Gifata Festival Celebrated in Wolaita Sodo with Color, Unity, and Cultural Pride

(ENA, Wolaita Sodo, Ethiopia) — The 2019 Ethiopian calendar Gifata festival, marking the Wolaita New Year, is being celebrated in grand style at the Wolaita Sodo Multipurpose Stadium with a series of vibrant events and cultural performances.
The 2026 celebration is being held under the theme: “Let us protect our ancestral heritage; let us continue the legacy of Gifata.”
A Festival of Reconciliation and Unity
Gifata is far more than a New Year celebration. It is a deeply meaningful cultural festival that reflects Ethiopian unity and solidarity — a time when relatives and friends who have been apart come together, when the scattered reunite, and when those who have fallen out reconcile.
It is described as a celebration of peace, love, unity, and joy — a powerful expression of the values that bind communities together across generations.
The festival holds a special place in the hearts of the Wolaita people and serves as a symbol of shared identity, mutual respect, and collective hope for the year ahead.

A UNESCO-Recognised Heritage
In December 2018, Gifata was inscribed by UNESCO as an Intangible Cultural Heritage of Humanity. This year’s celebration marks the first time the festival has been held on such a grand scale since receiving that prestigious recognition.
The UNESCO listing affirmed Gifata’s significance not only to Ethiopia but to the world — recognising it as a living tradition that embodies cultural diversity, community resilience, and the universal human desire for connection and renewal.

A Gathering of Dignitaries and Communities
The celebration has drawn a wide cross-section of participants, including:
- Tilahun Kebede, Chief Administrator of the South Ethiopia Regional State
- Federal, regional, zonal, city administration, and district government officials
- Elders and community leaders
- Religious fathers
- Invited delegates from all Ethiopian regions
- Local residents from across the area
Their presence underscores the festival’s role as a unifying force that transcends regional and ethnic boundaries, bringing together people from all walks of life in a shared celebration of culture and heritage.

What Is Gifata?
Gifata is the traditional New Year festival of the Wolaita people, celebrated annually in September. It marks the transition from one year to the next and is a time for:
- Giving thanks for the blessings of the past year
- Strengthening relationships with family and community
- Reconciling differences and seeking forgiveness
- Celebrating cultural identity through music, dance, and traditional attire
- Looking forward with hope to the year ahead
The festival is characterised by colourful processions, traditional songs and dances, communal feasting, and the exchange of blessings among elders and youth.

A Celebration of Heritage and Hope
As the Gifata festival unfolds in Wolaita Sodo, it serves as a powerful reminder of the richness of Ethiopia’s cultural tapestry. In a world where traditions are often under pressure, Gifata stands as a testament to the resilience of community, the importance of heritage, and the enduring power of celebration.
The theme of this year’s festival — protecting ancestral heritage and continuing the legacy of Gifata — speaks directly to the responsibility of each generation to preserve and pass on the cultural treasures entrusted to them.
Looking Ahead
With its UNESCO recognition and growing participation, Gifata continues to shine as a beacon of Ethiopian culture and unity. As communities gather in Wolaita Sodo to welcome the new year, they do so with gratitude for the past and hope for the future.
Happy Gifata! May the new year bring peace, prosperity, and unity to all.
Source: Ethiopian News Agency (EZA)
Minnesota Oromo Community Celebrates Irreecha with Gratitude, Unity, and Hope

Minnesota, USA — The Oromo community in Minnesota gathered at Lake Nokomis on 19 September 2026 to celebrate Irreecha, the sacred Oromo Thanksgiving festival, in a vibrant and deeply meaningful observance that brought together families and friends from across the state.
The celebration, organised by Hawaasa Oromoo Minnesota, was marked by prayers, cultural performances, traditional attire, and a shared spirit of gratitude that reflected the enduring strength of Oromo heritage in the diaspora.

Irreecha: A Festival That Unites the World
During the celebration, speakers described Irreecha as a great Oromo festival that brings the global Oromo community together and showcases the beauty and richness of Oromo culture to the world.
It was emphasised that Irreecha has reached its current level of recognition through immense effort and dedication over many years. Community members were reminded that the journey to elevate the festival has not been easy, and that the sacrifices made along the way must always be honoured.
The gathering also paused to remember the tragic events of 2016 at Arsadi, where lives were lost during Irreecha celebrations. Those who gathered were reminded that the sacrifices made that day will never be forgotten — a solemn moment that underscored the resilience and determination of the Oromo people.

