμιναρίου, το οποίο οργάνωσα τον Δεκέμβριο του 2018 στην Μόσχα με θέμα την επερχόμενη παγκόσμια επιβολή της Κίνας ως δυνατή μόνον αν η Κίνα και η σημερινή πολιτισμική ακτινοβολία της βασισθούν στην (αποσιωπημένη στην Δύση) ιστορική συνέχεια της διάδοσης αρχαίων ανατολικών πολιτισμών και επιβολής του αρχαίου ανατολικού αυτοκρατορικού πνεύματος στην Ελλάδα, την Ρώμη και την Δυτική Ευρώπη κατά την Ύστερη Αρχαιότητα, και αν το Πεκίνο δεόντως, συστηματικώς και ποικιλοτρόπως προπαγανδίσει διάπλατα την αποκρυμμένη ιστορική αυτή διαδικασία, σε συνέργεια με το αναζωπυρωμένο κίνημα του Αφροκεντρισμού και με στόχο την ολοσχερή εξαφάνιση του αισχρού και ρατσιστικού αφηγήματος του δήθεν 'κλασικού ελληνορωμαϊκού πολιτισμού'.

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http://greeksoftheorient.wordpress.com/2019/05/06/ταυροθυσίες-και-μιθραϊκά-μυστήρια-στ/ ===================

Οι Ρωμιοί της Ανατολής – Greeks of the Orient

Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία

Ένας καλός φίλος από την Κοζάνη πρόσεξε πρόσφατο κείμενό μου σχετικά με την κατακλυσμική διάδοση του Μιθραϊσμού, του Ισιδισμού και πολλών άλλων ανατολικών, αραμαϊκών, καππαδοκικών, φοινικικών, αιγυπτιακών και περσικών θρησκειών, κοσμογονιών, μυστικισμών, λατρειών, κοσμολογιών και θεουργιών στην Ρωμαϊκή Αυτοκρατορία και γενικώτερα σε όλη την Ευρώπη και με ρώτησε σχετικά με την διάδοση κι επιβολή του Μιθραϊσμού στην Αρχαία Ελλάδα.

Αυτό είναι ένα απαγορευμένο θέμα που το ρατσιστικό, φασιστικό, σιωνιστικό και ψευτο-μασωνικό καθεστώς Αθηνών έχει επιμελώς εξοβελίσει από τα πανεπιστήμια, τα σχολεία, τους ανερμάτιστους και ψευδοπροπαγανδιστικούς εκδοτικούς οίκους, τα κατευθυνόμενα ΜΜΕ της τύφλωσης και της παραπληροφόρησης και γενικώτερα ολόκληρη την θεόστραβη και συρόμενη προς όλεθρο ελληνική κοινωνία.

Όμως υπάρχουν άπειρες μαρτυρίες σχετικά σε αρχαία ελληνικά και λατινικά κείμενα – αναφορικά με την επιβολή του Περσικού Πνεύματος στην Αρχαία Ελλάδα. Μάλιστα επειδή οι αρχαίοι Έλληνες ήταν γεωγραφικά εγγύτερα στην Ανατολή, την Συρο-Παλαιστίνη, την Φοινίκη, την Μεσοποταμία, την Αίγυπτο και το Ιράν, επηρεάσθηκαν πρώτοι κι επηρεάσθηκαν περισσότερο.

Το περιστατικό που θα παρουσιάσω εδώ είναι ένα ανάμεσα σε πάρα πολλά. Και υπάρχουν και ακόμη περισσότερα που αποδεικνύουν την επιβολή του Αιγυπτιακού Πνεύματος στην Ελλάδα. Αλλά σε αυτά θα αναφερθώ σε προσεχή κείμενά μου. Το αφετηριακό κείμενο είναι αυτό:

Οι Ατελείωτες Επελάσεις του Μίθρα προς την Δύση κι ο Πολιτισμικός Εξιρανισμός Ελλήνων, Ρωμαίων κι Ευρωπαίων

https://greeksoftheorient.wordpress.com/2019/04/29/οι-ατελείωτες-επελάσεις-του-μίθρα-προ/

(πλέον: https://www.academia.edu/58627059/Οι_Ατελείωτες_Επελάσεις_του_Μίθρα_προς_την_Δύση_κι_ο_Πολιτισμικός_Εξιρανισμός_Ελλήνων_Ρωμαίων_κι_Ευρωπαίων)

Ο ίδιος ο Πλούταρχος, ιερέας του Μαντείου των Δελφών, αναφέρει το περιστατικό – κι αυτό συμβαίνει επειδή οι αρχαίοι Έλληνες – που είναι φυλετικά και πολιτισμικά άσχετοι από το ψευτο-μασωνικό παρασκεύασμα των Νεοελλήνων – δεν ήταν ούτε ρατσιστές, ούτε φασίστες, ούτε κομμουνιστές, ούτε εθνικομπολσεβίκοι.

Αντίθετα, και μάλιστα ιδιαίτερα, ο Πλούταρχος είχε ηθική υπόσταση και θεωρούσε αρετή το να ομολογεί την αλήθεια – χωρίς την παραμικρή συμφεροντολογία. Τα σατανικά ψέμματα των σημερινών αμόρφωτων ψευτο-καθηγητών και λοιπών προπαγανδιστών, σαν τους Ρένο Αποστολίδη, Πλεύρη, Κιτσίκη και Μπεξή, μόνον σκοτάδι και θάνατο φέρνουν.

Στον Βίο του Πομπήιου (106-48 π.Χ.), ο Πλούταρχος αναφέρεται σε πολλά γεγονότα της ζωής του Ρωμαίου στρατιωτικού και πολιτικού ηγέτη που βρήκε άδοξο θάνατο στην Αίγυπτο. Ένα από αυτά τα γεγονότα ήταν η καταστολή της πειρατείας στην Μεσόγειο. Οι πειρατές ήταν Έλληνες, Ρωμαίοι κι άλλοι λεγεωνάριοι που είχαν εγκαταλείψει τις τάξεις του ρωμαϊκού στρατού και στόλου και είχαν συμπήξει συμμαχία με το ελληνικώτατο Βασίλειο του Πόντου με το οποίο η Ρώμη (ακόμη Δημοκρατία κι όχι Αυτοκρατορία) είχε συνάψει πολλούς πολέμους.

Οι πειρατές είχαν ενισχυθεί από τον πιστό στον Μίθρα (κι όχι στον Δία) βασιλιά του Πόντου Μιθριδάτη ΣΤ’ διότι του χρησίμευαν για να προξενήσουν στους Ρωμαίους ένα πόλεμο φθοράς. Το πόσο σημαντικό γεγονός ήταν ο πόλεμος κατά των πειρατών στην περίοδο στην περίοδο 78-63 π.Χ. και γενικώτερα στην διάρκεια των μιθριδατικών πολέμων μπορείτε εύκολα να αντιληφθείτε αν προσέξετε πόση έκταση δίνει το λήμμα της αγγλικής Wikipedia σχετικά με τον Πομπήιο στο θέμα του πολέμου κατά της πειρατείας (ο σύνδεσμος στο τέλος).

Τι λέει λοιπόν ο Πλούταρχος ότι έκαναν αυτοί οι Έλληνες, Ρωμαίοι και Μικρασιάτες πειρατές;

Σημειώνει ότι ανάμεσα σε πολλά άλλα που έκαναν σαν καταστροφές ή σαν εκφράσεις περίεργης συμπεριφοράς, οι πειρατές έκαναν θυσίες κι επιτελούσαν μιθραϊκά μυστήρια στην κορυφή του Ολύμπου.

Φυσικά, ο Πλούταρχος ως Ρωμαίος αξιωματούχος δεν θα μπορούσε παρά να δει αρνητικά το φαινόμενο της πειρατείας και της συμμαχίας των πειρατών με τους εχθρούς της Ρώμης Πόντιους Έλληνες του Μιθριδάτη ΣΤ’. Αλλά η περιγραφή είναι συναρπαστική:

ξένας δὲ θυσίας ἔθυον αὐτοὶ τὰς ἐν Ὀλύμπῳ, καὶ τελετάς τινας ἀπορρήτους ἐτέλουν, ὧν ἡτοῦ Μίθρου καὶ μέχρι δεῦρο διασώζεται καταδειχθεῖσα πρῶτον ὑπ’ ἐκείνων.

Σε αγγλική μετάφραση για όσους έχουν δυσκολία με τα αρχαία ελληνικά:

They themselves offered strange sacrifices upon Mount Olympus, and performed certain secret rites or religious mysteries, among which those of Mithras have been preserved to our own time having received their previous institution from them.

Προσέξτε πόσες πληροφορίες παρέχονται σε ένα τόσο σύντομο κείμενο:

Α) Οι θυσίες ήταν παράξενες κι αλλότριες επειδή τα μιθραϊκά μυστήρια δεν είχαν ακόμη κατακλύσει την Ρωμαϊκή Αυτοκρατορία κι όλη την Ευρώπη στο πρώτο μισό του πρώτου προχριστιανικού αιώνα στο οποίο ο Πλούταρχος (45-120), γράφοντας 150 χρόνια αργότερα, αναφέρεται.

Β) Εννοείται ότι οι θυσίες μιθραϊστών στον Όλυμπο ήταν ταυροθυσίες, επειδή αυτό ήταν βασικό στοιχείο του Μιθραϊσμού, της Μιθραϊκής Κοσμογονίας και των Μιθραϊκών Μυστηρίων.

Γ) Αυτές οι ταυροθυσίες και οι μυστικές τελετουργίες που οι πειρατές επιτελούσαν στην κορυφή του Ολύμπου σημαίνει ότι ο τόπος ήταν για τους πειρατές αυτούς ιερός και αυτοί έδιναν απολύτως μιθραϊκή περσική κι όχι πλέον αρχαία ελληνική δωδεκαθεϊστική διάσταση στην ιερότητα του τόπου. Με άλλα λόγια, η αρχαία ελληνική θρησκεία είχε εκμηδενιστεί ανάμεσα στους ίδιους τους αρχαίους Έλληνες που είχαν προσηλυτιστεί στον Μιθραϊσμό 60-70 χρόνια μετά την ρωμαϊκή κατάληψη της Κορίνθου.

Δ) Οι μιθραϊκές θυσίες, λατρείες και μυστικές τελετουργίες, τονίζει ο Πλούταρχος, διασώζονταν μέχρι τις μέρες του, 150 χρόνια μετά την πρώτη λατρεία Ελλήνων Μιθραϊστών στον Όλυμπο, και είχαν διαδοθεί. Δηλαδή κανένα δεν είχαν ενοχλήσει ο πολιτισμικός εκπερσισμός των Ελλήνων και τα Μιθραϊκά Μυστήρια που οι πειρατές είχαν εισαγάγει στον Όλυμπο, τον ιερώτερο χώρο της Αρχαίας Ελλάδας, έτσι σβύννοντας μια για πάντα την παραδοσιακή αρχαιοελληνική θρησκεία.

Στην συνέχεια, θα βρείτε ένα μεγαλύτερο απόσπασμα από το ίδιο κείμενο, για να δείτε το όλο πλαίσιο μέσα στο οποίο αναφέρεται το συγκεκριμένο επεισόδιο (σε αρχαία ελληνικά και αγγλικά) και πολλούς συνδέσμους αναφορικά με τον Πλούταρχο, τον Βίο του Πομπήιου, τον Πομπήιο, και φυσικά τον Μίθρα, τον Μιθραϊσμό και την κατακλυσμική πολιτισμική επιβολή του Περσικού Πνεύματος πάνω σε Έλληνες, Ρωμαίους και λοιπούς Ευρωπαίους.

Αρχαία Ελλάδα δεν υπήρχε πολύ πριν επιβληθεί η Χριστιανωσύνη στην Ρωμαϊκή Αυτοκρατορία.

Στο θέμα του πολιτισμικού εκπερσισμού των Αρχαίων Ελλήνων και της διάδοσης του Μιθραϊσμού στην Ρωμαϊκή Αυτοκρατορία και την Ευρώπη γενικώτερα θα επανέλθω.

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Λούκιος Μέστριος Πλούταρχος (Lucius Mestrius Plutarchus)

Βίοι Παράλληλοι/Πομπήιος

Αρχαίο Ελληνικό Κείμενο

[24] Ἡ γὰρ πειρατικὴ δύναμις ὡρμήθη μὲν ἐκ Κιλικίας τὸ πρῶτον, ἀρχὴν παράβολον λαβοῦσα καὶ λανθάνουσαν, φρόνημα δὲ καὶ τόλμαν ἔσχεν ἐν τῷ Μιθριδατικῷ πολέμῳ, χρήσασα ταῖς βασιλικαῖς ὑπηρεσίαις ἑαυτήν. εἶτα Ῥωμαίων ἐν τοῖς ἐμφυλίοις πολέμοις περὶ θύρας τῆς Ῥώμης συμπεσόντων, ἔρημος οὖσα φρουρᾶς ἡ θάλασσα κατὰ μικρὸν αὐτοὺς ἐφείλκετο καὶ προῆγεν, οὐκέτι τοῖς πλέουσι μόνον ἐπιτιθεμένους, ἀλλὰ καὶ νήσους καὶ πόλεις παραλίους ἐκκόπτοντας. ἤδη δὲ καὶ χρήμασι δυνατοὶ καὶ γένεσι λαμπροὶ καὶ τὸ φρονεῖν ἀξιούμενοι διαφέρειν ἄνδρες ἐνέβαινον εἰς τὰ λῃστρικὰ καὶ μετεῖχον, ὡς καὶ δόξαν τινὰ καὶ φιλοτιμίαν τοῦ ἔργου φέροντος.

ἦν δὲ καὶ ναύσταθμα πολλαχόθι πειρατικὰ καὶ φρυκτώρια τετειχισμένα, καὶ στόλοι προσέπιπτον οὐ πληρωμάτων μόνον εὐανδρίαις οὐδὲ τέχναις κυβερνητῶν οὐδὲ τάχεσι νεῶν καὶ κουφότησιν ἐξησκημένοι πρὸς τὸ οἰκεῖον ἔργον, ἀλλὰ τοῦ φοβεροῦ μᾶλλον αὐτῶν τὸ ἐπίφθονον ἐλύπει καὶ ὑπερήφανον, στυλίσι χρυσαῖς καὶ παραπετάσμασιν ἁλουργοῖς καὶ πλάταις ἐπαργύροις, ὥσπερ ἐντρυφώντων τῷ κακουργεῖν καὶ καλλωπιζομένων. αὐλοὶ δὲ καὶ ψαλμοὶ καὶ μέθαι παρὰ πᾶσαν ἀκτὴν καὶ σωμάτων ἡγεμονικῶν ἁρπαγαὶ καὶ πόλεων αἰχμαλώτων ἀπολυτρώσεις ὄνειδος ἦσαν τῆς Ῥωμαίων ἡγεμονίας.

ἐγένοντο δ’ οὖν αἱ μὲν λῃστρίδες νῆες ὑπὲρ χιλίας, αἱ δὲ ἁλοῦσαι πόλεις ὑπ’ αὐτῶν τετρακόσιαι. τῶν δὲ ἀσύλων καὶ ἀβάτων πρότερον ἱερῶν ἐξέκοψαν ἐπιόντες τὸ Κλάριον, τὸ Διδυμαῖον, τὸ Σαμοθρᾴκιον, τὸν ἐν Ἑρμιόνῃ τῆς Χθονίας νεὼν καὶ τὸν ἐν Ἐπιδαύρῳ τοῦ Ἀσκληπιοῦ καὶ τὸν Ἰσθμοῖ καὶ Ταινάρῳ καὶ Καλαυρίᾳ τοῦ Ποσειδῶνος, τοῦ δὲ Ἀπόλλωνος τὸν ἐν Ἀκτίῳ καὶ Λευκάδι, τῆς δὲ Ἥρας τὸν ἐν Σάμῳ, τὸν ἐν Ἄργει, τὸν ἐπὶ Λακινίῳ. ξένας δὲ θυσίας ἔθυον αὐτοὶ τὰς ἐν Ὀλύμπῳ, καὶ τελετάς τινας ἀπορρήτους ἐτέλουν, ὧν ἡ τοῦ Μίθρου καὶ μέχρι δεῦρο διασώζεται καταδειχθεῖσα πρῶτον ὑπ’ ἐκείνων.

Πλεῖστα δὲ Ῥωμαίοις ἐνυβρίσαντες, ἔτι καὶ τὰς ὁδοὺς αὐτῶν ἀναβαίνοντες ἀπὸ θαλάσσης ἐληΐζοντο καὶ τὰς ἐγγὺς ἐπαύλεις ἐξέκοπτον. ἥρπασαν δέ ποτε καὶ στρατηγοὺς δύο Σεξτίλιον καὶ Βελλῖνον ἐν ταῖς περιπορφύροις, καὶ τοὺς ὑπηρέτας ἅμα καὶ ῥαβδοφόρους ᾤχοντο σὺν αὐτοῖς ἐκείνοις ἔχοντες. ἥλω δὲ καὶ θυγάτηρ Ἀντωνίου, θριαμβικοῦ ἀνδρός, εἰς ἀγρὸν βαδίζουσα, καὶ πολλῶν χρημάτων ἀπελυτρώθη. ἐκεῖνο δὲ ἦν ὑβριστικώτατον. ὁπότε γάρ τις ἑαλωκὼς ἀναβοήσειε Ῥωμαῖος εἶναι καὶ τοὔνομα φράσειεν, ἐκπεπλῆχθαι προσποιούμενοι καὶ δεδιέναι τούς τε μηροὺς ἐπαίοντο καὶ προσέπιπτον αὐτῷ, συγγνώμην ἔχειν ἀντιβολοῦντες·

https://el.wikisource.org/wiki/Βίοι_Παράλληλοι/Πομπήιος

Αγγλική Μετάφραση

The power of the pirates first commenced in Cilicia, having in truth but a precarious and obscure beginning, but gained life and boldness afterwards in the wars of Mithridates, where they hired themselves out and took employment in the king’s service. Afterwards, whilst the Romans were embroiled in their civil wars, being engaged against one another even before the very gates of Rome, the seas lay waste and unguarded, and by degrees enticed and drew them on not only to seize upon and spoil the merchants and ships upon the seas, but also to lay waste the islands and seaport towns. So that now there embarked with these pirates men of wealth and noble birth and superior abilities, as if it had been a natural occupation to gain distinction in.

They had divers arsenals, or piratic harbours, as likewise watch-towers and beacons, all along the sea-coast; and fleets were here received that were well manned with the finest mariners, and well served with the expertest pilots, and composed of swift-sailing and light-built vessels adapted for their special purpose. Nor was it merely their being thus formidable that excited indignation; they were even more odious for their ostentation than they were feared for their force. Their ships had gilded masts at their stems; the sails woven of purple, and the oars plated with silver, as if their delight were to glory in their iniquity. There was nothing but music and dancing, banqueting and revels, all along the shore. Officers in command were taken prisoners, and cities put under contribution, to the reproach and dishonour of the Roman supremacy.

There were of these corsairs above one thousand sail, and they had taken no less than four hundred cities, committing sacrilege upon the temples of the gods, and enriching themselves with the spoils of many never violated before, such as were those of Claros, Didyma, and Samothrace; and the temple of the Earth in Hermione, and that of Aesculapius in Epidaurus, those of Neptune at the Isthmus, at Taenarus, and at Calauria; those of Apollo at Actium and Leucas, and those of Juno in Samos, at Argos, and at Lacinium. They themselves offered strange sacrifices upon Mount Olympus, and performed certain secret rites or religious mysteries, among which those of Mithras have been preserved to our own time having received their previous institution from them.

But besides these insolencies by sea, they were also injurious to the Romans by land; for they would often go inland up the roads, plundering and destroying their villages and country-houses. Once they seized upon two Roman praetors, Sextilius and Bellinus, in their purple-edged robes, and carried them off together with their officers and lictors. The daughter also of Antonius. a man that had had the honour of a triumph, taking a journey into the country, was seized, and redeemed upon payment of a large ransom. But it was most abusive of all that, when any of the captives declared himself to be a Roman, and told his name, they affected to be surprised, and feigning fear, smote their thighs and fell down at his feet humbly beseeching him to be gracious and forgive them.

Vita Pompei (Life of Pompey) c.24, 5, 632CD.

Plutarch’s Lives (1683) “by several hands”, edited by John Dryden

http://classics.mit.edu/Plutarch/pompey.html

Περισσότερα για τον Πλούταρχο, τους Βίους Παράλληλους, και τον Πομπήιο:

https://en.wikipedia.org/wiki/Pompey#Campaign_against_the_pirates

https://el.wikipedia.org/wiki/Πομπήιος

https:// https://en.wikipedia.org/wiki/Parallel_Lives

https://en.wikipedia.org/wiki/Plutarch

https://el.wikipedia.org/wiki/Βίοι_Παράλληλοι

https://el.wikipedia.org/wiki/Πλούταρχος

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Περισσότερα για τον Μίθρα, τον Μιθραϊσμό, την διάδοση του Μιθραϊσμού στην Ευρώπη και σε όλη την Ρωμαϊκή Αυτοκρατορία, τα Μιθραϊκά Μυστήρια, τις σχέσεις και την ομοιότητα Μιθραϊσμού και Χριστιανωσύνης, και τα Μιθραία και γενικώτερα τα Μιθραϊκά Μνημεία σε όλο τον κόσμο:

http://www.mithraeum.eu/

http://www.mithraeum.eu/link.php

http://www.mithraeum.eu/monumentae.php?tid=1 (πολλές σελίδες)

http://www.mithraeum.eu/monumentae.php (πολλές σελίδες)

http://www.tertullian.org/rpearse/mithras/display.php?page=Mithras_and_Jesus

http://www.tertullian.org/rpearse/mithras/display.php?page=main

http://www.iranicaonline.org/articles/mithraism

Mithras in India and Iran

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt1.htm

The arrival of Mithras in Europe

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt2.htm

The Followers of Mithras

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt3.htm

The Figures round the Bull-Slayer

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt4.htm

The Legend of Mithras

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt5.htm

The God of Infinite Time

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt6.htm

Initiation into the Mysteries

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt7.htm

The Seven Grades of Initiation

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt8.htm

Women and the Mithraic Cult

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt9.htm

Offerings and Artists: Mithras in Art

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt10.htm

The Fall of Mithras

http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt11.htm

Γενικά:

https://en.wikipedia.org/wiki/Mithra

https://en.wikipedia.org/wiki/Mithraism

https://el.wikipedia.org/wiki/Μίθρας

https://el.wikipedia.org/wiki/Μιθραϊσμός

King Lear performed in the fire-damaged ruins of Teatro Municipal de Lima (c. 1999), conceived by architect Luis de Longhi

Ορομία, 45 εκ. Ορόμο κι ο Αφρικανολόγος καθ. Μ. Σ. Μεγαλομμάτης, Πρωτεργάτης του Εθνικού – Απελευθερωτικού Αγώνα του Μεγαλύτερου Υπόδουλου Έθνους στον Κόσμο

Oromia, 45 million Oromos, and the Africanologist Prof. M. S. Megalommatis, Pioneer of the National Liberation Struggle of the World's Largest Enslaved Nation

ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”

Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 20η Αυγούστου 2019.

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https://greeksoftheorient.wordpress.com/2019/08/20/ορομία-45-εκ-ορόμο-κι-ο-αφρικανολόγος-κα/ ====================

Οι Ρωμιοί της Ανατολής – Greeks of the Orient

Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία

Περίπου 45 εκ. Ορόμο ζουν σήμερα σε όλο τον κόσμο, κυρίως στην Αβησσυνία (που ψευδώς αποκαλείται Αιθιοπία) και στην Κένυα. Η πατρίδα τους είναι η Κατεχόμενη Ορομία. Στην Αβησσυνία (που μόνον πρόσφατα, ψεύτικα και εγκληματικά αποκαλείται Αιθιοπία) υπάρχει μια μεγάλη επαρχία ονόματι Ορομία. Αλλά τα σύνορά της επαρχίας αυτής δεν αντιστοιχούν στα πραγματικά σύνορα της Κατεχόμενης Ορομία και έτσι πολλοί Ορόμο ζουν και σε άλλες επαρχίες του τυραννικού αυτού ψευτοκράτους του οποίου ο σχηματισμός οφείλεται σε πολλές γενοκτονίες διαφόρων αφρικανικών κουσιτικών και νειλοσαχαρικών εθνών κατά τον 19ο και 20ο αιώνα. Ορόμο Διασπορά υπάρχει σήμερα στις ΗΠΑ, στον Καναδά, στην Αυστραλία, στο Σουδάν, στην Αίγυπτο και σε άλλες χώρες.

Οι Ορόμο είναι ένα κουσιτικό έθνος (δηλαδή ανατολικό χαμιτικό έθνος) και οι πιο κοντινοί ‘συγγενείς’ τους είναι τα άλλα κουσιτικά έθνη της σημερινής Ανατολικής Αφρικής: οι Σομαλοί (που είναι επίσης διαιρεμένοι: στην ευρισκόμενη σε εμφύλιο από το 1991 Σομαλία, στο Ογκάντεν της Αβησσυνίας, στην Κένυα και στο Τζιμπουτί), οι Σιντάμα, οι Άφαρ, οι Κάφα και οι Καμπάτα. Τα τελευταία τέσσερα κουσιτικά έθνη είναι και αυτά υποδουλωμένα στην Αβησσυνία. Ιδιαίτερα μάλιστα οι Άφαρ είναι τριχοτομημένοι ανάμεσα στην Αβησσυνία, την Ερυθραία και το Τζιμπουτί.

Ο λόγος για τον οποίο η Σομαλία βυθίστηκε και παραμένει σε εμφύλιο προγραμματισμένα επί σχεδόν 30 χρόνια είναι ο ίδιος για τον οποίο οι Ορόμο αντιμετώπισαν την έχθρα όλων των μεγάλων αποικιοκρατικών χωρών (Αγγλία, Γαλλία, ΗΠΑ) και την άρνηση της κατευθυνόμενης από το παρασκήνιο διεθνούς κοινότητας να ανταποκριθεί στον δίκαιο εθνικό απελευθερωτικό αγώνα τους.

