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a member of the Semitic speaking people of northern Ethiopia

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Amharic, which is the language of the politically dominant ethnic group, the Amhara, and mother tongue of less than 20 per cent of Ethiopia's population was imposed on the other ethnic and linguistic groups without taking into account their sentiments and opinions.
Since it embodies a different culture and symbolizes a separate identity, the Oromo language was (and still is) considered by Abyssinian elites, particularly by the Amhara, as an obstacle to the expansion of 'Ethiopian identity' and the growth of Ethiopian 'nationalism'.
Therefore, afaan Oromoo began to face opposition from Amhara rulers and clergy from the day literacy was started in it.
This was particularly the case with leading Oromo families in Wallaga who apparently took some solace from the Oromo literature vis-a-vis the slight they had experienced due to the conquest and their subsequent cultural subordination to the Amhara a decade earlier.
They saw defiance and rejection of the Amhara language and the Orthodox religion in the enthusiastic acceptance and support that the evangelists enjoyed among the local population.
It was evident that government officials in alliance with the clergy formed a powerful pressure group, which tried to enforce Orthodoxy as means of securing Amhara culture and combat Oromo consciousness, which seemed to have found an outlet in the evangelical movement.
Here it suffices to mention those events which were related to an increasing sign of sporadic resistance by the Oromo against Amhara rule, and the comparative linguistic freedom they had enjoyed during the Italian occupation.
The experience the Oromo gained under the short-lived Italian occupation accentuated the cleavages between the Oromo people and their Amhara rulers.
Oromo resistance to the restoration of Amhara rule even gained support from certain British officers who came to Ethiopia to help restore Haile Selassie's government, and also the British Committee on Ethiopia whose chairman wrote to the British Foreign Secretary that '.
In 1941, Oromo opposition to the return of Amhara rule over Oromia was widespread and many people who were involved in it were treated in the same manner as Grazmach Sera or ended up in prison.
If the Italian occupation of Ethiopia gave the Oromo a short respite from the harsh rule imposed upon them by Amhara government and landlords, his exile during that period helped Haile Selassie to gain moral, diplomatic, military and financial support from the West which never questioned the legitimacy of his rule over his conquered subjects or doubted the morality of their own involvement on his side.
The behaviour of the Amhara teachers towards children from indigenous families was little different from the attitudes of Amhara administrators, judges and policemen towards the conquered populations.
43) It was in these circumstances that such perjorative concepts as tabtaabaa Galla (`the stammering/inarticulate Galla') and gamad aaf Galla (`mute Galla') were coined by the Amhara to apply to those who spoke incorrect Amharic.
But he will nevertheless not be accepted as Amhara either by his