A Celebration Rooted in Gratitude
Thanksgiving is one of the most beautiful and meaningful parts of Oromo culture. Irreecha is a time when the Oromo people come together to give thanks to Waaqa for life, peace, rain, harvest, family, and the blessings of the past season.
More than just a celebration, Irreecha is an expression of gratitude, unity, reconciliation, hope, and renewal. People gather in nature, often near rivers and lakes, carrying fresh green branches and flowers as symbols of life, abundance, and renewal.
Through prayers, songs, traditional clothing, and cultural expressions, communities celebrate together and give thanks for the blessings of creation.
Strengthening Relationships and Building Unity
Irreecha is also a time to strengthen relationships, forgive one another, resolve differences, and look toward the future with hope. The celebration reflects the deep Oromo understanding that human beings are connected to one another, to the land, and to the natural world.
In Minnesota, this spirit of unity was on full display as community members came together in traditional attire, sharing prayers, songs, and fellowship. Elders, youth, and children alike participated in the festivities, ensuring that the traditions of their ancestors continue to thrive in the diaspora.
A Message of Peace and Hope
As the celebration drew to a close, heartfelt wishes were extended to Oromo communities around the world:
“May this Irreecha bring peace to our hearts, unity to our communities, prosperity to our families, and hope for the generations to come.”
The gathering concluded with the traditional blessings that echo across Oromo celebrations everywhere:
“Happy Irreecha! 🌿 🙏🏾 🌳”
“Horaa bulaa, deebanaa! ❤️💚❤️”

Irreecha: A Tradition That Transcends Borders
Irreecha remains a powerful symbol of Oromo identity, connecting millions of people across Ethiopia and the global diaspora. From the shores of Lake Hora Arsadi in Bishoftu to community halls and parks in Minnesota, London, Melbourne, and beyond, the festival continues to unite Oromo people in gratitude, hope, and shared heritage.
As the Oromo community in Minnesota demonstrated, Irreecha is not merely a tradition of the past — it is a living, breathing celebration of faith, resilience, and the enduring bonds of community.
Irreecha nagaan! 🌿

“The Game Is Not Over”: Oromo Activist Gamachu Dembali Declares Abyssinian Colonialism Must End

By Gamachu Dembali
In a forceful political statement marking what he calls an unbroken history of conquest, Oromo activist Gamachu Dembali has declared that Abyssinian colonialism in Oromia “has never ended and must end” — calling for full decolonization, the restoration of Oromo identity, and the right to self-determination.
Dembali’s statement, dated 20 September 2026, draws on the words of British writer Evelyn Waugh to frame what he describes as the systematic destruction of Oromo culture and society.
“Nothing to Give, Nothing to Teach”
Quoting Waugh’s account of Abyssinian rule, Dembali cites the writer’s observation that the Abyssinians “had nothing to give their subject peoples, nothing to teach them” — no crafts or knowledge, no new systems of agriculture or road-making, no medicine or hygiene, no higher political organization, “no superiority except in their magazine rifles and belts of cartridges.”
Waugh wrote that they “built nothing,” squatting in the villages of conquered peoples, “dirty, idle and domineering, burning the timber, devouring the crops, taxing the meager stream of commerce.”
“Waugh was absolutely right,” Dembali writes. “This is the exact history of the destruction of Oromo culture and Oromo society.”
The Second Weapon: Forced Religious Colonization
But Dembali argues that Waugh did not fully tell the story. Alongside the rifle, he contends, came another weapon — one that “has poisoned the minds of the Oromo and other colonized peoples.”
“They brought forced religious colonization,” he writes. “They imposed their Orthodox religion and beliefs upon the Oromo, a system completely contrary to Oromo religion, Waaqeffannaa, and to Oromo values embodied in the Gadaa system.”
Religion, he argues, was used as an effective tool of conquest. “While their guns killed millions of Oromos physically, their imposed religion was used to destroy the minds, identity and values of millions more.”
“Colonialism in Its Purest Form”
Dembali rejects any framing of this history as a civilizing mission. “It was colonialism in its purest form: to exploit, to enslave, to erase, and to replace,” he writes.
And, he warns, “the game is not over.” In the 21st century, he argues, the Oromo people remain under the same Abyssinian colonial system, “operating with the same mindset, only under different names and different regimes.” The structures of domination, cultural erasure, and political subjugation, he says, continue.
A Demand for Decolonization
The statement closes with a declaration and a set of demands: that Abyssinian colonialism in Oromia has never ended and must end; full decolonization; the restoration of Oromo identity, culture and values; and the right of the Oromo people to self-determination and freedom in their own land.
The statement is signed by Gamachu Dembali and carries the hashtag #FreeOromiya.
The views expressed in this feature are those of the author and do not necessarily reflect the editorial position of this publication.
Edmonton Oromo Community Celebrates Irreecha Malkaa in Vibrant Cultural Splendor