Ταυτόχρονα, πολλά ψέμματα διαδόθηκαν από πανεπιστήμια, εκδοτικούς οίκους, ερευνητικά κέντρα, και ΜΜΕ ώστε να μειωθούν οι αλήθειες που διέδιδαν εθνικά απελευθερωτικά κινήματα όπως το Oromo Liberation Front.

Ο λόγος για τον οποίο δεν ξέρουν για τους Ορόμο στην Ελλάδα, στην Γαλλία, την Αγγλία, την Γερμανία, την Ρωσσία, τις ΗΠΑ, την Κίνα και άλλες χώρες του κόσμου είναι ο ίδιος για τον οποίο οι περισσότεροι άνθρωποι σε όλα τα μήκη και πλάτη της γης ξέρουν μια ψευδέστατη ιστορία, έχουν στρεβλή πληροφόρηση κι έχουν λάθος εικόνα της κατά τόπους υπαρκτής κατάστασης.

Συχνά-πυκνά η παραπληροφόρηση και η αποπληροφόρηση συνοδεύονται από την παντελή αποσιώπηση.

Και στην περίπτωση των Ορόμο ό,τι επιχειρήθηκε επιμελώς να αποσιωπηθεί είναι η γενοκτονία των Ορόμο που είναι ένα σχεδόν συνεχές γεγονός το οποίο άρχισε στα μισά του 19ου αιώνα.

Ορόμο Ουακεφάτα, οπαδοί της παραδοσιακής μονοθεϊστικής και ανεικονικής θρησκείας τους, εορτάζουν την θρησκευτική εορτή Ιρίτσα.

Η διάλυση των αφρικανικών βασιλείων των Ορόμο και η γενοκτονία των Ορόμο οφείλεται στο γεγονός ότι οι κακουργηματικές και σατανικές ηγεσίες των αποικιοκρατικών χωρών του 19ου αιώνα, και πιο συγκεκριμένα οι κυβερνήσεις της Αγγλίας και της Γαλλίας, πούλησαν όπλα στο μικρό κρατίδιο των Αμχάρα και Τιγκράυ, την Αβησσυνία, για να κάνει πόλεμο εναντίον των Ορόμο και άλλων κουσιτικών και νειλοσαχαρικών εθνών, να τα κατακτήσει και να τα προσαρτήσει.

Έχει αποδειχθεί ότι κατά την περίοδο κατά την οποία αυτές οι δυο χώρες διεξήγαγαν μια παγκόσμια εκστρατεία εναντίον του δουλεμπορίου, επέτρεψαν στο μικρό και βαρβαρικό βασίλειο της Αβησσυνίας να διεξάγει δουλεμπόριο ώστε να έχει έσοδα και να αγοράζει όπλα. Οι τότε κατακτήσεις των άλλων ανατολικών αφρικανικών βασιλείων εκ μέρους των Αμχάρα και Τιγκράυ της Αβησσυνίας ήταν κανονικό χασάπικο επειδή εκείνα τα έθνη πολεμούσαν με ακόντια, τόξα, βέλη και σπαθιά. Έχει καταγραφεί από ουδέτερους παρατηρητές εκείνων των χρόνων ότι οι μισοί Ορόμο εσφαγιάσθησαν κατά την αβησσυνική κατάληψη της Ορομία.

Σήμερα μόνον σε κείμενα Ορόμο καθηγητών, ερευνητών και αναλυτών και σε άρθρα του καθ. Μουχάμαντ Σαμσαντίν Μεγαλομμάτη θα βρείτε την αλήθεια σχετικά με το θέμα. Όλοι οι άλλοι ερευνητές και ειδικοί είναι υποχρεωμένοι να σιωπούν γιατί το να μιλήσεις για την ιστορικώς πρώτη, την μεγαλύτερη, και την πλέον μακρόχρονη γενοκτονία των νεωτέρων χρόνων στις ανελεύθερες Ευρώπη, Αμερική και στα εξαρτήματά τους είναι κυριολεκτικά career terminator (τερματιστής σταδιοδρομίας).

Αλλά όταν ανέφερα σε Ορόμο υπαλλήλους κι εργάτες των εταιρειών που διευθύνω εδώ στην Κένυα ότι γνωρίζω προσωπικά τον Έλληνα ανατολιστή κι αφρικανολόγο κ. Μεγαλομμάτη που έκανε επί μακρόν μια media campaign υπέρ των Ορόμο, τα πρόσωπά τους έλαμψαν και μου ζήτησαν να τους τον γνωρίσω, γιατί τα περί των Ορόμο online άρθρα του της περιόδου 2004-2011 τυπώνονταν, μεταφράζονταν από τα αγγλικά στην γλώσσα των Ορόμο, και διαδίδονταν ανάμεσά τους ακόμη και στα πιο απόμακρα χωριά. Και μια φορά, όταν ο κ. Μεγαλομμάτης ήταν περαστικός από την Κένυα, τους έφερα σε επαφή και κείνοι τον αγκάλιαζαν και τον φιλούσαν σαν να ήταν εκείνος ένα μέλος της οικογένειάς τους. Και τι έκανε εκείνος; Μιλούσε τέλεια σε Αφαάν Ορόμο μαζί τους!

Αφαάν Ορόμο σημαίνει ‘γλώσσα των Ορόμο’ στην γλώσσα τους, όπως και Αφ Σομάλι σημαίνει ‘σομαλικά’ στην γλώσσα των Σομαλών, Αφαράφ σημαίνει γλώσσα ‘γλώσσα των Άφαρ’ στην γλώσσα εκείνου του έθνους, και Σινταμουάφο σημαίνει ‘γλώσσα των Σιντάμα’ στην γλώσσα του συγκεκριμένου κουσιτικού έθνους.

Αυτά τα αναφέρω για να καταδείξω την εγγύτητα των κουσιτικών εθνών και γλωσσών. Παραλλαγές του Αφ- σημαίνουν ‘γλώσσα’. Δηλαδή είναι όπως η λέξη lingua στις λατινογενείς γλώσσες. Τα Αφαάν Ορόμο, όπως και τα Σινταμουάφο και τα σομαλικά, γράφονται σήμερα με λατινικό αλφάβητο.

Οι Ορόμο χαρακτηρίζονται από θρησκευτική τριχοτόμηση: άλλοι είναι μουσουλμάνοι, άλλοι χριστιανοί και άλλοι Ουακεφάτα, δηλαδή πιστοί της Ουακεφάνα, της παραδοσιακής θρησκείας των Ορόμο.

Προ 200 ετών δεν υπήρχε ούτε ένας Ορόμο μουσουλμάνος ή χριστιανός.

Όταν όμως άρχισε η αβησσυνική κατάληψη που συνδυάστηκε με την εμφάνιση δυτικών ιεραποστόλων και την επιλογή ανάμεσα σε βίαιο εκχριστιανισμό ή θάνατο, πολλοί Ορόμο προσχώρησαν στο Ισλάμ και συνεργάστηκαν με τους Σομαλούς και την ιταλική αποικιοκρατική διοίκηση της Σομαλίας εναντίον των Αβησσυνών.

Σε πλήθος άρθρων του, ο κ. Μεγαλομμάτης έχει καταδείξει τις στενές σχέσεις και τις ομοιότητες ανάμεσα

α) στην αρχαία αιγυπτιακή θρησκεία,

β) την αρχαία κουσιτική / μεροϊτική θρησκεία στο προχριστιανικό Σουδάν (που οι αρχαίοι Έλληνες αποκαλούσαν ‘Αιθιοπία’) και

γ) την Ουακεφάνα. Ακόμη περισσότερο,

ο Έλληνας αφρικανολόγος έχει ιστορικά αποδείξει την μεροϊτική – κουσιτική καταγωγή των σημερινών Ορόμο της Αβησσυνίας και της Κένυας από το Αρχαίο Σουδάν (την πραγματική Αιθιοπία), έτσι δίνοντας στο μεγαλύτερο σύγχρονο κουσιτικό έθνος μια ιστορικότητα που πάει πίσω στο 2500 π.Χ. και τον πολιτισμό της Κέρμα στο σημερινό βόρειο τμήμα του Σουδάν.

Ουακεφάνα σημαίνει πίστη στον Ουάκο, τον μόνο Θεό κατά τους Ορόμο. Οι μουσουλμάνοι Σομαλοί, αν και χρησιμοποιούν το όνομα Αλλάχ, διατηρούν και την κουσιτικής (Cushitic) καταγωγής λέξη Ουάκο. Συχνά μάλιστα την προσθέτουν μετά από λέξεις με ευεργετικό νόημα: δεν λένε ‘μπαρ’ (: βροχή) αλλά ‘μπαρ Ουάκο’, δηλαδή ‘η βροχή του Θεού’!

Στην συνέχεια παραθέτω μια σειρά από συνδέσμους για πρώτη εξοικείωση με το θέμα (η wikipedia έχει συχνά πολλές ανακρίβειες για λόγους που ήδη προανέφερα: επικρατεί σκοπίμως μεγάλη παραπληροφόρηση σχετικά) και αναδημοσιεύω ένα τεράστιο άρθρο του κ. Μεγαλομμάτη στα αγγλικά, αρχικά δημοσιευμένο στις 2 Μαΐου 2010, με τίτλο Oromo Action Plan for the Liberation of Oromia and the Destruction of Abyssinia (Fake Ethiopia), δηλαδή Σχέδιο Δράσης των Ορόμο για την Απελευθέρωση της Ορομία και την Καταστροφή της Αβησσυνίας (Ψεύτικης Αιθιοπίας).

Το συνηθισμένο στην Ορομία πελώριο δέντρο Οντάα (Odaa) επέχει κεντρική θέση στην κοινωνία, την πίστη και την ζωή των Ορόμο.

https://om.wikipedia.org/wiki/Odaa

Σημειώνω ότι ο κ. Μεγαλομμάτης είχε συγκρουστεί με τον αιγυπτιολόγο ακαδημαϊκό και καθηγητή του Jean Leclant, ο οποίος ήταν αυτός που συνέστησε προσωπικά στον φίλο του, τον ματοβαμμένο Αμχάρα τύραννο της Αβησσυνίας Χαϊλέ Σελασιέ, στα μισά της δεκαετίας του 1950 (όταν ο Leclant ίδρυσε την εκεί Γενική Διεύθυνση Αρχαιοτήτων) να αλλάξει το όνομα της χώρας από Αβησσυνία σε Αιθιοπία.

Το γιατί συνέβη αυτό είναι μια μεγάλη ιστορία, η οποία θα απασχολήσει όλο τον κόσμο στο μέλλον, αλλά ο κ. Μεγαλομμάτης έχει επανειλημμένα γράψει για το θέμα και γι’ αυτό θα επανέλθω.

Κλείνω ζητώντας σας να μην αποκαλείτε πλέον Αντίς Αμπέμπα την πόλη που είναι πρωτεύουσα του τυραννικού αυτού κράτους. Το όνομα αυτό στάζει αίμα. Αυτή ήταν η πρωτεύουσα ενός από τα βασίλεια των Ορόμο τον 19ο αιώνα και ονομαζόταν Φινφινέ. Οι Ορόμο ακόμη την ονομάζουν έτσι – και μόνον έτσι.

Διαβάστε:

http://www.oromoliberationfront.org/News/2008/Open%20Letter%20to%20HRH.html

http://oromoliberationfront.org/english/oromia-briefs/

http://oromoliberationfront.org/english/finfinne-addis-ababa-is-an-oromo-land/

http://www.genocidewatch.org/ethiopia.html

http://www.voicefinfinne.org/English/History/MB.html

http://www.voicefinfinne.org/English/index_interview.htm

https://en.wikipedia.org/wiki/Oromia_Region

https://en.wikipedia.org/wiki/Oromo_people

https://en.wikipedia.org/wiki/Oromo_language

https://en.wikipedia.org/wiki/Oromo_conflict

http://free-oromiyaa.blogspot.com/2010/05/oromo-action-plan-for-liberation-of.html

https://oromiatimes.org/2014/01/04/evidence-meneliks-genocide-against-oromo-and-other-nations/

Η σημερινή διοικητική διαίρεση της Αβησσυνίας (Ψεύτικης Αιθιοπίας) εκφράζει τα συμφέροντα των κατακτητών Αμχάρα και Τιγκράυ, των δυο εθνών της Αβησσυνίας που με κατακτητικούς πολέμους και γενοκτονίες επεξέτειναν τον 19ο και τον 20ο αιώνα τα σύνορα του μικρού και βαρβαρικού κρατιδίου τους που εκτεινόταν από την λίμνη Τάνα στην Αξώμη μόνον.

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Oromo Action Plan for the Liberation of Oromia and the Destruction of Abyssinia (Fake Ethiopia)

First published in the American Chronicle, Buzzle and AfroArticles on 2nd May 2010

Republished in the portal of the exiled Oromo Parliamentarians

https://www.oromoparliamentarians.org/English/News_Archive/Oromo%20Action%20Plan%20for%20the%20Liberation%20of%20Oromia.htm

Dr. Muhammad Shamsaddin Megalommatis

The present article is not an original, new text; it consists in the merge of eight articles first published in 2008. The text has been slightly modified, edited and updated. As the series was not completed, I will further expand in forthcoming articles in order to extensively describe the types of actions needed to be undertaken by independent average Oromos in view of the liberation of Oromia and the ultimate destruction of the monstrous colonial tyranny of Abyssinia, the world´s most racist and inhuman state. The present article consists of 21 units, as per below:

1. The Search for Oromo Leadership

2. A New Oromo Leadership: A Global First

3. Weaknesses of the Traditional Political Leadership

4. Identification of the Oromo Nation in 2010

5. Who is the enemy of the Oromos?

6. Local – Regional-level Foes

7. Authentic Oromos and Fabricated Amharas; the Total Opposition

8. Direct and Indirect Colonialism

9. Differentiation among Colonial Rulers

10. Anglo – French Colonial Establishment: Arch-enemy of the Oromo Nation

11. Millions of Oromo Leaders Organized in Independent Groups

12. Present Oromo “Leaderships” and their Inertia

13. Key Figures to Be Considered by All the Oromos

14. Biyya Oromo Independent – Whose Work Is It?

15. Groups of Oromo Liberation Activity – GOLA

16. Ground work

17. GOLA Security – Impenetrability

18. GOLA – Commitment

19. GOLA – Function

20. Basic Directions for GOLA Projects and Endeavours

21. Collection of Information Pertaining to the Oromo Nation

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1. The Search for Oromo Leadership

I went very attentively through Mr. Abdulkadir Gumi´s article ´Oromos: unblessed with leaders´ and I do find it as an excellent opportunity to exchange with my friend some ideas and approaches in public. Mr. Abdulkadir Gumi is a young Borana Oromo political activist, who deserves great respect for the help he has offered to many Oromo refugees, penniless refugees, and undeservedly imprisoned asylum seekers. In an opinion editorial, Mr. Abdulkadir Gumi asserted that the Oromo Nation has currently no great caliber political leaders able to “rise above their village, clans, interest”. Little matters whether I agree with the statement or not. Abdulkadir may be right in his comparisons with examples of African leaders, but I would like to pinpoint some yet unnoticed truths.

Point 1 – Worldwide lack of political (and not only) leadership

Searching worldwide, one can hardly find political leaders worthy of their titles. One can go through numerous editorials, analyses and even books about the subject. The issue is not quite new, but I would add that it gets continually deteriorated year after year, decade after decade. I came to first notice it in the 80s, when political commentators in Europe explained that the then generation of statesmen and politicians (Helmut Kohl, Hans Dietrich Genscher, Giulio Andreotti, Margaret Thatcher, James Callaghan, Francois Mitterrand, Jacques Chirac, Jimmy Carter, etc.) were of smaller caliber and poorer performance than the previous generation of European and American statesmen who reshaped Europe and America in the aftermath of WW II (Konrad Adenauer, Alcide De Gasperi, Winston Churchill, Harry Truman, Dwight Eisenhower, Charles de Gaulle, etc.).

I would add that ever since the same motif has been repeatedly employed within more specific contexts, academic, artistic, philosophical, spiritual, etc. Viewed as such, it is omnipresent in almost every era and every period of human civilization; only in few periods of zenith it is momentarily forgotten. This is the so-called ´concept of decadence´, according to which the past is always greater, higher, nobler, and consequently, more classic. People have always been familiarized with the concept that in the past ancestors were heroic, epic, and grandiose.

In fact, average people and political leaders change very little and their caliber is generally the same; what changes and in the process confuses our understanding is the era in which we live. Our acts and our thoughts, our quests and our hopes create instantly different contexts within which everything is viewed differently. Sometimes, this is also true, another context is truly a lower context, and then it would be impossible to expect greater thinkers, leaders, intellectuals and visionaries. The context is always reflected in the people who compose it, because they first express in it their deep thoughts, worries and perceptions.

Placing the subject within the context of our times, we can only agree with the approach; our era of conventionalism, materialism, relativism, conformism and subjectivism helps proliferate corrupt statesmen, crestfallen leaders, and conventional thinkers who are held captive of fallacies and forgeries that appear to them as awfully great and therefore impossible to challenge. These are the myths of our times that we avoid to demolish because this would deprive us of the hierarchical approval of our lethargic society where the manipulation is omnipresent and the fraud remains omnipotent.

Befallen societies – real, decomposed social corpses cannot by definition bring forth great leaders; when an overwhelming pan-sexism is matched with cynical individualism, which is measured in millions of dollars and reconfirmed by social bubbles, the so-called leaders and intellectuals are devoid of originality, in-depth knowledge, and humane understanding, let alone wisdom and erudition. Social solidarity takes then the form of soiree de gala whereby caviar and champagne do not allow the attendants to focus on the dramas of billions of impoverished and starving masses.

In the societies of the End, there will be no leader; not because there are not or there cannot be. But because by accepting to lead the present elites, they would defame to very concept of leadership – which they are certainly not ready to consent with. In fact, the situation observed by Mr. Abdulkadir Gumi among the Oromo society hinges on global developments of the last 50 years.

Point 2 – Political leadership and “realistic” solutions

Political leadership does not necessarily mean great personality, but effective delivery of realistic political solutions. This is a point of clash within some Oromo leaders; I believe some of them are truly great people who have been exposed to extreme experience opportunities and formed very strong personalities. The same concerns Oromo theoreticians, academics and intellectuals.

One must have a perspicacious sight in this regard; what is a value for these Oromo leaders and intellectuals is not necessarily a value for our present collapsed world. Delivery of realistic solutions by a political leader and statesman is conditioned by adequate acceptance of the values of the present world. Yet, one can be a great person and fail to deliver a realistic political solution; the measures of this world are such that impose debasement and ignominy as key to success.

People who insist on preserving their integrity have definitely poor chances to successfully deliver.

Point 3 – Political action results from correct plan and timing

Epicenter of efficient political leadership is the well-timed and correctly planned political action. This is not an easy task for leaders of organizations, fronts and movements that struggle for the national liberation of oppressed peoples. Most of them have grown in clandestine conditions without attending a school of political science, thought and action.

Many Oromo leaders of liberation fronts and organizations, before taking a vital decision, ignore the real dimensions of the issue concerned, and are not able to correctly evaluate whether their impending action´s timing is good or not. This can be remedied through collective forms of leadership and through further involvement of the Oromo academics in the various liberation fronts, organizations and associations.

There is a great number of Oromo academics and intellectuals, who except from serving as the oppressed nation´s scholarly assets, could definitely help Oromo political leaders renowned for their strong clandestine experience but also for their political unawareness. For the years ahead, it will be decisive to offer these Oromo academics and intellectuals key positions of councilors and advisors and let them define many non political and political aspects of the Oromo National Struggle for Independence.

In fact, all the Oromos must understand that the real fight starts now! It would therefore be wise to view the ´Oromia Tomorrow´ project from scratch and holistically. There is always time for a comprehensive plan, target prioritization, adversary targets´ analysis, and internationalization of the Oromo struggle for National Independence – which must make the headlines and the breaking news allover the world.

Point 4 – Oromo Voluntarism

At this moment, I will refer to an excellent sample of American voluntarism that is very closely affiliated with Oromo social stance; it is the classic quote from President John Kennedy´s inaugural address (20 January 1960):

“And so, my fellow Americans, ask not what your country can do for you; ask what you can do for your country”.

This consists in the best answer to Mr. Abdulkadir Gumi´s call for great and honest Oromo leaders to appear. The best Oromo leaders are indeed the unknown Oromos, all those who spent time in jail, have been persecuted throughout Abyssinia, were mistreated by the Abyssinian agents of secret services abroad, and without losing their faith in the ultimate liberation and the rehabilitation of the Oromo Nation, they are ready to do all it takes to get it done.

This is not a figure of speech; it is literally meant.

The aforementioned quote of the assassinated American President was said for citizens of an established country; for the homeless Oromos, the quote could be paraphrased into the following:

“And so, my fellow Oromos, ask not who will be your leader in the struggle for Independence; ask yourselves how you will be the leader in the struggle for Independence”.

Instead of waiting known and unknown persons to perform and lead the Oromo Nation to Independence, the Oromo youth must truly understand that their contribution to the long desired objective of National Independence is as important as that of any leader.

Through political activism in a great number of fields, pioneering initiatives and proper political monitoring and analysis, young Oormos, acting within small nuclei and impenetrable groups, can exercise a great impact on all the liberation movements, fronts or organizations, and on their leaders.

2. A New Oromo Leadership: A Global First

This will truly be the transcendental approach to the existing need for Oromo leadership; instead of getting involved into endless discussions of the style “we did all we could”, “no, you did nothing”, “you are tribalists without future”, “you want to impose political prevalence of one tribe when the others pay”, “you are sectarian”, “no, you got bribed in order to stay inactive”, “you are wrong in willing to shape an alliance with those” “you are isolated from the rest” and a thousand of possibly true but utterly disastrous sentences like the aforementioned, the Oromos must reflect and emulate their traditions, culture, behavioural system, and historically attested identity.

Almost all the Oromos can be the leaders of the Struggle for Liberation of Oromia. Little matters whether finally some of them will be absent. In this series of articles, I will examine what and how the Oromos should act in order to trigger tremendous changes and momentous political developments that neither their vicious enemies, the racist ´Ethiopianist´ Amharas, nor any possible traditional Oromo leadership could ever outmaneuver, disregard, avert or avoid.

3. Weaknesses of the Traditional Political Leadership

Before proceeding systematically into methodological steps, one should stress a point:

Why is collective leadership, shared by thousands of Oromo political activists and social voluntarists, preferable to traditional political leadership?

I think one does not need much to underscore the importance of this seminal point. Traditional political leaderships involve leaders, and rely extensively on personal leadership. Personal leadership is the weakest point of a liberation struggle; this is not widely known. A person is easily exposed to influence, impact, pressure, demands, extortion, inducement, bribery and blackmail. A traditional leader is engaged in personal contacts, consultations and deliberations.

Consequently, one understands clearly that a traditional leader of a liberation front is exposed to the world of global power (involving mainly diplomacy, administration, military, and financial corporations); the liberation front´s objectives and deeds usually clash with interests of some parts of the world of global power, and then contacts are resumed in order to solve the issues.

In these contacts, the eventual liberation front leader is an extremely weak being compared with the professionals of the world of global power (be they a diplomat, a military, a Chief Financial Officer or a special envoy). Such is the difference that the few first attempts of enticement usually bring a wonderful result and the liberation front leader is then suitably ´bought up´.

There is more to it; the aforementioned eventuality is not immediately detected by the followers or the colleagues of the (already bought up) leader. He then proceeds smoothly (is even advised to do so by his ´buyers´ who now are called ´international support´) and in the span of a few months, he suddenly expresses a strange and unexpected suggestion; he may then influence all the rest or he may not. But even before that, the change is detected by the opponents of his earlier interlocutors. Who are they? Well, practically speaking, anyone belonging to another part of the world of global power. Do not view this situation necessarily limited within the frame of a well known concurrence in Africa, such as US – China, Europe – China, US – Europe; it can be an internal European or American group of power that is opposed to the one that first contacted and bought the liberation front leader.

What happens in this case is a counter-negotiation, a counter-blackmail, and a counter-bribery; with more money in his pockets (I am sorry, rather read Swiss bank accounts), the leader acts differently and accommodates himself in another country. With all the divisions that the new situation may create, as the world of global power has enough money for all; when colleagues separate from leaders there is always an enticement – counter-enticement issue involved.

Few leaders have today the strength of Che Guevara; people become smaller when the world of global power becomes stronger. Usual thoughts of today´s liberation front leaders, who have been bought up, are theoretical questions like the following:

Why being assassinated, when one can live a nice and comfortable life, have position, climb up to a world class respectability, and even hear acclaim and finally enjoy posthumous fame?

One could expand up to the level of an encyclopedia on this execrable issue that delineates the world corruption just ´minutes´ before an excruciating disaster sends all these illegal and inhuman interests to the Hell they deserve, but this is not the subject of this article.

From the aforementioned it becomes clear that collective leadership, established out of simple people who first situated the center of their activities in small independent cells of work before merging them, can avoid the entire chapter of enticement and blackmail attempted by the world of global power at the prejudice of personal leadership. Simple people, who worked in simple groups of volunteers and all together meet the representatives of the world of global power, automatically cancel the possibility of these shameful representatives to act in their customary way.

Let´s study a hypothetical, yet possible case. If 10 representatives of a union of activists´ groups meet with one or two French or English diplomats, what sort of colonial tactics can be attempted? They will reject the bribe offered (if the offer is ever expressed) and thus they will effectively interrupt the shameful negotiations. The representatives of the world of global power will be in total despair because they will have no means to influence this union of activists´ groups as the personal contact and the evil exercise of enticement and blackmail practices would prove to be impossible. The representatives of the world of global power become powerless if they cannot isolate one person out of an entire group or union of groups. With the 10 representatives rejecting the bribe, the representatives of the world of global power would not know whom to contact and how to influence this headless union groups. They would have to interfere in more expensive, painful or uncomfortable ways; their bias would be then revealed more easily.

There is more to it; before reaching the level of being convoked by some representatives of the world of global power, the union of activists´ groups will have already done tremendous work which would be absolutely disproportional to the fainéant and indolent pseudo-leaders of the traditional political leadership. Absolutely colossal work can be done, and will have been done even before the level of the establishment of the union of activists´ groups; the essential and background work must be done first, and will have to be done by the activists´ groups and isolated cells. Never forget, the representatives of the world of global power very often ask their puppets precisely this: to stay inactive. This helps tremendously their agendas at times.

