Feature Commentary: The Architects of Awakening – Recovering the Forgotten Genesis of Qeerroo

In the grand, often simplified narrative of the Oromo struggle, certain chapters risk fading into the footnotes of history. We speak in broad strokes: “The Qeerroo movement,” “The 2014-2018 protests,” “The youth uprising.” But movements are not spontaneous eruptions; they are meticulously seeded, nurtured, and ignited by individuals whose names deserve to be more than whispers in the wind. The story of Jaal Abdii Raggaasaa and Jaal Gaashuu Lammeessaa is one such pivotal, yet under-sung, genesis story.

The year was 2010. As the embers of the Arab Spring began to glow in Tunisia, a parallel spark was being carefully struck in the heart of Oromia. The narrative, often repeated, is that the Qeerroo Bilisummaa Oromoo (QBO) formally announced itself on April 15, 2011. But what happened in the crucible of 2010? This is where our architects enter.

Jaal Gaashuu Lammeessaa, then a key organizational figure, performed a crucial act of political translation. He looked at the revolts cascading across North Africa—Tunisia, Egypt, Libya—and posed a radical, mobilizing question to Oromo students in universities and secondary schools: “If this can happen there, why not in Oromia?” This was not mere rhetoric; it was a strategic incitement, a deliberate framing of possibility. He channeled a global moment of youth defiance into a specific, localized call to action, providing the intellectual and motivational catalyst for a generation to organize.

But a spark needs structure to become a sustained fire. This is where the senior vanguard, Jaal Abdii Raggaasaa of the Oromo Liberation Army (WBO), provided the essential scaffolding. The formal launch of the QBO on April 15, 2011, was not a rogue student act. Testimony confirms it was discussed, planned, and ratified in conjunction with Jaal Abdii Raggaasaa. This was a strategic, top-down and bottom-up alliance. The WBO, the seasoned armed wing, provided political sanction, strategic direction, and a sense of historic continuity, blessing the nascent youth movement as a legitimate front in the broader struggle.

This partnership reveals the true, hybrid nature of the movement’s birth. It dismantles the simplistic binary of “armed struggle” versus “civil protest.” Instead, it shows a calculated synergy: the WBO offering veteran legitimacy and strategic depth, and the Qeerroo injecting massive, youthful energy, digital savvy, and a broad-based civil resistance front. As noted, Jaal Abdii Raggaasaa’s enduring vision was to “integrate the Qeerroo movement and the WBO,” seeing them not as separate entities but as interlocking forces of the same liberation engine.

Yet, herein lies the poignant thrust of this recovered history: “We must acknowledge their contribution while they are still with us, not only when they are gone.” In the rush of events and the elevation of newer faces, the foundational work of such architects can be obscured. The commentary is a corrective—a call for historical accountability and gratitude within the community itself. It insists that every member, from the highest leader to the grassroots organizer, played a part, but we must be diligent in naming those who laid specific, catalytic cornerstones.

The story of Abdii Raggaasaa and Gaashuu Lammeessaa is more than a tribute; it is a lesson in movement-building. It teaches that revolutions are born at the intersection of inspiration (Gaashuu’s translational mobilizing) and institutional sanction (Abdii’s strategic integration). It reminds us that before the hashtags and the mass marches, there were quiet meetings, risky conversations, and deliberate plans.

To remember them is to understand that the “Qeerroo spirit” was not an accident of history but a deliberate construction. It is to honor the blueprint alongside the building. As the closing refrain, “Oromiyaan Biyya!” echoes, it does so with the recognition that the path to that homeland was charted by both the soldier in the field and the strategist in the shadows, by the veteran’s resolve and the organizer’s spark. Their combined legacy is the unbreakable chain that links the struggle’s past to its restless, enduring present.

FEATURE NEWS: A Salute to the Steadfast – Honoring Veteran Oromo Freedom Fighter Jaal Dhugaasaa Bakakkoo on Oromo Liberation Army Day

In a moment that bridged generations of struggle, the presence of revered Oromo elder and veteran freedom fighter Jaal Dhugaasaa Bakakkoo became the defining symbol of this year’s Oromo Liberation Army (OLA) Day commemorations.

Attendees at the ceremony were deeply moved as the elder, a foundational figure from the very inception of the Oromo Liberation Struggle, was honored. His physical presence served as a powerful, living connection to the movement’s roots and sacrifices.

“To see with my own eyes pioneers of the Oromo struggle like Jaal Dhugaasaa, who were among the first to take up the mantle of our liberation, has filled me with immense honor,” shared one emotional attendee. “It is a profound blessing.”

The honor was made tangible with the presentation of a symbolic Alaabaa Oromoo—a ceremonial scarf of love and respect in the Oromo flag’s colors of red, green, and red. “Receiving this Alaabaa Oromoo from his hands filled me with great joy,” the recipient added. “My heartfelt thanks. You have set a supreme example for us.”

The celebration was not just a political remembrance but a heartfelt communal wish for the elder’s wellbeing. Attendees expressed their prayers for his long life, continued health, and prosperity, alongside the hope that he remains with his people for years to come. “May you live a long, healthy, and fulfilled life among your people,” was the collective sentiment, acknowledging his irreplaceable role as a living archive of the struggle’s history and values.

Jaal Dhugaasaa Bakakkoo is widely recognized as a senior figure within the Oromo Liberation Front (OLF) and a former executive member of its armed wing, the OLA (WBO). His life’s journey maps the evolution of the modern Oromo quest for self-determination, making his participation in contemporary commemorations a potent act of continuity.

The event underscored a central theme resonating across the diaspora this year: the unbroken chain of commitment. Honoring figures like Jaal Dhugaasaa reinforces the understanding that today’s political space and determination are built upon the sacrifices of yesterday’s pioneers. It served as both a thanksgiving to the past and a solemn passing of responsibility to ensure the “support and sustenance for the freedom struggle continues to receive continuity.”

As one participant powerfully noted, the very act of organizing such gatherings is a declaration: “By doing this, saying ‘we are here!’ is a duty that must continue.” The presence of Jaal Dhugaasaa Bakakkoo at its center was a vivid reminder of where “here” began, and why the journey must persist.

Feature News: Dawn Reclamation – Oromo Gadaa Assembly Ushers in New Era at Historic Tarree Leedii Site

FANTAALLEE, SHAWA BAHAA, OROMIA – In a powerful act of cultural restoration and communal resolve, the Oromo Gadaa system of the Karrayyuu region has formally reinstated its traditional assembly, the Sirna Goobaa, at the sacred grounds of Ardaa Jilaa, Tarree Leedii. This landmark gathering, conducted at dawn on Saturday according to sacred custom, marks not just a meeting, but the revival of an ancient democratic and spiritual heartbeat in Eastern Shawa.

The ceremony, led by Abbaa Gadaas, elders, and community representatives, began in the pre-dawn hours, adhering strictly to the profound rituals and aesthetics of Oromo tradition. Participants gathered under the ancient trees of Ardaa Jilaa, a site long held as a seat of ancestral wisdom and collective decision-making, to reignite the principles of the Sirna Goobaa—the assembly of law, justice, and social order.

“This is not a symbolic gesture; it is a homecoming,” declared one senior elder, his voice echoing in the crisp morning air. “We are reclaiming our space, our process, and our responsibility to govern ourselves according to the laws of our forefathers and the balance of nature. The Goobaa is where our society heals, deliberates, and progresses.”

The choice of location and time is deeply significant. Tarree Leedii is historically a cornerstone of socio-political life for the Karrayyuu. By convening at dawn (ganamaa), the assembly honors the Oromo cosmological view that links the freshness of the morning with clarity, purity, and the blessing of Waaqaa (the Supreme Creator). The meticulous observance of rituals involving sacred items, chants (weeduu), and the pouring of libations underscores a commitment to authenticity and spiritual sanction.

Community members, young and old, observed in reverent silence as the protocols unfolded. For many youth, it was a first-time witnessing of the full, unbroken ceremony. “To see our governance system in action, here on this land, is transformative,” said a young university student in attendance. “It connects the history we read about directly to our future. It shows our systems are alive.”

The reinstatement of the Sirna Goobaa at Ardaa Jilaa sends a resonant message beyond the borders of Fantuallee District. It represents a grassroots-driven renaissance of indigenous Oromo governance, asserting its relevance and authority in contemporary community life. It serves as a forum to address local disputes, environmental concerns, and social cohesion through the framework of Gadaa principles—Mooraa (council), Raqaa (law), and Seera (covenant).

Analysts view this move as part of a broader movement across Oromia where communities are actively revitalizing Gadaa and Waaqeffannaa institutions as pillars of cultural identity and self-determination. The successful convening at Tarree Leedii demonstrates local agency and the enduring power of these systems to mobilize and inspire.

As the sun rose over the assembly, illuminating the faces of the gathered, the event concluded with a collective affirmation for peace, justice, and unity. The revival of the Sirna Goobaa at this historic site is a dawn in every sense—a new beginning for community-led governance, a reconnection with ancestral wisdom, and a bold statement that the Gadaa of the Karrayyuu is once again in session, ready to guide its people forward.

In Cairo, a Distant Diaspora Keeps the Flame Alive: Commemorating the Oromo Liberation Struggle

CAIRO – In a gathering marked by solemn reflection and resilient spirit, the Oromo community in Cairo recently commemorated Oromo Liberation Army (OLA) Day on April 1, 2026. The event was more than a calendar observance; it was a powerful act of collective memory, a reaffirmation of identity, and a declaration of unwavering commitment to a cause that spans decades and continents.

The atmosphere was charged with the weight of history. As noted by Mr. Nasralla Abdu, Chairman of the Association, the day serves a dual purpose: to honor the souls of fallen freedom fighters and to fortify the resolve of those who continue the struggle. This is not mere ritual; it is the lifeblood of a diaspora movement, a vital mechanism to ensure that distance does not dilute purpose nor time erode sacrifice.

The historical anchor of the commemoration, as recounted, is crucial. The reference to the OLA’s reconstitution in 1980, following the severe challenges of the late 1970s, transforms April 1st from a simple date into a symbol of regeneration and stubborn endurance. It marks a moment when the struggle, against formidable odds, chose to persist. Celebrating this anniversary yearly, as the chairman explained, is to ritually reaffirm that same choice to persist, generation after generation.

The testimonies from attendees cut to the heart of the matter. For them, this was an “anniversary of covenant”—a renewal of the sacred promise to the struggle—and a moment of remembrance for those who paid the “ultimate price.” This language transcends politics; it enters the realm of collective oath and sacred duty. Furthermore, their powerful statement linking the ongoing sacrifice of Oromo people inside the homeland—for their identity, culture, history, and land—to the diaspora’s obligation to “stand in solidarity and fight for our people’s rights” creates a potent bridge. It connects the internal resistance with external advocacy, framing a unified struggle on two fronts.

This event in Cairo is a microcosm of a global phenomenon. It demonstrates how diasporas function as custodians of history and amplifiers of voice when direct expression at home is constrained. The careful observance in Egypt underscores that the Oromo quest for recognition, justice, and self-determination is not confined by geography. It is nurtured in community halls abroad as much as it is in the hearts of people within Oromia.

Ultimately, the commemoration was a tapestry woven with threads of grief, pride, and ironclad resolution. It acknowledged a painful past of loss and “severe circumstances,” celebrated the resilience that emerged from it, and boldly projected that spirit into an uncertain future. As long as such gatherings occur—where names are remembered, covenants renewed, and solidarity declared—the narrative of the Oromo struggle remains alive, authored not just by fighters on the ground but by communities in exile holding vigil for the dawn they believe must come.

Feature News: Celebrating Heritage and Harmony – Waaqeffannaa Faithful Usher in Oromo New Year 6420 at Walisoo Liiban Temple

WALISOO LIIBAN, OROMIA – In a profound celebration of cultural rebirth and spiritual unity, the Waaqeffannaa faithful gathered at the sacred Galma Amantaa (House of Worship) here on Thursday to solemnly and joyfully observe the Oromo New Year, Birboo, marking the dawn of the year 6420.