(ONA, Edmonton, 19 September 2026) The Oromo community in Edmonton, Canada, came together in joyous celebration of Irreecha Malkaa – Edmonton, honoring their cherished cultural festival with traditional attire, symbolic greenery, and messages of renewal, peace, and hope.
The celebration, held with great warmth and enthusiasm, saw community members adorned in beautifully decorated traditional Oromo clothing, proudly displaying the cultural heritage that binds them together across generations and continents. Participants carried fresh green grass and blooming flowers — the treasured symbols of Irreecha — bringing the essence of the ancestral festival to life in the heart of Canada.
A Message of Renewal and Growth
At the heart of the gathering was the exchange of heartfelt blessings marking the transition from the rainy season to spring. Community members greeted one another with the beloved Irreecha salutation:
“Baga bacaqii gannaa keessaa baatanii booqaa birraa geessan!” — congratulations on emerging from the rains and reaching the blossoming of spring — a message that carries profound meaning of renewal, resilience, and hope for growth and prosperity in the year ahead.
Prayers for Peace, Unity, and New Hope
Beyond the colorful attire and ceremonial symbols, participants shared prayers and good wishes for the community and the wider world:
“Irreechi nagaa, tokkummaa, galata, jaalalaafi abdii haaraa nuuf haa fidu,” they declared — may Irreecha bring us peace, unity, gratitude, love, and new hope.
The message resonated deeply among those gathered, reinforcing the festival’s enduring role as a source of spiritual strength and communal solidarity.
A Celebration of Oromo Identity in the Diaspora
The Edmonton celebration stands as part of a broader global observance of Irreecha by Oromo communities worldwide. Far from their homeland, diaspora communities continue to preserve and nurture their traditions, passing them to new generations and sharing the beauty of Oromo culture with the wider Canadian society.
The vibrant colors of the Oromo flag — green, red, and white — adorned the celebration, and the sounds of traditional songs and blessings echoed through the gathering, creating a space of belonging and pride for all who attended.
A Blessing for All Oromo People
As the celebration concluded, one message rang out clearly for Oromo people everywhere:
“Baga Ayyaana Irreechaa geessan! Happy Irreecha! May this season bring blessings and joy to all Oromo people.”
The Edmonton Irreecha Malkaa celebration was more than a festival — it was a reaffirmation of identity, a bridge between generations, and a testament to the enduring spirit of the Oromo people, united across borders by culture, faith, and hope.
A Heartfelt Thank You: Family Finds Strength in Community’s Love as Ruphael’s Tombstone Is Unveiled

In a deeply moving tribute to a life cherished and never forgotten, a grieving family marked a significant milestone this week — the completion and inauguration of the tombstone for their beloved Ruphael.
In an emotional message shared with family, friends, and community members, the family expressed their deepest and most sincere gratitude to everyone who stood by them throughout what they described as a painful journey.
“Today marks a significant milestone as we successfully completed and held the final inauguration and unveiling of the tombstone for our beloved Ruphael,” the family said.

A Community That Carried Them Through Darkness
To their communities, the family extended profound thanks for unwavering financial, emotional, and physical contributions. The message painted a picture of a community that refused to let one of its own grieve alone — standing together from the very first day of mourning to the final act of remembrance.
“Your collective generosity, love, and solidarity from the very beginning of the funeral until the completion of the tombstone have carried us through our darkest days,” they wrote.
The statement underscored how the support of an entire community — sustained over months of grief and healing — transformed an unbearable loss into a shared burden, lightened by collective compassion and unwavering presence.

The Comfort of Presence and Shared Memory
To all who attended the final inauguration and unveiling ceremony, the family offered their gratitude from the bottom of their hearts. Their words captured the profound comfort that comes not from grand gestures, but from simple presence.
“Your presence brought us comfort, strength, and a shared space to honor Ruphael’s cherished memory,” the family said. “Knowing that we do not walk this path alone, and seeing how deeply Ruphael was loved by all of you, means more to us than words can ever express.”
The ceremony became more than a formal conclusion to mourning — it was a collective affirmation that Ruphael’s memory lives on in the hearts of all who knew and loved them.


A Blessing Returned for Kindness Shown
The family closed their message with a blessing for all who showed kindness and compassion: “May God bless you and your families abundantly for your kindness and compassion.”
The unveiling marked not only the completion of a tombstone but the enduring bond between a family and the community that walked beside them every step of the way — a powerful testament to the strength found in solidarity, and to the truth that grief shared is grief diminished.
In their darkest days, this family discovered what so many communities strive to embody: that no one should have to carry loss alone, and that love — expressed through presence, generosity, and collective memory — endures far beyond the grave.

Oromo Community in London Celebrates Irreecha with Joy, Reflection, and Hope

London, UK — The Oromo community in the United Kingdom gathered in London on 19 September 2026 to celebrate Irreecha, the sacred Oromo Thanksgiving festival, in a vibrant display of culture, faith, and unity.
The celebration, organised by Hawaasa Oromoo biyya UK – London, brought together Oromo families and friends from across the United Kingdom for a day of gratitude, reflection, and cultural pride.
A Celebration Rooted in Gratitude
Irreecha is one of the most beautiful and meaningful parts of Oromo culture. It is a time when the Oromo people come together to give thanks to Waaqa for life, peace, rain, harvest, family, and the blessings of the past season.
More than just a celebration, Irreecha is an expression of gratitude, unity, reconciliation, hope, and renewal. People gather in nature, often near rivers and lakes, carrying fresh green branches and flowers as symbols of life, abundance, and renewal.
Through prayers, songs, traditional clothing, and cultural expressions, communities celebrate together and give thanks for the blessings of creation.