This has very prejudicial side-effects. If one considers the work that needs to be done and the work that has been done by all the existing Oromo liberation fronts, one realizes automatically why Oromia has not yet been liberated. The detrimental comparison (certainly less than 1%) is due to the fact that the indolent leaders render the entire Oromo Nation indolent as well. Why bother if you think that a leader and an organization will manage it altogether? Relax! Contemplate the wonderful lines of the Oromia mountains´ peaks in the horizon, and expect the liberation to fall from the sky!

On the contrary, if you know that the liberation of your country is simply your own affair – and none else´s – then you are bound to act, ceaselessly, passionately and wholeheartedly. And who is the Oromo who would not give everything to see the black – red – white flag in the UN General Assembly?

4. Identification of the Oromo Nation in 2010

Before going ahead with the necessary fields of Oromo grassroots revolutionary cells and groups of work, we have to make a clear-cut demarcation of who can be members of such a group. In fact, only Oromos, either in Oromia or the Diaspora, can be members in these cells. Who can be considered as Oromo native in 2008?

Every person whose origin involves an Oromo father and/or mother, every person who speaks Afaan Oromo as native language, and every person who in addition to the aforementioned conditions is totally committed to the Struggle for the National Liberation and Independence of Oromia is an Oromo. Abiding by Gadaa social and behavioural values, rules and activities is imperative, and if for any possible reasons some Oromos may have partly or totally forgotten, neglected or abandoned Gadaa, related training and education must be offered to them – which is one more concern for the activists´ groups.

In addition to the aforementioned compulsory and incontrovertible conditions of Oromoness, one should provide for the integration within the Oromo society of all the people married with Oromos, and of their children, as long as they abide by the second and the third of the previous three conditions. Abiding by Gadaa values, rules and activities is always imperative, and related training and education must be offered to them as well.

Furthermore, for people exposed to and victimized by racist policies of assimilation, carried out by Oromos´ enemies who targeted the diachronic existence of the Kushitic Oromo Nation, there must be a provision. As result of the criminal anti-Oromo policies imposed tyrannically over the span of the last ca. 130 years, several Oromo natives lost their Afaan Oromo linguistic skills and even their identity. They should undergo – if this is explicitly demanded by them – an intensive course of Oromo identity rehabilitation which will also be a matter of concern and endeavour for the activists´ groups. They will have to learn Afaan Oromo, integrate themselves within exclusively Oromo social and professional context, and adhere to one of the two traditional Oromo religions, Waaqeffannaa or Islam. Not only a concern for their Oromization must be shared, but a vivid effort of de-Amharanization must be applied (upon their request), and their rejection of any element of the terrorist, racist theory of ´Ethiopianism´ must be total and absolute. Abiding by Gadaa values, rules and activities is imperative for them too, and related training and education must be offered to them. Under these conditions, and following their 18 to 24 months long training, they could be considered Oromos, and then participate in the Oromoo activists´ cells and groups of volunteers.

Finally, a provision must be made for the eventual Waaqeffannaa proselytes, and all those who may find in Waaqeffannaa a system of beliefs and practices that suits their mindsets and visions best, under condition of learning Afaan Oromo, and permanently ascribing themselves to Oromo social values, rules and activities (Gadaa).

Before focusing on the ways to establish Oromo cells of political activists and social volunteers, we must analyze a critical point; the lack of independence for the entire nation is not the result of mere coincidence. Real, criminal enemies have existed and are currently active against the Oromo Nation. No success will ever mark a socio-political project if foe identification is neglected or undermined.

5. Who is the Enemy of the Oromos?

This question can be phrased only by true Oromos; this means that not a single individual, who does not see his life purpose included in the effort for the Liberation – by all possible means – and National Independence of Oromia, has the right to speak in this regard.

As we already stipulated, there may be people whose ancestry is only partly Oromo; however, one cannot accept them as properly speaking Oromos (either they speak Afaan Oromo or not), as long as they do not fully admit the National Need for Independent Oromia and do not acknowledge that for them top life priority is the Liberation – by all possible means – of Oromia.

Consequently, people who are not Oromos, have no right to participate in the debate about Oromos, their liberation, and their enemies´ elimination. These pseudo-Oromos are alien, sick and evil elements that must be cut off from the Oromo Nation and adequately – and paradigmatically – punished.

In the same way an Englishman or a Russian will not tell the Georgians who their enemies are and what their national objectives should be, a non Oromo – by virtue of his rejection of, or opposition to, Independent Oromia – has nothing to say and should therefore be properly isolated.

In addition to the Native Oromos, historians and political scientists, analysts and commentators, fully committed to unadulterated truth and objective stance, have to participate in the national Oromo debate, and contribute to a critical political subject, such as the Oromos´ foe identification.

At this point, we must direct our analysis´ efforts to two different levels, first the local – regional platform, and second the regional – global arena.

6. Local – Regional-level Foes

Over the past few months, we observed an Abyssinian governmental effort to fuel disputes among Oromos inhabiting different parts of the occupied Oromia and other subjugated nations of the obsolete Abyssinian colonial state. There were clashes with the Sidamas, the oppressed nations of the Benishangul province, and others. Are these nations enemies of the Oromos?

This is a viciously setup trap; these nations have been incorporated in the obsolete Abyssinian colonial state without their political willpower and personal determination.

Other tyrannized nations are not enemies.

These oppressed nations have been forced to accept the reality of their lands´ invasion, their historical rulers´ and leaders´ physical annihilation, their properties´ confiscation, their houses´ destruction, their ancestors´ assassination or slavery, and their culture´s, religion´s and language´s prohibition. In brief, they have lived a dark national and personal experience similar to that of the Oromos.

Their socioeconomic and political manipulation by any Abyssinian tyrannical administration helps only further victimize them; the Oromos must understand that since they form the largest nation within the colonial hell Abyssinia (fallaciously re-baptized ´Ethiopia´), the criminal tyrannical rulers will certainly try repeatedly to oppose them by using all possible means – not only the governmental oppression.

1. Tigray Monophysitic (Tewahedo) Abyssinians are not enemies.

Many analysts and commentators use the term ´Tigray-led´ to describe Meles Zenawi´s tyrannical administration. There is no doubt about the origin of the Abyssinian dictator; equally, there is no doubt about the increased proportion of Tigrays hired and present in Abyssinia´s public administration. Under conditions of democratic rule, the Tigrays should not outnumber the Ogadenis hired in the public sector, ´elected´ in the parliament, and appointed in the government and the military, as the two nations´ total population comprised within Abyssinian borders is the same.

It would be inaccurate to identify the entire Tigray nation with Meles Zenawi´s tyrannical administration. First of all, the Tigrinya and Tigre speaking people live in great numbers outside Abyssinia, forming the majority of Eritrea.

Second, the Tigray Muslims, who represent a significant portion of the Tigray nation, are systematically persecuted in Abyssinia, and methodically kept out of the government.

Third, and more importantly, the Tigrays, as an independent nation with different identity, historical heritage, culture and traditions, are equally targeted by the state-imposed, historically false, and politically racist dogma of ´Ethiopianism´, which was setup by the Amhara Monophysitic Abyssinians in order to ensure the criminal project and evil plan of the assimilation (amharanization) of all the subjugated nations of Abyssinia with the Amharas.

In a way, Tigray traitor Meles Zenawi contributes to an Anti-Tigray, Anti-Abyssinian racist theory that greatly and irreparably damages his own nation. The same concerns all his followers, as well as every Tigray ascribed to the evil theory of Ethiopianism which is promoted by the Ethio-fascist crooks of Kinijit and Ginbot-7, Hitler´s children in Africa.

But there are Tigrays who reject the evil Amhara racism and their bogus-historical dogma, and Oromos must reach out to them and setup structures of future cooperation to comprehensively destroy Ethiopianism, and isolate the evil Amhara racists.

2. Amharas: the Insidious Invaders, Criminal Settlers, and Monstrous Tyrants

Before explaining why the Amharas consist in the focus of evil and anti-Oromo criminality, I want to quote an excellent study carried out by Sandra F. Joireman and Thomas S. Szayna, researchers of the Rand Corporation, who drew pertinent conclusions as regards the nature of the Amhara ideology, as ´insidious´: (http://www.rand.org/pubs/monograph_reports/MR1188/MR1188.ch5.pdf):

“The long stretch of Amhara leaders in Ethiopia has led to two inaccurate and insidious ideas among the Amhara. The first is the association of a particular Amhara “type” with the definition of Ethiopian: by this notion, an “Ethiopian” is a slight, light-skinned, Christian, Amharic-speaking farmer. The second is a sense of manifest destiny: an idea that the Amhara are somehow ordained to rule a “Greater Ethiopia.” These ideas are insidious because they give no quarter to the majority of the population who do not fit this “type” linguistically, religiously, or ethnically”. (p. 12)

7. Authentic Oromos and Fabricated Amharas; the Total Opposition

The historical reality is simple and easy for all the Oromos to learn, understand, admit and thence use as basis for their political orientation. It is encapsulated in the foreign points:

1. Oromos and Amharas originate from different ethno-linguistic groups which opposed one another over the ages; the former are the descendants of the indigenous Kushites, the real ancient Ethiopians who developed a most ancient and illustrious civilization on the Nile´s banks in Northern Sudan (the real Ethiopia of the Ancient Greek and Latin sources) from the 3rd millennium BCE down to the middle of the 2nd millennium CE (involving three great Ethiopian Christian states, Nobatia, Makuria and Alodia). The Amharas are an Ancient Yemenite, Semitic, offspring that crossed the Red Sea and settled in the Eastern African coastland of today´s Eritrea before expanding in the inland.

The difference between Amharas and Tigray Abyssinians may even reflect different Yemenite settlements in Eastern Africa, but the Ethiopian Kushites had been in constant conflict with the Abyssinians even before the Abyssinian invasion of Ethiopia (Northern Sudan) and destruction of Meroe (the last pre-Christian Ethiopian capital) at 360 CE.

2. African Oromo Kushitic opposition to the Abyssinian Semitic presence in Africa is noticeable throughout the Christian, Islamic and Modern periods of Eastern African History. Quite characteristically, although Christian Abyssinians invaded Meroe, they failed to be accepted by the indigenous Ethiopians, the ancestors of the Oromos, and to diffuse Christianity in the Nile´s valley. Christianity was diffused in Ethiopia (Ancient Sudan) through Egypt.

3. The interconnection between the three Christian Ethiopian states and Christian Abyssinia was minimal, if not inexistent, until the demise of the Abyssinian Axumite state in the advent of Islam (ca. 650).

4. The three Christian Ethiopian states survived during the first period of Islamic expansion, whereas Christianity in Abyssinia was demolished with the rise of Islamic control over the Eastern African coastlands in the Red Sea area. The contacts between the isolated remnant of inland Axumite Abyssinia with the three Christian Ethiopian states were very limited.

5. The rise of the Kushitic Agaw Christian dynasty in the middle of 10th century in a small part of the present Tigray and Afar provinces´ territory helped Christianity survive in Abyssinia, but it consists in an abrupt dynastic, cultural, and national discontinuity. The Christian Agaw state was small and equally isolated. It resumed few contacts with the two Christian Kushitic Ethiopian states (Nobatia and Makuria merged to confront the Islamic pressure in 10th century Upper Egypt, whereas Alodia was comfortably far). However, it was deeply reviled by the disparate, revengeful Abyssinian elements that were wisely kept out of control. It finally collapsed because of their conspiracy.

6. The subsequent rise of the barbaric, criminal, adulterous, and evil pseudo-Solomonic dynasty in the 13th century opened the gates of the Hell for a multitude of civilized African nations who – with the Agaws first – became the target of the criminal Amhara forgers who introduced the counterfeit, spurious theory that the Axumite Abyssinians king had descended from the Biblical Queen of Sheba, an unhistorical Ancient Yemenite ruler (known as Balqis in the Islamic traditions that reshaped the Biblical and the Talmudic references), and the Ancient Israelite king Solomon.

7. There is not a single pre-Agaw or Agaw evidence (religious-historical, archeological or philological) that pre-Christian and Christian Axumite Abyssinians had ever believed that they had any sort of connection with the mythical Yemenite queen and the historical Hebrew king. It is all a criminal lie that kills millions of humans, and enslaves and tyrannizes all the rest who may come to an encounter with it.

8. This bastard theory reflected the projection of illegitimate needs of the Semitic Amharas on the Kushitic Agaw throne, and was used as political ideology by the theocratic, lunatic Amhara kingdom´s elite in their effort to serve and promote their heinous, utterly inhuman and antihuman objectives, namely Anti-Islamic hatred, Anti-African odium, and systematic barbarization and assimilation of all the Eastern African nations.

9. Following historical clashes with Christian and Muslim nations (Agaw, Afars, Somalis, Hadiyas), the Amharas – who did not bother to save the ailing Christian kingdom of Alodia (the last Christian Ethiopian kingdom in Sudan) when it was (ca. 1500 – 1520) attacked by the Funj Muslims – engaged in confrontation with the Oromo Nation, which lasted for centuries before the Oromos were (almost in their entirety) enslaved by the Abyssinians.

10. A pattern of the utmost importance in this confrontation is the persistent Amhara malignancy to act in premeditated manner matched with hypocrisy, duplicity, mendacity and to intentionally target the very existence of the Oromo Nation.

11. The fact that during the long historical process some disoriented, deceived or disenchanted Oromos entered into any sort of contact and relationship with the Amharas, involving even royal marriages, does not change in anything the reality that for every Amhara action and/or initiative there has always been a proven Amhara plan of racist, anti-Oromo nature, which was unveiled after each planned event had been unfolded.

12. The eventuality of a half-Oromo ancestry for an Amhara ruler means nothing but an Amhara Anti-Oromo plan. It would be otherwise only if, due to the eventual half-Oromo ancestry, the Amhara ruler denied the heretic, pseudo-Christian Monophysitic Abyssinian Church and introduced Waaqeffannaa religion among the Amharas.

If such an action had been taken, then we could have discussed about the fair and bi-dimensional character of the relationship between the two nations. When an Oromo gets absorbed within the Amhara socio-behavioural system (do not call it ´culture´), he / she becomes a non-issue and a non-subject for the Oromo National History.

13. Part of the Amhara pseudo-royal obscenity was the permanent practice to force marriages between people of supposedly noble origin and vulgar felons to enable the permanence of the theocratic control over the supposed ´palace´ of the Amhara Abyssinia. The practice started with the first pseudo-king of the bogus-Solomonic “dynasty”, Yekuno Amlak, who was the son of nobody, but was presented as the descendant of the last king of Axum, which would make even chimpanzees laugh!

14. On all this background, 13 – 14 decades of deliberate, coldhearted genocide perpetrated against the Oromos by the Amhara invaders, the terrorist Amhara settlers, the notorious Nafxagna, and the accompanying cruel soldiers was added to irreversibly stamp an irreconcilable relationship, which will end only with the liberation of the Oromos, the total separation of the two nations, the expulsion of the Amhara settlers from Finfinnee, Shoa and Gojjam, and the UN patronage of the two separate states´ relationship.

The Amhara anti-Oromo animosity reflects today a 2-millennium long opposition between the indigenous, African, Kushitic Ethiopians and the emigrant, Semitic, Yemenite Abyssinians. It should however be clearly understood that the Amharas are not the only enemy of the Oromos. Simply, the propinquity makes them more reviled.

For a subjugated nation, a faraway enemy can be more harmful and perilous; one can generally call the case ´colonialism´; however, this phenomenon is vast and nuanced. There can be direct and indirect colonialism. This is one point; the other point is that not all the colonial powers have been equally detrimental to the colonized peoples. It is essential to illuminate these two point before proceeding with the identification of the Oromos´ regional – global enemies.

8. Direct and Indirect Colonialism

Yemen, as integral part of the Islamic World for no less than 900 years, became normally an undisputed province of the Ottoman Empire, when the Sultans of Istanbul became Caliphs, and the Ottoman forces arrived in Yemen. Colonialism in Yemen started in the 1830s with the British invasion of Aden in their vicious plan of encircling and destroying the Islamic Caliphate – quintessence of the Islamic World. This example is a typical direct colonialism. The departure of the British brought an end to the direct colonial rule.

The British had also colonized the Ottoman province of Sudan in the second half of the 19th century; but to do this, they involved the Egyptians who were by then under a particular regime of a Viceroy who was nominally subject to the Ottoman Empire (as Egypt had been an integral part of the Caliphate for almost 300 years / 1517 – 1798) and essentially controlled (and therefore colonized) by the combined colonial forces of France and England. The military and economic presence of Europeans in Sudan was pseudo-legitimized by the idiotic cooperation of the Viceroy (Khedive), who was not even an Egyptian but Albanian of descent. This case is a composed, indirect and direct colonial, regime.

In the case of the colonial Abyssinian expansion at the prejudice of numerous African nations which lost their independence in the process, we have sheer French and English offer of support, technical assistance, financial aid, military know how transfer, and key intelligence info handed over the Abyssinian tyrannical rulers.

Both, France and England, wanted Abyssinia to expand colonially in order to

1. contain the Italian colonial expansion in the Red Sea and the Horn of Africa region, and

2. balance their own colonial expansion in the aforementioned area. The French were pushing from the West (Sahara and the territories of today´s Central African Republic and Chad), and the English were trying the establish a colonial axis from the North to the South of the Black Continent.

Consequently, the nations that have been subjugated by the Abyssinians, have been indirectly colonized by the British and the French. This is a key point to take into consideration.

In fact, indirect colonialism can last longer and take different forms; England colonized India, and after more than 200 years of colonial conspiracy, presence and rule, the English left. By dividing their previous colony, through a disreputable UN involvement, into many countries, the English managed that an entire nation, the Baluchs, be divided among three states, namely Pakistan, Iran and Afghanistan.

The treatment that the Baluchs have received within Pakistan is purely colonial, but the direct colonial presence of the Pakistani authorities in Baluchistan does not minimize in anything the indirect – still present – English colonialism.

A similar case can be noted in NW Africa, whereby the ongoing, indirect French colonialism left the Kabylian Berbers without a state.

9. Differentiation among Colonial Rulers

Colonialism itself is a vast issue that does not belong exclusively to modern periods of the History of the Mankind. In the Antiquity, we easily identify Egyptian, Phoenician, Assyrian – Babylonian, Aramaean, Persian, Yemenite, Greek, Hebrew and Roman colonies.

The reasons that bring the settlers to faraway places vary; from commercial motifs to military conquest, and from interest for exploration to flight due to tyranny, many varied motives bring people – sometimes in great numbers – to distant places.

In modern times, colonialism started with the efforts of the kings of Spain and Portugal to reach out to India in order to break the Ottoman monopoly over the commercial routes to the spices, fragrances, incense and other products of the Orient. Spanish colonialism proved to be extremely brutal as it took the form of intentional genocide of the Mayas, the Aztecs and the Incas, who were forced to Christianity.

Holland, France, and England followed on the Spanish and Portuguese colons´ footprints; contrarily, great maritime powers of the Mediterranean, like Genoa and Venice, remained confined within the same geographical area and gradually lost their significance. Although parts of Africa and Asia had been colonized by some of the five European colonial powers, first America was completely colonized (by Spain, Portugal, France, Holland, England and Russia), and then the competition was transferred in Africa where for centuries the Ottoman Empire controlled lands inhabited by Muslims that totaled an area of more than 8 million km2.

As all African Muslims (with the exception of the Moroccans, the Malians and other Muslims of the Western confines of Africa who were organized in at times sizeable states) from Algeria to Egypt to Somalia viewed the Sultan – Caliph and the Sheikh-ul-Islam as their political and spiritual leaders, we cannot possibly discuss of Ottoman colonialism.

In Africa, Western colonialism took an openly anti-Islamic form which has left an irreversible impact down to our days. Spain and Portugal had already expanded tremendously, that´s why their involvement in Africa was not momentous; however, Portugal´s involvement was early and critical as it saved the tiny Abyssinian state from extinction. Holland had great interests elsewhere; in Europe itself, Belgium was a Dutch colony, whereas faraway Indonesia was truly immense for the small European kingdom. In fact, Africa was the continent of the harshest Anglo-French competition. Italy and Germany were late newcomers, and the overall picture was completed with Portugal, Belgium and Spain.

Colonialism had more limited success in Asia; three great, old states, namely the Ottoman Empire (last but not final metamorphosis of the Roman Empire and its Oriental part), Iran and China were never colonized. Of course, the three countries were terribly weakened, as they were targeted by nearly all the then competing European colonial empires, Russia, France, England. With the aforementioned three empires, plus Germany, Austria-Hungary, Japan and the United States competing for a larger colonial portion in China, started WW I that was a shock for the 19th century colonialism.

It was absolutely duplicitous for the American establishment to fight so resolutely against the Spanish colonial empire in the last decades of the 19th century and humbly – and shamefully – agree with the expansion of the French and the English colonial empires at the prejudice of the Ottoman Empire in the aftermath of WW I.

With the demise of the colonial dreams of Germany, with the rise and the fall of the Japanese and the Italian colonial empires, with the transformation of the colonial empires to postcolonial authorities, and with the emergence and the dissolution of the Communist world, we were ushered into our global times.

How can we differentiate among the colonial empires?

There are two levels of evaluation, namely physical and socio-behavioural – cultural.

1. Physical Level

Brutality is a sign of insanity and inhumanity; wherever we attest a high degree, great extent and long duration of brutality, we realize that we face a merciless colonial empire ruled by cruel racists. This is the case of Spain in Mexico and Peru, this occurred in Tanganyika at the times of the German occupation, and this was encountered in the Eastern confines of Asia at the times of the Japanese empire. It is essential to add that the same brutality was employed by the Amharas against the Oromos, and by the Russians against the Uzbeks and the Turkmen.

2. Socio-behavioural – Cultural Level

Contrarily to the Spanish, German, Russian, and Japanese cruelty, the classical French and English colonialism is mainly directed against the socio-behavioural, cultural and national values of the colonized nations. Instead of killing or expelling anyone who opposed the colonial orders and rule, the French and the English deployed a great effort to socially infiltrate and culturally alter the subjugated nations. They extended this approach to the local elites, anticipating the logical social impact and ramifications of an advanced de-formation, de-education, and de-identification of the local elites.

The French and English approach targeted the colonized peoples´ national identity, historical heritage, cultural authenticity, religious traditions, socio-behavioural soundness, and proper existence. The approach is mainly French of concept and the English have been distant second in this regard. The French intentionally tried to turn all the colonized peoples – victims of the French expansionism and imperialism to mere copies of (certainly unauthentic) Frenchmen. They projected among the colonized nations prefabricated ideas – ´bon pour l´ Orient´ and tried to convince that allover the world ´culture´ is the French culture.

The English did not reach that level; however, they used the French effort in order to project general considerations of and viewpoints on the commercial – economic exchanges and the international economic order. This attitude ushered us into the world of global economy on which English liberalism rather than French dirigisme left a strong impact.

Italy – more preferable than Amhara Abyssinia for Oromos

Compared with the English and French colonial rule as it was exercised in a variety of Middle Eastern and /or African countries (such as Egypt, Sudan, Algeria, Lebanon and Morocco), Italy proved to be a far more human colonial power. Italian colonialism in Libya, Eritrea, Somalia and Abyssinia was rather an expression – not imposition – of Italian daily lifestyle.

Although Italy represents within the European continent a far older and far more determinant culture than France and England (Renaissance alone would reconfirm the aforementioned statement), the Italians did not force the Libyans or the Somalis to perceive the world as possible to view only through the eyes of Boccaccio or Dante, nor did they constrain them to share the esthetics of Michelangelo and Leonardo da Vinci.

In fact, the Italian humanist attitude can be attested in the return of the Axum stele (hawalti), and in the most recent deal with Libya, involving formal apology and reparations for the colonial occupation.

The English and the French reactions against the pertinent Berlusconi – Qadhafi deal, as encapsulated in numerous articles in the world press (f. i. http://www.time.com/time/world/article/0,8599,1838014,00.html), demonstrate the evil and racist nature of the French and English establishments.

It is essential for every Oromo activist and political volunteer to understand that tactical mistakes have been made in the past; when the Italian colonials attacked Abyssinia in 1936, they did not represent a threat against the Oromos, the Afars, the Sidamas and others, but a menace against the evil monarchical state of Abyssinia, and its cannibalistic pseudo-king Haile Selassie.

In fact, at those days, the Abyssinian invasion of Oromia had just been completed, and the last king of Jimma had died before just 4 years (1932); it was too early for the Oromos to have formed a strong resistance organization and liberation front. If this had been the case, an alliance between the Oromos and the Italians (stronger than the rather unmotivated cooperation of Abba Jofir with the Italian administration of the subjugated Abyssinia) could have brought liberation to Oromia in more rapid and anodyne way.

10. Anglo – French Colonial Establishment: Arch-enemy of the Oromo Nation

Why is the Anglo-French colonial establishment an enemy of the Oromo nation? Without understanding this reality, the Oromos have little to minimal chances to achieve national liberation and independence, as they will fail to identify their primary foe´s real motives.

The Anglo-French colonial establishment is selective and partial in its expression of political support; their American puppets, the pro-European part of the US establishment, are equally partial, and this has been repeatedly reconfirmed through proper study of their differentiation tactics. The recent story of anti-Zimbabwe hysteria is typical.

The ruler of Zimbabwe did not carpet bomb villages and towns of his country, but the Abyssinian cannibal Meles Zenawi did. However, the US and EU African policies and rhetoric are full of venomous focus for Zimbabwe but seem to be totally oblivious of the criminal practices of the Abyssinian tyranny. The US duplicity reaches the level of criminality for immoral and wicked elements like Jendayi Frazer, the disreputable accomplice of the Abyssinian butcher Zenawi.

The only US and EU policy as regards the Oromos involves the continuation of the barbaric and inhuman Abyssinian dictatorship and the prolongation of the tyrannical imposition of the fallacious, racist and Satanic dogma of ´Ethiopianism´. In other words, the Anglo-French colonial establishment definitely and passionately seeks the extinction of the Oromo Nation.