The ceremony was far more than a ritual; it was a powerful reaffirmation of an ancient identity, a prayer for peace, and a community’s declaration of continuity. Under the sacred Ficus tree (Odaa) that stands as a central pillar of the Galma, elders, families, and youth came together in a vibrant display of thanksgiving (Galata) to Waaqaa (the Supreme Creator) and reverence for nature and ancestry.

The air was thick with the fragrance of burning incense (qumbii) and the sound of traditional hymns (weeduu) as the Qalluu (spiritual leader) guided the congregation through prayers for blessing, prosperity, and, above all, peace for the coming year. The central message of the celebration, as echoed by the organizers, was a heartfelt benediction for the entire Oromo nation: “May this New Year bring you peace, love, and unity!” (Barri kun kan nagaa, jaalalaafi tokkummaa isiniif haa ta’u!).

This public and dignified observance of Birboo carries deep significance in the contemporary context of Oromia. As Ethiopia’s largest ethnic group navigates complex social and political landscapes, the celebration at Walisoo Liiban served as a potent symbol of cultural resilience.

“Observing Birboo at our Galma is not just about marking a calendar,” explained an elder attending the ceremony. “It is about remembering who we are. It is about connecting our past to our future, grounding ourselves in the values of balance, respect for all creation, and community that Waaqeffannaa teaches. In praying for peace, we are actively willing it into being for our people.”

The sight of children learning the rituals and youths actively participating underscored a vital theme: the intergenerational transmission of indigenous knowledge and spirituality. The celebration was a living classroom, ensuring that the philosophy of Safuu (moral and ethical order) and the connection to the Oromo calendar, based on sophisticated astronomical observation, are not relegated to history books but remain a vibrant part of community life.

The event concluded with a communal meal, sharing of blessings, and a collective sense of renewal. As the sun set on the first day of 6420, the message from the Galma Amantaa at Walisoo Liiban was clear and resonant. It was a declaration that the Oromo spirit, guided by its ancient covenant with Waaqaa and nature, remains unbroken, steadfastly hoping for and working towards a year—and a future—defined by nagaa (peace), jaalala (love), and tokkummaa (unity).

Feature Commentary: The Unbroken Circle — How Oromo New Year Gatherings Forged a Global Covenant

As the world celebrated the turning of another calendar year, scattered communities across the globe engaged in a different kind of reckoning. From the quiet halls of Victoria, Canada, to the solitary open office in Gullalle, Oromia, and across the digital squares of a global Zoom call, the Oromo people marked the dawn of 2026 not with fleeting resolutions, but with a profound, collective covenant.

What emerged from these simultaneous gatherings—Amajjii (Oromo New Year) fused with the commemoration of the Oromo Liberation Army (OLA)—was not merely a series of cultural events. It was the clear, unified heartbeat of a movement at a critical inflection point, revealing a sophisticated national narrative being woven across continents.

The Dual Flame: Culture and Resistance

The first striking feature is the intentional fusion of the sacred and the strategic. This is no coincidence. The Eebba (invocation) of elders in Minneapolis, the shared meals in Victoria, and the celebration of Ayyaana Amajjii online are acts of cultural sustenance. They root a people in an identity that predates the current conflict. But this cultural flame is deliberately kept in the same hearth as the martial memory of the OLA. The message is unambiguous: to be Oromo is to cherish their heritage and to acknowledge the armed struggle undertaken in its defense. This duality—the cultural citizen and the resistance fighter—forms the inseparable core of the modern Oromo political identity.

From Vigil to Vanguard: The Diaspora’s Vital Role

The events in Victoria, Toronto, Minneapolis, and Edmonton powerfully redefine the role of a diaspora. This is not a community looking wistfully homeward. It is an active, organized, and indispensable limb of the body politic. When an elder in Victoria prays, “God bless our sons who sacrificed for us,” the grief is intimate and immediate. When the Edmonton chapter is honored for ensuring the “continuity” of support, it is framed as a duty, a logistical and moral lifeline.

The diaspora’s gatherings are described as declarations: “ni jirra!” — “we are here!” This presence is more than symbolic; it is the foundation for institutional strength (jabeenya jaarmiyaa), a theme hammered home in Toronto and Edmonton. In the movement’s calculus, a robust community hall abroad is as strategically vital as a forest clearing in Oromia.

The Strategic Pivot: From Resistance to Responsibility

The most significant revelation comes from the heart of the struggle itself—the Gullalle office. The address by Jaal Jabeessaa Gabbisaa there was not just a speech; it was a strategic state-of-the-union. His declaration that the OLF is transitioning from “resistance” to “elections” is a monumental shift. It signals an evolution from a movement seeking to challenge a state to one preparing to administer one.

This pivot reframes the entire struggle. The goal is no longer just recognition or even victory in a conflict, but the establishment of a democratic standard “for the world.” It is an audacious claim that immediately raises the stakes, transforming the narrative from one of victimhood to one of future governance. The admission of challenges in campaigning in certain regions underscores this new, sober, political realism.

The Unbroken Chain: Seed, Sphinx, and Succession

Amidst this strategic planning, the gatherings were anchored by powerful, human symbols of continuity. The frail but fiery activist Ilfinesh Qannoo, carried to the Gullalle stage, became the living soul of the struggle. Her proverb, “Ilkaan socho’e buqqa’uun isaa hin oolamu” (A seed that moves does not rot), provided the perfect metaphor. The Oromo movement, she argued, is that moving seed—its perpetual motion, its constant struggle, is what prevents its dream from decay.

This connects directly to the intergenerational charge that echoed in every location, from the global Zoom call to the local chapter halls. The youth are not an audience; they are, as Dr. Daggafaa Abdiisaa stated, the “beloved children of the fallen heroes” upon whom the “duty” now rests. The movement is consciously passing the torch, framing the next generation as the rightful heirs and executors of a will written in sacrifice.

Conclusion: The Virtual Hearth and the Perpetual Motion

Together, these scattered celebrations formed a single, coherent Chaffe—a traditional assembly for the digital age. The virtual Zoom hearth, the solitary Gullalle office, the prayerful halls in North America—all were nodes in a network of unwavering resolve.

They balanced the sorrow of memory with the rigor of strategy. They honored sacrifices not with passive remembrance, but with a pledge to build a future where such sacrifices cease. They announced a movement in motion, guided by the wisdom of elders, fueled by diaspora resolve, executed by a preparing youth, and strategically pivoting toward the responsibilities of a political future.

The Oromo New Year 2026, therefore, was more than a celebration. It was a global statement of perpetual motion. The seed is moving. The covenant is renewed. And the message, from every corner of the world, is one of unbroken and determined continuity.

Feature Commentary: “Ni Jirra!” – The New Year’s Covenant in Edmonton

EDMONTON, ALBERTA — In a community hall thousands of miles from the Oromian highlands, a simple, powerful declaration resonated among the gathered Oromo diaspora this past week: “Ni jirra!” “We are here!”

The occasion was the celebration of the Oromo New Year, Amajjii 1, 2026, and World Brotherhood Day (WBO), organized by the Oromo Liberation Front (OLF) chapter in Edmonton. But this was far more than a cultural festival. It was a strategic affirmation, a renewal of vows, and a conscious act of political endurance in the long winter of exile.

The ceremony’s significance was amplified by the distinguished presence of Jaal Dhugaasaa Bakakkoo, a senior OLF leader and a foundational figure in the WBO movement. His attendance was not merely ceremonial; it was a symbolic bridging of generations and geographies. It connected the grassroots organizational work in the diaspora directly to the historical leadership of the struggle, reminding attendees that their gatherings in Edmonton are not isolated events, but nodes in a global network of resistance.

The core of the event, however, transcended any single individual. As the commentary notes, the celebration focused intensely on “jabeenya jaarmiyaa”—the strength of the institution. This is a critical, mature evolution in diaspora political consciousness. The discussions and shared reflections (yaada ijaaraa waliif qooduu) were not just about grievances or nostalgia, but about organizational resilience, strategic continuity, and the mechanisms required to sustain a liberation movement across decades and continents.

The meticulous preparation of the program itself was framed as a direct, tangible contribution to the struggle. Organizers were thanked explicitly for ensuring that “deeggarsii fi tumsi qabsoo bilisummaa akka itti fufiinsa argatu”—that “support and sustenance for the freedom struggle continues to receive continuity.” Every detail, from the logistics to the speeches, was thus imbued with political purpose. It transformed community work from social activity into a vital supply line for a distant war of liberation.

This context makes the attendees’ declaration—“Qophii akkanaa qopheessuun ‘ni jirra!’ jechuun hojii boonsaa fi itti fufuu qabuu dha”—so profoundly meaningful. They stated: “By organizing such programs, saying ‘we are here!’ is a duty and a task that must continue.”

Here, “Ni jirra!” operates on three levels:

1. Existential: We, as a people and a national project, persist. We have not been erased.
2. Geopolitical: We are present and active in this Canadian city, maintaining our identity and mission.
3. Institutional: The OLF, as the vehicle of our aspirations, is alive, functioning, and organizing here.

In the vastness of the Canadian prairie, this declaration is a defiant act of presence. It counters the forces of assimilation, the fatigue of a long struggle, and the sheer physical distance from the homeland. The Edmonton celebration demonstrated that for the Oromo diaspora, cultural preservation and political mobilization are inseparable. Celebrating Amajjii is an act of memory; organizing it under the OLF banner is an act of future-making.

The message from Edmonton is clear: The new year is not just a change in calendar, but a renewal of contract. The diaspora’s role is not passive waiting, but active institutional maintenance. Their prayer is not just for a good year, but for a stronger organization. Their declaration, “We are here,” is the essential, unwavering foundation upon which the dream of “being there”—in a free Oromia—ultimately depends.

Feature Commentary: Amajjii 2026 at OLF HQ – A Ceremony of History, Resolve, and the “Moving Seed”

(SBO, Amajjii 3, 2026)-The celebration of Amajjii (Oromo New Year) and History Makers’ Day at the headquarters of the Oromo Liberation Front (OLF) on Amajjii 3, 2026, was more than a ritual. It was a multidimensional gathering—part solemn remembrance, part strategic council, and part generational baton-passing—that laid bare the soul of a movement at a critical juncture.

Held at the OLF’s Gullalle office, the ceremony brought together leaders, officials, members, and supporters. It began, as Oromo tradition dictates, with the Eebba of the elders, a spiritual invocation that roots contemporary struggle in ancient covenant. This set the tone: the day was to be a bridge between timeless cultural identity and urgent modern politics.

The core of the event was a powerful narrative arc, presented by key OLF figures. Jaal Kennasaa Ayyaanaa framed the day, connecting the act of commemoration to the tangible outcomes of the struggle. But the strategic heart of the discourse came from Jaal Jabeessaa Gabbisaa of the National Council (Shanee Gumii). His address was a stark, clear-eyed audit of the OLF’s journey.

Jaal Jabeessaa declared a pivotal transition: the OLF has moved from a phase of “resistance” to one of “elections.” This is not merely rhetorical. It signifies a strategic evolution from opposing a state to preparing to administer one. He acknowledged the immense difficulties—the “severe and grueling conditions”—under which the OLF is preparing for the “7th round of elections,” a task requiring immense internal fortification (danqaa fi danqaraan). The goal, he stated, is to conduct an election that is not only fair but a “standard” and “example” for the world. This is an ambitious reframing of the Oromo quest from a struggle for recognition to one setting a global benchmark in democratic practice.

He candidly addressed challenges, noting difficulties in campaigning in regions like Amhara, Benishangul-Gumuz, and Harar due to insecurity, while asserting preparedness elsewhere. This admission of uneven political terrain was a mark of sober realism, not weakness.

The ceremony’s most profound moment, however, was human, not strategic. The presence of Jaal Ilfinesh Qannoo, the revered activist and poet, now frail and carried to the event, served as the gathering’s moral and emotional compass. Her voice, quoting the proverb “Ilkaan socho’e buqqa’uun isaa hin oolamu” (A seed that moves does not rot), electrified the room. She transformed the metaphor: the OLF and its supporters are the “moving seed,” their constant struggle preventing the dream from decaying. Her declaration—“The OLF is a sphinx; no one can defeat it”—was a spiritual charge to the youth to prepare for the final sacrifices needed for victory. In her, the audience saw the living cost of the past and the unwavering faith required for the future.