A Time for Reflection and Remembrance
During the London celebration, speakers reflected on the journey of Irreecha and the sacrifices made to elevate the festival to its current standing. It was noted that great effort and dedication were required to bring Irreecha to the level of recognition it enjoys today.
The community also paused to remember the tragic events of 2016 at Arsadi, where lives were lost during Irreecha celebrations. Those who gathered were reminded that the sacrifices made that day will never be forgotten — a solemn moment that underscored the resilience and determination of the Oromo people.

Strengthening Bonds and Building Unity
Irreecha is also a time to strengthen relationships, forgive one another, resolve differences, and look toward the future with hope. The celebration reflects the deep Oromo understanding that human beings are connected to one another, to the land, and to the natural world.
In London, this spirit of unity was on full display as community members came together in traditional attire, sharing prayers, songs, and fellowship. Elders, youth, and children alike participated in the festivities, ensuring that the traditions of their ancestors continue to thrive in the diaspora.

A Message of Peace and Hope
As the celebration drew to a close, heartfelt wishes were extended to Oromo communities around the world:
“May this Irreecha bring peace to our hearts, unity to our communities, prosperity to our families, and hope for the generations to come.”
The gathering concluded with the traditional blessings that echo across Oromo celebrations everywhere:
“Happy Irreecha! 🌿 🙏🏾 🌳”
“Irreecha nagaan! 🌳”
“Horaa bulaa, deebanaa! ❤️💚❤️”
Irreecha: A Tradition That Transcends Borders
Irreecha remains a powerful symbol of Oromo identity, connecting millions of people across Ethiopia and the global diaspora. From the shores of Lake Hora Arsadi in Bishoftu to community halls and parks in London, Melbourne, Minneapolis, and beyond, the festival continues to unite Oromo people in gratitude, hope, and shared heritage.
As the Oromo community in London demonstrated, Irreecha is not merely a tradition of the past — it is a living, breathing celebration of faith, resilience, and the enduring bonds of community.
Irreecha nagaan! 🌿

Victorian Multicultural Commission Acknowledges Yom Kippur, Extends Best Wishes to Jewish Community

The Victorian Multicultural Commission (VMC) has acknowledged Yom Kippur, Judaism’s holiest day, extending its best wishes to all those observing the sacred occasion across Victoria and beyond.
In a statement shared with the community, the Commission described Yom Kippur as “a sacred day of reflection, repentance and renewal.”
A Time for Introspection and Renewal
For those observing, Yom Kippur is a time for introspection, prayer, and seeking forgiveness. The day, which follows a 25-hour period of fasting and intensive prayer, is dedicated to atonement and reconciliation — both with God and with fellow human beings.
The Commission acknowledged the profound spiritual significance of the day, recognising it as a period when Jewish communities around the world come together in solemn reflection and heartfelt prayer.
Celebrating Faith and Diversity
The Victorian Multicultural Commission extended its best wishes to all those marking this significant day, noting the importance of faith, understanding, and respect in our diverse community.
The statement reflects the Commission’s ongoing commitment to fostering interfaith harmony and celebrating the rich tapestry of cultures and religions that make up Victoria’s multicultural society.
A Message of Respect
In a gesture of solidarity and respect, the Commission concluded its message with the traditional Hebrew greeting:
“G’mar Chatimah Tovah”
This phrase, which translates to “May you be sealed for a good [year] in the Book of Life,” is a customary greeting exchanged during Yom Kippur, expressing hope for a blessed and prosperous year ahead.
About Yom Kippur
Yom Kippur, also known as the Day of Atonement, is the most solemn and holy day in the Jewish calendar. It concludes the Ten Days of Repentance that begin with Rosh Hashanah, the Jewish New Year.
Observant Jews spend the day in synagogue, engaging in prayer and reflection, and abstaining from food, drink, and other physical comforts. The day is dedicated to seeking forgiveness for sins committed against God and fellow human beings, and to making resolutions for the year ahead.
A Community United in Respect
The Victorian Multicultural Commission’s acknowledgment of Yom Kippur serves as a reminder of the importance of recognising and respecting the diverse faith traditions that enrich our community. In a world often divided by differences, such gestures of understanding and goodwill help build bridges of mutual respect and appreciation.
To all those observing Yom Kippur, the Commission extends its warmest wishes for a meaningful and peaceful day.
G’mar Chatimah Tovah.
African Union Sounds Alarm Over Red Sea Escalation, Warns of Regional Fallout