Why such evilness?

The issue to be plainly answered would involve a great number of volumes; it is essential for Oromos to understand the evil nature of the Anglo-French colonial establishment. In fact, it is wrong to confuse it with mainstream Christianity as many Islamists unfortunately do – misguiding themselves only.

The evil Anglo-French colonial establishment turned repeatedly against many Oriental Christians, and contributed greatly to the physical and spiritual genocide of the Aramaean Nation.

In fact, they would turn – with evil intention for ultimate extinction – against anyone, against any nation that by its existence consists in sheer rejection of their perfidious concepts and ideas, and in definite opposition to their messianic and eschatological plans and related practices.

More particularly with respect to the Oromos, the existence of the Gadaa system is a superb demonstration that the Western democracy (not as heralded and envisioned by the Enlightenment philosophers but as practiced in the 20th century) is a fake, tyrannical system whereby hidden groups of power can easily advance their agenda by perpetrating – in front of the outright majority of the otherwise blind societies – detrimental conspiracies that go unnoticed. The nature of the secret societies that control the Western world involves undetected, secret support and solidarity – expressed in public – among these societies´ members that are not identified by the rest as such (which would illustrate to all the rest the real motives behind their decisions and acts). In this way, with untied hands, members – initiated into conspiracies against the rest – support partially their ´brethren´ in order to facilitate the materialization of the objective of their secret society to put every social and political activity under control.

This abhorrent reality is in total contrast with the openness, the fairness and the humanity of the Gadaa system that does not leave space for secret groups of individuals to be formed as a cancerous tumor in the society.

An independent state ruled by the Gadaa system consists in a supreme danger for the Anglo-French colonial establishment; if average citizens and specialists of the Western world studied a society ruled by Gadaa, they would propagate its benefits among the Western societies and this could cause a thunder far more menacing that Lenin´s October revolution.

If the advantages, the morality, and the humanity of the open system became a reason for many to demand dissolution of the Western secret societies like the Apostate Anglo-French Freemasonic lodge, this would announce the beginning of the end for the Western World.

Even worse, within an Oromo state organized by Gadaa, the Anglo-French colonial establishment would fail to infiltrate and impose its norms, inflecting the international stance of the country, and dictating choices and decisions.

For them, the existence of a genuine Oromo state and society would gradually trigger their end.

On the other hand, an independent Oromia would be the first, ideologically and culturally Kushitic, state, and yet their perverse reading of the Bible makes them believe that they must never allow the descendants of Ham rule their countries.

The continuation of the slavery of the Kabylian Berbers in Algeria, Tunisia, Morocco and Libya clearly demonstrates their Anti-Kushitic empathy. This issue is vast, but here we can conclude that there will never be an independent Oromia, if Oromos fail to understand that the main adversaries they have to face are the manipulators of the Western societies: the Apostate Anglo-French Freemasonic Lodge.

11. Millions of Oromo Leaders Organized in Independent Groups

There will never be one Oromo leader to bring liberation and national independence to the Oromo Nation. On the contrary, there will be many millions of Oromo leaders who will make it happen, and only thanks to them, Oromia will emerge again – and soon!

With the aforementioned in mind, I will proceed now in the main part of this recapitulative article in which I intend to emphasize that today´s Oromos do not need to spend time in describing possible wrongdoings of this liberation front or that movement for independence, do not need to waste time for pertinent or impertinent observations on the various Oromo leaders´ inconsistencies and eventual compromises, and do not need to wait from them anything in the future.

Relying on few or – even worse – one leader is essentially anti-Oromo, as it contradicts the responsibility in which every Gadaa member – of any age – is vested. Within democratic systems like Gadaa, it is important to always bear in mind that out of a 100-person group, 99 members have to carry out 99% of the total work, and nothing less than that.

In Gadaa, there is no – there cannot be a – leader from whom people await their ´salvation´; one (1) member of a 100-person group delivers 1% of the total work – eventually the hierarchically top 1% of the work, but that is all.

Expectations that someone else (be he the leader or the king) will deliver the bulk of the work, hopes that a miraculously capacitated person will do it almost all, and anticipations that without communal effort few leaders will get it done, are all genuinely anti-Oromo attitudes, concepts and approaches.

It is rather preferable for the Oromos to forget them as soon as possible.

12. Present Oromo “Leaderships” and their Inertia

If one views today´s Oromo political leaderships, one will be amazed by the existence of a huge number of leaders and the little, minimal, infinitesimal work done. The following questions will illuminate this critical ascertainment.

Question 1

Has ever a comprehensive, analytical list of Human Rights violations been established to classify – per type of activity – all the diverse oppressive policies carried out against the Oromo Nation?

Question 2

Has ever a comprehensive repertory been established to enlist in chronological order all the types of oppressive acts carried out against the Oromos – on daily basis?

Question 3

Has any Oromo liberation organization written down analytically all the aspects of the cultural genocide perpetrated against the Oromos by the successive (monarchical, pro-communist, and pseudo-republican) Amhara and Tigray Monophysitic Abyssinian regimes?

Question 4

Has any Oromo liberation organization presented a complete catalogue of every Abyssinian act that consists in desecration of the land of Oromia, involving the illegal building of Abyssinian churches, the prohibition of religious acts related to the Oromo religion (Waaqeffannaa), the profanation of holy shrines and holy places throughout Oromia, and other similar practices?

Question 5

Has any Oromo liberation organization compiled an analytical directory of the Amhara and Tigray Monophysitic Abyssinian anti-Oromo literature, plus a separate index of acts related to the dictatorial, tyrannical imposition of the aforementioned literature by the Abyssinian state (fallaciously called ´Ethiopia´)? It is clear that the directory should involve every historical falsification compiled by the racist and criminal Abyssinians and printed in school books and manuals for the primary and secondary education (either written in Amharic, Tigrinya, Afaan Oromo, Af Somali or Qafar af), magazines, reviews, newspapers, and books or presented in radio and TV programs.

Question 6

Has any Oromo liberation organization composed a list of Amharic and Tigrinya texts (selected among the aforementioned literature) that demonstrate (beyond the simple falsification level) the existence of a racist, anti-Oromo hatred among the Amhara and Tigray Monophysitic Abyssinians, and the subsequent systematic elaboration of purposefully adjusted historical falsification, geared to serve the evil target? One can expect several thousands of pages to be collected like that out of already existing literature– only to be duly submitted to the UN and the UNESCO.

Question 7

Has any Oromo liberation organization composed the Atlas of Amhara and Tigray atrocities as narrated by every single Oromo who lived a dreadful life experience in the form of violation of his/her Civil and/or Human Rights? What does it matter if this opus would necessitate more than one million (1,000,000) pages to be printed? Would this testimony be much less than all similar documents accumulated by tyrannized Jews in Nazi Germany?

Question 8

Has any Oromo resistance ´elite´ – around past and present Oromo leaders – worked in order to diffuse all the aforementioned documentation (assuming it is produced, of course!) to all governments, administrations, embassies, political parties, deputies, senators, international organizations, NGOs, cultural associations, academies, universities, colleges, unions of authors and intellectuals, educational and religious institutions, heads of municipalities, financial institutions and sizeable corporations of the world?

Recording the oppression, the odium, the barbarism, the inhumanity and the bestiality of the Amhara and Tigray Monophysitic Abyssinians, and diffusing the data, may constitute one axis of activities, but there is more than that to be done! One should therefore proceed through following questions.

Question 9

Has any Oromo liberation organization recorded the Oral Oromo Literature, the traditions, the narrations, the songs, the historical records, and the memoirs of the elders? Here, I do not mean academic recording for further ethnographical research; I simply stress the need of just writing down in Afaan Oromo what risks being lost with the disappearance of the elder generations. Records should encompass narratives about traditional professional activities (written down as performed on annual basis), social events and circumstances, private life dealings and actions, popular wisdom (proverbs, sayings, admonitions, and narratives), all types of prose and poetry, songs and dances, traditional beliefs and interpretations of natural, social and personal phenomena, description of traditions and customs.

Question 10

Has any Oromo liberation organization collected memoirs of Oromo resistance and fight among simple people who participated in various phases of the Oromo efforts for national liberation? At this very moment, there are still alive a few Oromos, who may have lived as young children and/or adolescents at the times of Abba Jifar II (died 1932), and even more numerous Oromos who may remember details from the days of Abba Jofir (died in the 60s).

Every act related to the last Oromo kings should be recorded as kept in the memories of Oromo elders who are still alive. The memoirs of the Oromo Elders should be recorded in hundreds of volumes. With the emergence of the Internet, all the material can be available online with minimal cost (if compared to what would be needed in a printing house).

Useless to add here that this great work, if carried out, is – for all the Oromos – millions of times more important than the disreputable Amhara forgery of Kebra Negast.

Question 11

Have any Oromo liberation organization, with members fluent in English, French, German, Russian, Italian, Spanish, Chinese, Portuguese, Japanese, Hindi and other languages, undertaken translation projects for material related to the aforementioned questions 10, 9, 7, 6, 5, 4, 3, 2, and 1?

Question 12

Have any Oromo liberation organization, with members fluent in English, French, German, Russian, Italian, Spanish, Chinese and other languages, undertaken dictionary projects in the languages they are fluent in?

Question 13

Have any Oromo liberation organization undertaken a much needed anti-Amhara Monophysitic Abyssinian campaign at the Internet level, and more particularly at the level of Wikipedia where irrelevant, ignorant, and miserable forgers of Amhara and Tigray Monophysitic Abyssinian origin insist on diffusing a fallacious presentation of all entries related to ´Abyssinia´, ´Ethiopia´, ´Oromo´, ´Amhara´, ´Ethiopian History´, etc., etc., etc.?

Question 14

Has any Oromo resistance ´elite´ – around past and present Oromo leaders – worked in order to diffuse all the aforementioned (questions 9, 10, 11 and 13) documentation (assuming it is produced, of course!) to all governments, administrations, embassies, political parties, deputies, senators, international organizations, NGOs, cultural associations, academies, universities, colleges, unions of authors and intellectuals, educational and religious institutions, heads of municipalities, financial institutions and sizeable corporations in the world?

Question 15

Has any Oromo resistance ´elite´ around past and present Oromo leaders worked in order to help establish 10000 (ten thousand) websites of purely Oromo content? Am I exaggerating? Certainly not! If an Oromo does not believe that it is of vital importance for all the Oromos to launch for instance an independent website http://www.moti.com (where one would analyze – in Afaan Oromo and 10 international languages – the principles, the ideals the concepts of the Oromo royalty, its co-existence with Gadaa system, its dependence on Waaqeffannaa, its role as the beacon of Oromo noblesse, and the History of the Oromo Kingdoms, with maps), then certainly this Oromo will probably forget his Oromoness sooner or later.

13. Key Figures to Be Considered by All the Oromos

Most probably all the Oromos have heard about the Palestinians; another people, in another continent, in another occupied land. A people that already got a shadowy international recognition, not yet a seat in the UN Assembly General!

I do not want to establish parallels, suggest interpretative approaches or even discuss the ´Palestinian issue´. I want only to make a comparison between my search efforts in Google today.

For an estimated population of 12 million Palestinians (http://en.wikipedia.org/wiki/Palestinian_people), which means less than one third (1/3) of the entire Oromo population (erratically, malignantly and vindictively reduced to just 30 million people by the criminal Amhara forgers who wrote the filthy, false and disreputable article of Wikipedia: http://en.wikipedia.org/wiki/Oromo_people, although it oscillates between 37 and 43 million people, according to several trustworthy calculations), my Google search brought the following results:

Palestine 26.200.000 references

Oromia 159000 references

Palestinian 21.100.000 references

Oromo 1.580.000 references

Palestinians 5.410.000 references

Oromos 42100 references

I don´t know what your conclusions may be (spend some time, checking Google as number of references), but mine are direct, fast and clear: Oromia will not become independent under similar circumstances.

Not a single Oromo can possibly accommodate himself/herself with this dire reality – which can and will be reversed in order to let Oromia emerge among the world´s great nations (leaving aside the barbaric tiny Amhara state with less than 15 million people – contrarily to the filthy, false and disreputable article of Wikipedia: http://en.wikipedia.org/wiki/Amhara_people that makes of them a bubble of 20 million).

It is sure that many among the aforementioned questions concern non-political issues, at least if we use the term ´political´ stricto sensu. This would make several people ponder whether it is necessary for a liberation front and resistance movements to encompass issues of cultural, educational, academic, intellectual, artistic, and religious order. They could eventually be right.

However, allover the world the interconnectedness between the strictly political and the cultural (including the educational, the religious, the academic, the intellectual, the artistic, and the religious) elements becomes stronger and stronger.

Even more so for the Oromos, as the political – economic tyranny to which they have been exposed is merely a reflection of cultural, educational, academic, intellectual, artistic, and religious tyranny, because the racist Amharas target the historical existence, the cultural integrity, and the national continuity of the Oromos, whom they want to absorb into the – worst than Hitler´s plans for the World Jewry – monstrous and bastard fabrication of the non-existing notion of ´Ethiopia´, the world´s most racist and most evil theory.

As it can be easily understood, the fact that a nation is not politically independent does not necessarily imply that their historical existence, cultural integrity, and national continuity are targeted. The Flemish are part of Belgium but their existence is not threatened.

This is not the same with the Oromos. Consequently, a sizeable part of the Oromo National Liberation Struggle will be fought on cultural, educational, academic, intellectual, artistic, and religious grounds.

14. Biyya Oromo Independent – Whose Work Is It?

Others may contend that the scope of the aforementioned 15 questions is so wide that only an independent state, the Kushitic Republic of Oromo Ethiopia, could possibly offer a creditable support for these projects. I would call this approach as the hypnosis of the highly suggestible, the hallucination of the greatly gullible, and the lethargy of the commendably coward.

There will never be a chance for an independent Biyya Oromo to come to exist if the aforementioned projects are not undertaken.

Please do not misread me; I say ´undertaken´, not ´completed´. On the other hand, I have to stress that I did not say that an independent Biyya Oromo will come to exist, only through these projects; there has to be clandestine movement, manifestations, riots, attacks on military camps, an entire revolution. But the aforementioned projects consist in an indispensable phase of preparatory work. They set the strong foundations on which the national independence struggle will be placed, involving military clashes between Oromo rebels and the regular army of tribal Amhara and Tigray gangsters.

Finally, some will maintain that the various Oromo liberation fronts, resistance movements and political parties, even if they wanted, could not possibly hire the employees needed to carry out this wide range of groundbreaking endeavours. They are right; the only able to undertake this momentous effort are the Oromos in their entirety.

Oromia will be liberated by them, and only partly the credit will go to the liberation fronts, the resistance movements and the political parties. There are millions of Oromos who need no money, no salary and no reward to engage themselves in the most noble effort for the Oromia Independence and Renaissance. Their recompense will be the new great African state, the Kushitic Republic of Oromo Ethiopia.

To reach this destination any Oromo who wants to contribute to the great effort must have ready his mind, his culture, his background, his body, as well as the time and the money he can spend; the latter will be of minor importance.

The vehicle to take the Oromos to the Independent Biyya Oromo is called GOLA, which means ´section´ in Afaan Oromo; it will stand in English as the initials for ´Groups of Oromo Liberation Activity´.

How the GOLA will be incepted, how they will function, and how they will keep Amhara intruders faraway we will discuss immediately.

15. Groups of Oromo Liberation Activity – GOLA

Thanks to the above 15 questions, I presented a picture of missing endeavours and projects that the existing liberation fronts and independence movements failed to either completely materialize or partly promote. The dire comparison of online references (searched in Google) to Palestinians and Oromos says it all: although triple in terms of population, the Oromos remain mainly unknown to the rest of the world.

Who can help you, if they don´t know you?

To mend the situation, I believe that all the Oromos must contribute to the formation of Groups of Oromo Liberation Activity – GOLA, which will be the vehicle to take the Oromos to the Independent Biyya Oromo. I will examine now how the GOLA will be incepted, how they will function, and how they will keep Amhara intruders faraway.

Every three or four Oromos who personally know one another well can form one GOLA unit. This already means that all three or four are determined to do all it takes to bring Oromia as independent state back to life. They should be ready to die for this holy purpose or even physically eliminate any Abyssinian invader and settler, any foreign, illegal and inimical resident of Oromia´s territory.

The struggle for National Independence and Liberation is not a salon for pleasant stories and nice narratives; those who are not ready to physically eliminate any Abyssinian invader and settler, any foreign, illegal and inimical resident of Oromia´s territory, should desist and live as slaves, because they are slaves and not free humans.

In all parts of the world, a struggle for National Independence and Liberation means blood, killings, fights, attacks and violence. The same will happen in the mountains, the plains and the plateaus of Oromia that will prove to be the field of ultimate decimation and extermination of the criminal racist gangsters, the Amhara and Tigray Monophysitic Abyssinian invaders. Every Oromo must be ready for the most brutal act that will be needed in order to eradicate the filthy racist invader out of the Holy Land of Oromia.

However, a struggle for National Independence and Liberation does not reach its culmination in the very beginning but after a great, preparatory work; so, one must not think that the three or four people who will set up a GOLA unit will be immediately versed into attacks against the criminal and illegally present in Finfinnee Amhara racists.

In a liberation struggle, the question of time plays a key role; no one will take you seriously, if you suggest that it will last 40 years! That´s too much. But it will not happen in 6 months, and certainly this minimal span of time is not enough for the case of GOLA that launches a fresh approach, starting from scratch.

At this point, it is important to ask ourselves how much time has been spent for the liberation struggle in Oromia; if we consider the establishment of the OLF as a marking point (1973), it has already been 37 years! How fast has the time passed! If we go back to the death of the last king of Jimma, we will be constrained to count approximately 77 years! It looks long…

The aforementioned serves as basic understanding; when one starts from scratch, time does not matter. As it is known, the Oromo liberation struggle has already lasted for some parts of Oromia more than 140 years; consequently, the Oromos who passionately want to set up the different GOLA units and lead the Oromo liberation struggle must forget the issue of time; it may be 10 years, it may be 15 years. Does it truly matter? Already more than 15 years of anti-Oromo Woyane regime have passed! And already more than 37 years have passed since the establishment of the OLF…..

As I suggested, just few people, three or four, who personally know one another very well are enough to set up a GOLA unit. This may look extraordinary and many may have the willingness to ask me the question “how three or four people will be able to overthrow an entire criminal regime?” and many other similar points.

The answer to this sort of questions is very simple; three or four people can truly overthrown an empire, if they believe they can (if you don´t believe it, stay at home and do nothing, just expect your death) and if they do the right thing at the right moment.

In fact, empires are idiotic and the Amhara criminal gangsters have been the most besotted people in the world; they are all intoxicated by the trash pseudo-theories of their illiterate and barbaric elites. The Truth in the minds, the thoughts, and the beliefs of the Oromos is an incomparable strength that can help outmaneuver the devices and the schemes of many. The reason Oromia has not yet been liberated is due to the lack of the correct know how.

It goes without saying that, if throughout Oromia only three or four people set up one GOLA unit, then certainly the effort will bring some fruits, but it will fall short of bringing the end of the illegal Amhara occupation of Finfinne and Oromia.

I personally believe that a great number of Oromos in occupied Oromia and in the Diaspora can set up dozens of thousands of GOLA units, thus advancing fast in the path of national liberation and independence. Again, this does not mean that, if within a month 1 million GOLA units will be formed, the liberation struggle will meet a successful end within a year! But the number of 1 million of Oromos being involved in the GOLA units is great; it means ca. 250000 units!

16. Ground work

One has to truly understand that ground work has to be carried out first; this is what was not done by the so far existing Oromo independence movements and liberation fronts, and this is the reason Oromia has not yet been liberated. Unless the ground work is done, even if Oromia is liberated through foreign intervention, the new, ´independent´ country will not truly be independent but a tool in the hands of the great powers that found interest in creating a new country in order to use it for some purpose of theirs; what a jolly and promising future!

That´s why when three or four Oromos meet in a room and set up a GOLA unit, the time disappears, and the interest about Oromo political parties, liberation movements, leaders and the likes, evaporates; there cannot be even a concern about what other Oromos do, and who is organized in another GOLA unit and who is not.

All that matters for the three or four Oromos, who are ready to form a GOLA unit, is their security and the work they may wish to carry out and thus contribute to the liberation of Oromia. The choice is free.

17. GOLA Security – Impenetrability

Security of a GOLA unit is a critical matter; perhaps not for the beginning but for a second stage of fight and struggle that may come after a year or two. However, the proper measures must be taken from now, from the very first moment, from the inception time of the GOLA unit.

All the Oromos may remember very well various narrations about, and denunciations of, Amhara fifth column inside this or that Oromo organization; this has nothing to do with solely the Oromos or Amharas, but it pertains to traditional forms of political leadership, which even when clandestine, can be successfully deviated from its original objectives. The entire story relates to infiltration tactics that consist in an entire chapter of the World Military History (typical modern use: http://en.wikipedia.org/wiki/Fifth_column).

GOLA units can prove to be Oromos´ only impenetrable organizations, and this is a sheer point of superiority vis-à-vis the current political formations. As I said, a GOLA unit can be established out of three or four people – only. There is – practically speaking – no need to have ten (10) people involved in a unit, at least in the very beginning. They will not make it stronger, but weaker.

Proper clandestine organization that remains impenetrable needs few, determined people at its original stage; suffice it that they know personally one another very well. Three or four people is a good number because what matters in the very beginning is the following:

1. the unit should be impenetrable by Amhara and Tigray Monophysitic Abyssinians, and

2. a great part of basic work has to be carried out.

The three or four persons, who agree to form a GOLA unit, must have known one another for many long years, eventually since their childhood; they must have shared for many long years the same approach to their Oromo identity, the same belief in the rise of an independent state of Oromia with capital at Finfinnee, the same conviction that the criminal Amhara and the Tigray – who are still today illegally on Oromia´s soil – must be expulsed by force out of the Land of Oromia that they sully through their barbaric presence, their fake and debilitated ideas, and their racist, anti-Oromo attitudes, schemes and hatred.

Never suggest to participate in a GOLA unit to someone whom you don´t know for many years, to anybody whose ideas have not been very well known to you, and to anyone who never expressed an explicit denial of the Amhara barbarism and anti-Oromo racism! You risk to fail dramatically.

Never imagine that, after having set your objectives, you will materialize them earlier than anticipated by inviting people whom you came to know just last week. There is no rush! Last week´s new acquaintance will acquire functional importance after five years of personal relationship.

And there is no need for interpersonal enthusiasm! Enthusiasm is very important at the level of the beliefs, the ideas, and the convictions; and enthusiasm is of seminal importance at the level of the work, the endeavour, the projects set as target.

Enthusiasm for the liberation of Oromia means passion for performance of (self-) assigned tasks, fervor for ceaseless contribution to the Common Cause, ardor for daily dedication to the GOLA projects, and excitement for result delivery; enthusiasm for the liberation of Oromia does not mean stupid joy for enrolling members, silly satisfaction for gathering in big numbers (when the necessary work is still not done) and inane happiness for raising funds at the time of mismanagement.

There is always a possibility that many are ineffective, whereas many times few prove to be the most effective; this must be always brought back in mind.

Top guarantee for effectiveness is security; never involve people whom you met recently. You can still be good friend with someone who will never know your involvement in a GOLA unit.

Useless to add that there is no need for publicity about you being a member in a GOLA unit. All that matters is the work you carry out – and its publicizing, as I will further analyze.

18. GOLA – Commitment

Another guarantee for effectiveness is commitment; do not get involved unless you are ready to give to the GOLA unit in which you belong all that is needed from your daily time, care, concern, and eventually some financial support.

At the first stage of work, there will be involved only Oromos who can write and read; only at the second stage of work, uneducated Oromos will be involved. In any case, literacy programs will have to be the purpose of work of several GOLA units.

Bear in mind, before establishing a GOLA unit, that you are bound only to the subjugated Oromo Nation, the traditional Oromo values and principles, ideals and rules. No law of the Abyssinian occupation forces is, or can ever be held as, of a certain value for you. The laws and the regulations of the racist state of fake ´Ethiopia´ are the world´s most disgusting excretion of governmental racism, bestiality and paranoia.

Anything that violates a law in Abyssinia (fallaciously re-baptized ´Ethiopia´) is an auspicious act; anything that helps utterly demolish the criminal pseudo-state ´Ethiopia´ is an act blessed by God. Simply, every Oromo engaged in a GOLA unit should be ready to do his/her ingenious best in order to escape Amhara and Tigray Monophysitic Abyssinian malignancy and evilness.

A GOLA unit must be launched at any time; today, tomorrow, after tomorrow, whenever three or four Oromos set up a meeting to discuss the idea, and to take the decision to see Oromia´s liberation as their own concern, work, and duty.

The number of works and endeavours, projects and undertakings needed at the first level is very high; of course, we cannot properly count them, as every project may be divided and subdivided into many. In fact, the necessary projects and endeavours may be at the level of some thousands of separate points. I will further expand on the subject in forthcoming articles.

What matters to be clarified here is that in fact there can be hundreds of thousands of GOLA units; they would involve millions of yet not mobilized Oromos whose commitment is essential for the national liberation effort.

Of course, when three or four people meet and decide about what task to assign to themselves, without contacting any other Oromo, it is very clear that they cannot know whether the subject they assign to themselves as task for a period of let´s say two years has already been undertaken by others in another part of Oromia or among the Diaspora. But this does not matter. It is of truly minor importance; some sections of the overall Oromo liberation project will certainly be available in duplicate or in a greater number of copies. This is to be expected, and there is nothing wrong in it.

When three or four Oromos meet to launch a GOLA unit, they must agree once forever for the time and the effort they are ready to accord to the project on daily basis. This must be an irreversible agreement, and must certainly involve an occupation of 3 to 5 hours on daily basis, and for at least five days per week. Relevant to the very patriotism of the involved Oromos, this commitment should be viewed as the top life choice, and all the rest must be consequently considered as secondary.

It will be better if, in every GOLA unit, small tasks are assigned (through an approach of subdividing endeavours and projects), and then following the completion of the first assignment, a second task could be agreed upon.