This intergenerational dialogue was emphasized by Jaal Alamaayyoo Diroo, who noted, “The OLF is forged; it has become strong because it resisted oppression.” His message reinforced that the movement’s strength lies in its tested resilience, and the only path forward is mutual self-construction (of ijaaruu fi wal ijaaruu).

In closing, Jaal Amaan Filee tied the threads together, thanking organizers and issuing a call for broader support, emphasizing that the responsibility to sustain the movement lies with every Oromo, at home and abroad.

The Amajjii 2026 ceremony at the OLF HQ was, therefore, a masterful orchestration of symbolism and strategy. It honored history not as a distant memory but as an active, guiding force. It audited the present with unflinching honesty, announcing a new, electoral phase of the struggle. And most importantly, it connected these strands through the powerful imagery of the “moving seed” and the living embodiment of sacrifice in Ilfinesh Qannoo.

The message was clear: the Oromo movement is in motion, transitioning from resistance to governance, fortified by its history, steeled by its struggles, and propelled by an unbreakable spirit that refuses to let the seed of freedom rot. The new year’s celebration was, in essence, a recommitment to that perpetual motion.

News Feature: The Unbroken Flame – Ilfinash Qannoo Embodies a Lifetime of Struggle and Steadfastness

GULLALLE, OROMIA – In the bustling activity of the Oromo Liberation Front (OLF) headquarters this Amajji 1 celebration, one figure sits with a quiet, palpable gravity. Ilfinash Qannoo, her body bearing the weight of years and the toll of relentless struggle, is a living archive of the Oromo quest for freedom. Too weak to stand, too ill to move independently, she is carried to gatherings, not as an invalid, but as a revered ember of the movement’s enduring fire.

Her presence is a testament, not to frailty, but to an indomitable will. It is the final, physical testament of a life offered completely—uleetti rarraatee—stretched across the altar of the Oromo struggle. Her commitment, born of a profound and unwavering love for the cause, saw her pour her energy into every space she could reach, for as long as she could manage, until her very body could no longer sustain the pace of the fight.

Today, on Oromo World Brotherhood Day (WBO), surrounded by a new generation of activists and leaders at the OLF Gullalle office, Ilfinash Qannoo’s role has transformed from frontline mobilizer to living monument and moral compass. Her journey is a bridge connecting the sacrifices of the past to the responsibilities of the present.

“A Seed That Moves Does Not Rot; The Dead Do Not Rise, So Do Not Fear Them.”

This powerful Oromo proverb, evoked by those who know her story, encapsulates her legacy. Ilfinash Qannoo was never static. She was a “seed” that moved—organizing, advocating, supporting—ensuring the ideas of liberation never stagnated or “rotted” in passivity. Her life’s work was to keep the movement in motion.

Now, her physical stillness speaks volumes. It forces a confrontation with the cost of the struggle and the solemn duty of those who remain. “Do not fear the dead,” the proverb advises, urging the living to act with the courage of those who can no longer stand. In her silent, observant presence, she embodies this charge, a silent reminder that the true threat is not the fallen, but the inaction of those who inherit their dreams.

Her life has been one of radical interdependence—naamaan deeggaramtee—leaning on and being leaned upon by the community she helped build. From providing shelter and intelligence in perilous times to offering counsel and moral support, her strength was always relational, woven into the fabric of the collective struggle.

As officials and well-wishers approach her chair on this day of celebration, they do not offer pity. They offer kabaja—deep respect. They bend to whisper words of gratitude, to seek a silent blessing from her weary eyes. The whispers that surround her are not about illness, but about endurance; not about an ending, but about a transcendent persistence.

“Ulfaadhu, umurii dheeradhu jenna!” – “Be strong, may you have long life!” is the fervent wish expressed for her. It is a wish for the longevity of the spirit she represents: the spirit of self-sacrifice, unconditional love for the cause, and an resilience that refuses to be extinguished.

Ilfinash Qannoo, in her dignified fragility, is more than an individual. She is a symbol. She represents every parent who lost a child, every activist who endured prison, every anonymous supporter who carried the movement forward in shadows. On this Amajji 1, as the Oromo people worldwide celebrate their brotherhood and identity, the image of Ilfinash Qannoo, carried to the heart of the movement’s headquarters, serves as the most profound reminder: that the journey is long, the cost is high, and the flame, once lit by love, must be tended by every generation.

Her silent message echoes in the hall: The seed must keep moving. Do not let it rot. And do not fear—build the future with the courage her life has demanded.

Breaking: A Pillar of Education and Family, Dr. Hailé Fida’s Wife, Passes Away

ADDIS ABABA — With profound sadness, we report the passing of Bernadette Hailé Fida, the beloved wife of the renowned Ethiopian scholar, linguist, and politician, Dr. Hailé Fida. Mrs. Hailé Fida, a French national and cherished mother to their children Sara and Yodit, departed this world after a period of illness. The news of her transition was shared by family, sending waves of grief through their wide circle of loved ones, colleagues, and the communities touched by the family’s legacy.

Bernadette Hailé Fida was more than the spouse of a prominent figure; she was the steadfast anchor of her family, providing unwavering support throughout Dr. Hailé Fida’s significant academic and political journey. Her life was one of quiet strength, cultural bridge-building, and deep devotion to her children and grandchildren.

Dr. Hailé Fida, a monumental intellectual force, is celebrated for his pivotal role in the development of Qubee, the Latin-based Oromo alphabet, and for his extensive scholarly contributions to Oromo language, history, and literature. Behind this public legacy stood a private partnership of mutual support, of which Bernadette was an integral part.

Her passing leaves a deep void in the hearts of her family. The announcement, accompanied by a prayer—“May the Creator grant comfort to their children, their family, and their friends”—reflects the profound sorrow of this moment. The family is currently observing a period of private mourning.

As condolences begin to pour in from across Ethiopia and abroad, many remember Bernadette Hailé Fida for her grace, her resilience in navigating life between two cultures, and her role in nurturing a family dedicated to education and Ethiopian heritage.

We join the nation in offering our deepest sympathies to Dr. Hailé Fida, their children Sara and Yodit, and the entire family. May her soul find eternal peace, and may her loved ones find solace in their cherished memories and the outpouring of love and support.

Rest in Peace, Bernadette Hailé Fida. 🙏

Feature News: Amidst Sacred Forests, the ‘Dhibaayyuu’ Ceremony Echoes a Profound Spiritual Pact

TULA MEELBANA, OROMIA – In the hallowed shadows of the ancient Gaad’a trees and the sacred groves known as Eela, the Boorana Oromo community has concluded the profound spiritual ceremony of Dhibaayyuu—a powerful covenant of prayer and divine communion.

The ceremony, recently held in the Tula Meelbana district, is the apex of the Eebbaa, the Boorana’s intricate traditional prayer system. It is not a public festival but a solemn, collective vow where the community gathers in a sacred pact with Waaqa (God), seeking blessings, offering gratitude, and reaffirming their place in the cosmic order.

Unlike more widely known Oromo celebrations, Dhibaayyuu is characterized by its deep solemnity and structured, multi-generational participation. The recent observance saw the community assemble not in one location, but across the network of specific, consecrated Eela (sacred forests) that serve as their altars under the open sky.

A Prayer Across Five Sacred Groves

In a powerful display of unity and precise tradition, the people divided their supplications among five revered Eela:

• Eela Dhaayee
• Eela Noonichaa
• Eela Arusicha
• Eela Dubbannaa
• Eela Torbaan-Godoo

Each Eela carries its own historical and spiritual significance, with specific clans and Hayyus (spiritual fathers) responsible for leading the rituals at each site. The simultaneous prayers across these groves created a spiritual resonance believed to amplify the community’s collective voice to Waaqa.

“The Dhibaayyuu is our most serious conversation with Waaqa,” explained an elder, Hayyuu Gammachis Guyo. “It is when we, as a whole people—elders, adults, and youth—stand before the Creator in our most sacred spaces. We pray for peace, for rain, for the health of our livestock and children, and for the protection of our land and culture. It is the renewal of our covenant.”

A Ritual of Purification and Unity

The ceremony involves ritual purification, the sacrifice of livestock in accordance with strict tradition, and the chanting of ancient Eebbaa prayers that have been passed down orally for countless generations. The air is thick with the scent of burning unsuu (incense) and the murmur of earnest prayer.

In a world of rapid change, the completion of the Dhibaayyuu at Tula Meelbana stands as a monumental act of cultural resilience. It demonstrates the enduring strength of the Boorana’s indigenous governance system, the Gadaa, of which this prayer system is a spiritual cornerstone. The meticulous observance of the ritual in its designated sacred forests is a quiet but potent assertion of spiritual sovereignty and connection to the land.

“This is our identity in action,” said a community participant, Dhadacha Wario. “While others may build temples, our temples are these living forests. Our Dhibaayyuu shows that our law, our faith, and our environment are one. We have kept this covenant for generations, and by the grace of Waaqa, we will keep it for generations to come.”

The successful conclusion of the Dhibaayyuu serves as a powerful testament to the living, breathing depth of Oromo spirituality—a system not of rigid dogma, but of a living, ecological, and communal relationship with the divine, faithfully preserved in the sacred groves of Oromia.

Feature News: Toronto Oromo Community Marks New Year with Rallying Cry for Strength and Victory

TORONTO, ON – In a powerful confluence of cultural celebration and political resolve, the Oromo community in Toronto gathered this weekend to honor Oromo Liberation Army Day (WBO) and usher in the Oromo New Year, Amajjii 1, 2026.

The event, meticulously organized by the Toronto Chapter (Konya) of the Oromo Liberation Front (OLF), transcended a traditional New Year’s celebration. It served as a strategic council and a rallying point, framed by the theme of strengthening institutions for decisive victory.

The gathering was elevated by the presence and keynote address of Jaal Gamteessaa Boruu, a distinguished member of the OLF’s Shanee Gumii Saba (National Council). His message moved beyond reflection, delivering a focused and urgent directive for the current era.

A strengthen our own institution for the Current Struggle

Jaal Gamteessaa framed the event as a modern strengthen our own institution—the traditional Oromo assembly for deep discussion and consensus-building. He wove historical lessons into a present-day imperative, stating that the commemoration of shared history and identity must directly fuel contemporary strategy.

“The history we recount today is not just a memory; it is a blueprint and a source of energy,” he asserted before an attentive audience. “In this specific year, the lesson our history underscores is clear: to defeat the enemy, we must first and foremost strengthen our own institutions. Our unity, our organization, and our structured resolve are the foundations upon which victory is built.”

His speech emphasized that cultural celebrations like WBO and Amajjii are vital for reinforcing the social fabric, but that this fabric must be channeled into a more robust, disciplined, and effective organizational framework. The call was for a tangible, structural fortification of the OLF and affiliated community organizations to meet the challenges ahead.

A Celebration Steeped in Purpose

The hall was adorned in the symbolic colors of the Oromo flag, resonating with traditional attires. However, the festive spirit was seamlessly interwoven with a palpable sense of purpose. The communal feast and performances were not just acts of preservation but affirmations of a collective identity that fuels political determination.

“This event beautifully married our soul and our spine,” shared a longtime community activist. “We celebrated our beautiful culture—our soul. And with Jaal Gamteessaa’s message, we reinforced our political backbone. It’s a reminder that our identity is our strength, and that strength must be organized to be effective.”

The successful execution of this dual-purpose event by the OLF’s Toronto Konya highlights the dynamic role of the Oromo diaspora. It acts as a crucial hub not only for cultural sustenance but also for political mobilization, strategic dialogue, and reinforcing transnational support for the cause in Oromia.

As the Oromo people worldwide step into the new year of Amajjii 1, the echo from Toronto is one of unified resolve: a commitment to translate enduring brotherhood, sisterhood and rich heritage into a fortified, organized force for the future.

Feature Commentary: The Virtual Hearth – How a Global Oromo Gathering Forged Unity from Adversity

On January 2, 2026, a remarkable convergence took place not in a physical capital, but in the digital ether. The global Oromo community, scattered across continents, logged onto a Zoom call. Their purpose was twofold: to commemorate the 46th anniversary of the Oromo Liberation Army (OLA/WBO) and to celebrate Ayyaana Amajjii 1, the Oromo New Year. This was not merely an online event; it was the lighting of a virtual sacred fire around which a nation-in-exile and its internal vanguard could gather, reflect, and reaffirm a covenant tested by fire.