The African Union Commission has expressed deep concern over the recent military escalation in the Red Sea region, condemning attacks on Saudi Arabian territory and international maritime navigation while warning that the crisis threatens to engulf the African continent.
In a strongly worded statement issued from its headquarters in Addis Ababa, the Commission condemned attacks carried out by the Houthis against civilian targets and economic infrastructure in Saudi Arabia, as well as attacks and threats against commercial shipping in the Red Sea.
Holy Sites Must Be Protected
The Commission expressed particular concern over reports of attempted attacks targeting Makkah and other holy cities of the Kingdom of Saudi Arabia.
“It stresses that holy sites, as well as civilians and pilgrims visiting them, must be fully protected and must under no circumstances become targets of military action,” the statement read.
The warning underscores the gravity of a conflict that has already disrupted one of the world’s most critical maritime corridors and now threatens sites of immense religious significance to millions of Muslims worldwide.
Freedom of Navigation at Risk
The Commission strongly reaffirmed the principle of freedom of navigation in the Red Sea and through the Bab el-Mandeb Strait, in accordance with international law.
“Any action aimed at obstructing or threatening navigation along this strategic maritime route poses a serious risk not only to the littoral States, but also to international trade, global supply chains, energy security and African economies,” the Commission warned.
The Bab el-Mandeb Strait is a narrow waterway between Yemen and the Horn of Africa that serves as a gateway for a substantial portion of global trade — including oil shipments and commercial goods — traveling between Europe, Asia, and Africa. Disruption to this route has far-reaching consequences for economies worldwide.
A Strategic Interest for Africa
The Commission underscored that the security of the Red Sea and the Bab el-Mandeb Strait is a major strategic interest for Africa, particularly for the States of the Horn of Africa and the Red Sea littoral States.
For countries such as Djibouti, Eritrea, Somalia, Sudan, and Egypt, the stability of this waterway is not merely a matter of international concern but a direct national interest. These nations rely on the Red Sea for trade, energy imports, and economic connectivity.
Warning Against Regionalization
The Commission warned against the risk of a further regionalization of the ongoing confrontations in the Middle East, whose security, humanitarian, and economic consequences would directly affect the African continent.
This warning reflects growing fears that what began as a localized conflict could spiral into a broader regional confrontation, drawing in multiple actors and destabilizing an already fragile neighborhood.
Call for Immediate De-escalation
The Commission called for:
- The immediate cessation of attacks against civilians, civilian and economic infrastructure, and commercial shipping
- Respect for freedom of navigation in accordance with international law
- Urgent de-escalation to prevent further hostilities
The Commission reiterated the need to prioritize dialogue and political avenues in order to prevent a further expansion of hostilities and preserve peace, security, and stability throughout the Red Sea region.
A Continent Watching Closely
The African Union’s intervention highlights the continent’s deep stake in the stability of the Red Sea corridor. With global supply chains already strained by multiple crises, any prolonged disruption to this strategic route would have severe implications for African economies — from soaring import costs to delayed humanitarian aid.
The Commission’s statement serves as both a warning and a call to action, urging all parties to step back from the brink and pursue diplomatic solutions before the situation escalates beyond control.
As the world watches the Red Sea with growing anxiety, the African Union has made its position clear: peace, stability, and respect for international law must prevail.
Media Inquiries
For media inquiries, please contact:
Mr. Nuur Mohamud Sheekh
Spokesperson of the AUC Chairperson
African Union Commission
Email: SheekhN@AfricanUnion.org
Addis Ababa, Ethiopia
From Guerrilla Fighters to Election Contenders: Inside the OLF’s Historic Political Transition

