Challenging the Narrative: Amhara Political Activism and the Misrepresentation of Emotional Instability

By Eyassu Epheraim G Hanna

On February 12, 2025, Professor Girma Berhanu published an article on the Eurasia Review website titled:

“Political Activism and Emotional Labilities: The Case of Amhara Struggle for Survival in Ethiopia and Its Diaspora – OpEd.”

After carefully examining the article, I believe it warrants a thoughtful and critical response. While Professor Girma’s analysis introduces an important and often overlooked perspective, his approach also raises serious concerns about how political activism, identity, and mental health are intertwined.

Professor Girma has embarked on uncharted and highly sensitive territory. His contribution could have both positive and negative implications, depending on who reads it, how it is interpreted, and when it is used. While it is undeniable that mental health is an important issue in any form of activism, framing the Amhara struggle for justice through the lens of psychological instability is both problematic and potentially dangerous.

By linking the Amhara people’s political struggle with emotional lability, the article risks undermining the legitimacy of their resistance and providing political adversaries with a tool to discredit their cause. Throughout history, oppressive regimes have frequently used mental health narratives to delegitimize opposition movements, labelling resistance as irrational or emotionally unstable rather than recognizing it as a legitimate fight for justice.

Thus, while Professor Girma’s work contributes to a broader discussion on the psychological impact of activism, it is essential to challenge and scrutinize the assumptions, implications, and potential consequences of framing an entire people’s struggle in this manner.

The discussion must be handled with caution.

• How does this frame impact the global perception of the Amhara cause?
• Does it provide ammunition for those who seek to suppress or dismiss their struggle?
• Can the discussion be redirected toward acknowledging trauma without discrediting activism?

These are the critical questions that must be addressed to ensure that the Amhara struggle for survival is not misrepresented or diminished.

 A response to this article is not just necessary—it is urgent.

Abstract

Amhara political activism—both within Ethiopia and among the diaspora—has been characterized by some scholars as being driven by emotional instability, cultural limitations, and internal distrust. This paper critiques such arguments, particularly the mischaracterization of Amhara activism as emotionally driven and the oversimplification of activist categories. It argues that Ethiopia’s political culture, shaped by historical autocracy rather than democratic traditions, renders Western models of activism unsuitable for analysis. Furthermore, it emphasizes the need to distinguish between elite, academically engaged activists and reactionary social media influencers, as conflating the two leads to distorted conclusions. Drawing parallels with historical movements such as South Africa’s anti-apartheid struggle, the Indian independence movement, and the U.S. Civil Rights Movement, this paper demonstrates that political activism is a strategic pursuit, not merely an emotional reaction.

Introduction 

In recent discussions, Amhara political activism has been mischaracterized as being driven by emotional trauma, moral divisions, and a lack of democratic engagement. Some scholars argue that the Amhara diaspora is motivated by frustration rather than rational political objectives, making activism unstable and ineffective. However, this framing is highly problematic for several reasons. Nevertheless, we must not forget the sincerity and commitment of Professor Girma Berhanu to the Amhara struggle. Even if we highlight the flaws in his paper, he presents strong arguments that make us carefully examine and consider our position and contribution to the struggle. Having said that, let us examine the three key flaws:

1. Ethiopian society lacks a historical democratic tradition, making Western-style activism an unrealistic benchmark.
2. Amhara activism is shaped by survival, political oppression, and identity—not merely by emotions.
3. The Ethiopian diaspora includes highly educated professionals who engage in structured political discourse, yet they are often wrongly grouped with reactionary social media activists.

This paper critiques these flawed assumptions, arguing that Amhara activism must be understood within the historical and political realities of Ethiopia, rather than through the lens of Western theories of democratic participation. Before delving into the critique, however, it is important to acknowledge the strengths of Professor Girma Berhanu’s paper, which provides valuable insights into the emotional and psychological dimensions of activism.

Strengths of the Paper

1. Psychological & Emotional Perspective: The author offers a unique exploration of the emotional burden of political activism, a dimension often overlooked in political science discourse.
2. Connection Between History & Activism: The paper effectively links historical grievances to modern activism, illustrating how past injustices shape contemporary political strategies.
3. Focus on the Diaspora: While many discussions on Ethiopian politics focus on internal actors, this paper highlights the critical role of the diaspora in advocacy, mobilization, and funding.
4. Multi-Dimensional Analysis: By combining political, emotional, and sociological perspectives, the paper provides a comprehensive study of activism.