The gathering’s very format was a testament to resilience. As speakers noted, the OLA’s anniversary and the New Year have always been marked wherever Oromo patriots find themselves—in hidden clearings, in diaspora community halls, and now, in the intimate squares of a video call. This digital assembly, reaching a global stage, was a powerful evolution of that tradition, proving that the spirit of the struggle cannot be quarantined or confined.

The commemoration served as a strategic audit of a challenging year. The year 2025 was framed not as a period of setback, but as one of immense pressure and clandestine endurance. The key revelation was both sobering and defiant: of all the OLF’s offices across Oromia, only the one in Gullalle had managed to reopen after state-led closures. The rest remained shuttered, their assets seized. This single operational office, as described, became a symbol of tenacious survival—a nerve center conducting political “training and mobilization” even under “difficult and oppressive conditions,” preparing for the proverbial “7th round.”

The historical anchor for this resilience was powerfully underscored by participant Jaal Dhugaasaa Bakakkoo, who reminded the assembly of the OLA’s very first commemorated day: January 1, 1980, marking a victory over the Derg (Darg) regime. This was a crucial narrative pivot. It connected the current struggle—of closed offices and digital gatherings—directly to the movement’s foundational moment of armed triumph. It argued that the movement was born from victory in adversity and thus carries that DNA of overcoming long odds.

The most poignant thread was the deliberate passing of the torch. Dr. Daggafaa Abdiisaa’s address cut to the heart of intergenerational duty, telling the youth: “The duty to pursue the goal and objective of the OLF rests upon you, the beloved children of the fallen heroes.” This was more than inspiration; it was a formal transfer of moral obligation, framing the youth not as bystanders but as the sole rightful heirs and executors of an unfinished mission.

The dual nature of the celebration—the martial memory of the OLA with the cultural renewal of Amajjii—fused two core aspects of Oromo identity: the resistance fighter and the cultural citizen. The final message distilled this fusion into a clear directive for 2026: unity (tokkummaa), self-defense against encroachment (daangaa isaa kabachiifatu), and speaking with one unwavering voice (afaan faajjii tokko).

Thus, the Zoom call transcended its pixels. It became a virtual Chaffe (assembly), a space for accountability, historical remembrance, and strategic realignment. From recalling the 1980 battlefield victory to reporting on the solitary open office in Gullalle in 2025, the narrative woven was one of unbroken continuity. The gathering declared that the struggle persists across generations and geographies, adapting its tools—from the gun to the internet, from the forest clearing to the Zoom room—but never altering its ultimate goal: to ensure the Oromo people, united and resolute, finally become the authors of their own destiny in their own land. The virtual hearth may have been extinguished with a click, but the fire it carried burns on.

January 2, 2026, Global Oromo Community Commemorates 46th Anniversary of Oromo Liberation Army (OLA) and New Year

In a powerful display of unity and resolve, the global Oromo diaspora and supporters convened virtually on January 2, 2026, to jointly commemorate two pivotal occasions: the 46th anniversary of the founding of the Oromo Liberation Army (OLA) and the traditional Oromo New Year, Ayyaana Amajjii 1.

The online gathering, organized via Zoom, served as both a solemn remembrance and a strategic assessment. Participants honored the immense sacrifices made over nearly five decades of struggle for Oromo self-determination while analyzing the current status, achievements, and ongoing challenges facing the movement.

Speakers and attendees reflected on the harsh conditions under which the OLA—the armed wing of the Oromo Liberation Front (OLF)—was founded and how its founding day has become a cornerstone of resistance and identity for the Oromo people. The event highlighted how these anniversaries are perennially observed wherever Oromo patriots, OLF members, and supporters of the liberation struggle are found.

A central theme of the commemoration was a call to the younger generation. In a keynote address, Dr. Daggafaa Abdiisaa emphasized the weight of legacy and continuing responsibility, stating to Oromo youth: “The duty to pursue the goal and objective of the OLF rests upon you, the beloved children of the fallen heroes.” This message framed the struggle not as a historical artifact, but as a living mission requiring sustained commitment.

The dual commemoration of Ayyaana Amajjii—a cultural celebration of renewal—with the military anniversary of the OLA underscored a profound narrative: the intertwining of cultural identity and political resistance. It reinforced the idea that the fight for Oromo rights is as much about preserving heritage as it is about achieving political autonomy.

The virtual event allowed for participation from across the globe, demonstrating the widespread and enduring connection of the diaspora to the cause in Oromia. As the movement enters its 47th year, this commemoration served to reaffirm global solidarity, honor a legacy of sacrifice, and rally a new generation to the ongoing pursuit of the Oromo Liberation Front’s objectives.

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Background Notes:

•  On January 1, 1980, the Oromo Liberation Army (OLA) celebrated its first formal day to commemorate a hard-fought victory over the Darg regime’s campaigns.
• This day stands as a testament to the early courage and sacrifice that laid the foundation for the ongoing struggle. We remember, honor, and draw strength from the resilience shown from the very beginning.
• Ayyaana Amajjii 1 marks the Oromo New Year based on the traditional Gadaa calendar.
• The OLA has been engaged in an ongoing armed conflict with the Ethiopian government, fighting for the self-determination of the Oromo people, Ethiopia’s largest ethnic group.
• The Oromo Liberation Front (OLF) is the political organization from which the OLA originated.

Prominent Oromo Figure Jaal Mulgeetaa Tirfeessaa Recovers After Serious Health Scare, Welcomes New Year

January 2, 2026-Prominent Oromo community leader and activist Jaal Mulgeetaa Tirfeessaa, who suffered a severe health crisis in late 2025, has made a remarkable and joyous recovery. Supporters and colleagues are celebrating his return to full health as he joins family and friends to welcome the new year.

According to close sources, Mulgeetaa’s condition had become critical last year, requiring an emergency eight-hour surgical intervention. Following the procedure, his health remained at a concerning stage for some time, causing widespread anxiety among his community and supporters.

Happily, Mulgeetaa has not only stabilized but has now returned to full health. In a testament to his recovery, he was recently seen publicly meeting with fellow community member Lami Begna to celebrate the dawn of 2026—a moment that has brought immense relief and joy to many who have followed his ordeal.

Jaal Mulgeetaa Tirfeessaa is widely respected and known as “one who has made significant sacrifices for the Oromo people.” His advocacy and work have made him a key figure within the community, making his health a matter of deep concern for many.

The news of his complete recovery has been met with an outpouring of relief and celebration on social media and within community circles. Well-wishers are expressing profound happiness, with many adding the hopeful sentiment: “We continue to pray for his lasting and complete well-being.”

Background:

• Subject: Jaal Mulgeetaa Tirfeessaa, a respected Oromo community leader.
• Event: Recovery from a critical health crisis and emergency surgery in late 2025.
• Current Status: In full health, recently seen celebrating the New Year.
• Community Reaction: Widespread relief, celebration, and continued prayers for his sustained wellness.

Oromo Community in Victoria Marks New Year’s Eve with Vigil for Fallen Fighters, Vows to Continue Struggle

VICTORIA – In a gathering marked by both reflection and resolve, members and supporters of the Oromo Liberation Front (OLF)-Konyaa ABO Victoria convened on December 31, 2025, to usher in the new year. The event, characterized by shared meals and quiet conversation, transcended a typical celebration, becoming a vigil for those lost in the long-running conflict in Ethiopia’s Oromia region.

The atmosphere blended familiar camaraderie with what participants described as a “profound and collective gravity.” Speakers framed the evening as a confluence of two powerful themes: the universal hope of a new beginning and the specific, solemn remembrance of the Oromo Liberation Army (OLA) and its sacrifices since its founding.

The emotional core of the evening was the acknowledgment of those sacrifices. An elder’s voice resonated through the hall with a simple, powerful prayer: “God bless our sons who sacrificed for us.” This sentiment connected the diaspora community directly to the personal losses endured by families across Oromia.

The acknowledgment took on a sharper, more political edge from current Oromo fighters present. One stated plainly, “We were able to come out in the open because of the sacrifices of a few people.” The remark highlighted a perception that their ability to gather publicly was a hard-won space, paid for by others’ lives.

This reflection on the past quickly pivoted to a commitment for the future. Organizers reported that the celebration evolved into a collective covenant. The final, prevailing message to emerge was a call to continue the struggle with the explicit aim of ending the cycle of sacrifice.

“The ultimate honor to the fallen,” a summary of the closing remarks noted, “is not just in remembrance, but in forging a future where such sacrifices are no longer required.” The evening concluded, balancing the joy of community, the sorrow of memory, and a reinforced determination to continue their political journey.

The OLF, and its armed wing the OLA, have been engaged in a protracted conflict with the Ethiopian federal government, fighting for what they describe as the self-determination and rights of the Oromo people, Ethiopia’s largest ethnic group. The event in Victoria underscores how the diaspora community remains deeply engaged with the political and human cost of the ongoing situation in Oromia.

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About OLF-Konyaa ABO Victoria: A chapter representing the views and objectives of the Oromo Liberation Front within the Oromo diaspora community in Victoria.

Feature Commentary

Last night, a community gathered. On the surface, it was a familiar scene: shared food, murmured conversations, the easy laughter of comrades. But to be in that room was to feel a profound undercurrent, a collective gravity that transformed a simple New Year’s Eve gathering into something far more potent—a vigil of resilience and a strategic recalibration of purpose.

Members and supporters of the Oromo Liberation Front (OLF)-Konyaa ABO Victoria marked the eve of January 2026 not just with celebration, but with conscious remembrance. The traditional wishes for peace and happiness, exchanged warmly, hung in the air with a distinctive weight. Here, these are not platitudes but goals etched in the stone of a long and costly struggle.

As one speaker powerfully framed it, the evening existed at a confluence of two powerful streams of consciousness: the universal hope that accompanies a turning calendar, and the specific, solemn memory of the Oromo Liberation Army (OLA)—its founding and its ongoing sacrifice. This duality defined the night.

The true heartbeat of the evening was not in anticipation of the new year, but in acknowledgment of the price already paid. It was heard in the voice of an elder, weathered by time and loss, who offered a simple, devastating prayer: “God bless our sons who sacrificed for us.” This was more than sentiment; it was a benediction that connected every person in the room to countless homes across Oromia, binding them with a thread of raw, personal loss.

This acknowledgment was then echoed with the hardened clarity of those on the front lines. An Oromo fighter’s statement reframed the entire gathering’s reality: “We were able to come out in the open because of the sacrifices of a few people.” In one sentence, he articulated that their very presence—their ability to convene, to speak, to organize—was not a given, but a space hard-won, purchased with the lives of others. It was a stark recognition of a debt that cannot be repaid, only honored through action.

And it is here that the evening’s true significance crystallized. The celebration evolved, organically and inevitably, into a covenant. The warmth of camaraderie became a crucible for renewed determination. The final, prevailing message that emerged from both gratitude and grief was a call to action: the struggle must continue to put an end to the sacrifices.

This is a critical evolution in narrative. It moves beyond remembrance as passive honor. It defines the ultimate tribute to the fallen not merely in memory, but in the relentless pursuit of a future where such sacrifices are rendered unnecessary. It is a strategy born of sorrow, aiming for its own obsolescence.

The gathering closed, then, holding a powerful tension in balance: the genuine joy of sustained community, the deep sorrow of collective memory, and the unwavering steel of a resolve hardened by both. They did not just usher in a new year; they reaffirmed a promise, forged in the memory of the old.

News: Gujii Adoolaa’s “Reeddee Ardaa Jilaa” Tournament Sparks Community Celebration and Competition

Gomboba, Oromia – In a vibrant display of community spirit and youth engagement, Gujii Adoolaa’s Reeddee Ardaa Jilaa sports tournament kicked off today in Gomboba. The event, centered around the traditional game of Hookkuu (a hockey-like sport), is drawing enthusiastic participation from across the area.

The opening ceremony was highlighted by a special match for elementary school children, adding a festive and inclusive atmosphere to the proceedings. However, the spirit of friendly competition took center stage as the tournament formally began.