For over four decades, the Oromo Liberation Front (OLF) waged an armed struggle from the forests of southern Ethiopia. Today, its chairman Dawud Ibsa Ayana is preparing for a different kind of battle — one fought at polling stations rather than on frontlines. In a rare interview with Swedish journalist Martin Schibbye of The Blankspot, the OLF leader opens up about the challenges, compromises, and cautious hopes shaping his movement’s unprecedented entry into electoral politics.
A Movement Transformed
The guerrilla group was allowed to return to Ethiopia in 2018 as part of newly-appointed Prime Minister Abiy Ahmed’s sweeping reforms. After decades of operating as an underground liberation army, the OLF now finds itself navigating the complex terrain of formal politics — registering as a political party, forming alliances, and preparing to contest elections it believes it can win.
The interview takes place at Scandic Hotel in Skärholmen, Sweden, where a wedding party’s music competes with the conversation. Dawud Ibsa Ayana, settling into a room with bookish wallpaper, appears eager to speak. For years, journalists had to venture into guerrilla-controlled territories to understand OLF’s positions — a reality that meant the movement’s struggle was either misunderstood or entirely unknown to the outside world.
A Personal History Forged in Struggle
Dawud Ibsa Ayana’s story is inseparable from the organization he leads. He studied at Haile Selassie I University in the 1970s, where he became involved in the student movement and eventually rose to its leadership. In the late 1970s, he was elected to the OLF Central Committee and imprisoned shortly afterward by the Ethiopian regime.
After his release, he fled to Sudan, combining statistics studies with military training. Back in Ethiopia, he led the OLF platoon that initiated armed struggle in Welega province. Arrested again, he was poisoned, tortured, and imprisoned without trial until 1986, when he rejoined the rebel army and resumed his work on the Central Committee.
Throughout interviews from that era, he remained firmly convinced that once free elections were permitted, the OLF would win and form the backbone of Ethiopia’s next government.
From Armed Struggle to Political Arena
The path to electoral politics has not been straightforward. “A few years ago I had not thought that we would prepare for such a situation,” Dawud admits. “What a choice!”
The Berlin Wall fell. The Soviet Union collapsed. But in the wooded parts of southern Ethiopia, Dawud and his comrades fought a war that, for many rebels, was older than themselves.
The historical context is profound. The Ethiopian emperor of the 20th century, from the Amhara people group, had colonized the Oromo people’s wealthy home territories during the same era European powers colonized the rest of Africa. While other countries eventually gained independence, the Oromo people — one of the largest ethnic groups in Africa — did not.
The popular revolution that swept away the Mengistu dictatorship in 1991 also failed to resolve the region’s fundamental conflict with central power.
The Decision to “Play the Game”
When Ethiopian Prime Minister Abiy Ahmed received the Nobel Peace Prize in 2019, he was rewarded primarily for peace with Eritrea. More forgotten, but perhaps more important for Ethiopia’s future, was peace with local rebel groups — including the OLF.
Dawud believes the TPLF survived because the regime understood that growing protests were directed at their own party and that they had to “reform” the country to continue governing.
“I put ‘reforms’ in quotes because they were forced to release prisoners. It was nothing they wanted to do. There was no amnesty,” he says. “We are not completely happy about the situation, but we decided to ‘play the game.'”
Was it a difficult decision? “It was a tough decision absolutely, but we had no choice. The TPLF created confusion and the outside world thought this was a genuine change, so we were then forced to ‘play the game’ because the government said they would invite exile organizations and remove the stamp of terror. If we had not taken the chance, we would have been branded as those who ‘destroyed the peace’ or ‘nihilists.'”
The Unresolved Question of the Disappeared
When the OLF and Ethiopian government settled down after decades of armed conflict, one major stumbling block was the OLF members who had disappeared over the years.
“We presented a list of 300-400 names and wanted answers: are these people living or are they dead?”
They did not receive a straight answer, but they agreed that criminals responsible for human rights violations on both sides should be tried. The OLF suggested a commission be appointed. The idea was not rejected but was postponed until after the election.
“If the choice goes well, this will be a priority for us,” Dawud says. “Whether we agree on a South African reconciliation model or a personal arrangement remains to be seen.”
Obstacles and Harassment
The movement’s problematic relationship with state powers did not end when they laid down their weapons. Even registering their party was delayed — it took over a year after the peace agreement to formalize.
“Since we brought home our soldiers from Eritrea in September 2018, we have had a tough time. The government has obstructed and hampered our work, they have closed down our local offices which we have opened and over 20,000 of our members have been imprisoned for short or longer periods.”
The areas where the movement has encountered most difficulties are in Ambo and the southwestern parts of the Oromo region.
“Here are the large garrisons of the Ethiopian army and in these, several members have been detained for months without a trial, often under torture-like conditions. Not only former soldiers, but also farmers, young people and teachers have been taken from the entire Oromo region to these places.”
He believes the purpose is to weaken the party ahead of the August 2020 elections.
In mid-February 2020, Amnesty International issued a report showing that 75 members of OLF had been arrested at the beginning of the new year. The human rights organization noted it was “inadvertent that opposition politicians were so close to the impending election.” Amnesty warned that what was happening was a trend break that risked undermining both the newly won organization and freedom of expression in the country.
Amnesty also noted that several local offices opened by OLF were stormed by police, and several OLF members had been killed. Journalists working for the satellite TV channel Oromia News Network (OMN) had also had their vehicles and equipment broken.
The government itself believes it is fighting the Oromo Liberation Army (OLA), an splinter group from the OLF that did not accept the peace agreement but continued the armed struggle.
Electoral Hopes and Fears
Despite the difficulties, Dawud remains confident. The OLF has formed electoral alliances with other organizations such as the Oromo Federalist Congress and the Oromo National Party.
“We are confident that we will win a majority regionally and significantly with the seats in the national parliament,” he predicts.
But the party’s concern is now about the time leading up to the election, and it is not only the OLF that is worried about developments in the region.
Dawud is concerned about how local militias and “soldiers taking orders from political parties” will act during the upcoming election movement.
“Will they continue to harass and arrest our members or will the government discipline them?” he asks.
Another test is the upcoming staffing of polling stations and the question of voters’ sympathies. During the TPLF era, many organizations that called themselves “civil society” were in fact fronts for the ruling party.
“We will closely monitor the election authority’s staffing at village level so that they recruit independent administrators and volunteers.”
If the situation continues to escalate, the question arises as to whether it is possible to hold elections at all.
“No, today it is not possible to hold free elections in the areas that are under emergency conditions and are controlled by the military’s command post,” Dawud says.
The Question of Minority Rights
When asked about activist and journalist Eskinder Nega’s claims of ethnic cleansing in the Oromo region aimed at expelling non-Oromos, Dawud is dismissive.
“It is not surprising that Eskinder exploits this and travels around the world, warning the UN that Oromo’s youth, querroos, are terrorists, but it must stand for him. But if you are going to talk about the matter: the situation of Amharas in the Oromo region he is wrong, that they would be forced to flee is nonsense.”
According to him, recent reports of attacks on civilian students are not something for which his organization has responsibility.
“OLF operated in the region for 40 years while tens of thousands of civilians from the Amharic region lived in the area, but they were not attacked by OLF. We fought against the Ethiopian army, never against the Amharas people, their houses or homes.”
He points out that in several of the region’s largest cities there have always been 100,000 Amharas and that there are also officers and generals from the Amharan region within OLF’s ranks.
“Why would any of us attack innocent young students? To say that is an attack on us.”
So in a future Oromo region, where they own a majority of the seats, will the rights of minorities be guaranteed?
“Undoubtedly! It has been black and white in our political program since 1976: OLF respects the rights of minorities. They have the right to choose and to candidate and run their own affairs in Parliament. Why after 27 years would we have changed now? We are crystal clear in this regard.”
The Path Forward
Although OLF now faces a roadmap, its struggle has always been about two things: creating political consciousness among the population and pursuing independence.
When the OLF was formed, the aim was to fight against oppression in all its forms and to give the inhabitants of the region the political confidence to stand up for themselves. The main issues were also that the region and its inhabitants had the right to self-determination and to their own country.
When the Ethiopian Constitution was written after Mengistu was overthrown in 1991, a section on the right to self-determination was enrolled. The movement chose to participate in the transitional government with the goal of creating a democratic Ethiopia and not pushing the issue of independence.
But shortly thereafter, the transitional government collapsed and OLF chose — or was forced, depending on how one looks at it — into the forest again.
So how does OLF today view the demand for an independent state?
“It was OLF’s position previously to work for it. But at present we understand that it is not something we can demand from the Ethiopian state because it is not capable of giving it to us,” Dawud replies.
Just as in 1991-1992, people have been chosen to participate in the democratization process with the goal of seeing a democratic Ethiopia.
“We have chosen to play down our own historic demand for independence and prioritized the democratization of Ethiopia as a federation, a country with several states, several nations, living in peace. We wanted to and then we want to give this a chance again.”
According to him, it is a “pragmatic move” based on the analysis that today’s Ethiopian state formation would not respect a fully independent Oromo.
“What happens in the future, it lies in the future, there are of course several Eritrea-like opportunities to jump off, if they were so rigid that they do not accept self-determination, under this Ethiopian umbrella.”
Land Reform and Economic Vision
If everything goes the way of the election, a priority issue will be land reform in the region.
“Land ownership is the central political issue for us. Land that was formerly owned by feudal lords in the region is now owned by the government and because the people do not own the land they use, they also have no control over their lives.”
The goal is a land reform where users take over ownership. But Dawud emphasizes that previous owners should be compensated.
“Such a process is complex and in order for no one to be deceived by banks or investors, we also want to set up a control authority to monitor how land is sold and bought in the region.”
Areas that are now agricultural areas may also be considered for future industrial areas.
“Industrialization will be a ‘game changer’ for the area and mean that we are moving from an agrarian economy to a more mixed one. In this upcoming development, we welcome private companies and investors, but we have a social democratic view of society and want central functions such as communications, education, infrastructure, healthcare to be taken care of by the general public.”
A Question of Acceptance
Political self-confidence is high, and despite harassment and imprisoned party members, Dawud believes they will soon be the victors of the election.
But the question he ponders a lot is whether the ruling party will hand over power.
“Will the election be peaceful? Will the result be accepted? We don’t know that yet – but we want to show the outside world that we are for peace and for free elections. Then it becomes clear who is breaking this. We have our fears that the result will not be accepted.”
The Role of International Observers
In his work on the formal elections, Dawud believes countries such as Sweden have a big role to play — both with independent election observers and knowledge. He also points out that foreign states that have supported Abiy Ahmed’s reforms have a responsibility for the process and for pushing the government so that the military stays away during the electoral movement.
“We expect that Sweden does not accept that anyone abuses power, but ensures that it becomes a free, genuine choice in which the people can choose their representatives.”
Conclusion
The OLF’s journey from armed insurgency to electoral politics represents one of the most significant political transformations in contemporary Ethiopia. Whether that transformation succeeds — and whether the movement’s hopes for democratic change are realized — remains to be seen. What is clear is that the coming months will be decisive, not only for the OLF but for the future of Ethiopia’s fragile democratic experiment.
For a movement that fought for over 40 years, the ballot box may prove to be the most challenging battlefield of all.
This article is based on an interview by Martin Schibbye, originally published by The Blankspot on February 20, 2020.
Multicultural and Multifaith Victoria: A New Independent Voice for Diverse Communities