Cultural Dimensions of Activism: Can Ethiopia’s Society Engage in Democratic Processes?

Author’s Claim

The paper suggests that Ethiopia’s cultural background influences its ability to engage in democratic activism, using Western concepts of individualism versus collectivism to analyse Ethiopian political behaviour. It implies that societies with weak democratic traditions struggle to build effective activism movements.

Why This Argument is Problematic

1. Ethiopia Has No Democratic Tradition: Ethiopia’s political culture has been shaped by monarchical rule, military regimes, and ethnic-based federalism—not participatory democracy.
2. Rural Population and Limited Exposure: Over 80% of Ethiopia’s population is rural, with limited exposure to democratic governance or civil society institutions.
3. Ethnic Identity and Elite Control: Ethiopian politics is deeply rooted in ethnic identity and elite control, rather than individual political engagement.

Expecting Democratic Engagement from a Non-Democratic Society is Unrealistic

1. Historical Context: The West developed its democratic activism through centuries of democratic institutions—Ethiopia has no such history.
2. Collectivist Cultures Under Autocracy: Collectivist cultures under autocratic rule do not mobilize activism in the same way Western societies do.
3. Amhara Activism as Ethnic Survival: Amhara activism is not democratic activism—it is a struggle for ethnic survival within an exclusionary political system.

False Comparison with Western Activism Models

1. Western Activism Occurs Within Democratic Frameworks: Movements like Black Lives Matter and environmental protests occur in contexts where rights are constitutionally protected.
2. Ethiopian Activism in an Authoritarian System: In Ethiopia, dissent is met with state violence, making Western models of activism inapplicable.
3. Flawed Academic Approach: Applying Western democratic models to Ethiopia is historically and politically flawed.

Key Counterpoint

The author assumes that Ethiopian activists can engage in democratic processes, but democracy has never existed in Ethiopia. Expecting democratic activism from a non-democratic society is both historically and politically untenable.

The Misrepresentation of Emotional Instability in Amhara Activism

The Author’s Claim

The paper argues that emotional trauma, grief, and frustration among the Amhara diaspora have led to irrational and unstable activism, ultimately weakening the movement’s effectiveness.

Why This Argument is Flawed

1. Political Struggles Have Always Been Emotional, But Not Irrational: Every liberation movement—including South Africa’s anti-apartheid struggle, India’s independence movement, and the U.S. Civil Rights Movement—was driven by deep emotional grievances but remained strategic and organized.
2. Nelson Mandela as a Case Study: Mandela endured 27 years in prison but emerged as a highly rational leader—not an unstable activist.
3. Trauma Does Not Dictate Activism: If trauma alone dictated activism, no successful movement in history would have survived oppression.

Is It Dangerous to Link Amhara Activism with Psychological Instability?

1. Political Struggles and Resilience: Political struggles are historically linked with resilience, not just trauma.
2. Delegitimizing the Movement: Framing Amhara activism as emotionally unstable risks delegitimizing the movement, making it appear as a reaction to psychological distress rather than a rational political response.
3. Shifting Focus to Mental Health: This framing could help opponents of the movement by shifting the focus from political grievances to mental health issues, thereby weakening the struggle’s credibility.

Historical Examples Prove That Emotional Commitment Strengthens Activism

1. Gandhi and Martin Luther King Jr.: Both leaders led movements fuelled by historical injustices but maintained strategic discipline.
2. Trauma and Success: If trauma led to irrational activism, India would not have won independence, nor would apartheid have ended in South Africa.
3. Amhara Activism as a Response to Oppression: Amhara activism, like other movements, is a response to systemic oppression—not an emotional breakdown.

Key Counterpoint

The claim that Amhara activism is emotionally unstable ignores historical precedents from successful political struggles. Resistance movements rely on both emotional resilience and strategic planning.

Ethical and Moral Considerations: Are All Activists the Same?

The Author’s Claim

The paper argues that elitism, dishonesty, and distrust within the activist community undermine the movement. It suggests that activists lack unity due to moral failings, leading to ineffective political engagement.

Why This Argument is Oversimplified

1. Conflating Social Media Activists with Intellectuals: The paper fails to differentiate between two distinct groups:
   • Social Media Activists: Anonymous, emotionally charged individuals using platforms like YouTube, Facebook, and Telegram for political mobilization.
   • Academics & Professionals: Doctors, professors, and intellectuals in the West who engage in policy discussions, research, and diplomatic lobbying.
2. A Harvard Professor is Not the Same as a YouTube Activist: Many Ethiopian intellectuals in the West have built careers in medicine, academia, and engineering and engage in structured, policy-driven activism. They do not participate in reactionary, outrage-driven social media activism, which often lacks intellectual depth.