The focus of the day was a decisive match officiated by Murtii Doorii Galaanaa Ciraa. In a thrilling and closely contested game, the Woddeessaa team emerged victorious, earning a commendable win on the field.

In a unique and celebratory local tradition following the match, supporters of the Daballee team, though disappointed by the loss, engaged in the customary practice of “qooxoo saaquu”—a playful and symbolic act of good-naturedly pursuing their rivals. This tradition underscores the deep-rooted cultural context of the tournament, where competition is balanced with communal bonds and customary expressions of sportsmanship.

The Reeddee Ardaa Jilaa tournament is seen as a significant event for Gomboba, promoting physical activity, preserving traditional games, and strengthening social ties within the community. The tournament is expected to continue with further matches in the coming days.

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Feature Commentary:

This conference was a gathering convened by the Oromo Liberation Front (OLF) in 2017 on matters of governing Oromia. Among the attendees, some have since passed on, becoming memories. Others have strayed from the cause they came for, abandoning the Oromo freedom struggle. Yet others, who entered the struggle with purpose and vision, hold firm to their commitment, sharing in both the grief and the triumphs of their people.

This is not just a recounting of a meeting; it is a stark and powerful metaphor for the very anatomy of a long and arduous liberation movement. It lays bare the divergent paths that unfold when a theoretical struggle meets the harsh, grinding reality of the fight.

The Crucible of Commitment

Every movement begins with a conference—a moment of unity, shared vision, and fiery resolve. But time is the great sifter. As the text so poignantly notes, it separates the comrades from the converts, the steadfast from the sidelined. Some, unable to bear the weight when the goal seems distant, disengage. Their exit is a quiet tragedy, a dissolution of energy.

Others pay a steeper price—the ultimate sacrifice of life or limb, a permanent scar etched into the heart of the nation they sought to free. Theirs is a sacred debt, a “guarantee” written in blood for the cause.

The True Test: When the Ground Shakes

However, the most revealing—and perhaps most painful—test comes not in the planning chamber, but “when the struggle erupts on the ground.” This is the moment of truth. Here, some who falter do not merely step back; they cross over. They become tools for the enemy, turning their knowledge and erstwhile passion against their former allies. This betrayal cuts deepest, for it weaponizes intimacy.

And then, there are those who “enter the fray.” They are the bearers of the vision. Theirs is the generational task: to grasp the core objective and ideology, to nurture it, to teach it to the next generation, and to march it, however slowly and painfully, toward its destination. They are the sustainers, the living bridge between the dream of yesterday and the reality of tomorrow.

A Legacy of Fire and the Imperative of Peace

The commentary concludes with a sobering and urgent reality check. The Oromo freedom struggle, forged through such sacrifice and complexity, has reached a critical juncture. Yet, the “security problem” raging within Oromia today is a glaring indicator that the final, sustainable peace for the Oromo people and all residents of Oromia is not yet secured.

The closing line, “May there be peace for the Oromo and the peoples of Oromia,” is therefore not a gentle benediction, but a pressing demand. It acknowledges that the symphony of struggle, with its movements of unity, betrayal, sacrifice, and resilience, is unfinished. The final movement must be one of lasting and just peace. Until that peace is composed and lived, the sacrifices of those who entered the fray—the ones who held fast, the ones who fell, and even the legacy of those who faltered—remain an unresolved echo in the heart of the nation.

Oromo Communities Worldwide Unite to Welcome 2026 with “Amajjii Day” Celebrations

Melbourne – On Thursday, January 1st, 2026, Oromo communities across the globe will come together for a unique and culturally significant dual celebration. This day marks not only the universal New Year but also the Oromo cultural observance of Guyyaa Amajjii, the first day of the month of Amajjii in the traditional Oromo calendar.

The synchronized celebration highlights the enduring strength and vibrancy of Oromo culture in the diaspora. From Minneapolis and Toronto to Melbourne and Nairobi, community centers and gathering halls are preparing to host events that weave together festive New Year’s hope with deep-rooted Oromo traditions.

A Day of Reflection and Renewal

Guyyaa Amajjii is more than a date; it is a day of planning, counsel, and renewal within the Oromo worldview. It is a traditional time for communities and families to gather, offer guidance to the youth, discuss communal well-being, and set intentions for the month and season ahead. By merging this observance with the global New Year, organizers aim to foster a powerful moment of collective reflection and forward-looking aspiration for the Oromo people everywhere.

Celebrating Heritage and Future

The events, organized by local Oromo community associations, are expected to feature a rich tapestry of activities:

• Traditional Oromo music and dance performances.
• Poetry recitals and storytelling, emphasizing the values of peace and community.
• Speeches from elders and youth, bridging generations.
• Communal meals, symbolizing unity and shared blessing.

“The simultaneous celebration of our New Year and our traditional Amajjii Day is a beautiful symbol of who we are,” said one community organizer. “We carry our ancient Gadaa principles with us into the future, no matter where we are in the world. This day is about honoring our past, assessing our present, and stepping into 2026 with collective strength and clear purpose.”

A Global Tapestry

Major celebrations are planned in cities with significant Oromo diaspora populations, including but not limited to:

• Minneapolis/St. Paul, USA
• Toronto, Canada
• Melbourne, Australia
• London, UK
• Nairobi, Kenya
• Stockholm, Sweden

This global, coordinated observance serves as a testament to the unbroken chain of Oromo identity and the community’s commitment to preserving its cultural heritage while actively engaging with the modern world.

About the Oromo People:
The Oromo are one of the largest ethnic groups in East Africa, primarily inhabiting Oromia in Ethiopia, with significant populations in Kenya and a global diaspora. Their traditional governance system, the Gadaa system, is recognized by UNESCO as an Intangible Cultural Heritage of Humanity.

August 28, 2025 | Minneapolis, Minnesota, USA

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MINNEAPOLIS/ST. PAUL, MN – The Oromo diaspora in the Twin Cities came together in a powerful display of cultural resilience and unity on Thursday for the “Eebba Addooyyee” ceremony. The event, focused on the concept of brotherhood within Oromummaa (Oromo national identity), served as a communal space for sharing both joy and sorrow, reinforcing the deep social bonds that sustain the community far from its homeland.

The ceremony was anchored by a keynote address from the esteemed Professor Kuwee Kumsa, founder of the Siinqee Institute, an organization dedicated to empowering Oromo women. Professor Kumsa’s lecture delved into the philosophical and practical significance of collective mourning and celebration as pillars of Oromo social structure and identity preservation.

“The ‘Eebba Addooyyee’ is more than a ritual; it is the living practice of our interconnectedness,” Professor Kumsa told attendees. “In times of happiness and grief, it is this shared space that reminds us of who we are and fortifies us for the challenges ahead.”

The event, held in the Lakkuu area (encompassing Minneapolis and St. Paul), drew a large and engaged crowd from across the Oromo community, underscoring the importance of such cultural practices in the diaspora.

A Model for Diaspora Engagement

Community organizers and observers noted the event’s significance as a model for successful cultural preservation abroad. “From the perspective of Oromo diaspora media, this work represents a great example and a positive experience,” said one local media representative. “It shows how our traditions can adapt and thrive, providing a vital touchstone for younger generations born outside Oromia.”

Event Coverage Available

Full coverage of the “Eebba Addooyyee” ceremony, including Professor Kuwee Kumsa’s full address and community reactions, will be available for viewing. The public can access the content through ODM (Oromo Diaspora Media) social media platforms and on Channel 16.

Viewers are encouraged to engage with the coverage by sharing their thoughts and reflections in the comments sections.

About the Organizers:
The event was coordinated by local Oromo community associations in Minnesota, in collaboration with cultural scholars. The Singee Institute, founded by Professor Kuwee Kumsa, focuses on research, advocacy, and community programs aimed at strengthening the role and voice of Oromo women in society.

Oromia – As the Oromo community marks Amajjii 1, the traditional New Year, a powerful message of recognition and defiance is being broadcast to the movement’s steadfast supporters and unsung heroes.

The statement, resonant with cultural pride and political resolve, honors those who have borne the weight of the struggle. “You are the ones who, by resisting oppressors, have shown the essence of your nation,” it declares, directly addressing the countless individuals engaged in the Oromo quest for rights and self-determination.

The tribute draws a clear line, celebrating not those who have retreated or compromised, but those who remain unmoved. “You are the ones who did not flee or surrender ground. You are the exemplary core of this country’s struggle.”

It acknowledges the profound personal cost of resistance, stating, “You are the ones who awakened the Oromo nation to fight for its rights… You are the ones whose youth and energy have been consumed and left in the struggle.”

In a striking passage, the message elevates these individuals above mere labels, affirming, “You are the true heroes, not those who simply wear the fame of the people.” It calls them “the persistent champions, the children of Oromo,” while issuing a sober reminder: “Not everyone is a hero. Not every chain is broken. Not everyone is called to the front. The battlefield has its rightful owners.”

The communique culminates in a call for unity and renewed strength among allies and supporters. “You who stand firm for this cause and shine—all steadfast friends and supporters, the day of the steadfast has reached you.”

Circulated at the dawn of the Oromo New Year, the message serves both as a somber reflection on sacrifice and a galvanizing call to persevere. It reinforces the cultural and political significance of Amajjii, transforming the New Year from merely a calendar event into a moment of collective recommitment to the enduring struggle for justice, recognition, and autonomy in Oromia.

JERUSALEM – In a dramatic move set to reshape diplomatic dynamics in the Horn of Africa and the Middle East, Israeli Prime Minister Benjamin Netanyahu announced today the official recognition of the Republic of Somaliland as an independent and sovereign state.

“I announced today the official recognition of the Republic of Somaliland as an independent and sovereign state,” Netanyahu stated.

The Prime Minister confirmed that a joint and mutual declaration was signed together with Israeli Foreign Minister Sa’ar and the President of the self-declared Republic of Somaliland, Dr. Abdirahman Mohamed Abdallah. Netanyahu framed the agreement as an extension of the spirit of the Abraham Accords, the normalization agreements between Israel and several Arab nations initiated during the Trump administration.

In his remarks, Netanyahu congratulated President Abdirahman, praising his “leadership and commitment to promoting stability and peace.” The Israeli leader extended an invitation for the Somaliland President to pay an official visit to Israel.

According to Netanyahu, President Abdirahman expressed gratitude for the “historic declaration” and appreciation for the Prime Minister’s “achievements in fighting terrorism and advancing regional peace.”

Netanyahu also credited Israeli Foreign Minister Sa’ar, Mossad Director David Barnea, and the intelligence agency for their contribution to finalizing the agreement.

Looking forward, the Prime Minister stated that Israel plans to “immediately expand its relations with the Republic of Somaliland through extensive cooperation” in key sectors including agriculture, health, technology, and the economy. He concluded by wishing the people of Somaliland “success, prosperity, and freedom.”

Potential Implications and Reactions

Somaliland declared independence from Somalia in 1991 and has since maintained a de facto independent government with relative stability and democratic elections. However, no United Nations member state has formally recognized its sovereignty, a longstanding goal of its government.

Israel’s unilateral recognition is likely to trigger significant geopolitical reactions. Somalia’s internationally recognized federal government, which considers Somaliland an integral part of its territory, is expected to issue a strong condemnation. The move may also influence the positions of other regional and international powers, particularly Gulf states with interests in the Horn of Africa, and could complicate African Union mediation efforts.

This recognition marks a significant and unexpected expansion of Israel’s diplomatic engagement in Africa, following its recent reintegration into the African Union as an observer state.

GLOBAL — Oromo communities across the world are observing Ayyaana Amajjii this week, the 46th anniversary of a historic victory in their long-standing quest for self-determination. The day commemorates a pivotal moment when a small group of Oromo fighters secured a landmark triumph against formidable adversaries, an event enshrined in collective memory as a testament to resilience and strategic courage.

For over four decades, the Amajjii celebration has served as a core cultural and political observance. This year’s commemoration, however, is marked by a stark duality: it is simultaneously a reaffirmation of identity and a protest against what organizers describe as severe ongoing repression.