Victoria’s multicultural groups and communities have welcomed the creation of Multicultural and Multifaith Victoria, a new agency aimed at giving diverse communities a stronger voice in government, according to AMES Australia.
The government says the new agency will ensure diverse communities have an independent voice in government to influence policies and programs. Multicultural and Multifaith Victoria will support and advise government departments and agencies, including health and emergency services, and it will commence operations on 1 October 2026.
A Significant Step for Multicultural Victoria
The establishment of Multicultural and Multifaith Victoria marks a major development in how the Victorian Government engages with its diverse communities. For decades, multicultural communities have sought greater representation and a more direct channel to influence the decisions that affect their lives. This new agency is designed to be that channel.
The agency will serve as an independent body, providing advice and support to government departments and agencies across a range of portfolios. Its mandate includes ensuring that the needs and perspectives of multicultural and multifaith communities are considered in the development and delivery of policies and programs — particularly in critical areas such as health and emergency services.
What the Agency Will Do
Multicultural and Multifaith Victoria is expected to play a central role in:
- Advising government on policies and programs affecting diverse communities
- Ensuring independent representation for multicultural and multifaith voices within government
- Supporting government departments and agencies, including health and emergency services, to better serve diverse communities
- Strengthening community engagement and participation in civic life
By embedding these functions within a dedicated agency, the government aims to move beyond consultation toward genuine partnership with the communities it serves.
Commencing 1 October 2026
The agency will officially commence operations on 1 October 2026, a date that marks the beginning of a new chapter in Victoria’s approach to multicultural affairs. Communities and stakeholders are encouraged to stay informed as the agency takes shape and begins its work.
A Welcome Development
The creation of Multicultural and Multifaith Victoria has been welcomed by Victoria’s multicultural groups and communities, who see it as a positive step toward greater inclusion and representation. AMES Australia, a longstanding advocate for multicultural communities, has highlighted the significance of this development.
For communities that have long called for a stronger voice in government, the new agency represents both recognition and opportunity — a chance to shape the policies and programs that impact their daily lives.
Looking Ahead
As Victoria continues to grow as one of the world’s most diverse societies, the establishment of Multicultural and Multifaith Victoria signals a commitment to ensuring that diversity is not only celebrated but actively represented in the corridors of power.
The agency’s success will ultimately be measured by how well it amplifies community voices, influences meaningful change, and helps build a Victoria where every community feels seen, heard, and valued.
To read more about Multicultural and Multifaith Victoria, visit the link shared by AMES Australia.
#AMES #AMESAustralia #Victoria #MMV #VictorianGovernment
Irrecha Australia: Celebrating Culture, Community and Gratitude Across a Continent

