Sudan (Real Ethiopia), Abyssinia (Fake Ethiopia): Evil Progeny of Pan-Arabism and Ethiopianism

Dr. Muhammad Shamsaddin Megalommatis
 
East Africa s most loathsome tyrannies, Sudan (Real Ethiopia) and Abyssinia (Fake Ethiopia), are characterized by many similarities that in and by themselves bear witness to the fact that the same evil plan has been implemented in both realms to plunge the local populations into underdevelopment, abject poverty, monstrous oppression and deliberate genocide.

I will herewith establish a list of the affinities attested in both countries:

1. Selected ethno-linguistic group imposed as the ruling elite

The indigenous, Kushitic, Arabic speaking populations of Central Sudan totally control the Khartoum administration; the Amhara and Tigray Monophysitic (Tewahedo) Abyssinians rule dictatorially the Abyssinian colonial state, after they invaded the Oromo capital Finfinne that they unlawfully re-baptized as Addis Ababa.

2. Tyrannical oppression of all the other ethno-linguistic and ethno-religious groups

The Beja of the Red Sea coastland and inland, the Nubians of the Sudanese North, the Nuba and Hausa of Kordofan, the Dinka, Nuer, Shilluk, Anuak and other peoples of the South, and the Furis of Darfur are the Sudanese counterparts of the equally tyrannized Oromos, Ogadenis, Afars, Sidamas, Kaffas, Kambatas, Shekachos, Nuer, Anuak, Berta, Gumuz, Hadiyas, Gedeos, Wolayitas and Agaws of the Abyssinian state.

Contrarily with the Kushitic, Arabic speaking populations of Central Sudan, who are all Muslim, the Amhara and Tigray Abyssinians are not all Monophysitic (Tewahedo) heretics. Typical characteristic of Abyssinia, oppression is also practiced in the case of the Muslim Amhara and Tigray Abyssinians who constitute a separate ethno-religious minority struggling for separation from the Tewahedo heretics.

3. Systematic oppression of all the followers of religions other than that of the ruling elite

Muslims in Abyssinia, Christians in Sudan, and more importantly followers of traditional African religious systems (who constituted the outright majority in Abyssinia and more than one third of the entire population in Sudan before the colonization process), indigenous in both countries, have faced violent enmity, multifaceted oppression and utmost malice.

4. Forced diffusion of the ruling elite s religion among the oppressed ethno-linguistic and ethno-religious groups

Several programs of forced islamization have been unlawfully implemented in Sudan against the Anuak, the Nuer and others in an attempt to eradicate their traditional religious systems that were disrespectfully treated by the idiotic pseudo-Islamic sheikhs of Sudan who had studied in Egypt and Arabia, instead of delving into their own Islamic traditions that were of far higher value, virtue and authenticity than the theoretical trash of Al Azhar, Medina and Mecca.

As it is easy to surmise, this evil practice turned the Anuak, the Nuer and others to the embrace of Western Christianity, which clearly shows how critically functional and evidently instrumental the besotted sheikhs of Al Azhar, Medina and Mecca are for the destruction of Islam and the consolidation of the colonial control throughout the Islamic world.

A parallel situation took place in the colonial state of Abyssinia with the unlawful, forced and deceitful attempt to impose the Monophysitic (Tewahedo) heresy on many subjugated, non Muslim peoples, such as the Oromos, the Sidamas, the Shekachos, the Kaffas, the Kambatas, and others.

In fact, and to their reciprocal detriment, the indigenous, Kushitic, Arabic speaking populations of Central Sudan and the Amhara and Tigray Monophysitic (Tewahedo) Abyssinians viewed the followers of traditional African religions as a pool that would provide their religious systems with an ever increasing number of new believers.

They imagined that it is moral and acceptable to disrespect the faith of the subjugated peoples, without realizing that if these acts are considered as rightful, then also the European colonial onslaught is to be viewed as fair and sound. Their attitude multiplied the problems in both tyrannies.

5. Systematic and persistent effort to eliminate the national historicity, the cultural identity, and the socio-behavioural integrity of all the oppressed ethno-linguistic and ethno-religious groups

The great historical past of the Nubians, the Bejas, the Afars and the Somalis, the highly sophisticated, genuinely democratic, and greatly humane social systems of the Oromos, the Kaffas and the Sidamas, and the cultural values of the Nuba, the Furis, the Hadiya, the Afars and the Ogadenis have been ceaselessly, systematically and mercilessly attacked and persecuted in Sudan and Abyssinia.

6. Unquestioned adoption of a false identity by the country s ruling elite and, consequently, by the ethno-linguistic group in which the ruling elite belongs

It is evident that as much as the ruling elite of the indigenous, Kushitic, Arabic speaking populations of Central Sudan adopted the aberration of Pan-Arabism, so much the Amhara and Tigray Monophysitic (Tewahedo) ruling elite of Abyssinia accepted the fallacy of Ethiopianism, i.e. the false identification of the Abyssinians with the historical nation of the Kushites whom the Ancient Greeks and Romans called Ethiopians (lit. Black).