In statements released for the occasion, community spokespersons framed the current period as one of “difficulty and darkness.” They cited “drone strikes, artillery shelling, mass arrests, and killings by Ethiopian military forces and Fano militia” as the harsh backdrop against which the holiday is being observed. “This brutal oppression wounds us,” one message read, “but without losing hope, we resist fiercely and honor our Amajjii, learned from our ancestors.”

Central to the day’s symbolism is the lighting of the Xomboorrii Amajjii, or Amajjii bonfire, atop the highest available hill. This flame is described not merely as a ritual, but as a powerful transmitter. Organizers state it carries a “supreme message” of “true freedom, emergence from subjugation, unbreakable hope rising from despair, and light breaking through profound darkness” to all who witness it.

“Amajjii is more than a holiday; it is the ultimate symbol of the endurance defining our entire struggle,” a community elder explained. “In times of intensified crackdowns, its history becomes our most vital weapon for unity and renewal.”

The observance also functions as a solemn memorial for fallen freedom fighters. It is a day to “remember the Oromo liberation fighters who sacrificed their lives without hesitation to liberate and protect Oromia and its people.”

This year’s messages emphasize renewal and perseverance. They call for the community to “strengthen our pledge” to continue the pursuit of a future where Oromia is a place of asserted rights and dignified existence. The lighting of the bonfire, from the homeland to diaspora communities, stands as a silent, luminous act of defiance—a declaration that cultural memory itself is a foundational pillar of ongoing resistance.

The traditional greeting, Ayyaana Amajjii Gaarii, echoes globally, carrying with it the weight of history and the unwavering demand for a free and just future.

Karrayyu Territory, Oromia, Ethiopia — In a powerful display of living tradition, the Michillee Gadaa class of the Karrayyu Oromo people has embarked on a sacred ceremonial migration. The group, having received blessings from the spiritual leader, the Abbaa Bokkuu, has begun its journey from the Ilaalaa area towards the Junfuu Tarree Leedi territory to perform the pivotal Buttaa Qalu ceremony.

This migration marks a critical phase in the intricate eight-year power transfer cycle of the Oromo Gadaa system, an indigenous democratic and social governance structure recognized by UNESCO as Intangible Cultural Heritage.

The Gadaa system rotates leadership among generational classes every eight years. For the Karrayyu, this transition involves a profound symbolic act: the outgoing Gadaa group, after governing for six years of its eight-year cycle, must formally hand over the Goobaa or Irreessa—the sacred leadership scepter—to the incoming class. The Buttaa Qalu ritual is the ceremony where this sacred transfer is enacted.

The current journey of the Michillee group is a direct preparation for this transfer. Their migration to the designated ceremonial ground of the incoming Tarree Leedi group is a ritual in itself, signifying the approaching shift in authority and responsibility.

“The Goobaa is far more than a symbol,” explained an elder familiar with the proceedings. “It embodies the continuity of our laws, our peace, and our identity. Handing it over is not just a political act; it is a spiritual covenant between generations to uphold the Gadaa covenant.”

The scepter represents the unbroken chain of Gadaa governance and serves as the primary tool for educating the incoming leadership class. Through rituals and teachings centered on the Goobaa, the outgoing leaders impart the community’s laws, historical knowledge, and ethical codes to their successors, ensuring the precise preservation of the system.

The upcoming Buttaa Qalu ceremony, expected to draw members of the community and observers, will be a culmination of years of preparation. It underscores the resilience of the Gadaa system as a dynamic and practiced form of governance that continues to structure time, leadership, and community life for the Karrayyu Oromo.

FOR IMMEDIATE RELEASE

Coalition of Voices Stands with Australian Jewish Community, Condemns Bondi Terror Attack

A collective of community and advocacy groups has issued a resolute statement of solidarity with the Australian Jewish community following the horrific antisemitic terror attack that targeted peaceful Hanukkah celebrations in Bondi. The statement, shared publicly, expresses profound grief and an unwavering commitment to stand alongside the community.

“The deepest sympathy and love goes out to the bereaved families, the victims, first responders, and all those impacted in the Jewish and wider Bondi community,” the declaration begins. “We share your grief and we will always stand by you.”

The statement delivers a firm condemnation of antisemitism, declaring it has no place in Australia. It asserts the universal right for all people to feel and be safe in their identities, “free to practice our faiths, live our cultures, celebrate with family, and be in community with one another.”

In the wake of the violence, the coalition calls for a reaffirmation of shared humanity, honouring the memories of those killed and celebrating the national outpouring of “unity, courage, and care” shown by millions of Australians.

Drawing a clear line against division, the statement warns of the dangers of scapegoating communities based on identity. “We reject efforts to create further division through fear, polarisation, and disinformation,” it reads, echoing the NSW Faith Affairs Council’s message: “We will not let hatred and violence divide us. Across all our cultures and faiths, we will stand united in sympathy, compassion and solidarity.“

Beyond solidarity, the coalition makes a forward-looking commitment to action. It is “resolute in our collective commitment to defend everyone’s rights to safety, culture and faith, and to build a peaceful society.” Significantly, it pledges to deepen understanding of the roots of anti-Jewish racism to better identify and prevent it in the future.

The statement concludes with a simple, powerful affirmation: “We stand with the Australian Jewish community, in love and solidarity.”

The full statement and list of supporting groups can be found at the provided link: https://australiandemocracy.org.au/solidarity-with-jewish-community

Our SBS Afaan Oromoo team recently hosted a special podcast episode celebrating a unique and empowering Oromo cultural tradition. We were honored to feature Aadde Fayinee Qabatoo, who shared her personal and heartfelt insights into Shanan—the sacred five-day postpartum celebration.

“Even though I have a large extended family, the solidarity of women, especially during my own Shanan, brought me an indescribable joy,” Aadde Fayinee reflected. “It is our duty to preserve and continue this beautiful custom.”

Before introducing our guest, let’s explore the tradition itself. Among the rich tapestry of Oromo culture is a special right and practice belonging to women: the observance of Shanan. This is a dedicated five-day period following childbirth where a new mother is honored and supported by her community of women. Shanan is a powerful cultural system designed to strengthen female solidarity and provide crucial nurturing and rest for mothers during the postpartum phase.

The Rituals of Shanan: Nourishment, Rest, and Blessing

The celebration begins with the preparation of marqaa (a special porridge). The women gather, prepare the marqaa together, and share it. A unique ritual follows the meal: the plate on which the marqaa was eaten is not simply cleaned. Instead, a specific practice is observed where the plate is respectfully placed on the ground.

The new mother, adorned by the women as a queen for the day, is then escorted with great care to a specially prepared resting place. She sits in a designated spot, surrounded by a circle of supporting women. A special meal, askuti, is prepared and served to her by her closest female relatives or friends.

After everyone has eaten and the ceremonies are complete, one specific plate is singled out. This plate is used to bless the new mother before being placed on the ground. Children playing nearby might race to snatch something from the setup, a playful moment believed by some to be a sign of shared fortune among the participants. The day then continues with singing, celebration, eating, drinking, and communal bonding.

A Tradition of Profound Benefit

This custom is understood to offer significant psychological and emotional benefits for the new mother. It is said to generate a profound sense of joy and happiness that is deeply felt. “The feeling of joy and elation I experienced wasn’t just my own—it was shared,” is a common sentiment expressed by participants.

During our conversation, Aadde Fayinee elaborated on these aspects. Our program, recognizing the immense role Shanan plays in the peace and health of women, aims to explore this tradition further by engaging with other knowledgeable elders and those with direct experience.

We extend our sincere gratitude to Aadde Fayinee for generously sharing her insights and personal reflections.

This article is based on a recent SBS Afaan Oromoo podcast segment, presented as a community-focused piece to educate, celebrate, and encourage the respectful preservation of the Shanan tradition.

Source: SBS Afaan Oromoo

Finfinnee — The Oromo community and the wider world mourn the passing of Dr. Hamdeessaa Tusoo, a revered intellectual, educator, and human rights advocate whose contributions spanned continents and generations.

Born in Kuyyeera, Nagellee, Arsi Oromia, Dr. Hamdeessaa rose from humble beginnings to become a globally recognized scholar. His work, which spanned Africa, Ethiopia, and the wider diaspora, left an indelible mark on international human rights, conflict resolution, and peacebuilding.

A professor of unyielding principle, he dedicated his life not only to academic excellence but to the practical betterment of humanity—refusing to withhold his talents for personal gain, but instead investing them entirely in the service of others.

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A Life of Global Impact

Dr. Hamdeessaa’s legacy is rooted in his commitment to justice, human rights, reconciliation, and peace. His work resonated deeply within Africa and across Asia, the Caribbean, the Pacific, and global academic circles. Many diaspora communities today credit his initiatives for creating pathways to education, advocacy, and empowerment.

He frequently addressed international bodies, including the U.S. Congress, the U.S. State Department, and numerous NGOs, speaking boldly on behalf of marginalized peoples, particularly in the Horn of Africa.

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Roots and Rise: An Educator at Heart

Dr. Hamdeessaa began his schooling at Kuyyeera Adventist School in his hometown, completing his primary education there. After graduating high school in the late 1950s, he became a teacher in rural Oromia, where he campaigned tirelessly to establish schools and bring basic education to underserved communities.

His excellence in teaching was recognized in 1969 when he received a scholarship for missionary training in Gimbi—a testament to his reputation as a gifted educator.

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Academic Journey: From Arsi to America

In 1972, he earned his first degree from Avondale College in Australia, followed by a Master’s from Andrews University in the United States. He continued his studies at Andrews, where he completed his Ph.D. in 1981.

For over four decades, Dr. Hamdeessaa taught at prominent universities across North America, shaping generations of students while maintaining a steadfast focus on justice and Africa’s development.

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Peacebuilder and Diplomatic Voice

In the 1980s, he was deployed to Sudan as part of an independent research mission aimed at fostering peace in the region.

Following the fall of the Mengistu regime, he participated in the 1991 London Conference on Ethiopia, where he advocated for reconciliation and sustainable peace.

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Return Home in Spirit

Dr. Hamdeessaa passed away on December 22, 2025, in Winnipeg, Canada, where he had lived for many years. His remains will be returned to his birthplace in Arsi Nagellee, Oromia, where a funeral ceremony will be held in accordance with Oromo tradition.

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He leaves behind a legacy not merely of academic accomplishment, but of tangible humanity—a life lived entirely in the service of others.

Rest in power, Professor Hamdeessaa Tusoo. Your light continues in every life you touched.

Malkaa Soor, Oromia, December 7, 2025 — The vibrant festival of Irreechaa has commenced at Malkaa Soor, bringing together the community in a celebration of thanksgiving and renewal. Abbaa Gadaa (Gadaa leaders), Siinqee women, Qeerroo youth, Qarree elders, and residents from Mattu town and surrounding districts have begun their procession toward the ritual site.

Participants, adorned in traditional white (duudhaa) attire, emphasized the importance of the morning ceremony. “We are passing our heritage and culture on to the next generation,” one celebrant stated.

A Festival of Unique Timing and Profound Meaning
Like other Irreechaa celebrations across Oromia, the Malkaa Soor festival marks the end of the rainy season and the welcoming of the sunny, blooming Birraa (spring). What sets this celebration apart is its timing: while many zones observe Irreechaa earlier in the month of Fulbaanaa (September), Malkaa Soor’s festival is held toward the month’s end of November or beginning of December, a schedule traditionally adapted to local climatic conditions.

The core objectives of the celebration are twofold: to give thanks to Waaqa (God) and to pray for prosperity.

Thanksgiving to Waaqa is expressed through prayers such as: “Oh Waaqa, you heard our prayers, delivered us from hardship, made our crops flourish, and granted us peaceful times. For this, we give you thanks.”

Prayers for Prosperity include appeals for bounty and peace: “May you make us share abundant harvests with people and birds alike. May you make this a year of overflowing peace. May you fulfill our thoughts and hopes.”

A Celebration Reclaimed and Revived
Elders recount that, due to pressure from successive regimes, the Irreechaa festival at Malkaa Soor was suppressed for many years. Its revival began in the year 2000, and it has been observed annually ever since.

The festival gained further significance following the restoration of the Iluu Gadaa system in 2007. In 2008, Malkaa Soor hosted the first annual celebration of the restored Iluu Gadaa, attended by high-ranking officials in a grand and majestic ceremony, cementing its place on the annual cultural calendar.