19. GOLA – Function

Now, I will expand on the function of the Groups of Oromo Liberation Activity (GOLA) and focalize on the projects and endeavours that Oromos have to undertake, organizing themselves in numerous small GOLA units, in order to lead the struggle for National Independence.

As every GOLA unit consists of three or four Oromos, they will have to arrange their time schedule under best terms of time management. With the subdivision of the work done and agreed upon, they will be able to arrange the sequence of their meetings and the proceedings of their work.

Some GOLA units will need Internet connection, whereas others will necessitate simple PCs for their projects´ elaboration. When a project will be completed, then Internet connection will be needed for the proper diffusion, but this may come after six months, or more – one year or two.

Several GOLA units will definitely have to be established in Finfinnee and will involve contacts with embassies and consulates; other GOLA units will need to be close to remote villages or their members will have to travel often to these places.

There will be GOLA units with such a project scope that it will be up to Diaspora Oromos to undertake their formation and proceedings.

These initial notes help clarify that in this effort of the entire Oromo Nation, all the Oromos have to contribute according to their possibilities, advantages, knowledge, and relevance. This is critical, because it helps harmonize all parts of the Oromo Nation. I will therefore give an example.

There is a need to write down traditional Oromo poetry that has been preserved orally – through the ages.

And there is a need to write letters to US Senators and Congressmen to inform them about issues of Human Rights violations carried out against the Oromos.

The common understanding is that three Oromos in Dembi Dollo may not have the facilities and the capacity needed to properly address US Senators and Congressmen in English; perhaps they may have no Internet connection or not even a computer. There is no need for them to assign this task to themselves.

On the contrary, they can certainly collect and write down all the traditional Oromo poetry that can be possibly registered in Dembi Dollo. They can write it on paper or, if they happen to have a computer, in many Microsoft Word documents. They can even raise among themselves the fund needed for video and tape recording of samples of the local poetry. Part of the fund raised may at the end be used for a trip to Finfinnee, as this will be needed in order to facilitate contacts with others and the uploading of the project on the web (blog and website).

Through this, it becomes clear that everyone willing to contribute to the Groups of Oromo Liberation Activity (GOLA) and the liberation of Oromia should configure his/her tasks on the basis of his/her possibilities.

The aforementioned approach demonstrates also the need for some GOLA units of awareness; but this is part of the projects and endeavours that should be undertaken by several GOLA units in occupied Oromia. Oromo villagers living in remote areas should be contacted and mobilized by the GOLA units of awareness. Thus, although in remote places, they will be stimulated to form their own GOLA units and carry out the tasks that they can possibly undertake.

However, on the other hand, two GOLA units may carry out projects that are related to one another, without the GOLA members obligatorily knowing one another; one GOLA unit may undertake the project ´Violations of Civil Rights in Parts of Borana´. They may launch a (UK – based) website (as one member may be in London, one in Finfinnee and two in Borana) specialized on this.

Three other Oromos, living in three different European capitals, although totally unrelated to the aforementioned GOLA, as soon as they notice the project and the website, may assign to themselves the regular translation of the website´s texts to German, Italian, Dutch and French, and the management of the four respective websites.

Again, another four Oromos, unrelated to the aforementioned two GOLA units, may give themselves the task of diffusing the news, reports, features and articles of the aforementioned websites (the original and those dedicated to its translations) to all the members of parliaments, all the political parties, members of academies, professors of faculties of Economics and Politics, NGOs, religious, cultural and social associations in all the countries involved and many more.

What projects, endeavours and tasks must be carried out at the primary stage in order to promote the Oromo liberation struggle and drive the Oromos to the most desired, ultimate goal of National Independence?

20. Basic Directions for GOLA Projects and Endeavours

There are four basic directions of activities to undertake, two internal and two external; by ´internal´ I mean activities to be carried among Oromos, which implies that mere knowledge of Afaan Oromo is enough as qualification (not for all of them however). Furthermore, the term ´external´ refers to outreach activities vis-à-vis all independent states and all other subjugated nations.

The four basic directions of activities of the GOLA members are the following:

1. Propagation of the Oromo Cause at the international level. This is an external direction.

2. Denigration of the Amhara and Tigray Monophysitic Abyssinian barbarism, racism, totalitarianism, historical forgery, inhumanity, sociopolitical misery and meanness, obduracy and malignancy at the international level. This is also an external direction.

3. Collection of information pertaining to the Oromo Nation (from Human Rights violations to cultural, historical, economic, political and social issues). This is an internal direction; it is clearly understood that without this range of activities, the aforementioned type no 1 of activities will be very difficult or impossible to materialize (or poorly materialized and ineffective).

4. Promotion of the Oromo solidarity and political – military cooperation. This is also an internal direction.

The Oromo struggle for liberation and national independence hinges on wide propagation of any Oromo – related issue. There must be more than 20 Departments of Kushitic and Oromo Studies throughout the world. The activities carried out by GOLA units will not create these departments, but will certainly make the need felt by different academic, intellectual and journalistic establishments in various countries.

Oromo – related issues must become the subject of precipitated bibliography, frequent articles and features, reports, lectures and public speeches, radio and TV emissions throughout the world.

Some Oromo must give themselves the challenging task of learning a foreign language and becoming sort of ambassadors of good will for the sake of their subjugated nation.

Further advancing, I will now enumerate the basic tasks per category of activity as per above. I will focalize on possible projects and endeavours (the list is not exhaustive), starting by direction no 3 in the previous article of the series.

21. Collection of Information Pertaining to the Oromo Nation

As I already said, this covers a very wide range of issues and topics from Human Rights violations to cultural, historical, economic, political and social issues. This direction is of seminal importance because the result of activities deployed in this circle will greatly affect those working in the propagation of the Oromo Cause at the international level (referred to as direction no 1 – external, in the previous article).

The following points are just indicative of what can be delivered by small groups of Oromo activists working within a Group of Oromo Liberation Activity (GOLA) unit.

Point 1. A Repertory of All Oppressive Acts Carried Out (in a Particular Area) Against the Oromos on Daily Basis

It goes without saying that a single GOLA unit cannot cover the entire Oromia. In fact, many GOLA units must be established, perhaps one per town, and at times one per village. They must set up a list in chronological order, starting with the day of the GOLA unit inception; the list must contain every act of oppression, every action of discrimination carried out by governmental authorities (of any level – federal, regional, local) against every single Oromo. The area for which the task will be assigned by the GOLA unit members must be screened and monitored on daily basis. In regard with the area concerned, the GOLA unit must become the primary and most authoritative source of information.

The list must be linked with the repertory´s main part in which analytical description of every case listed will be available in Afaan Oromo; if the GOLA unit members working on the Human Rights violations repertory project are able to translate the material to English, it will be fine.

Otherwise, beyond their ceaseless and careful monitoring, beyond their vast contacts with local people (who will be their real source of information), and beyond their analytical description of every case (involving eventually pictures and video clips), all they have to do is to put everything on the web.

This means that it would be perfect if this type of GOLA units consisted of 2 or 3 Oromos living in occupied Oromia (preferably in provinces) and 1 Oromo from the Diaspora, who would help with the website (or blog) without the cruel and inhuman, totalitarian authorities of the Abyssinian tyranny being able to control anything.

If the founding members of a GOLA unit happen not to know any Oromo living abroad, and they are not residents in a large city, everything is still possible. They will have to raise a small fund that will enable one member to travel to a big city with Internet connection, and there manage to upload everything on the web. Contacting Oromo websites´ and portals´ webmasters and bloggers will be the way for the little experienced in the Internet to get familiarized and manage to upload their critical importance data and work on the web. Uploading could be periodical on weekly or bi-monthly basis.

One may contend that it would be enough for the GOLA unit member to upload the data in the form of an article written in Afaan Oromo, which could be published in any major Oromo portal, like Ayyaantuu, Bilisummaa, Oromoindex, oromiatimes.multiply.com, free-oromia-free-oromia.blogspot.com, etc. Although this would be logical and sensible, it is not advisable. The reason is simple. The number of existing Oromo websites, fora, portals and blogspots is very small. It must get increased tenfold as soon as possible. That´s why a new Oromo website, particularly if it is specialized in a subject, matters much. The big Oromo portals and selected world media, and NGOs must be contacted and informed at a later stage, but this would be the work of another GOLA unit.

The danger in this sort of work is the normal inclination of everyone to deliver more, to cover a wider span, and to demonstrate a more comprehensive data record. There will always be the tendency to set up a GOLA unit with focus on a very wide area, let´s say the entire Borana Land or Arsi Land, instead of a particular – geographically small – area. This attitude does not offer more, as many may surmise, because more width signifies less depth, and this is particularly wrong.

In fact, when it comes to reports of Human Rights violations perpetrated against Oromos, what matters is in-depth monitoring, complete cataloging of every act, and analytical narrative of every case. This can be successfully done by a small group of 3 or 4 Oromos only if they focalize on daily basis on a very small part of Oromia.

The entire Oromia may need more than 3000 GOLA units to be properly covered, with every unit being specialized on a small part of the country´s territory.

But, what level of global awareness about the Oromos would we have already reached, had 3000 websites (specialized on Human Rights violations perpetrated against Oromos) been established by (just 12000) Oromo activists ready to dedicate 4 or 5 hours from their daily program to the Oromo Cause?

Point 2. Oppression Against Oromos – Repertory Classification

This is a secondary level of work, executed on the aforementioned, but it can be done as soon as Point 1 activities have admittedly been undertaken by several hundreds of GOLA units.

The Repertory Classification (per type of oppression and discrimination) would provide with a classification of the different types of Abyssinian oppression and discrimination practiced against the Oromos; with the acts of tyranny and oppression presented under this form, the Abyssinian tyranny, which is exercised throughout Occupied Oromia, would become known allover the world. As the Point 1 repertories would be getting enlarged on daily basis, the classified repertory should be adjusted on daily basis as well.

Point 3. A Black Book of the Illegal Abyssinian Occupation of Oromia

This does not concern the present and the future but the past; instead of representing a type of scholarly research made on the basis of the existing bibliographical documentation and historical sources, it should emanate out of an ethological – sociological approach, involving the collection of hundreds of thousands of interviews with Oromos who experienced the vicious and inhuman, perfidious and pernicious, racist character of the Abyssinian tyranny and illegal occupation.

Before its liberation from the barbaric and evil Abyssinian pestilence, the Oromo Nation needs to deliver this historical opus to posterior Oromo generations. In fact, all the Oromos should participate in this project that can support the establishment of 25000 GOLA units (so, a total number of 100000 Oromo activists may be needed to work on this).

The project should start with the recording of memories of the elders and the experience of the aged people, involving pictures, tape recording and video clips. Any personal memorabilia related to Oromos´ personal exposure to the Abyssinian tyranny should also be mentioned and photographed. In fact, the entire Oromo Nation must speak out narrating all types of experience they have been exposed to. The project could easily reach the level of millions of printed pages, and it will be of unsurpassed impact at the international level.

Interviewees should also be asked about tyranny and oppressive policies practiced against their ancestors; killings, tortures, humiliation, imprisonment, land expropriation, property usurpation and any denial of Civil and Human Rights must be recorded and classified separately from every interviewee´s confessions.

The best way to carry out this enormous project is to focus on personal, family and neighborhood levels; several GOLA units may assign to themselves the task of examining whether remote villages and hamlets have been taken in charge by locally established GOLA units; if not, GOLA units established by Oromos in big cities must take care of the remote villages´ populations and of their experience of the Abyssinian tyranny.

Useless to add, the collection of material should be here followed by the uploading of all the data on separate websites of blogs on the web. The overall project is perhaps the largest to be undertaken, and could thus take up to five (5) years to be completed for several parts of Oromia.

Point 4. Aspects of Cultural and Spiritual Genocide Perpetrated against the Oromos

Contrarily to the previous project that evolves around people and their experience (as well as that of their ancestors), this project concerns facts pertaining to cultural and spiritual genocide that took place in the past.

Desecration of Oromo shrines and holy places, perturbation of Oromo religious ceremonies, illegal building of Abyssinian churches, prohibition of Oromo religious practices, interruption of social traditions and practices, governmental acts contradicting the Oromo social hierarchy and its rules and regulations are to be recorded and related narratives collected, properly classified, and finally uploaded on the Internet. The correct approach would be topographical. Every GOLA unit should concentrate their efforts in collecting data and narrations from a certain limited area, some villages or a town. As this category of data involves narratives, pictures, tape recording and video clips should become a matter of concern.

This project can be very widely publicized on the web; in fact every event – act of genocide – for which a long narrative is collected, along with pictures and possible audio and video files, could be accommodated in a separate website or blog.

Point 5. Oromo Literary Heritage

This point can become the reason of existence for a great number of GOLA units. It should involve the complete recording of the Oromo Oral Literature. Popular wisdom (proverbs, sayings, admonitions, and narratives), all types of prose and poetry, from fairy tales to wedding songs, and from popular prayers to any type of incantations has to be collected and comprehensively made available on the web. Here, I do not mean academic recording for further philological research; I simply stress the need of just writing down in Afaan Oromo what risks being lost with the disappearance of the elder generations.

Point 6. Oromo Cultural Heritage

This is an even vaster subject; it involves the complete recording of the Oromo traditional social and family life. The work needed should not be of academic standards as it will not be the source of an ethnographical research. What is needed is proper recording – at the very first level only in Afaan Oromo – of what risks being lost with the disappearance of the elder generations.

Records should encompass narratives about the traditional professional activities (written down as performed on annual basis), the social events and circumstances, the private life dealings and actions, interpretations of social and personal phenomena, descriptions of traditions and customs, historical records, and the personal memoirs of the elders. Every act related to the last Oromo kings should be recorded as kept in the memory of Oromo elders who are still alive.

Point 7. Oromo Religious Heritage

Another critical circle of topics that have to be recorded thanks to the volunteering work of a great number of GOLA units is Waaqeffannaa, the historical Oromo religion. Recording traditional beliefs narrated by elder Oromos, writing down prayers and rituals, expanding on religious interpretations of natural phenomena, and offering polarizations around any topic of theoretical context are some of the tasks numerous GOLA units can ascribe to themselves, launching a great number of related websites and blogs.

Point 8. The Pantheon of the Oromo Resistance

Any nation, particularly if still not independent, has to honour heroes and pioneering leaders who contributed greatly to the nation´s survival, progress and reassertion. At this very moment, there are still alive a few Oromos, who may have lived as young children and/or adolescents at the times of Abba Jifar II (died 1932), and even more numerous Oromos who may remember details from the days of Abba Jofir (died in the 60s); furthermore, the memory of Oromo poets, like Jaarso Waaqo, and generals, like Waaqo Guutuu, must be kept alive forever. The collection of narratives from the part of people who lived along with these immortal Oromos has great value, and should be undertaken by several GOLA units.

With respect to the Collection of Information Pertaining to the Oromo Nation, the aforementioned eight points are of seminal importance, without being however exhaustive.

Resistance and national liberation groups and fighters must understand that a subjugated nation does not have the privilege of waiting the independence day in order to save its historical records.

On the other hand, these historical records, properly and adequately diffused worldwide, consist in the best branding for a nation in struggle for independence.

Instead of waiting to be known as rebel groups fighting against the invader´s army, the Oromos must first do their ingenious best to become worldwide known as the custodians of Africa´s Supreme Originality and the paragons of the Kushitic Ethiopian Heritage that the barbaric, cannibalistic Amhara Monophysitic Abyssinians cannot and should not be allowed to further sully by usurping it, fallaciously portraying it as relevant to them, and illegally evoking it.

In a forthcoming article, I will expand on the remaining three directions of activities that other Group of Oromo Liberation Activity (GOLA) units should be committed to support and promote.

Note

All the original articles, titles and links:

The Search for Oromo Leadership

http://www.buzzle.com/articles/the-search-for-oromo-leadership.html

A Transcendental Approach to the Need for Oromo Leadership – Part I

http://www.buzzle.com/articles/a-transcendental-approach-to-the-need-for-oromo-leadership-part-i.html

A Transcendental Approach to the Need for Oromo Leadership – Part II

http://www.buzzle.com/articles/a-transcendental-approach-to-the-need-for-oromo-leadership-part-ii.html

A Transcendental Approach to the Need for Oromo Leadership – Part III

http://www.buzzle.com/articles/a-transcendental-approach-to-the-need-for-oromo-leadership-part-iii.html

Every Oromo: A Leader in the Oromia Liberation Struggle (Part IV)

http://www.buzzle.com/articles/every-oromo-a-leader-in-the-oromia-liberation-struggle-part-iv.html

Groups of Oromo Liberation Activity (GOLA) and the Liberation of Oromia (Part V)

http://www.buzzle.com/articles/groups-of-oromo-liberation-activity-gola-and-the-liberation-of-oromia-part-v.html

What the Groups of Oromo Liberation Activity (GOLA) Must Do to Liberate Oromia (Part VI)

http://www.buzzle.com/articles/what-the-groups-of-oromo-liberation-activity-gola-must-do-to-liberate-oromia-part-vi.html

Groups of Oromo Liberation Activity – Ground Work for the Liberation of Oromia (Part VII)

http://www.buzzle.com/articles/groups-of-oromo-liberation-activity-ground-work-for-the-liberation-of-oromia-part-vii.html

Note

Picture: The present administrative map of the colonial, pseudo-federal state of Abyssinia is a fake. All eastern and southern regions of the so-called Amhara province belong to Oromia. The same for areas of the said province that are close to the Sudanese borderlines; Amharas inhabit only in the central parts of today´s administrative province Amhara.

From:

http://abagond.wordpress.com/2009/05/15/ethiopia/

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Κατεβάστε το άρθρο του καθ. Μουχάμαντ Σαμσαντίν Μεγαλομμάτη στα αγγλικά:

https://www.academia.edu/35060233/Oromo_Action_Plan_for_the_Liberation_of_Oromia_and_the_Destruction_of_Abyssinia_Fake_Ethiopia_-_2010

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Κατεβάστε την αναδημοσίευση σε Word doc.:

https://www.slideshare.net/MuhammadShamsaddinMe/45-250694441

https://issuu.com/megalommatis/docs/oromos_and_oromia.docx

https://vk.com/doc429864789_621529122

https://www.docdroid.net/rEm1915/oromia-45-ek-oromo-ki-o-afrikanologhos-kath-m-s-meghalommatis-docx

BRICS+: Bright or Dark Perspectives of a Block of Countries in the Path to Real or Delusional Multipolarity

When last August, in the XV BRICS summit (22-24.8.2023), it was announced that the five constituent members of the Block (China, India, Russia, and Brazil, as initial members in 2006, with the addition of South Africa in 2010) agreed to admit another six (6) countries, namely Argentina, Egypt, Ethiopia, Iran, Saudi Arabia, and UAE (herewith mentioned in alphabetic order; Argentina did not make use of the offer, following the recent presidential elections), the member states ushered the world community in a new era. The groundbreaking decision will be effect January 1st 2024. The development -in and by itself- is neither good nor bad; the outcome will depend on the choices that will be made and the changes that will be implemented with respect to the nature, the status, the function, the targets, and the international role of the Block itself. In fact, right now, all options are open.

Contents

I - What BRICS is and what it is not 

II - Strong points of BRICS

III - Weak points of BRICS

IV - The Expansion of BRICS

V - What next for the BRICS?

VI - Economic interests can be the basis of only loosely associated states (or a League), not a union of states

VII - Multilateral organizations of states can never be established as an opposite pole of a world power

VIII - Multipolarity: a reality or a delusion?

IX - Multipolarity tomorrow: a reality only through the isolation of the unipolar world center

What is better or more suitable? Is it wise to enlarge BRICS or to deepen the integration of this block of 11 countries? The challenges are enormous and the repercussions will be cataclysmic for the entire world. This topic has indeed been controversial for some time; Russia, India and Brazil were not enthusiastic about China's incessant suggestions for the "influx of fresh blood". In fact, the decision to invite six emerging market group countries was a compromise; several other states had expressed their wish to join, but after numerous deliberations, for various reasons they were not accepted now.

Before new members arrive, the existing partners should define what they truly want BRICS or BRICS+ to be; this issue is still perplex, diverse and vague. In this regard, it is crucial to always recall that the original concept of BRIC (for only four countries) is credited to an Englishman, namely Jim O'Neill (Baron O'Neill of Gatley), who was at the time the chairman of Goldman Sachs Asset Management; the idea was first expressed within very different context -quite noticeably- in November 2001.

However, the governments concerned took some time to explore and evaluate the thought before adapting it to their interests and perspectives; the first high-level meetings started in 2006, and the first formal summit (4 members) was held in Yekaterinburg in July 2009. Everyone today effortlessly understands that the world was very different at the time; meanwhile, the achievements of the 5-country block, although significant for the beneficiaries, were modest at the international level.  

Consequently, before considering BRICS as the perfect counterbalance to the West (as President Putin stated openly last year), it is essential for anyone to accurately understand what BRICS is, what it is not, what it can be, and what it cannot.  

I - What BRICS is and what it is not 

BRICS is not an 'organization' like the SCO (Shanghai Cooperation Organization), which is a Eurasian political, economic, international security and defense organization, and the EAEU (Eurasian Economic Union), which is an economic union of several post-Soviet states located in Eurasia. To be constructive and effective in his approach to this topic, an astute observer should dissociate three totally distinct issues:

a- the hitherto achievements of the 5-country block;

b- what BRICS is nowadays; and

c- what BRICS can become in the future. In this regard, what Muhammad Kamal wrote in the Egyptian daily Al Masry al Yom (« نحو عضوية «البريكس; Towards BRICS Membership) is totally inconsistent; worse, his pessimism for Egypt's adhesion to the 5-country block only reflects the wishes of the idiotic and corrupt stooges of Western embassies in Cairo. This type of thought may be disastrous for Egypt. If BRICS did not achieve 'much' in the past, this fact hinges on eventually misplaced worldviews and pointless considerations that the member states may have had. All the same, with a new approach, with an accurate perception of what an expanded BRICS can or cannot become, and with a strong commitment to the interests of these countries' populations, one can certainly mark a spectacular success.

Definitely, BRICS is not an organization; it is not an economic bloc, in spite of the numerous projects launched and materialized, such as the New Development Bank (launched in 2014-2015), the Contingent Reserve Arrangement (CRA), the BRIC Cable (the construction of which has not yet started), joint publications, and various initiatives. Under discussion are issues of paramount importance, namely a potential BRICS payment system and an eventual common currency. It becomes therefore evident that there are slow steps toward a comprehensive partnership.

Precisely because BRICS is not an organization, they don't have a proper portal, as it happens in the case of existing international bodies like the SCO, the Turkic Union or the African Union. Instead, they have a rudimentary site with basic info, and every annual meeting comes up with a separate, new site.

The rest is up to private initiatives, think tanks, research centers, online magazines, and the world's mass media.

As group of countries, BRICS is a heteroclite array of states with certain common interests, but also with very divergent economies, structures and legislations, and partly different socioeconomic visions; until now, no common long-term perspective has been envisaged – let alone agreed upon. This means that the governments of the member states have to seriously consider and scrupulously study how they will manage to set up a common economic space and how to first offer themselves the necessary tools in order to advance in that direction. 

Many charts, tables, drawings and tables have been produced in order to highlight to all what BRICS really is; but this approach comprises also a drawback that can cause confusion and misjudgment. This is due to the fact that each visual representation highlights only one aspect of the reality; however one gets a complete idea of the reality, only if one goes through illustrations of all the existing aspects of the reality. One missing diagram about the BRICS is enough to obscure our understanding and confuse our perception.

II - Strong points of BRICS

As of end 2023, over 3.3 billion people lived in the BRICS countries, making more than 40% of the world population; BRICS states stretch over 30% of the world's land surface and account for 26% of the global economy. The 5-country block represents 18% of trade in goods and 25% of foreign investment. At this point, we already face some challenges in our effort to quantify the reality. Verifiable facts like the area and the population of a country are undeniable points of reference; the area of a country is measured in kilometers square, whereas the population is estimated in millions or thousands of people. However, when it comes to the Gross Domestic Product (GDP) of a country, there are two diametrically opposed methods of calculation; the end results may be very divergent.

GDP estimates published by financial and statistical institutions are calculated at market or government official exchange rates. But what is called 'Nominal GDP' is stated without taking into consideration the existing differences in the cost of living among the countries. This means that the data presented can vary enormously from one year to another due to fluctuations in the currency exchange rates; but this may be temporary and therefore irrelevant.   

That is why GDP (PPP) forecast estimates are to be considered as a better reflection of the economic realities, and of the comparison between two countries; to sort this data and publish their databases, financial and statistical institutions calculate using both, market and government official exchange rates. PPP (Purchasing Power Parity) is a method of measuring that takes into consideration the relative cost of local goods, services and inflation rates of the country.

The ensuing difference can be colossal: China's nominal GDP for the year 2023 is 19.37 trillion US$, but the PPP-based GDP of China for the same year is 33 trillion US$; on the contrary, on either case, US GDP amounts to 26.85 trillion US$. As it can be surmised, PPP-based GDP is preferable for comparison; all the same, the size of an economy being also a matter of political propaganda, many Anglo-Saxon institutions deliberately show a predilection for Nominal GDP in order to occasionally show that Russia is not among the top ten economies of the world.

III - Weak points of BRICS

Be that as it may, the aforementioned impressive figures about the BRICS are not attested on other occasions; for instance, the total voting quota of the 5-country block in the IMF is only 14.7%, although in 2021 they accounted for about a third of world GDP, a fifth of world trade, about a quarter of direct investment, and their foreign exchange reserves reached 35% of the world's total. This point was highlighted by President Putin in his address to President Xi Jinping on 22nd June 2022.

On another note, in the US$ 109 trillion world stock market, BRICS represent only a small segment of the world market capitalization (around 20%), whereas the US, which is home to 39 of the 100 largest companies in the world, has more than 40% of the market and the European Union amounts to ca. 11%.  

IV - The Expansion of BRICS

On the basis of the above mentioned data, one can understand that the recently admitted six (6) countries do not constitute a major expansion. When it comes to total area (in kilometers square), the six states {Argentina (2.780.400 km2), Saudi Arabia (2.149.690 km2), Iran (1.648.195 km2), Ethiopia (1.104.300 km2), Egypt (1.002.450 km2) and UAE (83.600 km2)} amount to ca. 20% (8768635 km2) of the land surface of the BRICS countries (ca. 40 million km2).

Similarly, with respect to population, the six newly accepted states {Ethiopia (107.334.000), Egypt (105.388.000), Iran (85.298.600), Argentina (46.654.581), Saudi Arabia (32.175.224) and UAE (9.282.410)} have a total population of 386.132.815 people, which is around 10% of the current population of BRICS. However, the 11-country block will be home to almost half the population of the world (46%); this marks a significant threshold indeed.

Similar conclusions we draw concerning the economic indicators of the six newly admitted states and notably their PPP-based GDP; combined the GDP of the six countries {Saudi Arabia (2.300.967 US$ million), Egypt (1.803.584 US$ million), Iran (1.691.819 US$ million), Argentina (1.274.807 US$ million), UAE (890.171 US$ million), Ethiopia (393.847 US$ million)} is around 8.350.000 US$ million; in other words, the six states produce only one seventh (1/7) of the total GDP of the current BRICS member states (56 US$ trillion).

This aspect was duly discerned also by those who are accustomed to rather take into account the nominal GDP; that's why they underscored the fact that "Saudi Arabia is the only trillion-dollar economy being added to the BRICS".

Combined the nominal GDP of the six new member states {Saudi Arabia (1.061.902 US$ million), Argentina (641.102 US$ million), UAE (498.978 US$ million), Egypt (378.110 US$ million), Iran (367.970 US$ million), Ethiopia (156.083 US$ million)} amounts to 3.1 US$ trillion; this is about one ninth (1/9) of the nominal GDP of the current BRICS member states (27.7 US$ trillion).

If we stop at this point and we do not further explore the manifold aspects of BRICS expansion, we will be left with the idea that, due to necessary compromises, the first major phase of BRICS expansion did not include several other countries, which also expressed the interest to join, notably Algeria, Belarus, Bangladesh, Kazakhstan, Venezuela, Vietnam, etc. But this will prevent us from observing a very interesting and crucial aspect of the development. As a matter of fact, this was not particularly highlighted by anyone in the world's mainstream mass media. There is indeed one economic sector in which the present stage of BRICS expansion made a significant breakthrough; this is the energy sector, and more particularly, the Oil production.

As a matter of fact, the addition of Saudi Arabia, Iran and the UAE will more than double BRICS' share of global oil production. With six out of the nine top oil producers being BRICS+ member states (Saudi Arabia, Russia, China, Brazil, Iran, UAE), the 11-country block represents 43% of the world oil production.

This means that, in spite of the compromises made, BRICS made a big step ahead in preparing their forthcoming transformation from an ill-defined block of countries to a well-defined organization that will change the post-WW II world drastically and irrevocably. As I already said, the concept that they will have to adopt for their alliance is that of the common economic space.

V - What next for the BRICS?

Dangling between long term strategy and everyday opportunities, the governments of the 5- or 11-country block can really make of their partnership whatever they want. They can turn it to the tool par excellence for the transformation of the present world; indeed, they can make of the BRICS+ the cornerstone in the foundation of a human world order of unity, equity, justice, lawfulness, concord, and worldwide cordiality. Reversely, they can neglect their imagination, fail to create a vision, ignore their intellect, and thus waste their time.

In this regard, it is clear that BRICS+ will be the reflection of the shared vision that the member states, the respective governments, and -above all- the civil societies will initiate. It is therefore essential to avoid extreme optimism or pessimism and to make an effort not to mix a long term perspective with any type of unnecessary political propaganda. The difference can be understood in the following examples:

Speaking about Russia’s vision of the BRICS+ format as early as February 2018, Sergey Ryabkov, a noteworthy statesman and Russia’s Deputy Foreign Minister since 2008, stated: «we suggest that our partners consider BRICS+ as a platform for developing what could be termed an 'integration of integrations'».

This sounds as sheer advocacy of the 'single economic space' concept, which leads to economic union. Quite contrarily, Sergei Lavrov (Center for World Politics and Strategic Analysis) and Kirill Babaev (Director of the Institute of China and Modern Asia), both of the Russian Academy of Sciences, in their article «И вширь, и вглубь - Пути укрепления институциональной основы БРИКС» (Both in breadth and in depth - Ways to strengthen the institutional framework of BRICS / Бабаев К.В., Лавров С.В. И вширь, и вглубь // Россия в глобальной политике. 2023. Т. 21. № 5. С. 69–81)

present a far more realistic approach, opting for the 'common economic space' concept.

There are important differences between the two concepts, and it is essential to make this point clear, because the 'single economic space' concept simply cannot work in the case of BRICS, and even more so that of BRICS+. This is exactly what the authors of the aforementioned article do; the question is whether this is enough.

VI - Economic interests can be the basis of only loosely associated states (or a League), not a union of states

At this point, taking into consideration the international situation as it is evidently downgrading over the past few years, the governments of the BRICS+ member states must truly become consciously serious in their judgment, drastically bold in their action, and greatly resourceful in their vision before they are soon met with an aggravated deterioration of the world order in which their efforts will unfortunately be irrevocably meaningless.  

Although BRICS+ governments are correct in their analyses and conclusions as regards the major structural problems of the world economy, they all apparently fail to understand where the world community is led to; this is due to the prevailing, very confusing, and definitely perplex situation. But the present condition of the world affairs makes of the aforementioned economic problems only a tiny sector of the very grave troubles that currently exist and impact every human across the Earth.

Consequently, in spite of the fact that the world economy is in major trouble, all its aspects cannot be tackled independently of the other, grave and thorny, issues of intellectual, academic, educational, scientific, cultural, and socio-governmental order that we are currently facing. As a matter of fact, erroneous intellectual concepts, delusional interpretations of the reality, intentional distortions of World History, ideological aberrations, and overwhelming oppression of indigenous cultures are at the origin of developments that brought the world economy to the brink of collapse. Scientific absurdities, military interventions, and corrupt governmental practices contributed to the overall deterioration, and have therefore to be also taken into consideration.   

As far as BRICS+ member states are concerned, there is one word that terminally encapsulates the aforementioned reality in its totality: Western colonialism. What matters in this regard is that this term is not to be identified with only its military, political and economic dimensions.

Colonialism is basically a criminal and anti-human development the most crucial dimension of which is cultural; culture determines the psychology of people, nations, ruling classes and governments, and this -in turn- impacts the local economy.

In addition to the aforementioned points, there is a critical factor which must also be taken into account: only a union of loosely associated states can ever be successfully established on the basis of economic interests. This is a fundamental condition to retain. As situation, it is due to the fact that states do not exist in themselves, but constitute the receptacle of human activity related to the administration and the governance of the society.

Consequently, a number of states can form an effective organization that will impact worldwide developments only on the basis of major decisions taken by conscious peoples and statesmen genuinely representing their societies, which are known for their historically diverse values, distinct moral principles, varied cultural heritage, but shared goals and common vision. But this is much broader than an economic union.

The perfect example of failure is in this regard offered by the European Union. The debilitated union of states started before 72 years with the establishment of the European Coal and Steel Community (ECSC; 1952), which was designed to integrate the coal and steel industries in Western Europe (France, West Germany, Italy, Belgium, the Netherlands, and Luxembourg). Evaluated for that purpose, ECSC was good, but it could never progress in the direction of transformation from an economic community to one nation-state.

Different peoples do not integrate into one nation-state without a unifying force; this can certainly be a faith, a cult, a worldview or even an ideology, but never economic interests. That is why BRICS+ member states, although they are forced to define how to set up a 'common economic space', have to broaden the box and try to see things as widely as they can.

VII - Multilateral organizations of states can never be established as an opposite pole of a world power

In spite of the urgency of their economic demands for new standards and rules or a new world order (as many people say), BRICS+ member states have got to approach the world affairs in a different, far broader, and definitely comprehensive manner. This imperative is due to both, their incomparably enormous size and the undeniable fact that they altogether constitute a worldwide organization with major, not only economic, interests that they have in common. Actually, the troubles that all these countries face at the level of the international trade and world economy are due to

a- political developments that took place over the last70-80 years,

b- two successive World Wars,

c- numerous earlier conflicts,

d- extreme ideological aberrations,

e- preposterous intellectual assumptions,

f- outrageous educational-academic forgeries, and

g- a 5-century long, nefarious and calamitous, colonial legacy.

In this case, BRICS+ member states cannot possibly imagine that they are able to rectify a so deeply rooted injustice and inhumanity that prevail worldwide by merely sidestepping the US dollar via

- local currency trading,

- Mbridge (a multi-central bank digital currency platform, which is shared among participating central banks and commercial banks, as it is built on distributed ledger technology in order to enable instant cross-border payments and settlement) or

- other alternative payment routes and methods of de-dollarization.

In fact, their true problem is what is accurately called 'the Collective West' in its entirety. The US dollar replaced indeed the British pound as the world’s reserve currency (in 1944 following the Bretton Woods Agreement); it ceased unilaterally to be convertible to gold (in 1971, due to the so-called Nixon shock); and it became the sole currency in which Saudi Arabia is paid for Oil (in 1974, as per the terms of the Saudi Arabia and US Agreement on Cooperation, signed June 8, that made the petrodollar possible, which also known as 'the petrocurrency effect' and 'the petrodollar recycling').

However, all these developments consist, truly speaking, in Microhistory, if viewed within a wider context. In fact, they constitute only in the latest episodes of the colonial conquest, contamination and putrefaction, which have progressively enveloped the world. That is why BRICS+ member states must see things within a macrohistorical context and shape their decision making processes accordingly.

Precisely because the aspects of the world troubles are so many, BRICS+ member states have to realize that the country, which capitalized on its monetary privilege, namely the petrodollar, did so while also defending all the other aspects of the 5-century long Western predominance, which proved to be catastrophic for the entire world, except for the West European colonial powers and their annexes.

As a matter of fact, the historically true definition of the USA is not "the country with the US dollar as national currency", but "the heir of 5-century long, colonial legacy". This is what the US stands for – not just a currency.

Indeed, the US dollar is not only the default world currency, but at the same time, the strongest currency of the Western world. All the same, people often tend to forget that the American currency was first one of the strongest in the Western world, then its strongest, and only 'recently' the world's medium of exchange. It is therefore undeniable that, also at the financial and economic level, it represents the 'Collective West'.

Due to the successive historical developments, which led the entire Mankind to the present occurrence and on which the US predominance has persistently based its delusional legitimacy, it would be foolish to believe that the US will ever accept the reduction of the systemically omnipotent Western world into merely two or three poles (EU, US, and -eventually- Japan) of a delusional multipolar system composed by them and by the rising, major BRICS+ forces. Nuclear wars of any form are far more plausible to take place than a multipolar world to be potentially formed with the participation of the EU and the US.  

To put it in simple words, you can never possibly ask someone, who considers himself as extraordinarily enormous as a 'dinosaur', to condescend to accept few 'cockroaches' as equal; this metaphor does not constitute the exact representation of the reality, but it accurately reflects the mentality of the people who currently run the EU, the US, the UK and their annexes. These forces have by now carried out a fully obvious colonial agenda across the Earth; even worse, they are evidently intending to implement the next parts of the agenda, which has already been proven as inherently unacceptable to the mankind – the majority of the misfortunate inhabitants of the Collective West included. In other words, the world situation is far worse than what most of the foolish or fooled leaders of the BRICS+ member states have imagined.  

VIII - Multipolarity: a reality or a delusion?

Discussing about the chances for the emergence of a multipolar world system does not hinge only on a qualitative examination of intentions and a quest for world peace and security; it is not sufficient to only scrutinize the purposes of the decayed and ailing but raucous and rancorous elites of US, Germany, France, England and Italy from one side and assess the aspirations of the ruling classes of China, India, Russia, Brazil and a nebula of several heavily populated countries, namely Indonesia, Pakistan, Nigeria, Bangladesh, Mexico, Ethiopia, Egypt, Congo, Vietnam, Turkey, Iran, Thailand, Tanzania and South Africa.

Despite the undeniable importance of all the aforementioned parameters, there is another factor that determines even more conclusively the outcome of the present cleavage. This pertains to the process of historical developments that brought about the present state of international affairs. There are only specific procedures that allow a multipolar world community to be formed; it cannot rise anytime anywhere.

The past eighty (80) years have been characterized by a unipolar system of world governance; this was not the first time in World History in which a very large part of the Earth was under the control of one state (the Neo-Assyrian Empire, Achaemenid Iran, the Abbasid Caliphate, the Mongol Empire of Genghis Khan, the Chagatai Empire of Timur/Tamerlane, etc.) without any other state being able to challenge it.

Several political commentators often dare to portray the present period as the first time in which one country 'controlled' almost the totality of the surface of the Earth, but this is definitely a maximalist approach. In fact, as description, it is wrong. As conclusion, it has only a nominal value; this is so because the 'control' was asserted only via various layers of proxies, who were, practically speaking, unable to always govern all the territory that they claimed to possess.

It is essential not to confuse the present conjecture with the days that antedated WW II or WW I; many irrelevant historians and inconsistent intellectuals are pleased to draw parallels between 1914 and 2024 or between 1939 and 2024, but they are very wrong, confusing, and dangerously deceitful.

Parallels as regards the ensuing consequences or outcome cannot be drawn between a past circumstance and the present occurrence; this is so because people know what came next, after the past circumstance that they take as one pole of the parallel, but only assume that the other pole (namely the present occurrence) will have the same exit (namely a war).  

Parallels can be drawn between a past circumstance and the present occurrence only with respect to the anteriority of both moments that are taken as parallels. In this case, we know very well that no unipolar system of world governance existed either in the period 1870-1914 or during the interval between the two world wars.

Prior to WW II, the world community revolved around six major poles, i.e. England (as the British Empire), USSR, USA, France, Japan and Germany; the six powers gradually formed two heteroclite groups of allies of which one prevailed in 1945.

Prior to WW I, the world community revolved around nine major poles, i.e. England (as the British Empire), the Russian Empire, France, Germany, Austria-Hungary, Italy, the Ottoman Empire, USA, and Japan. 

It is very critical at this point to comprehensively comprehend that those major poles or constituents of the world community did not seek to establish a multipolar system of world governance either in 1914 or in 1939; it is actually necessary to take into consideration the fact that the concept of 'world community' had not yet been formed or formulated as a substitute to the criminal colonial activities of England and France, which attempted to divide Africa, Western and South Asia, and Oceania among themselves.

Even worse for the silly raiders of the lost multipolarity, it is even more crucial to take into account that, if a proposal for the establishment of a multipolar system of world governance was made back in 1914, the colonial powers England and France would be the first to reject it. Actually, the criminal gangsters, who always ruled Paris and London and later hijacked Washington D.C., deliberately triggered WW I, by duly utilizing their paranoid Serbian lackeys.

Why England and France back in 1914 would vehemently oppose any proposal for the establishment of a multipolar system of world governance is easy to assess; this development would block their effort to terminally dismantle Austria Hungary and the Ottoman Empire, while also effectively carrying out cruel operations of regime change in the German and the Russian Empires.

Furthermore, we have to also reckon with the fact that, if someone advanced a proposal as regards the establishment of a multipolar system of world governance back in 1939, he would surely be resolutely reprimanded by the criminal colonial rascals of London and Paris. England and France declared war on Germany, because they did not want to establish a multipolar world community including the USSR, Japan, Germany, and Berlin's ally Italy. As we all know, regime change operations took place in the latter three states in 1945, and 40-45 years later in the (until then greatly marginalized, continually defamed, and shamelessly vilified) USSR.

So, to conclude the present assessment, we have to perceive the establishment of the so-called 'world community' and the inception of the 'international law' as mere tricks, intentional schemes, and colonial contrivance deceitfully presented but successfully elaborated by England, France and their successor, namely the US. In fact, on multiple occasions over the past 80 years, it was fully proven that there is no world community, but a perilous jungle inhabited by ferocious monsters, which are more incensed and more devilish than any wild animal, those of the Mesozoic included.

The sole reality is this: what the mankind attested for 300 years -from the Carnatic Wars (1740-1763; Anglo-French wars in India) to the end of WW II- was only the rise of the Western colonial powers to world predominance. The world impressively shifted from a multipolar system of world belligerency (with 11 poles, namely Spain, Portugal, England, France, Holland, Austria-Hungary, Russia, the Ottoman Empire, Safavid-Afshar Iran, Mughal India, and Qing China) to a unipolar system of world governance, which can be conclusively described as the Western barbarism and colonial tyranny over mankind.  

The above makes clear to all that the termination of a unipolar system of world governance can never happen through negotiations with the central pole of the system; in a Jurassic environment, only idiots would believe in and count on such 'negotiations'.

IX - Multipolarity tomorrow: a reality only through the isolation of the unipolar world center

It would be anything between foolish and paranoid to imagine that the forces, which controlled the Western states and elites over the past five centuries, will be ready to yield power to those whom they have been considering, for at least 350-400 years, as targets for conquest and world dominance.

BRICS+ member states stand therefore in front of a dilemma: either reject the Western unipolar dominance or capitulate. Since the latter is a non-option, it would be useful to explore the possible ways to reject the barbarian, catastrophic and heinous Western rule. However, before pondering on how the 5-century long colonial impact can be overthrown by the countries that represent ca. 90% of the world population, it would be essential for all of them, and more particularly, for the BRICS+ governments, to specify the sectors in which the rejection of the colonial rule (or unipolar system of world governance) must take place.

Because it will be partly functional and basically ineffective, if the BRICS+ member states challenge the Collective West only at the monetary, financial and economic levels, it is imperative for the respective governments to come to an agreement about launching BRICS+ commissions specializing in almost all the sectors for which there are presently fully-fledged UN Specialized Agencies, Programmes and Funds, Research and Training Institutes, Other Entities and Bodies, as well as Related Organizations. A separate commission in Decolonization and De-Westernization should be added, involving groups of study and rejection of all aspects of academic, educational, scientific, intellectual, cultural, moral, behavioral and socio-governmental colonialism.  

Following a 6-month period of tense consultations, the commissions and the groups of study should come up with conclusive proposals about the restructuring of all the international bodies, their priorities, works, methods and processes. Effectively backed by a comprehensive refutation of the 5-century long Western colonial order, an overwhelming denunciation of the racist and fallacious Western version of World History, and an all-encompassing condemnation of the preposterous and biased function of the UN for 80 years, BRICS+ member states and all their allies should irrevocably withdraw from all the UN organizations, unequivocally deny any legitimacy to the fake international body, and immediately launch the All Peoples Assembly, as the sole legitimate international body. This will convene initially for an indefinite period of time and institute the fair, just, unquestionably multilateral, and solid international milieu to which all the people worldwide have long aspired. A new Internet will have to be rapidly launched for all the member states totally independently from the US-based legacy system.   

This will be tantamount to complete transformation of the BRICS+ into the new international body, which has been badly missing to almost all the people across the Earth. All the employees of the new international body and its specialized agencies, institutes and related organization will have to be proportionally hired on the basis of ethnic origin, language and religion/belief. It will therefore be impossible for a group that constitutes approximately 0.2% of the 8 billion world population to literally invade key positions, promote sectarianism, and thus become the well-justified reason of its own rejection by all the rest.  

Subsequently, BRICS+ member states and all their allies will be accepted as members of the Shanghai Cooperation Organization (CSO), which will turn out to be the de facto guarantee of worldwide peace and security. International relations with the NATO member states, their allies and satellites will be totally severed at all levels, commercial, educational, recreational, academic, intellectual, scientific, technological, economic, social, governmental and military.

This abrupt separation will evidently produce a tremendous international economic shock; but the BRICS+-led countries will be able to face the challenge, recover in relatively short time, and adapt in a far better environment totally void of the Western colonial barbarism, horrific criminality, heinous inhumanity, and evil delusions.

The Collective West must die and it will die; powerfully quarantined, asphyxiated within its borders, economically collapsed, socially imploded, and irreversibly poisoned by the evil delusions, sick literature, inhuman governance, rotten thoughts, insidious ideas, demented ideologies, corrupt arts, suicidal philosophies, absurd disbelief, and utter nonsense that their supposed spiritual, religious, intellectual and social leaders produced, the Western world will totally perish in the most deserved hecatomb, which will be the price they will pay for the unipolar system of world governance that they imposed and for the plans of human annihilation that they developed.

Quite unfortunately for the BRICS+ member states and their allies, there is no alternative; by totally isolating the unipolar world center (namely Canada, USA, UK, EU, Australia and New Zealand), which is what is called the 'Collective West', they will be in a position to effectively install a genuinely representative, peaceful, secure, sustainable multipolar system of world governance, which will extend covering the quasi-totality (ca. 90%) of the world population.

The only other possible transition from a unipolar to a multipolar world is nuclear; if the eventually foolish and fooled leaders of the BRICS+ member states do not truly know or do not duly expect this, it will certainly be too bad for them. If they do not act immediately according to the aforementioned description, they will inevitably offer their worst enemies the privilege of a surprise attack. This is so because the Collective West is very close to the point of no return; they reached the stage of irreparable social disintegration. Consequently, their own chance of survival is to trigger further wars abroad. This is actually what these barbarians have always done after 1492; but this time, it will surely be nuclear.

All those, who 'calmly' wait for the US presidential elections to take place and -even worse- anticipate the victory of Donald Trump, will be proven as the best, although unpaid, agents of the Collective West among the leadership of the BRICS+ member states.

And the establishment of a country, which is hit by a nuclear attack of any type, will have either to cause tremendous nuclear devastation -which involves also terrible collateral damages- or to leave in History the memory of a protracted but failed tenure. It will be a shame and an example to avoid.

Iran 2022: Typical Freemasonic-Zionist Proxy War between Ayatollahs and Protestors at the Detriment of the Average Iranians

There is nothing Islamic in the Islamic Republic of Iran except the popular religion (attested in non-Westernized people) and the historical monuments. In Iranian provinces, the Muslim faith is alive, although this is not tantamount to direct support of the Qom / Tehran-based, absurd theological regime, which wastes the national resources in counter-productive manners.

The supporters of the Ayatollahs are mainly concentrated in major cities whereby the advanced technological Westernization produces a terrible ideological clash at the detriment of all Muslims. In the same social environment live also the 'pro-Western' opponents of the Ayatollahs.

Among these three categories of people, the cultural differences are enormous, the diverse purposes are centrifugal, and the socio-behavioral systems are opposite.

I. Traditional believers in Iranian provinces

The majority of the people in the provinces, living either in the villages, the towns and the cities or as nomads, live Islam as a popular religion; they cherish the related moral values, respect their traditions, and experience spirituality as traditional component of their culture. As they are distant from the capital, governance is not their concern. They may well observe the various wrongdoings of the government, but politics is not their affair, and they cannot see a trustworthy opponent anywhere in the horizon. Their attitude is therefore clearly neutral, anything between passive acceptance and passive resistance. I would also add that they are too innocent, too naïve and too benevolent to possibly fathom how their government and regime have been maneuvered by evil foreign forces without even knowing or sensing it. All the same, these people are the true, average Iranians. I would say that they represent ca. 50% of the population.

II. 'Religious' supporters of the Ayatollahs

The people in the cities and the big cities live in great tension; the supporters of the government are very fervent, but they confuse 'theology' with 'religion' and 'politics' with 'governance'. They have lost much of the Iranian culture to the benefit of the technological modernization. They cannot experience the popular religion in the way people customarily do in villages; to them 'religion' means 'rejection of the West' and celebrating the Mawlid un-Nabi today is for them an opportunity to reject the true, existing, evil plans of several Western countries against Iran. This is absurd. Religion is all about a person's contact with God; evil governments, regimes and secret organizations have no place in Faith. You cannot possibly believe a religion only to reject somebody else – however evil he/they may truly be; such an attitude is by all means sheer madness and utter disbelief. But these people cannot see that the hate of the other cannot be possibly associated with one's faith or with an entire nation's religion. Losing their popular religion and traditional culture, they get radicalized, they mistake theology and political ideology for religion, and they become appalling to the 'Westernized' Iranians. These people make big noise, but they do not constitute more than 25% of the entire population. Their success is that they appear to have the support of the silent majority (see previous unit) and they control the totality of the dictatorial mechanisms of the state (this is not typically Iranian: anywhere the state mechanisms are dictatorial).

III. 'Pro-Western' or 'Westernized' Iranians

This population, contrarily to the aforementioned two groups, is not homogeneous. This is critically calamitous to all foreign schemes and plans of utilizing them. This very fact consists also in a major stumbling block in their path to power. However, this situation is nothing new; it became crystal clear in the last years of Reza Pahlavi's reign and in the first years of the Khomeini oligarchical rule. At the time, a sizeable part of this population allied themselves with the supporters of Khomeini. Now they don't make the same mistake again! Leftist Iranians, who studied in Paris only to become Marxist-Leninist or social democrat of ideology, royalists who wish Reza Pahlavi's son to come back and reign, Iranians who lived abroad only to be impacted enough to become anything An-Iranian (the non-Iran is a historical term that goes back to pre-Islamic times), conservative people of the old upper middle class who desire to simply look like Westerners without truly being so, and few truly marginal groups of homosexuals and atheists, materialists and nationalists can be categorized as anti-Ayatollah opposition.

When it comes to this segment of Iranian society, their only chance is to sensitize the silent majority (see Unit I) in case the radicalization of the 'religious' supporters of the regime turns out to appear like brutalization of the rest. This can bring results and this is known to all the enemies of Iran: those who appear 'friendly' nowadays (England) and those who hate the Iranian Civilization that shaped the Western world against their will (Israel) and up to the point that they need to hide it (Vatican, France).

To close this brief introduction, I must say that the fragmentation of this part of the Iranian society is not the major problem that they have. There is a very serious issue, which is not known to most of these people, and still affects them terribly. This fact has to do with their own self-identification and description as 'Pro-Western' or 'Westernized'. Although these people think that they are so, in reality they are not.

Certainly they want to remove their hijab, but they don't want homosexual marriages in Iran.

Certainly they want to have a parliamentarian political system, which looks like that of a European country; but they don't want to pass lawless laws according to which the school teachers will demand from a 'court of Justice' to separate the children from their parents because the latter did not 'explain' to them at the age of 7 that they can change their gender.

Certainly they want to have free alcohol in Iran, but they don't want prostitution, fornication, and adultery, as well as premarital and extramarital relations to be considered as 'legal' activities in Iran.

