Written from the verified transcript and checked against it. Every figure links to the moment it was said.
In an interview with Amhara Media Corporation, Prime Minister Abiy Ahmed discussed Amhara-Oromo historical integration, the Sene 15 incident, and government reforms. He argued that the Sene 15 event stemmed from wrong evaluation and 'walking on two feet,' involving unofficial forces, and emphasized the danger of distorted historical narratives. He addressed Amhara diaspora opposition, attributing it to miscalculation, opposition to rapid progress, and genuine unanswered questions, urging participation in national dialogue. On the Welkait issue, he stated that both Amhara and Tigray must discuss constitutionally and via referendum, warning that immediate resolution could worsen conflict. He touted the four-year Inclusive National Dialogue as the primary path to lasting peace and highlighted reforms increasing political participation, ending the EPRDF's equal-seat system, and promoting inclusive governance. He also outlined the 'renewal government's' foundations in Ethiopian practices like Qine, Debu, and shimligl.
Key takeaways
The four-year Inclusive National Dialogue, with thousands participating, is the primary mechanism to resolve political questions and ensure lasting peace.
On the Welkait issue, both regions must discuss and debate constitutionally, potentially via referendum, to reach a lasting solution.
Sene 15 resulted from wrong evaluation and the 'walking on two feet' problem, not a single cause.
The renewal government draws on Ethiopian practices like Qine, Debu, and shimligl to build institutions and address challenges.
Numbers and commitments
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What it refers to
Type
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2003
Year he began conversations with Amhara colleagues
Did the Pretoria agreement not serve the interests of the Amhara people, or can we say it did? Specifically, if you take the Welkait issue, how do you remember June 15th? Dr. Ambachew was in good communication with us, General Arned. If you take the boarding school, we learned together. The question of not getting fair compensation in proportion to the damage was being raised. Who treated the Amhara people as an enemy? Those who provide weapons for the Agazi groups, the country's very value. If Minilik is gone, Goobena, if Goobena is gone, Minilik. There is no opportunity whatsoever to create Ethiopia. There are forces that entered the forest by breaking fences. To bring fresh air into the closed room, opening the window — it's not just clean air that enters the room. What message can we take from the Ethiopian people participating in this election? We can say that in the past five years we have done many great works. But this five years, the test is difficult. Sleep is not easy. Prime Minister Dr. Abiy Ahmed Ali's discussion with Amhara Media Corporation on political, economic, and social issues. The session now begins.
Hello and greetings to our viewers. Today, Amhara Media Corporation is conducting a session with the Honorable Prime Minister Dr. Abiy Ahmed Ali. In our session, we are focusing on the main issues of our country, especially political, economic, and social issues concerning the Amhara region. Honorable Prime Minister, we thank you and extend our respect for granting us this time to have this session with Amhara Media Corporation.
Thank you very much for the introduction. I want to ask my first question. In the history of Ethiopia, how do you view the story of the Amhara and Oromo peoples living together and their contributions to nation-building? I want to take this as my opening question.
The peoples living in Ethiopia have intermingled, interacted, intermarried, integrated, and lived together in various ways. Particularly when you look at the Amhara and Oromo — by the size of their population and their prominence — if you examine Ethiopian history leaf by leaf, you will find that they have widely integrated through three main paths. The first is through marriage. When individuals move for trade and commerce, marrying one from the other, their experience of integration is extensive. The second is through political marriage. In the political history of Ethiopia, in an effort to strengthen thrones, wide-ranging political marriages were conducted. The third is through customary intermarriage. We see this not only at the level of monarchs but also widely at the level of commoners — through intermarriage and cohabitation as a matter of custom, culture, and shared practices. Between the Oromo and Amhara peoples, there has been a long history of integration.
Very good. Honorable Prime Minister, I want to move to my second point. When we look at the situation of the Amhara region, we can examine it from before the change and after the change. In these two phases, how would you describe the situation of the Amhara region? I want to raise this question.
Before this current change, Ethiopia was undergoing changes. The Amhara people, like any Ethiopian people, were struggling for political change, for economic transformation, for an inclusive transition. If you look at the change of 1966, there was a role played by themselves. The change of 1983 also played its role. The change of 2010 — the Amhara people, like any Ethiopian people, made great efforts and sacrifices for change and improvement. History tells of this. After the change, the journey that followed — whether for the Amhara people or for all Ethiopian peoples — can be said to have been a time filled with great hope. Both hands outstretched, accepting the change, dreaming of working on it, building on it, beautifying the country — this was clearly visible and evident.
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