Here, I don t refer to the oppressed peoples and ethno-linguistic groups of Sudan, but exclusively to the Arabic speaking Kushites who constitute the country s ruling elite. Their engulfment into the fallacy of Pan-Arabism prevented them to rule peacefully and successfully their vast country that could have been one of the world s most influential states.

7. Dictatorial imposition of the false identity adopted by the ruling elite on all the oppressed ethno-linguistic and ethno-religious groups

After the two ruling elites adopted the said fake doctrines and ideologies, they attempted to export them to the ethno-linguistic and ethno-religious groups that happened to be under their control. Thus, from Khartoum emanated a paranoid Pan-Arabism that was not only ridiculous for the Furis, the Bejas, the Nuba and the Nubians but also disastrous for the Arabic speaking Kushites themselves.
 


Similarly, from occupied Finfinne (unlawfully named Addis Ababa) emanated the absurd fallacy of Ethiopianism that was absolutely discriminatory against all the peoples who have been subjugated by the Abyssinians because it involved a historical national name pertaining to these peoples in order to viciously project onto them various cultural, social, socio-behavioural, religious, artistic, linguistic, and political attributes and traits of the non-Ethiopian, non-Kushitic, Abyssinians. Tragicomically enough, the fake theory that was composed in the Freemasonic ateliers of the Anglo-French Orientalists proved to be equally detrimental for the Amhara and Tigray Abyssinians.

Ethiopianism and colonial expansion effectively prevented a comprehensive nation building process among the Amhara and Tigray Abyssinians, because the prerequisites of the fake doctrine and the needs of the colonial state absorbed their interest and turned it exclusively toward the imposition of the Ethiopianist tyranny on the subjugated peoples and the dictatorial adminsitration of the occupied foreign lands. This resulted in a real lack of focus on the Amhara and Tigray territories, socioeconomic, educational and political needs. The effort to subdue, transform and / or exterminate the subjugated peoples absorbed all the Amhara and Tigray Monophysitic (Tewahedo) Abyssinians resources without offering them a substantial, tangible and sustainable reward instead. Despite the extensive robbery of natural resources belonging to the subjugated peoples, which lasted in some cases ca. 140 years, one can today safely claim that underdevelopment, poverty, and even starvation are omnipresent and endemic in the Amhara and Tigray heartlands.

8. Overwhelming and nation-wide imposition of a fake historical dogma in total contradiction and denial of the historical particularities of all the ethno-linguistic and ethno-religious groups involved, and of the historical rudiments of the wider region of Eastern Africa

In both, Sudan (Real Ethiopia) and Abyssinia (Fake Ethiopia), an extensive effort was undertaken in order to incorporate through utter falsification the historical past of the oppressed peoples into the fake historical dogmas of Pan-Arabism and Ethiopianism. Great personalities have been depicted as of minor importance, historical sources have been covered by silence, other texts have been misinterpreted, and everything was done in order to eliminate anything that would demonstrate the weakness and the irrelevance of the fake doctrines. In this regard, great help was offered to both countries ruling elites by the colonial regimes of Paris, London and Washington.

In Sudan, the disregard for historical periods before the diffusion of Islam in the country took the form of governmental educational amok - in striking contradiction with the great interest, love and respect that all the people throughout the provinces of the country have for the various antiquities, archeological places, monuments and historical traditions. In this case, incorporation into the imposed, fake historical dogma of Pan-Arabism signified absolute deletion of the great Ethiopian past, pre-Christian and Christian. For instance, nothing about the diachronic presence and achievements of the Blemmyes / Bejas is taught today in any educational and academic institution throughout Sudan. The same concerns indeed all the ethno-linguistic groups of the country.

In Abyssinia, a great historical leader who happens to be the supreme element of national pride and historical identity of one of the subjugated nations (King Ahmed ibn Ibrahim, the Somali invader and demolisher of the medieval Amhara kingdom) is depicted as the enemy of the fake Ethiopian state (which is in fact a mere continuation of the Amhara Abyssinian kingdom) and as a barbaric butcher. This attitude brings an automatic end to the hypothesis that the Abyssinian colonial state can further exist under the name of Ethiopia and within the present borders. Taking into consideration the aforementioned fact, one can safely conclude that for all the Ogadenis (Kushitic Somalis who have been annexed to Abyssinia) there is no point of further staying into the tyrannical pseudo-Ethiopia whereby their historical pride has been systematically denigrated.

9. Tyrannical and absurd imposition of the ruling elite s language as official language of the entire country despite the fact that it is native to only a minority of the country s population.

Arabic in Sudan (Real Ethiopia) and Amharic in Abyssinia (Fake Ethiopia), as official languages of the two monstrous fabrications, are indeed key tools of genocide, tyranny, underdevelopment, poverty and irrevocable calamity.

As I established the major parallels existing between the two Eastern African tyrannies, in a forthcoming article I will examine some of the key theoretical academic tools of the confusion spread and the fake identities projected on the numerous peoples - victims of Pan-Arabism and Ethiopianism, engulfed within the fake states of Sudan and Abyssinia. I will then further explore the adaptation of the fake doctrines, the final outcome obtained by the colonial powers thus far, and the chance of one people, the Oromos, to overwhelmingly cancel the colonial evildoings, liberate themselves, and trigger a real Ethiopian Renaissance.