What began as small community gatherings among Oromo families in Australia has blossomed into vibrant national festivals that now draw together elders, youth, and friends from across multicultural Australia — all in the spirit of thanksgiving.
At the heart of this growing movement is Irrecha Australia, a registered non-profit organization dedicated to honoring the Oromo people’s cherished thanksgiving tradition. Rooted in a deep reverence for nature, gratitude, and unity, the celebration has traveled thousands of kilometers from East Africa to find new life on Australian soil.
A Tradition of Thanksgiving Carried Across Continents
Irrecha is one of the most significant cultural and spiritual traditions of the Oromo people, celebrated as an expression of gratitude for nature’s bounty, peace, and community well-being. For Oromo Australians, the festival serves as both a connection to their ancestral homeland and a living, breathing practice passed down through generations.
What was once observed in modest gatherings has expanded into large-scale national festivals, reflecting the growth and vitality of the Oromo diaspora in Australia. These events have become cherished occasions where culture, faith, and community intersect.
Building an Inclusive Home for Culture
As a registered non-profit, Irrecha Australia has committed itself to preserving and promoting Oromo cultural heritage while creating inclusive spaces for learning and celebration. The organization places particular emphasis on empowering young people, equipping the next generation to carry traditions forward with pride and confidence.
Through its work, Irrecha Australia ensures that Oromo culture is not merely remembered but actively practiced, shared, and celebrated — in classrooms, community halls, and festival grounds alike.
A Vision for Multicultural Australia
The organization’s vision extends beyond the Oromo community itself. Irrecha Australia envisions a nation where Oromo culture thrives as an integral part of Australia’s diverse identity — a culture that enriches the broader society and contributes to the country’s multicultural fabric.
“Through festivals, education, and community initiatives, we strengthen connections, honour our heritage, and celebrate a way of life rooted in gratitude, resilience, and unity,” the organization states.
Gratitude, Resilience, and Unity
At a time when cultural preservation and community cohesion are increasingly valued, Irrecha Australia’s mission resonates with a wider Australian audience. Its festivals serve as a bridge — connecting generations, welcoming neighbors of all backgrounds, and demonstrating how heritage can flourish in a new home while remaining faithful to its roots.
For Oromo Australians and their friends across the country, Irrecha is more than a festival. It is a statement of identity, a celebration of survival and resilience, and an invitation to share in a tradition built on gratitude.
To learn more about Irrecha Australia’s festivals, educational initiatives, and community programs, follow the organization’s official channels or contact its team directly. Irrecha Australia
Dandenong Harmony Square: Oromo Community Honors Ilfinash Qanno with Love and Reverence

DANDENONG, Victoria — At 5 PM on September 12, 2026, