Page 185 - Fighting Against the Injustice of the State and Globalization

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Fighting Against the Injustice of the State and Globalization
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Despite the hard efforts they were making to sound like a native speaker, and the
change of their personal names to Amharic ones, their pronunciation of some of the
Amharic words often exposed their ethnic origins. Hence, they usually were confined
to middle and lower rungs of the bureaucracy, and were expected to act like zombies
carrying out orders from their Amhara superiors.” Mekuria Bulcha, “The Language
Policies of Ethiopian Regimes and the History of Written Afaan Oromoo:1844–1994,”
The Journal of Oromo Studies, vol. 1, no. 2 (Winter 1994), p. 104.
140. Cultural racism is the conviction that dominant and superior cultural patterns and prac-
tices must be reflected in political economy, literature, music, art, and other cultural val-
ues at the cost of that of the subordinated ethnonations. For details, see Benjamin P.
Bowser and Raymond G. Hunt, eds. Impact of Racism on White Americans, (Thousand
Oaks: Sage Publications, 1996), pp. 2–3.
141. See Mekuria Bulcha,“The Politics of Linguistic Homogenization in Ethiopia and the
Conflict over the Status of Afaan Oromoo,” African Affairs, 1997, pp. 325–352.
142. Mekuria Bulcha,“The Language Policies of Ethiopian Regimes,” p. 91.
143. Ibid., p. 92.
144. Ibid., p. 93.
145. See, for details, Aren Gustave, Evangelical Pioneers in Ethiopia: Origins of the Evangelical
Church Mekane Yesus (Stockholm: Uppsala University, 1978).
146. For details, see Mekuria Bulcha, op. cit., pp. 93–101.
147. See, for details, R. J. Hayward and Mohammed Hassen,“The Oromo Orthography of
Shaykh Bakri Sapalo,”Bulletin of the School of Oriental and African Studies, 44 (1981); Mo-
hammed Hassen,“The Matcha-Tulama Association 1963–1967 and the Development
of Oromo Nationalism.”
148. Mohammed Hassen,“Matcha-Tulama Association.”
149. Ibid.
150. Cited in Peter Alter, Nationalism, trans. Stuart McKinnon-Evans (London: Edward
Arnold, 1989), p. 79.
151. See A. Jalata, Oromia and Ethiopia.
152. Margery Perham, The Government of Ethiopia, 2nd ed. (London: Longmans, 1968), pp.
380 and 377, respectively.
153. Ibid.
154. S. D. McLemore discusses how the English-speaking settlers in the United States grad-
ually reduced cultural and political barriers among all European settlers through struc-
tural assimilation. See S. D. McLemore, Racial and Ethnic Relations in America (Boston:
Allyn and Bacon, 1991).
155. A. Jalata,“Oromo Nationalism in the New Global Context,” The Journal of Oromo Stud-
ies, vol. 4, nos. 1 and 2 (July 1997), p. 84.
156. A. Jalata,“Ethiopia and Ethnic Politics:The Case of Oromo Nationalism,”Dialectical An-
thropology, vol. 18 (1993), p. 381.
157. Mekuria Bulcha,“Beyond the Oromo-Ethiopian Conflict,” The Journal of Oromo Stud-
ies, vol. 1, no. 1 (1993), p. 1.
158. See for example A. Jalata, Oromia and Ethiopia, pp. 83–114.
159. Herbert S. Lewis,“The Development of Oromo Political Consciousness from 1958 to
1994,” in Being and Becoming Oromo (Uppsala: Nordiska Afrikainstitute, 1996), p. 38.
160. See for example,A. Jalata,“Ethiopia and Ethnic Politics,” pp. 381–402; Mekuria Bulcha,
“The Survival and Reconstruction of Oromo National identity,” in Being and Becoming
Oromo, pp. 48–66; Mohammed Hassen,“The Development of Oromo Nationalism,” in
Being and Becoming Oromo, pp. 67–80; Gemetchu Megerssa, “Oromumma: Tradition,
Consciousness and Identity,” in Being and Becoming Oromo, pp. 92–102.
161. Interview with Lubee Biru on August 5, 1988, Riverdale, Maryland.