Key Counterpoint

The author’s failure to separate intellectual activism from reactionary social media engagement leads to a distorted perception of the movement. Ethical issues should be analysed separately within different activist categories.

The Social Media Dynamic & Its Impact on Political Activism

The Democratization of Media: Power to the People or Chaos?

1. Removal of Traditional Gatekeepers: social media has removed traditional media gatekeepers, allowing anyone to produce and distribute content.
2. Empowerment and Misinformation: While this has empowered marginalized voices, it has also opened the floodgates for misinformation and propaganda.
3. Outrage-Driven Content: Outrage-driven content often spreads faster than factual or academic discussions, leading to misinformed activism and reactionary politics.

The Attention Economy: Outrage Over Rational Debate

1. Algorithms Prioritize Engagement: Algorithms prioritize engagement, meaning the most controversial, emotionally charged content goes viral.
2. False Information Spreads Faster: Research shows that false information spreads six times faster than factual content (Vosoughi, Roy, & Arai, 2018).
3. Rewarding Extreme Views: This system rewards extreme views, conspiracy theories, and emotionally manipulative content, sidelining informed, rational discourse.

Social & Educational Background of Content Creators

1. Lack of Training: Many content creators lack academic or journalistic training, making them more likely to spread misinformation—either deliberately or due to ignorance.
2. Education Levels and Misinformation: In regions where education levels are lower, misinformation can shape public opinion more effectively than factual reporting.
3. Political Manipulation: Political players—including those with hidden agendas—use social media influencers, fake news, and emotional triggers to manipulate public sentiment.

Political Division & Social Media Activism

1. Fragmented Activism: Social media activism is fragmented—different political factions attack each other rather than engaging in constructive dialogue.
2. Echo Chambers: Echo chambers reinforce pre-existing biases, preventing real discussion or compromise.
3. Deepening Divisions: Instead of fostering unified political action, social media often deepens divisions, making collective progress harder.

What the Writer Missed: Key Areas for Consideration

1. The Influence of Algorithms: Social media companies profit from division and controversy.
2. The Role of Education & Digital Literacy: Without proper media literacy, people cannot distinguish between fact and fiction.
3. How Political Actors Exploit social media: Political groups use bots, paid influencers, and misinformation to push their own narratives.
4. The Psychological Effects of Digital Activism: Activism on social media often leads to emotional exhaustion, frustration, and burnout.

Critique & Areas for Improvement

Lack of Empirical Data

1. Theoretical Focus: The paper relies heavily on theoretical discussions but lacks quantitative data or real-world case studies.
2. Suggestion: Including interviews, surveys, or documented cases of Amhara activists would strengthen the argument.

Limited Comparison with Other Struggles

1. Narrow Focus: The study focuses solely on the Amhara experience, but similar struggles exist in other marginalized communities worldwide.
2. Suggestion: A comparison with other ethnic/national movements (e.g., the Kurdish struggle, Palestinian activism, or African American civil rights) could add depth.

Conclusion: The Amhara Movement is a Strategic Struggle, Not an Emotional Reaction

1. Ethiopian Political Culture is Autocratic: Democratic activism models are unsuitable for analysing Ethiopian political culture.
2. Amhara Activism is About Survival: The Amhara movement is about survival and political rights, not emotional distress.
3. Distorted Activist Landscape: The paper wrongly groups social media activists with highly educated professionals, distorting the activist landscape.
4. Historical Precedents: Historical movements prove that trauma does not destabilize activism—it strengthens it.

Final Thought

“Amhara activism is not emotional instability—it is political resilience in the face of systemic oppression.”

Editor’s Note : Views in the article do not necessarily reflect the views of borkena.com
__
Subscribe: https://borkena.com/subscribe-borkena/

Join our Telegram Channel : t.me/borkena

Like borkena on Facebook

Add your business to Ethiopian Business Listing / Ethiopian Business Directory  

Join the conversation. Follow us on X (Formerly Twitter)  @zborkena to get the latest Ethiopian News updates regularly.  Subscribe to YouTube channel To share information or for submission, send e-mail to info@borkena.com