Rituals and Blessings: The Heart of the Celebration
The rituals are rich with symbolism. Holding aloft fresh grasses (marga jiidhaa) and spring flowers (abaaboo birraa), celebrants proceed to the riverbank, singing praises:

“Ilil, yaa Mareewoo, Mareewoo…
May the outdoors favor us, oh ancestors…
Grant us forgiveness, oh ancestors…”

Following the main ritual, the Abbaa Gadaa and Siinqee women lead the community in profound blessings:

“Oh Waaqa, you who brought us with this spring, bring us also with the one to come.”
“Oh Waaqa, as you have grown and sustained the Odaa tree, so grow and sustain the Oromo people.”
“Oh Waaqa, we stand under the shade of the Odaa tree to pray to you; may your shade shelter us.”
“Oh Waaqa, as you have lengthened the life of this tree, so lengthen our lives.”

The festival at Malkaa Soor stands as a powerful testament to cultural resilience, spiritual devotion, and the unbroken bond between the Oromo people, their ancestors, and the natural world.

Jaal Ibrahim Saddiq was born in Giba Ashamboo, Kober District, Begi Zone, in West Oromia. He began his education in his local area and continued his studies until the Derg regime’s widespread arrests disrupted the lives of countless people across Oromia.

Like many regions in Oromia, his homeland suffered profoundly under the Derg’s final, brutal campaigns of violence and mass killings. Facing such oppression, Jaal Ibrahim made the pivotal decision to join the Oromo Liberation Front (OLF) in 1986 through the Dirree Dhihaa route. He diligently completed all necessary training and faithfully carried out every duty and mission assigned to him, consistently fulfilling his role with distinction.

Following the adoption of the OLF Charter in 1991, he undertook crucial organizational missions within the country. Later, due to intensified surveillance by the incumbent regime and pressure from the then-powerful Sudanese government on the OLF, he was compelled to seek asylum abroad after the organization’s military and political offices were attacked and closed in 1998.

Jaal Ibrahim found asylum and settled in New Zealand in 1999. Upon his arrival, he rejoined the OLF chapter and actively took on the responsibilities and tasks given by the organization. For many years, he served the OLF in various capacities, including as Secretary of the New Zealand Branch Organizing Committee and later as the elected President of the OLF New Zealand Branch. He also provided steadfast material and moral support for the Oromo people’s struggle.

A father of four, Jaal Ibrahim passed away on December 4, 2025, after a period of illness. May his soul rest in eternal peace. We extend our deepest condolences and prayers for strength to his family, relatives, and all his friends.

A fighter may fall, but the struggle continues!

December 4, 2025

Oromo Liberation Front (OLF), Foreign Affairs Structure

The PP-OPDO system is a predatory regime, an enemy of humanity, a genuine adversary, and a destroyer of the Oromo people. It has trained, armed, and deployed individuals devoid of conscience—people liberated from all morality—to eradicate the Oromo and bury them in their own land.

Victim: Obbo Bulchaa Raggaasaa, father of Jaal Ayyaantuu Bulchaa. He was a 70-year-old elder.

Summary of the Atrocity: Today, on December 5, 2025, in a mass execution, PP government forces killed five people, including the elder Bulchaa, in Maaruu village, Gullisoo district, West Welega zone, Western Oromia. This was a targeted attack on unarmed civilians.

The Massacre:
On this day, December 5, 2025, between approximately 5:00 AM and 11:00 AM local time, PP troops forcibly removed five individuals from neighboring households. They were taken to the #Suchii River and executed en masse at a single site.

The Victims:

1. Bulchaa Raggaasaa Reebuu, 70-year-old elder (Father of Jaal Ayyaantuu), from Maaruu village.
2. Mazgabuu Abshaalee Raggaasaa, 20-year-old youth (Son of Wasiila Ayyaantuu), from Maaruu village.
3. Fiqiruu Yandeessaa (Wasiila Ayyaantuu).
4. Hambaa Raggaasaa, a family head from Kuree village, Ayra district.
5. One additional individual whose name is not yet confirmed.

Background & Context:
Elder Bulchaa had traveled to Finfinnee (Addis Ababa) five months prior for reconciliation talks. He had returned to his home area under a promise of safety.

Today, we have received the horrific account that this respected elder—a man of wisdom and dignity—was taken from his home along with other families and slaughtered like an animal.

The Broader Reality in Oromia:
The overall situation for Oromos across all zones is critically dire and unbearable. The repeated pattern of exterminating entire families, particularly those of activists, has become a grim and recurring phenomenon.

A Call for Justice and Strength:
May the Creator grant eternal peace to those brutally murdered. May He grant patience and resilience to their grieving families and communities.

Obbo Bulchaa Raggaasaa Reebuu, the 70-year-old elder murdered by the PP today. This same regime killed eight members of his family—his spouse, siblings, children, and grandchildren—back in 2019.

On **December 1, 2021**, a rainy Wednesday, the respected elder (Abbaa Gadaa) Michillee from Dullachaa had performed his morning prayers. After sharing coffee with neighbors, blessing each other and their country, he tended to his livestock in the pasture and returned home at nightfall to rest.

The livestock later wandered back toward the pasture, and he followed them with a calm heart. The area where he and his neighbors lived was known as a place of peace—a land of Gadaa, free from political strife. They never imagined that government soldiers would come to their peaceful land and bring such devastation. They believed any threat would come from the known direction of Am**ra Fanno, in Qorke and Gorora, who were constantly encroaching on land. The Gadaa community had been vigilant day and night against this known threat.

But the unforeseen struck. A combined force of government militia, the special Oromia force, and federal police arrived at the Gadaa community’s land. They did not just come; they came with clear intent to humiliate. They attempted to insult the Gadaa elder, but an elder of Gadaa, a person of dignity and protocol who embodies the leadership of a nation, cannot be humiliated. She holds her own council and cannot be forced to abandon her principles. If she refuses, she stands her ground.

This force, however, discarded all decency. They insulted the Gadaa elder. In response, the community’s leadership—the *Korma Garaa Hidhee*, Gadaa members, and local elders—gathered. They displayed the Gadaa flag, proclaimed the law of their land, and forbade any disrespect.

The soldiers retorted, “Stop, or we will be forced to act!” As the community members prepared to defend themselves, the elders intervened, declaring, “If conflict erupts here, children and women will not be spared. The blood of our children and women will be spilled on this land. Let what is destined for us happen.”

Hearing this, the community laid down their weapons. The government forces then swept in, looted all household property, and rounded up every man and woman from the area. They were marched about a kilometer away, where the women were separated. The men—including the Abbaa Bokkuu, the *Korma Garaa Hidhee*, the Qaalluu, and Gadaa elders—were specifically taken to a place called *Dhakaa Nyaaqoo*.

There, they were forced face down on the ground, their hands tied behind their backs, and viciously beaten. Others were similarly assaulted, then forced into vehicles and taken away.

A second group, including the Abbaa Bokkuu and the elders, was taken to a place called *Dhakaa Cabbii Aanolee*. Again, they were forced to the ground, hands bound, and subjected to a severe beating. After this torture, as they lay broken, the elder Michillee uttered a final, gasping cry: “Yaabboo! Since you are killing us without cause, if you have weapons, shoot us. Finish us.”

A large convoy of vehicles and commanders was present. Authorities in the East Shewa zone and the local administrators were alerted and informed. None of these officials intervened to stop the massacre; their only role was to authorize it.

Finally, 16 individuals were selected for execution. As the killers prepared their weapons, the condemned Gadaa leaders made a final request: “The hour of our death has come. Give us what you owe us for our blood.” They demanded the *kiisaa* (blood money) owed to them. Their executioners collected money from their own pockets, paid it to the victims, and then carried out the execution.

These Gadaa fathers were taken to a place no person should go and massacred. Their families and nation do not know where they died or where their remains lie. When people later went to retrieve the bodies for burial, soldiers guarding the area attacked them. In the end, when they finally reached the site, their remains were gone—scattered or consumed by wild animals. And so, the elder Michillee and the Gadaa system of Oromoo were extinguished together, plunged into a single, dark abyss.

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In memory of the Gadaa Fathers of Karrayyu – December 1, 2025

The Burqaa Gibe Community Association brought families together for a wonderful Family Day, held in a warm and joyful atmosphere.

The event took place on Saturday, November 29, 2025, at the picturesque Lysterfield Park (160 Berwick-Cranbourne Rd, Cranbourne East VIC 3977).

It was attended by numerous association members and their families, who enjoyed a day of connection and celebration.

Participants praised the event, expressing their pleasure and emphasizing the importance of continuing such encouraging community gatherings.

One of the attendees, Chaltu Dhaabasaa, shared her gratitude: “Indeed, the Burqaa Gibee Committee played a major role in organizing this wonderful event. May God bless you from His throne. We had a very good time. Thank you so much everyone, may God build us up even more.”

The association extends its thanks to all who participated and contributed to making the day a resounding success.

A Leader’s Sacred Vow: Abbaa Gadaa Gujii Haloo Mokkonnaa Prepares for Qumbii-Liqimsaa Ritual

In the heart of Guji, a profound cultural transformation is underway. Abbaa Gadaa Haloo Mokkonnaa has begun the intricate sequence of sacred rituals that will culminate in the revered Qumbii-Liqimsaa ceremony at the historic Hasee Jila site.

This event represents a critical milestone in the Gadaa leadership cycle. Having already received the Baallii (the leadership baton) and entered the Gadaa system, the Abbaa Gadaa must now undertake this pivotal ritual under the guidance of the spiritual leader, the Qaalluu.

The ceremony centers on the Qumbii, a sacred herb that embodies purity, truth, and divine authority. By swallowing the Qumbii, the Abbaa Gadaa is believed to undergo a spiritual fortification. From this moment forward, tradition holds that he is bound to truth—his words carry immense power, his blessings can shape fortunes, and his curses are thought to bring grave misfortune.

In preparation for this solemn vow, Abbaa Gadaa Haloo Mokkonnaa is performing a series of foundational ceremonies, each rich with meaning:

• Korma Goobaa – The ritual offering of a black bull.
• Hoolaa/Hoolee Battalaa – The offering of a sheep.
• Buna Naqaa – A traditional coffee blessing.
• Jabbii Muudaa – A ceremonial anointment.
• Daraaraa – Contributions presented to the Qaalluu.

Together, these rituals mark the final, essential steps toward fulfilling his Gadaa obligations. The air at Hasee Jila is thick with significance as community members, elders, and cultural custodians gather to witness and honor this powerful event—a vibrant testament to the enduring strength and continuity of the Oromo Gadaa tradition.

As we gather to mourn the passing of the iconic Obbo Doti Tura, we also come together to celebrate a heroic life dedicated to the upliftment of the Arsi Oromo people and beyond.

Raised near Negele Arsi, Obbo Doti was recognized early as a brilliant child. Yet, after completing just the 5th grade, he made a profound choice. Witnessing his people being deliberately denied education and progress under the Haileselassie regime for their refusal to accept marginalization, he felt a call to action. He returned to rural Oromia with his colleagues from the Arsi Basic School, determined to teach.

This team, led by a profound sense of duty, sacrificed everything to bring the light of knowledge to the most remote areas, offering their services freely. They transformed the darkness of ignorance into a beacon of hope, investing their time, energy, and youth into the soil of their community.

The fruits of their sacrifice are the opportunities my generation enjoys today. The schools they built from nothing provided a roadmap for us—a charge to pay it forward by advancing education and health in our own time. From their initial, humble efforts, thousands of schools have since blossomed across the Arsi Oromo region, evolving into high schools and colleges that produce generations ready to build upon this foundation.

Obbo Doti’s own journey in learning never ceased. He advanced his education to become an exceptional pharmacist and founded one of Addis Ababa’s most successful businesses. He strategically used his resources and influence to fuel the Oromo national movement.

His commitment was boundless. He was a key figure in the Macca & Tulama movement, the OLF, and other pivotal struggles for the rights of our people. He stood shoulder-to-shoulder with other heroic figures like Baro Tumsa and Luba Gudina, collaborating in the pursuit of justice and humanitarian causes that have shaped our society.