Certainly they don't want a sectarian decision-making in Iran; but this is only due to their ignorance and lack of understanding of the Western world. What difference at this point would it make to abolish a pseudo-Islamist sectarian decision-making in Iran only to replace it by a Zionist sectarian decision-making?

Who said that Iran must be governed by filthy and criminal dictators, who would 'conclude' (only because they were heavily bribed) that "Iran does not need nuclear weapons", "Russia and China are a threat", "NATO is necessary for regional security" and "UK, France, Canada, Australia, US, New Zealand, and Israel" are 'normal' states?

No one needs beasts like that in Iran!

My simple and straightforward conclusion is that, in spite of all drawbacks and serious mistakes, oversights, and wrongdoings, Iranians do not need, do not want, do not deserve, and will not approve of a regime change geared -not out of love for the (deliberately misrepresented in, and concealed from, the Western world) Iranian nation and civilization but- because of an inhuman, vicious hatred for the holy land of Iran, which proved throughout the ages to be definitely more important than the Roman Empire, let alone South Canaan (fake Israel) and South Balkans (fake Greece).

I have an advice for all Iranian protestors: go to China!

Forget UK and US! These countries are impermissible to exist and they will cease to exist.

It is on this background that I received a comment about one of my articles on Iran, which was first published in 2007. I herewith publish the comment and my response. The old article concerned the Ayatollah regime of Iran and how it functioned to the benefit of Western colonial powers; it can be found here:   

academia.edu

Ayatollahs' Iran: a Nationalistic Theocracy as Freemasonic Machination

The current theocratic and utterly unrepresentative regime of Iran was not the choice of the peoples and nations of Iran. The events that tr

--------------------------

IV. A reader's comment on Western foreign involvement in Iran

Dear Shamsaddin,

With the ongoing social revolution in Iran, I also discovered the historic links between Freemasons and the Shiite clergy. I shall read your document with keen interest.

Best regards

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V. Response about the manifestations in Iran and evil agendas

Thank you for your interest and comment! Unfortunately, this article is an old publication which was first published in the American Chronicle, Buzzle and AfroArticles back in 2007, immediately reproduced in Fravahr, and later republished here. Of course, I did not change my mind over the past 15 years, but the presentation is very brief.

People did/do not understand the nature of Western colonialism and that is why great empires have been decomposed by the Western criminals. The Western world is a composite tyrannical regime ruled by elites that, while expanding worldwide and exploiting the rest of the world, fight against one another: Jesuits, Freemasons and Zionists utilize every resource (i.e. every state) available, and in the process, other countries get destroyed, dismembered and ruined.

What various establishments, empires and kingdoms outside the Western world failed to understand is the following observation. When France became the ally of the Ottoman Empire and England supported Iran, the French and the English interests were protected, whereas Iran and the Ottoman Empire got dissolved. Why? Because both alliances were a scheme and a lie!

When a secret organization like the CIA places an ignorant and worthless soldier atop of a country (like Gamal Abdel Nasser), they also manage to put next to him a driver and a cook who are their own pawns (but the worthless soldier does not know it) and they can kill the 'important person' any time they receive the order to do this.

When Napoleon sent a special envoy to the Qajar Shah to ask permission that French soldiers cross Iran to attack the English criminals in India (and prevent the then forthcoming collapse of the Mughal), the English sent their own agent who managed to poison the French envoy in a public restaurant in Esfahan.

After the English made of a soldier (Reza Khan) the king of Iran (to turn an Oriental Empire into a weak and worthless nationalistic kingdom), they

- first, gave him his ... name (the poor guy did not have a clue what Pahlevi meant),

- second, prepared the opponent of his son {Khomeini was guided by English stooges as to what to study, what to write in his thesis, and what vision of possible 'Islamic' state to compose (the ridiculous Wilayat al Faqih serves only English interests in Islamic countries)}, and

- third, corrupted his son (when he was 'studying' in Switzerland in the 1930s) so that finally he deposed the idiotic Reza Khan, and he ruled until he was deposed too.

Look at this picture! Notice the position of the legs of both persons! It is quite telling - about who the teacher/master and who the pupil/student are!

So, what you call 'social revolution in Iran' is not a social revolution, but a well-prepared (by the Zionists) operation against the pathetic gang of the Ayatollahs who operated (without knowing it) as local stooges of the English Freemasonry. In other words, it is a proxy war between the secret services of England from one side (the silly Iranian government) and from the other side (fake manifestations organized by tele-guided protestors) the secret services of Israel (anti-Netanyahu side) and one part of the US establishment (anti-Trump side).

Today's stupid Muslims from Morocco to Indonesia fail to understand that, after the abolition of the caliphate, there is no Islam. To set up an empire, Muslims do not need the Hadith and the various Madhhab. They need the Art of the Empire. Timur (Tamerlane) is far more important than prophet Muhammad today. Not in order to start fighting stupidly and idiotically (like the idiotic Islamists here and there), but to make sense of Timur's mental skills, faculties, perceptual powers and instantaneous reflexes / reactions. That's why Sharaf al Din Ali Yazdi and his Zafarnameh are more important than the Quran - not as just a reading, but to first study and understand Timur's unmatched strategic capacities and later to reproduce them within the present context against all the enemies of the Islamic world.

en.wikipedia.org

Sharaf al-Din Ali Yazdi - Wikipedia

en.wikipedia.org

Zafarnama (Yazdi biography) - Wikipedia

The war is imperial, not religious. The Western enemies of the Muslims want to

a) divert all Muslims to fake theologies that have been deliberately and systematically presented to them as 'religion' (i.e. Islam),

b) engulf them in this idiocy, and

c) utilize them for their calamitous agendas.

A fake Mahdi and a fake prophet Jesus have been produced (with microchips in their stupid heads and without knowing it) and they may 'appear' in public, if some evil agendas are successfully advanced.

Who are today's best Muslims?

Putin and Xi Jinping!

The only who block the advance of the evil Western agendas.

Extra readings:

Published before 5 years:

academia.edu

Zionist - Freemasonic - Jesuit Agendas in Conflict or Superposition: End Times' Sequence & Trajectories

First published in: https://megalommatis.wordpress.com/2017/06/08/zionist-freemasonic-jesuit-agendas-in-conflict-or-superposition-end-times-

Published before 11 years:

academia.edu

The Alexandria Crime Highlights Al Qaeda's Identity as a Freemasonic Fabrication - by Prof. Muhammad Shamsaddin Megalommatis

Life continued peaceful in Alexandria today, Sunday, 2nd of January 2011; certainly, there was a widespread feeling of sadness for the undes

Notice the Al Qaeda Homunculi, the "front office" and the "back office"!

Best wishes for Mawlid un-Nabi,

Best regards,

Shamsaddin

------------------

Download the text in Word doc.:

academia.edu

Iran 2022: Typical Freemasonic-Zionist Proxy War between Ayatollahs and Protestors at the Detriment of the Average Iranians

There is nothing Islamic in the Islamic Republic of Iran except the popular religion (attested in non-Westernized people) and the historical

Cosmas Megalommatis: Anu, World Mythology-1989

Κοσμάς Μεγαλομμάτης, Άνου: Παγκόσμια Μυθολογία, Ελληνική Εκπαιδευτική Εγκυκλοπαίδεια, 1989

Кузьма Мегаломматис, Ану: мировая мифология, Греческая педагогическая энциклопедия, 1989

Kosmas Megalommatis, An: Weltmythologie, Griechische Pädagogische Enzyklopädie, 1989

Kosmas Gözübüyükoğlu, Anu: Dünya Mitolojisi, Yunan Pedagoji Ansiklopedisi, 1989

قزمان ميغالوماتيس، أنو : اساطیر جهانی، دایره المعارف آموزشی یونانی، 1989

Côme Megalommatis, An: Mythologie mondiale, Encyclopédie pédagogique grecque, 1989

1989 قزمان ميغالوماتيس، أنو: الأساطير العالمية، الموسوعة التربوية اليونانية،

Cosimo Megalommatis, An: mitologia mondiale, Enciclopedia pedagogica greca, 1989

Cosimo Megalommatis, Anu: mitología mundial, Enciclopedia pedagógica griega, 1989

Cosmas Megalommatis, Anu: World Mythology, Greek Pedagogical Encyclopedia, 1989

===============

Скачать PDF-файл: / PDF-Datei herunterladen: / Télécharger le fichier PDF : / PDF dosyasını indirin: / :PDF قم بتنزيل ملف / Download PDF file: / : یک فایل دانلود کنید / Κατεβάστε το PDF:

calameo.com

Άνου, ο κορυφαίος Θεός των Ασσυροβαβυλωνίων

Κοσμάς Μεγαλομμάτης, Άνου: Παγκόσμια Μυθολογία, Ελληνική Εκπαιδευτική Εγκυκλοπαίδεια, 1989 Кузьма Мегаломматис, Ану: мировая мифология, Греч

docdroid.net

Άνου, ο κορυφαίος Θεός των Ασσυροβαβυλωνίων.pdf

'Avoo 'Orov ro onoonoogo nou eixe oreiPopulovror<rt BrvoKioo, 6nou o€ voo€topo0 oro npooolrio rou Ao{oepoq, rivon, tNe'lpo). Me rov Xoplop6

slideshare.net

Κοσμάς Μεγαλομμάτης, Άνου: Παγκόσμια Μυθολογία - 1989

Κοσμάς Μεγαλομμάτης, Άνου: Παγκόσμια Μυθολογία - 1989 - Download as a PDF or view online for free

figshare

Κοσμάς Μεγαλομμάτης, Άνου: Παγκόσμια Μυθολογία - 1989

Κοσμάς Μεγαλομμάτης, Άνου: Παγκόσμια Μυθολογία, Ελληνική Εκπαιδευτική Εγκυκλοπαίδεια, 1989Кузьма Мегаломматис, Ану: мировая мифология, Грече

academia.edu

29 May 1453: The most Useless Ottoman Victory

First published on 29th May 2020 here: https://megalommatis.wordpress.com/2020/05/29/29-may-1453-the-most-useless-ottoman-victory/ Excerpt:

It is may 29th, 1453. You are Sultan Mehmed the Conqueror, and you have just taken the city of Constantinople. You’ve been scaring the daylights out of the Christian world for a while now, but now you’ve really gone and done it. Your little jaunt through Asia Minor is causing a bunch of greek theologians to pull up and run further west into europe. The catholic church already has their hands full with a whole mess of internal conflicts. You wonder how they’re gonna handle this influx of new ideas. Sure would be a shame if you accidentally contributed to some sort of protestant reformation or something. You can’t think about that right now though, you’ve got to think of a better name for your cool new city.

Meanwhile, back in the Catholic Church, a sin is being committed. A sin so grievous and dangerous that it will eventually tear the Christian world as we know it in two: people are translating the Bible into dutch.

Writing about Renaissance Esoterica on patreon today

Μεχραγκάν, η Μεγάλη Φθινοπωρινή Εορτή των Παρσιστών του Ιράν και της Ινδίας

Μεχραγκάν, η Μεγάλη Φθινοπωρινή Εορτή των Παρσιστών του Ιράν και της Ινδίας: όταν η Μαζδεϊστική Παράδοση περνάει από τον Μουσουλμάνο Φερντοουσί

Mehragan, the Parsis' Great Autumn Feast in Iran & India: when Mazdeism's Tradition comes through a Muslim, the Great Epic Poet Ferdowsi

ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”

Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 1 Οκτωβρίου 2019.

Ευχαριστώντας με για την μετάφραση τμημάτων του επισυναπτόμενου βίντεο από τα φαρσί (περσικά), ο κ. Μπαϋρακτάρης αναπαράγει σημεία διαλέξεών μου για τους υπερβατικούς συμβολισμούς με τους οποίους ο Φερντοουσί παρουσιάζει στο έπος του την αρχή, την διάρκεια και το τέλος της Παγκόσμιας Ιστορίας, βλέποντας στους ήρωές του την διαχρονικότητα της Θείας Παρέμβασης και στους βασιλείς του τις αενάως αναπαραγόμενες και διαφοροποιούμενες κατ' άτομο συνθέσεις των Μεγάλων Ιδεών.

------------------------

https://greeksoftheorient.wordpress.com/2019/10/01/μεχραγκάν-η-μεγάλη-φθινοπωρινή-εορτή/ ======================

Οι Ρωμιοί της Ανατολής – Greeks of the Orient

Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία

Αυτές τις μέρες, οι Παρσιστές του Ιράν και της Ινδίας γιορτάζουν μία από τις μεγαλύτερες εορτές τους, τα Μεχραγκάν. Όπως το ίδιο το όνομα δηλώνει, αυτή η εορτή είναι αφιερωμένη στον Μίθρα, ένα θεό του οποίου την υπόσταση προσπάθησε ο Ζωροάστρης χωρίς επιτυχία να εξαφανίσει και του οποίου (Μίθρα) τους πολυθεϊστικούς Μάγους οι Αχαιμενιδείς σάχηδες επίμονα προσπάθησαν να εξαφανίσουν.

Αυτό μάλιστα συνέβαλε στην δημιουργία μιας επιπλέον αρχαίας ελληνικής λέξης ως μετάφρασης από την αντίστοιχη αρχαία ιρανική: “Μαγοφονία”! Αυτό ειπώθηκε για την εξόντωση, από τον Δαρείο Α’ τον Μέγα, του Μάγου Γαυματά ο οποίος είχε αποπειραθεί να ανατρέψει την δυναστεία.

Ο Ηρόδοτος μάλιστα διασώζει ότι αυτή η περίσταση έγινε αμέσως ένας εορτασμός. Αυτό είναι ενδεικτικό των τρομερών συγκρούσεων ιερατείων που συνέβαιναν ακόμη και στην κορυφή της αχαιμενιδικής αυτοκρατορίας.

Ο Ζωροαστρισμός και ο Μιθραϊσμός ήταν δυο θρησκείες η μία στους αντίποδες της άλλης και ο τρόπος σύγκρουσης ιερατείων δεν είναι μόνον μάχες, πόλεμοι, στάσεις και δολοφονίες αλλά επίσης και αλλαγή του θρησκευτικού περιεχομένου μιας εορτής ή τροποποίηση των χαρακτηριστικών της. Σχετικά με τις ιρανικές θρησκείες από την Αρχαιότητα μέχρι σήμερα, μπορείτε να βρείτε μια σύντομη παρουσίαση εδώ:

Ιράν: η Χώρα που γέννησε Περισσότερες Θρησκείες από Οποιαδήποτε Άλλη, Πρώτη Χώρα που Θρησκείες της διαδόθηκαν από τον Ατλαντικό μέχρι τον Ειρηνικό

https://greeksoftheorient.wordpress.com/2019/07/22/ιράν-η-χώρα-που-γέννησε-περισσότερες-θ/

(και πλέον: https://www.academia.edu/51404599/Ιράν_η_Χώρα_που_γέννησε_Περισσότερες_Θρησκείες_από_Οποιαδήποτε_Άλλη_Πρώτη_Χώρα_που_Θρησκείες_της_διαδόθηκαν_από_τον_Ατλαντικό_μέχρι_τον_Ειρηνικό)

Ιράν: η Χώρα που γέννησε τις Περισσότερες Θρησκείες, Πρώτη Χώρα που Θρησκείες της διαδόθηκαν από Ατλαντικό μέχρι Ειρηνικό – ΙΙ

https://greeksoftheorient.wordpress.com/2019/08/21/ιράν-η-χώρα-που-γέννησε-τις-περισσότερ/

(και πλέον: https://www.academia.edu/51484958/Ιράν_η_Χώρα_που_γέννησε_τις_Περισσότερες_Θρησκείες_Πρώτη_Χώρα_που_Θρησκείες_της_διαδόθηκαν_από_Ατλαντικό_μέχρι_Ειρηνικό_ΙΙ)

Ο Μίθρας είναι ένας ιρανοϊνδικός θεός που διαδόθηκε ιδιαίτερα ανάμεσα στους Αραμαίους, τους Έλληνες, τους Ρωμαίους και όλους τους αρχαίους λαούς της Ευρώπης. Σε όλες τις μορφές και φάσεις ιρανικών γλωσσών ο Μίθρας έχει δύο ονόματα: Μιτρά και Μεχρ. Το δεύτερο είναι τμήμα του ονόματος της εορτής που εορτάζουν σήμερα οι Παρσιστές, χωρίς ωστόσο καμμιά επίκληση του Μίθρα. Ο Παρσισμός, ως τελευταίο στάδιο των αρχαίων ιρανικών θρησκειών, έχει διαμορφωθεί κάτω από την επίδραση δύο πολιτιστικών φαινομένων:

α. του Μαζδεϊσμού που είναι η σασανιδικών χρόνων (224-651 μ.Χ.) αναπροσαρμογή του Ζωροαστρισμού, και

β. της σύστασης του ιρανικού μυθικού επικού κύκλου κατά τα ισλαμικά χρόνια, όταν είτε Παρσιστές είτε Μουσουλμάνοι Ιρανοί προσπάθησαν να ανασυντάξουν την προϊσλαμική ιρανική πολιτισμική κληρονομιά και να την ανασυνθέσουν σε μια ενότητα παραδόσεων, κοσμολογίας, μυθικής αφήγησης του ιρανικού και του πανανθρώπινου παρελθόντος, σωτηριολογίας και εσχατολογίας.

Έτσι, προκλήθηκε ένα πολύ παράξενο και κυριολεκτικά μοναδικό φαινόμενο: η επίσημη θρησκεία του σασανιδικού Ιράν, ο μαζδεϊσμός, τερματίσθηκε. Όσοι Ιρανοί παρέμειναν προσηλωμένοι σ’ αυτήν την θρησκεία, την διατήρησαν στις κοινότητές τους, πλην όμως όχι ως επίσημη αυτοκρατορική θρησκεία, εφόσον άλλωστε ανήκαν στο ισλαμικό χαλιφάτο. Έτσι, διαμορφώθηκε ο Παρσισμός, ένα μετα-μαζδεϊστικό στάδιο ιρανικής θρησκείας της οποίας οι πιστοί σήμερα ανέρχονται σε μερικές εκατοντάδες χιλιάδες ανθρώπων στο Ιράν και στην Ινδία.

Από την άλλη, όσοι Ιρανοί προσχώρησαν στο Ιράν, συνέθεσαν ένα ιρανοϊσλαμικό κύκλο επών και μυθικής αφήγησης της Ιστορίας μέσα στον οποίο το προϊσλαμικό παρελθόν του Ιράν παρουσιάσθηκε ως ισλαμικού χαρακτήρα και αποδεκτό για το Ισλάμ. Όμως αυτός ο κύκλος επών έγινε εξίσου δεκτός από τους Ιρανούς που δεν έγιναν Μουσουλμάνοι και, διατηρώντας ό,τι είχαν μπορέσει από την παλιότερη, αυτοκρατορική θρησκεία τους, διαμόρφωσαν τον Παρσισμό.

Έτσι, σήμερα στο Ιράν, όταν συναντήσουμε κάποιον που ονομάζεται Φερεϋντούν (το οποίο είναι ντε φάκτο ένα προϊσλαμικό ιρανικό προσωπικό όνομα), δεν μπορούμε σε καμμιά περίπτωση να ξέρουμε, αν αυτός είναι Μουσουλμάνος ή Παρσιστής. Και εννοείται ότι είναι μακρύς ο κατάλογος των ονομάτων αυτών που, όντας προϊσλαμικά ιρανικά, έχουν γίνει ολότελα αποδεκτά από τους μουσουλμάνους Ιρανούς και επιλέγονται ως δικά τους προσωπικά ονόματα.

Η νίκη του Φερεϋντούν επί του Ζαχάκ, κεντρικό θέμα της παρσιστικής εορτής των Μεχραγκάν, εδώ απεικονίζεται σε σμικρογραφία χειρογράφου του έπους Σαχναμέ του Φερντοουσί, μουσουλμάνου εθνικού ποιητή των Ιρανών και των Τουρανών.

Καθώς μάλιστα οι Ιρανοί και οι Τουρανοί αποτελούν ένα αδιαχώριστο σύνολο εθνών, όλη αυτή η ιρανική πολιτισμική κληρονομιά και επική παράδοση έχει επίσης διαδοθεί ανάμεσα σε όλα τα τουρανικά και μογγολικά φύλα.

Ονόματα όπως Ρουστάμ, Φερεϋντούν, Κέυ Κουμπάντ, Κέυ Καούς, Κεϋχοσρόης, Εσκαντέρ, Σιγιαβούς, Αφρασιάμπ, κλπ είναι προσωπικά ονόματα κατοίκων της Τουρκίας, της Συρίας, του Ιράκ, του Αζερμπαϊτζάν, του Αφγανιστάν, του Πακιστάν, της Ινδίας, της Κίνας, της Ρωσσίας, και όλων των χωρών της Κεντρικής Ασίας – στον μεγαλύτερο βαθμό τους προσωπικά ονόματα Μουσουλμάνων και σε μικρότερο βαθμό προσωπικά ονόματα Παρσιστών.

Ο βασικός χαρακτήρας των Μεχραγκάν (جشن مهرگان , جشن ملی ایرانیان/ εορτασμός Μεχραγκάν – εθνικός εορτασμός των Ιρανών / τζεσν Μεχραγκάν – τζεσν μελί-γιε Ιρανιάν) είναι ο εορτασμός της φθινοπωρινής ισημερίας.

Έτσι, αυτόματα, η εορτή αυτή είναι η δεύτερη σημαντικώτερη των Παρσιστών μετά το Νοουρούζ, το οποίο εορτάζεται κατά την εαρινή ισημερία και αποτελεί την ιρανική Πρωτοχρονιά είτε για τους Μουσουλμάνους είτε για τους Παρσιστές.

Λόγω της ύπαρξης αρκετών ιστορικών ιρανικών ημερολογίων και της αναπροσαρμογής κάποιων από αυτά, συχνά οι ημερομηνίες του εορτασμού διαφέρουν.

Οι επικρατέστερες ημερομηνίες είναι οι πρώτες ημέρες του Οκτωβρίου.

Δεν σώζονται αναφορές σε Μεχραγκάν στα αχαιμενιδικά χρόνια, και προφανώς η εορτή ως μιθραϊστική και αντίθετη στα κηρύγματα του Ζωροάστρη θα είχε απαγορευθεί.

Αλλά για τους Μιθραϊστές ήταν μια πολύ σημαντική εορτή.

Η πρώτη αναφορά σε Μεχραγκάν ανάγεται στα σασανιδικά χρόνια, δηλαδή λίγο καιρό πριν τον εξισλαμισμό του Ιράν.

Η επικράτηση του Μιθραϊσμού στα αρσακιδικά χρόνια (250 π.Χ. – 224 μ.Χ.) είχε υποχρεώσει τους Σασανιδείς που ανήλθαν στην εξουσία το 224 μ.Χ. να κάνουν κάποιους συμβιβασμούς.

Όμως, η ηρωοποιητική προβολή του Ιράν ως εκλεκτού λαού του Άχουρα Μαζντά κατά τα σασανιδικά χρόνια από τον Καρτίρ έδωσε τον ουσιαστικό χαρακτήρα του Μαζδεϊσμού, της τότε αυτοκρατορικής θρησκείας που επιχείρησε να κάνει τους Ιρανούς ένα έθνος ηρώων και τους Σάχηδες αυτοκράτορες όλης της γης.

Ο Ζαχάκ σκοτώνει τον ταύρο.

Έτσι, η παλιά εορτή των Μιθραϊστών διατηρήθηκε στα σασανιδικά χρόνια πλην όμως πήρε ένα χαρακτήρα πανηγυρισμού της νίκης του μυθικού ήρωα Φερεϋντούν επί του Ζαχάκ, του αρνητικού και κακοβουλου ηγεμόνα. Το βασικώτερο χαρακτηριστικό του Ζαχάκ ήταν το κυνήγι ταύρου και η ταυροκτονία. Όμως, εντελώς συμπτωματικά, το βασικώτερο χαρακτηριστικό του Μίθρα ήταν η ταυροκτονία.

Η σύγκρουση του Φερεϋντούν με τον Ζαχάκ

Έτσι, καταλαβαίνουμε ότι οι Μαζδεϊστές διατήρησαν την μιθραϊστική εορτή, δίνοντας όμως εντελώς αρνητικό χαρακτήρα στο μέγιστο επίτευγμα του Μίθρα. Πουθενά αλλού δεν περιγράφεται η σύγκρουση Φερεϋντούν και Ζαχάκ καλύτερα από το Σαχναμέ του Φερντοουσί, του εθνικού ποιητή του Ιράν, ο οποίος αν και μουσουλμάνος είναι αυτός που χρωμάτισε περισσότερο τον εορτασμό των συγχρόνων Παρσιστών.

Έτσι, κι αυτοί εορτάζουν μια εορτή της οποίας το όνομα παραπέμπει στον Μίθρα και το περιεχόμενο αφορά απόρριψη του έργου του Μίθρα.

Η μάχη του Φερεϋντούν με τον Ζαχάκ

Στην συνέχεια, μπορείτε να δείτε ένα βίντεο που παρουσιάζει όψεις του εορτασμού των Μεχραγκάν από τους σύγχρονους Παρσιστές. Στο εισαγωγικό σημείωμα θα βρείτε επεξηγήσεις (σε ελληνικά, αγγλικά και ρωσσικά) για το κάθε τι που δείχνει το βίντεο λεπτό προς λεπτό.

Ευχαριστώ ιδιαίτερα τον διακεκριμμένο ιρανολόγο και ανατολιστή, καθ. Μουχάμαντ Σαμσαντίν Μεγαλομμάτη για την μετάφραση σε νέα ελληνικά των βασικών σημείων του βίντεο, το οποίο είναι ηχογραφημένο σε φαρσί (νέα περσικά). Στην συνέχεια, θα βρείτε πληροφοριακά κείμενα σχετικά με τα Μεχραγκάν.

Ο Φερεϋντούν υποδέχεται τον Τουρσάντ

Δείτε το βίντεο:

Мехраган, Великий осенний праздник парсов в Иране и Индии (مهرگان)

https://www.ok.ru/video/1522499062381

Περισσότερα:

01:43 – 01:57 Великий иранский эпический герой Ферейдун

02:00 – 03:00 Праздничные аспекты современных торжеств Мехреган

03:00 – 03:30 Осеннее Равноденствие – Меграган (эквивалентно празднику Навруз, который совпадает с Весенним Равноденствием, поэтому является Новым годом для мусульманских иранцев и парсов)

03:30 – 03:45 Поэзия Насира Хусрава, иранского шиитского поэта-исмаилита, философа и математика

https://en.wikipedia.org/wiki/Nasir_Khusraw

https://ru.wikipedia.org/wiki/Насир_Хосров

03:46 – 04:10 Персеполис (известный иранцам как Тахт-э Джамшид: трон Джамшида, главного героя иранского эпоса, описанного в «Шахнаме» Фердоуси и многих других иранских эпосах)

04:10 – 04:47 Праздничные аспекты современных торжеств Мехреган

04:48 Статуя Фердоуси («Райский»), национальный иранский поэт (10 в)

04:50 – 05:50 Выживание праздников Мехреган после завоевания Ирана мусульманами, турками и монголами

6:00 – 06:50 Барельеф Митры в Так-Бостане – Иран; представления Митры в индийском, иранском и среднеазиатском искусстве

06:50 – 07:00 У современных парсов образы Ахура Мазды и Зороастра обычно идентичны.

07:05 – 07:15 Ссылки на Ахура Мазду в клинописных древнеахеменидских иранских текстах

07:20 – 07:40 Отрывки из Хорде Авесты (Маленькая Авеста)

https://en.wikipedia.org/wiki/Khordeh_Avesta

07:40 Праздничные аспекты современных торжеств Мехреган

08:15 Доисламские иранские концепции и верования сохраняются в религиозном, шиитском и суннитском, исламском танце семах

08:42 Персеполис / Тахт-Джамшид

09:00 Дариус I Барельеф в Бехистуне / Бисотуне возле Экбатаны (Хамедан)

09:11 Немруд Даг, юго-восточная Турция: греко-иранское пиковое святилище, самое святое место королевства Коммагены

9:30 Различные памятники иранской цивилизации

09:55 Ссылка на иранского мифического героя Ферейдуна и его победу над Заххаком, который считается отправной точкой праздника Мехреган

https://en.wikipedia.org/wiki/Fereydun

https://ru.wikipedia.org/wiki/Траэтаона

https://en.wikipedia.org/wiki/Zahhak

https://ru.wikipedia.org/wiki/Заххак

10:30 Праздничные аспекты современных торжеств Мехреган

10:52 Аль Бируни (ведущий мусульманский историк, математик и астроном: XI-XI века) – ссылки на Мехреган

https://en.wikipedia.org/wiki/Al-Biruni

https://ru.wikipedia.org/wiki/Аль-Бируни

11:15 Снимки с торжеств Мехреган; ряд иранских памятников и древностей; и изображения сцен из иранских эпосов, в частности, битвы между Ферейдуном и Заххаком

12:50 Слово «Мехреган» было распространено среди арабов уже в доисламские времена, что означает «празднование» или «праздничная годовщина».

13:10 Параллели с древнегреческими религиозными праздниками

13:20 Значительные Мехреган отмечены в истории

14:00 Праздничные аспекты современных торжеств Мехреган

Больше:

https://en.wikipedia.org/wiki/Mehregan

https://ru.wikipedia.org/wiki/Мехреган

Απεικόνιση του Φερεϋντούν στην νεώτερη ιρανική τέχνη

Δείτε το βίντεο:

Mehragan (Мехреган), the Great Autumn Celebration of the Parsis in Iran and India (مهرگان)

https://vk.com/video434648441_456240311

Περισσότερα:

01:43 – 01:57 Representations of Fereydun

02:00 – 03:00 Festive aspects of modern celebrations of Mehragan

03:00 – 03:30 Autumn Equinox – Mehragan (equivalent to the feast of Nowruz, which coincides with the Spring Equinox, being therefore the New Year’s Day for Muslim Iranians and Parsis)

03:30 – 03:45 Poetry by Nasir Khusraw, Iranian Shiite Ismaili poet, philosopher and mathematician

https://en.wikipedia.org/wiki/Nasir_Khusraw

https://ru.wikipedia.org/wiki/Насир_Хосров

03:46 – 04:10 Persepolis (known to Iranians as Takht-e Jamshid: the throne of Jamshid, the foremost hero of the Iranian epic described in Ferdowsi’s Shahnameh and many other Iranian epics)

04:10 – 04:47 Festive aspects of modern celebrations of Mehragan

04:48 Statue of Ferdowsi (‘the Paradisiacal’), the national Iranian poet (10th c)

04:50 – 05:50 Survival of Mehragan celebrations after Iran’s conquest by Muslims, Turks and Mongols

6:00 – 06:50 Bas-relief of Mithra in Taq-e Bostan – Iran; representations of Mithra in Indian, Iranian and Central Asiatic art

06:50 – 07:00 Among modern Parsis, the representations of Ahura Mazda and Zoroaster are usually identical.

07:05 – 07:15 References to Ahura Mazda’s in cuneiform Old-Achaemenid Iranian texts

07:20 – 07:40 Excerpts from Khordeh Avesta (Little Avesta)

https://en.wikipedia.org/wiki/Khordeh_Avesta

07:40 Festive aspects of modern celebrations of Mehragan

08:15 Pre-Islamic Iranian concepts and beliefs are preserved in the religious, Shiite and Sunni, Islamic dance Semah

08:42 Persepolis / Takht-e Jamshid

09:00 Darius I ‘s relief in Behistun / Bisotun near Ekbatana (Hamedan)

09:11 Nemrud Dagh, south-eastern Turkey: the Greek-Iranian peak sanctuary, the holiest place of the kingdom of Commagene

9:30 Various monuments of the Iranian civilization

09:55 Reference to the Iranian mythical hero Fereydun and his victory over Zahhak which is thought to have been the starting point of the Mehragan feast

https://en.wikipedia.org/wiki/Fereydun

https://ru.wikipedia.org/wiki/Траэтаона

https://en.wikipedia.org/wiki/Zahhak

https://ru.wikipedia.org/wiki/Заххак

10:30 Festive aspects of modern celebrations of Mehragan

10:52 Al Biruni (leading Muslim historian, mathematician and astronomer: 10th-11th century) – references to Mehragan

https://en.wikipedia.org/wiki/Al-Biruni

11:15 Snapshots from Mehragan celebrations; a number of Iranian monuments and antiquities; and representations of scenes from the Iranian epics, notably the battle between Fereydun and Zahhak

12:50 The word ‘Mehragan’ was diffused among Arabs already in Pre-Islamic times, meaning ‘celebration’ or ‘festive anniversary’

13:10 Parallels with ancient Greek religious festivals

13:20 Significant Mehragan celebrations recorded in History

14:00 Festive aspects of modern celebrations of Mehragan

More:

https://en.wikipedia.org/wiki/Mehregan

https://ru.wikipedia.org/wiki/Мехреган

Ζαχάκ: ο κακόβουλος ηγεμόνας

Δείτε το βίντεο:

Μεχραγκάν, η Μεγάλη Φθινοπωρινή Εορτή των Παρσιστών (Mehregan / مهرگان)

https://www.youtube.com/watch?v=1EI5E6jOfp8

Περισσότερα:

Αυτές τις μέρες, οι Παρσιστές του Ιράν και της Ινδίας γιορτάζουν μία από τις μεγαλύτερες εορτές τους, τα Μεχραγκάν.

(جشن مهرگان , جشن ملی ایرانیان)

(εορτασμός Μεχραγκάν – εθνικός εορτασμός των Ιρανών / τζεσν Μεχραγκάν – τζεσν μελί-γιε Ιρανιάν)

01:43 – 01:57 Αναπαραστάσεις του Φερεϊντούν

02:00 – 03:00 Όψεις σύγχρονου εορτασμού των Μεχραγκάν

03:00 – 03:30 Φθινοπωρινή ισημερία – Μεχραγκάν (αντίστοιχο της εαρινής ισημερίας που είναι η ιρανική, μουσουλμανική και πασριστική, Πρωτοχρονιά – Νόουρουζ)

03:30 – 03:45 Στίχοι του Νάσερ Χουσράου, Ιρανού Σιίτη Εβδομοϊμαστή ποιητή, φιλοσόφου και μαθηματικού του 11ου αι

https://en.wikipedia.org/wiki/Nasir_Khusraw

https://ru.wikipedia.org/wiki/Насир_Хосров

03:46 – 04:10 Περσέπολη (γνωστή στους Ιρανούς ως Ταχτ-ε Τζαμσίντ: Θρόνος του Τζαμσίντ, κορυφαίου ήρωα του ιρανικού έπους που έχει περιγραφεί στο Σαχναμέ του Φερντοουσί και σε πλήθος άλλων ιρανικών επών)

04:10 – 04:47 Όψεις σύγχρονου εορτασμού των Μεχραγκάν

04:48 Άγαλμα του Φερντοουσί (: Παραδεισένιου) εθνικού ποιητή του Ιράν (10ος αι)

04:50 – 05:50 Επιβίωση του εορτασμού των Μεχραγκάν μετά τις κατακτήσεις του Ιράν από τους Μουσουλμάνους, τους Τούρκους και τους Μογγόλους

6:00 – 06:50 Ανάγλυφο του Μίθρα στο Ταγ-ε Μποστάν – Ιράν και απεικονίσεις του Μίθρα στην ινδική, ιρανική και κεντρασιατική τέχνη

06:50 – 07:00 Στους νεώτερους Παρσιστές οι απεικονίσεις του Άχουρα Μαζντά και του Ζωροάστρη συγχέονται και ταυτίζονται.

07:05 – 07:15 Αναφορές του Άχουρα Μαζντά σε σφηνοειδή αρχαία αχαιμενιδικά ιρανικά κείμενα

07:20 – 07:40 Απαγγελία από την Χορντέ Αβέστα (μικρή Αβέστα)

https://en.wikipedia.org/wiki/Khordeh_Avesta

07:40 Όψεις σύγχρονου εορτασμού των Μεχραγκάν

08:15 Διατήρηση ιρανικών προϊσλαμικών παραδόσεων στον ισλαμικό σιιτικό και σουνιτικό θρησκευτικό χορό Σαμά

08:42 Περσέπολη / Ταχτ-ε Τζαμσίντ

09:00 Ανάγλυφο του Δαρείου Α’ στο Μπεχιστούν / Μπισοτούν κοντά στα Εκβάτανα

09:11 Νέμρουντ Νταγ, νοτιοανατολική Τουρκία: ελληνοϊρανικό ιεροθέσιο κορυφής της Κομμαγηνής

9:30 Διάφορα μνημεία ιρανικού πολιτισμού

09:55 Αναφορά στον ιρανικό μυθικό ήρωα Φερεϊντούν και την νίκη του επί του Ζαχάκ που υστερογενώς εκλήφθηκε ως αρχή του εορτασμού των Μεχραγκάν

10:30 Όψεις σύγχρονου εορτασμού των Μεχραγκάν

10:52 Αλ Μπιρούνι (κορυφαίος μουσουλμάνος ιστορικός, μαθηματικός κι αστρονόμος: 10ος- 11ος αι.) – αναφορές σε Μεχραγκάν

https://en.wikipedia.org/wiki/Al-Biruni

11:15 Σκηνές από εορτασμούς των Μεχραγκάν, ποικίλα ιρανικά μνημεία και αρχαιότητες, και αναπαραστάσεις σκηνών από την ιρανική εποποιΐα, ιδιαίτερα της μάχης μεταξύ Φερεϊντούν και Ζαχάκ

12:50 Διάδοση της λέξης ‘Μεχραγκάν’ στα αραβικά με την γενική έννοια ‘εορτασμός’, ‘εορταστική επέτειος’

13:10 Παράλληλα με αρχαιοελληνικές εορτές

13:20 Σημαντικοί εορτασμοί Μεχραγκάν στην Ιστορία

14:00 Όψεις σύγχρονου εορτασμού των Μεχραγκάν

Επιπλέον:

https://en.wikipedia.org/wiki/Mehregan

https://ru.wikipedia.org/wiki/Мехреган

=========================

Διαβάστε:

The Festival of Mehregan

Mehregan is one of the most ancient Iranian festivals known, dating back at least as far as the proto- Iranians. According to Dr. Taqizadeh, (1938, p. 38: “The feast of Mithra or baga was no doubt one of the most popular, if not the greatest of all the festivals for the ancient Iranians, where it was celebrated with the greatest attention.

This was originally an old-Iranian and pre-Zoroastrian feast consecrated to the sun-god and its’ place in the Old-Persian calendar was surely in the month belonging to this deity.

This month was called Bagayadi or Bagayadish and almost certainly corresponded to the seventh Babylonian month Tishritu, the patron of which, was also Shamash, the Babylonian sun god.

This month was, as has already been stated, probably the first month of the Old-Persian year, and its more or less fixed place was in the early part of the autumn.

The feast was in all probability pre-Zoroastrian and it was perhaps the survival of an earlier Iranian New Year festival dating from some prehistoric phase of the Proto-Iranian (Aryan) calendar, when the year began at the autumnal equinox. It was connected with the worship of one of the oldest Iranian deities (Baga-Mithra), of whom traces are found as far back as in the fourteenth century BCE.

In the Zoroastrian religious calendar, Mehregan is celebrated on the sixteenth day of the seventh month. According to Fasli reckoning, this occurs on October 1st. Modi (1922), p. 463, states that Mehregan should properly fall on the fall equinox (which is the first day of the seventh month), but it is usually performed on the name day of Mithra (16th day). Meherjirana (1869, tr 1982 by Kotwal and Boyd) p. 161 says that this feast is important for the following reasons:

“This jashn is called Mehregan and is a time for love and gratitude for life. [In ancient times] Zohak was very cruel to the people. So a blacksmith named Kaveh, with the help of others, sought out Faridoun who then caught Zohak and prisoned him in mount Damavand. Faridoun then became king and the peoples’ lives were saved. For these reasons, King Faridoun and all the people had a great jashan on that day. It is so stated in the Persian Vajarkard Dini.”

According to Zoroastrian angelology, Mithra is the greatest of the Yazats (angels), and is an angel of light, associated with the sun (but distinct from it), and of the legal contract (Mithra is also a common noun in the Avesta meaning contract). He has a thousand ears, ten-thousand eyes.

The feast of Mehregan is a community celebration (Jashan), and prayers of thanksgiving and blessings of the community (Afarinagan) figure prominently in the observances.

In the Rig Veda, Mitra figures prominently mentioned over 200 times.

The Sun is said to be the eye of Mitra, or of the compound Asura “Mitravaruna” (analogous to Mithra-Ahura in Avesta), who wield dominion by means of maya (occult power).

They are guardians of the whole world, upholders of order, barriers against falsehood. (The Vedic language also has a common noun Mitra meaning ‘friend’.)

In the angelology of Jewish mysticism, as the result of Zoroastrian influence, Mithra appears as Metatron, the highest of the angels.

He also appeared as Mithras, god of the Mithraic religion popular among the Roman military.

He can also be found in Manichaeism and in Buddhist Soghdian texts. Mehregan, Tiragan, and Norooz, were the only Zoroastrian feasts be mentioned in the Talmud, which is an indication of their popularity.

http://www.cais-soas.com/CAIS/Celebrations/mehregan.htm

-------------------------------

Mehregān

Mehregān (Mehrgān/Mehregān; Ar. Mehrajān; Meherangān among the Parsis), an Iranian festival apparently dedicated to the god Miθra/Mehr, occurring also in onomastics and toponymy.

By extension this name is used with the generical meaning of autumn and identifies a musical mode. In the Mazdean annual schema of feasts, the festival occurs on the day Mehr of the month Mehr, that is, the 16th day of the 7th month. In some almanacs the occurrence of Mehragān is marked at the 10th of Mehr, after the modern reform (1925 CE) of the Iranian calendar (Ruḥ-al-Amini, p. 83).

The name of the festival is to be found in the Jerusalem Talmud and in that of Babylon (Taqizāda, pp. 192, 214; tr. pp. 158-59, 311; Bokser, pp. 261-62; Neusner, pp. 185-86).

According to Masʿudi (Moruj, sec. 1287), in the Christian milieu of Syria and Iraq, the word Mehrajān indicated the first day of winter.

The Arabic form Mehrajān identifies also a festival widespread outside the Iranian plateau. In a variant of the Aḥsan al-taqāsim by Moqaddasi (p. 45, n. d), there is mention of its celebrations in ʿAden, where the author has been visiting around the end of the 9th century (Cristoforetti, pp. 162-63).

On the basis of some Arabic verses of the Sicilian poet ʿAli b. ʿAbd-al-Raḥmān Ballanubi, Mehrajān celebrations were observed in Cairo in the 11th-12th centuries (Corrao, p. 56).

After its prohibition, at an unknown date, this “Coptic” festival was allowed again by the Fatimid caliph al-Ẓāher (r. 1021-36; Corrao, p. xxxvii). For Egypt one can envisage a symmetry between Mehrajān and the local festival Nayriz, which clearly derives from Nowruz and occurs at the 1st of the Coptic month of Tut (September 10-11). We know that in modern times a Mehrajān festival occurs in mid-February in Somalia (Cerulli, p. 162). According to Ebn ʿEḏāri (p. 84), in 399/1009 in Andalus Mehrajān occurred at the end of Šawwāl, which corresponds to the last ten days of June.

In Andalus during 10th century, the name ʿAnsara was much more in use than the Persian derived name Mehrajān for the same festival (Lévi-Provénçal, p. 172 n. 1). The coincidence with the St. John festival and its fires (24th of June) makes one think of a symmetrical Andalusi Nayriz festival on the 1st of January, but the general lack of information on the matter does not allow one to say anything conclusive (for Arabic sources about Christian festivals in Andalus, including Mehrajān, see Fernando de la Granja). The relation of symmetry and consequent analogy between Mehrgān and Nowruz is frequently asserted in the extant sources (see below). This is the basis on which one may make inferences about the ancient rites of Mehrgān.

The name of the festival Mehragān is formed of the proper noun Mehr (Old Pers. Miθra/Mithra, a diety) and the suffix –agān, which is used in many names of the Mazdean festivals (on this point and for a survey of other possible etymologies, see Calmard, p. 15). Walter Belardi (esp. pp. 61-149) has done a detailed study on the position of Mithra/Mehr in the Iranian calendar. His study is focused on the significant meaning of the name of this Indo-Iranian god, based on the common noun *mitrá, as “pact, contract, covenant,” and on Mithra/Mehr’s function as an arbiter (cf. Boyce, 1975-82, I, pp. 24-31). This function is well testified by his Greek attribute mesítēs (according to Plutarch, De Iside et Osiride, 46) and by the Iranian and para-Iranian sources, in which Mithra/Mehr acts as arbitrator on the cosmological, eschatological, and anthropological levels (Belardi, pp. 32-45).

The Mehragān festival is clearly correlated to the equinox (see Biruni, Āṯār, p. 222; tr., p. 208), which is the astronomical phenomenon most easily linked to the concept of equity and equilibrium. But it remains uncertain whether the festival was in honor of Mithra or if the dedication to Mithra was, in Ḥasan Taqizāda’s view, serendipitous. According to Taqizāda (pp. 350-51; tr., p. 145), the reason may as well be a compromise that occurred in the process of adoption of some ancient religious beliefs by Zoroastrians.

Hence, the celebration of Baga Mithra in the 7th month of the Achaemenian calendar Bagayadi- (Av. Bāgayāday-) may have been added to the “new-Avestan” calendar in a period (second half of the 5th century BCE) in which the seasonal celebrations for the autunm equinox coincided with the 16th of Mehr. The name of the festival (*bāgayāda?) had been replaced by the name that this festival features in the “new-Avestan” calendar, that is Mehragān (<*miθrakāna).

Taqizāda’s hypothesis implies that the name of the Achaemenian month was taken to mean “(the month of) the worship of Baga,” assimilated with Mithra, but this interpretation has been rejected for philological reasons (Boyce, 1981, pp. 66-68; idem, 1982, II, pp. 16-18, esp. p. 24; on the name Baga, see Gignoux, pp. 88-90).

In fact, the only possible analogy between the Achaemenian celebration and the posterior Mehragān could be found in the stated celebration for the triumph of justice over usurpation, respectively represented by the victory of Darius I the Great over Gaumāta and of the epic hero Ferēdūn over Bēvarasp (Żaḥḥāk).

According to Taqizāda (p. 350; tr., p. 145), the Iranian epic preserved the memory of the coincidence of Mehragān with the day on which the usurper Gaumāta was killed by Darius I in 522 BCE. Some of the rites used on Magophonia, that is, the commemoration of the murder of the magi, or “of the magus” Gaumāta under Darius I, may have influenced the observance of *Mithrakāna (see Boyce, 1975-82, II, pp. 86-89; Hartner, p. 749; Henning, pp. 133-44; Dandamaev, pp. 138-40; Widengren, pp. 163-66).

It is noteworthy that the report by Ebn al-Balḵi (pp. 90-91) about the massacre of the Mazdakites ordered by Ḵosrow I Anuširavān (r. 531-79 CE) on the occasion of the great banquet for Mehragān could confirm the analogy, but this passage would also imply that Mehragān was an official occasion in which the king assigned “duties and assignments” (kārhā wa šoḡlhā; cf. Ps.-Jāḥeẓ, Ketāb al-tāj, p. 144; tr., p. 164; cf., for Nowruz, ḴELʿAT).

The festival, which was once connected to the solar calendar of the Iranian tradition, evidently suffered all the consequences of the complex evolution of the various forms of that calendar used by the Iranian people. Originally, and probably until the early Sasanian period, Mehragān was a single day (Boyce, 1970, pp. 518-19; idem, 1982, II, p. 34), but it seems to have been duplicated during the Islamic age as a Small or General Mehragān and a Great or Special Mehragān, as is the case of Nowruz and other festivals (Biruni, Āṯār, pp. 223-24; tr., p. 209).

This kind of duplication, producing a distance of five days between these two festivals, is clearly related to the general issue of interventions in the Iranian calendar, on which scholarly opinions differ notably (Bickerman, p. 203; Boyce, 1970, pp. 514-29; Balinski, p. 99; Marshak, pp. 145-52; de Blois, pp. 40-41, 46-49; Scarcia, pp. 133-41). The Arabic sources (e.g., Biruni, Āṯār, pp. 222-23; tr., pp. 207-9; Ṯaʾālebi, pp. 33-35) testify to attempts, clearly a posteriori, to explain those duplications on the basis of two different moments in the epic tradition being referred to; concerning Mehragān, they attribute it to the rebellion of Kāva and the triumph of Fereydun over Bēvarasp.

The fact that the epic tradition plays a role also in connection with the Sada festival may be due to the occurrence of the calendrical Mehragān in the traditional seasonal place of the Sada festival during the 6th and 7th centuries CE (Cristoforetti, 2002, p. 295). According to Biruni, the Sasanian king Ohrmazd I (r. 272-73 CE) joined the Small and the Great Mehragān, thereby turning it into a six-day festival (according to Taqizāda, pp. 351 n. 496, tr. p. 323 n. 496, this enlargement is a phenomenon that had already occurred in a more ancient time).

The fact that festivals were extended is supported for the later Sasanian times by a Byzantine document dated 565 CE (Boyce, 1983, pp. 807-8). However, afterwards the kings and the people of Iran celebrated the festival over thirty days, “distributing them over the several classes of the population in the same way as we have heretofore explained regarding Nowruz” (Biruni, Āṯār, p. 224; tr., p. 209; cf. idem, Tafhim, pp. 254-55). Biruni’s note that Nowruz was celebrated for thirty days through the month of Farvardin, if taken at face value, would make it reasonable to assume that the festival of Mehragān also lasted for the same number of days, starting on the day of Mehragān and ending on the 15th of Ābān.

It is possible to see a relation between this ambiguous passage by Biruni and the fact that Ferdowsi (I, p. 89, v. 3) talks about a Mehrgān of the 1st of Mehr as in perfect symmetry to the Nowruz of the 1st of Farvardin (cf. Modi, 1922, p. 463). The following sentence attributed to Salmān Fārsi (Biruni, Āṯār, p. 222; tr., p. 208) clearly reflects such symmetry between the two festivals in a different way: “In Persian times we used to say that God has created an ornament for his slaves, of rubies on Nowruz, of emeralds on Mehrajān.

Therefore these two days excel all other days in the same way as these two jewels excel all other jewels” (cf. similar point in Ps-Jāḥeẓ, Maḥāsen, p. 361).

This close relation of perfect twinship is also reflected by the fact that in Arsacid times “Nō Rōz came to be celebrated at the autumn equinox, and Mihragān at the spring one, the two poles of the religious year thus changing places” (Boyce, 1983, p. 805; cf. idem, 1979, p. 106).

According to Mary Boyce, the original festival may have been renamed under the influence of a Babylonian autumn festival, which was “under the protection of Shamash, Mithra’s Mesopotamian counterpart” (Boyce, 1982, II, p. 35).

However, all of our information concerning the Mehragān festival is provided by sources of non-Iranian origin (Rajabi, p. 222).

In Greek authors we find only mentions of generic celebrations: “The dominant aspect is that of a royal festival of a new year or renewal, celebrated by festivities, present-giving, animal sacrifices” (Calmard, p. 16).

According to Ctesias, it was the only annual occasion on which it was proper for the king of Persia to get inebriated (cf. Boyce, 1975, I, p. 173, who connects the practice with the use of soma/haoma).

Nevertheless, another dominant feature of the festival seems to have been its royal and solar aspect; on the day of Mehragān, the day of the creation of the sun itself, the king would wear a crown engraved with the image of the sun (Biruni, Āṯār, p. 222; tr., p. 207).

As regards the Arsacids, a passage in Ṯaʿālebi (p. 47) referring to an official meeting between Ḵosrow son of Firuz (Osroes II? r. ca. 190-95 CE) and the chief of the Zoroastrian priests seems to be the most ancient testimony of customs regarding exchanging of gifts on Mehragān.

But both the name of the ruler and the congruity of the two characters recall the well-known topos of wisdom of Ḵosrow I Anuširavān and his most wise minister Bozorgmehr.

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Architecture of Isfahan

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