Our nation is better today because giants like Obbo Doti paid a heavy price—enduring imprisonment and torture—to secure freedom and progress for those who followed. We owe him and his generation an eternal debt for leading us from the darkness of oppression toward the light of advancement.

Now, Obbo Doti, you can rest in power. You may look upon your work with a well-earned smile, knowing you fulfilled your duty magnificently and moved our cause forward immeasurably.

Our responsibility is clear: we must honor your sacrifice by protecting and expanding upon the progress you achieved. We must work tirelessly and plan wisely to complete this mission, ensuring the dark era of marginalization and ignorance never returns.

We will never forget your sacrifice, your dedication, or your struggle. Your legacy is not merely in the institutions you built, but in the enlightened hearts and minds of all who walk in the light you helped to shine.

Rest in Power, Obbo Doti Tura.

With deepest respect,

Gudata Hinika, MD, FACS
Professor of Surgery
Chief of Trauma Surgery and Surgical Critical Care
Los Angeles, California
President, Negele Arsi Hospital and Medical College

In a beautiful observance of Oromo tradition, a five-day ceremony known as Shanan was held at the home of Fayyinee Qaabatoo. This gathering, dedicated to honoring the mother and her newborn, brought together women from the community to offer their blessings and support.

During the event, the women gave thanks for Fayyinee’s safe delivery, expressing profound gratitude to the midwife for her crucial role. They shared prayers for the new mother’s swift and complete recovery from the trials of childbirth. In a key ritual of the Shanan custom, the women joined Fayyinee in partaking of the specially prepared marqaa, solidifying their communal bond.

Fayyinee was overjoyed by the gathering and expressed her profound respect and love for everyone who attended.

“Thank you for everything you did! Your kindness is beyond belief. I am so grateful for the amazing people you are, for all that you do, and for the difference you make in my life. You are all truly appreciated. I have no words to express how grateful I am to all my sisters. I love you all.”

Through their shared presence and prayers, they entrusted their collective joy to God, dedicating this sacred time as a beautiful and enduring memory for the family.

In Oromo culture, the shanan day (the fifth day after childbirth) is a deeply respected and cherished tradition. This day holds significant cultural, social, and emotional importance for the mother, the newborn, the family, and the community. It is a time of celebration, healing, and bonding, rooted in the values of care, support, and communal love.

The Shanan is an important and celebrated part of the midwife’s life. This is to the advantage of the family that a woman is safely released after carrying it in her womb for nine months. And the newborn is an addition to the family. Therefore, they do not leave a woman alone until she becomes stronger and self-reliant. Because it is said that the pit opens its mouth and waits for her. And when she goes to the bathroom, she carries an iron in her hand, and sucks it into her head.

This system plays an important role in helping the mother recover from labor pains. Family and friends who attend the Shanan will also encourage the midwife to look beautiful and earn the honor of midwifery. On this Shanan they made the midwife physically strong, socially beautiful, gracefully bright, and accustomed to the burdens of pregnancy and childbirth.

Why the Shanan Day?

In the Oromo worldview, the number five holds special importance. The Gadaa system is organized around cycles of fives and multiples of five (e.g., five Gadaa grades, eight-year terms consisting of 5+3 years). Waiting for five days is a way to honor this cultural structure and to properly prepare for the important act of naming.

Key Aspects of Shanan:

Community Support:

The core of the Shanan tradition is the communal nature of Oromo society, where the well-being of the mother and child is a shared responsibility.

Blessings and Encouragement:

Community members gather to provide emotional support, motivation, and blessings to the mother, helping her regain strength and feel connected.

Marqaa Food:

The traditional food served on this day is marqaa. The serving of marqaa, a traditional food, is a central part of the celebration, symbolizing the care, blessings, and communal solidarity being extended to the new family. The midwives washed their genitals and ate together. Traditional songs of praise to God and encouragement of the mother are sung in turn.

Cultural Identity:

The ritual reinforces Oromo cultural identity and continuity, serving as a way to preserve and pass down these traditions to younger generations. During the ceremony, mothers dressed in traditional clothes surrounded the mother and expressed their happiness; sitting around the midwife after eating the marqaa, they blessed the new mother, ‘give birth again; carry it on your shoulder and back; be strong in your knees.’

Strengthening Bonds:

Shanan strengthens social and emotional bonds within the community, as everyone participates in welcoming the new member.

The celebration of the Shanan (fifth day) after a birth is a deeply significant and cherished ritual in Oromo culture, rooted in the Gadaa system. This culture has been weakened for centuries by various religious factors and the influence of foreign regimes.

However, with the struggle of the Oromo people, the culture of encouraging childbirth is being revived and growing. Of course, many things may not be as perfect as they used to be. There is no doubt that the honor of Shanan as Sena Boka will contribute to the restoration of Shanan culture.

Baatuu, Oromia – In a significant act of cultural revitalization, the Jilaa Waayyuu ceremonial ground in Baatuu has been officially reopened and restored to its original purpose after being closed for 63 years. The site, once a central hub for Oromo cultural and spiritual life, has been revived through a government-led heritage restoration project.

Known locally as Qilxuun Qixxee Waayyuu, this historic arena traditionally served as a place for community assembly, conflict resolution, and spiritual prayers. It was where elders gathered to deliberate on matters of justice and communal welfare and was revered as a sacred site for connecting with Waaqa (God).

Government officials highlighted the restoration as a key achievement. Obbo Badhaasaa Reebaa, an official from the Baatuu Branch of the Prosperity Party Office, stated, “The Oromia Regional Government has shown a dedicated focus on reclaiming our cultural heritage. We are committed to ensuring the Oromo people can return to their ancestral traditions and practices.”

Echoing this sentiment, Obbo Kamaal Badhaasoo from the Baatuu Culture and Tourism Office emphasized the project’s importance for future generations. “Our culture was suppressed and inaccessible for 63 years,” he said. “But thanks to the government’s work on cultural restoration, it has now been brought back to life. It is our duty to strengthen this revival and preserve it for the generations to come.”

A Suppressed History

The grounds carry a hidden history of suppression. In 1955, Emperor Haile Selassie passed by the site and saw the Waayyuu elders assembled in their traditional Qixxee formation. When he inquired about the place, his attendants informed him it was a “Qixxee Biyyaa” (a traditional assembly for governing the land). The Emperor subsequently decreed the area a imperial domain, forcibly dispersing the community and banning their gatherings.

Now, 63 years later, the Baatuu City Administration has announced that the Jilaa Waayyuu grounds have been returned to the people, marking a symbolic and concrete step in the recovery of Oromo cultural sovereignty.

Introduction: Culture as the Soul of a People

A people’s identity is expressed through their culture. It is how they are seen and known by other communities and nations. The Oromo people possess a wealth of traditions that profoundly express their unique identity. The diverse geography of Oromia itself seems to have been created in harmony with the culture of its people.

Oromo culture is deeply intertwined with all aspects of social life. The people’s economy and faith are also expressed through this cultural lens. These traditions include marriage customs, culinary practices, dress, the Waaqeffannaa religion and its thanksgiving rituals, and the Gadaa system of power transfer, among many others. The systems that guide Oromo life are deeply spiritual, and a significant place is always given to Waaqa (God), the creator of the Earth.

However, the Oromo people have not been able to practice their way of life freely. From the era of Emperor Menelik to the fall of the Derg regime, they faced immense persecution for their identity and culture, enduring countless hardships. Yet, they held fast to their culture as the core of their identity until the fall of the imperial regime and the mass-exodus under the Derg in 1984.

With the establishment of a participatory government, Oromo culture, once marginalized and suppressed, is now being restored. The people are reclaiming their heritage. One of the most vibrant expressions of Oromummaa is the system of thanksgiving and prayer known as Irreechaa.

Irreecha: A Thanksgiving Ritual to the One God

The Oromo people, one of the major nations of Northeast Africa, are endowed with a rich culture and a fertile land. Historically, their way of life, faith, and cultural practices were guided by the Waaqeffannaa religion.

The Oromo are a monotheistic society, believing in one Creator God, who is formless and unparalleled. This God is the source of all existence. The Oromo do not worship creation itself—rivers, mountains, trees, or stones—but they see God’s power and artistry manifested within them. Therefore, Irreechaa is the form and process through which they give thanks to this one God. The name itself means “thankfulness to the one God.”

Irreecha and the Gadaa System

Irreechaa, as a practice of thanksgiving and prayer, holds a significant place within the Gadaa system. The Gadaa system is a holistic socio-political system that meticulously organizes all aspects of Oromo life: culture, social life, economy, governance, and faith. Among the institutions established by Gadaa, Irreechaa is a prominent and enduring cultural and religious manifestation. It demonstrates how the Oromo, before the introduction of other faiths, prayed to and thanked the one God, affirming their identity as Waaqeffataa (believers in God).

The Philosophy of Irreechaa

The Irreechaa festival is a thanksgiving ritual where the Oromo acknowledge the power of Waaqa in the universe and in their daily lives. They believe that the cycle of human life—death and rebirth—is a hidden manifestation of God’s power, revealed during the thanksgiving process. This belief also has an economic dimension; a farmer will wake at dawn and pray, “Oh God, bless the fruit of the crop and the offspring of my child!”

In agrarian life, a farmer plants a seed with hope. God, with rain, nourishes the land, and the seed sprouts into a plant. This plant, in its season, blossoms, bears fruit, and becomes food for people and livestock. This transition happens in Birra (spring), after the summer rains have passed, the land has dried, and the rivers have receded. The plant, which was green, dries up, and its fruit is ready for harvest. This is the time of Irreechaa. The Oromo say, “Baga Booqa Birraa geessan!” (Congratulations on reaching the season of Birra!). Birra is the time when the summer gloom has passed, and the landscape is lush.

The Celebration of Birra

Birra is a time of joy. The month of Birra (roughly September) marks a clear shift in the weather; the summer clouds and mist give way to the bright sun of spring. The land becomes adorned with lush, green vegetation. It is a time for community, shared meals, conversation, and mutual visits. The festival of Masqala, with its iconic daamara (torch), is part of this seasonal celebration, where communities gather, sing, and dance.

Where is Irreechaa Celebrated?

In Oromo philosophy, all of creation reflects the work and power of the God who created it. The divine is made manifest through nature. Therefore, Irreechaa is celebrated in two main types of locations that reflect God’s creative power: Irreecha Tulluu (Mountain Top Irreechaa) and Irreecha Malkaa (River Bank Irreechaa). These are the most common, but celebrations occur throughout Oromia.

• Irreecha Tulluu: This is held in mid-May (Bitootessa) to pray for the heavy Kiremt (summer) rains. Elders gather on mountain tops, raise their hands to the sky, and pray: “Protect us from the hot sun, let the seasons follow their course, send us the rainy wind, forgive us.” This ritual shares philosophical roots with ancient Cushitic traditions.
• Irreecha Malkaa (The Ayyaana Birraa): This is the main and most widely recognized Irreechaa, held in mid-October (Fulbaana). It celebrates the end of the rainy season and the beginning of Birra. It is known as the “Festival of Birra” and is a day of giving thanks to God. On this day, people dress in traditional attire, hold sacred grasses like jiidhaa and keelloo, and gather at river banks. Gadaa leaders, holding their symbols of authority, lead the procession. The attire is a form of respect to Waaqa.

The Epicenter: Hora Harsadii in Bishooftu

The most famous site for the Malkaa Irreechaa is Hora Harsadii (Lake Harsadii) in the city of Bishooftu. The city’s name is derived from its abundance of water (bishaan). The lake is named after Harsadii, a figure from the Liiban clan. Today, an estimated four million people gather here annually for Irreechaa, drawing attention from global media like BBC, Al Jazeera, and CNN.

The gathering is a profound spectacle of peace and devotion. People wade into the water, sprinkling it on their heads while praying for longevity and prosperity. After the ceremony, families return home to share a special meal, celebrating together and saying, “Baga ittiin si ga’e” (Congratulations on the occasion).

The city of Bishooftu, adorned with its beautiful lakes like Hora Kurruuftuu and Hora Baabboo Gaayyaa, opens its arms to visitors, showcasing its beauty and the magnificence of the Irreechaa celebration.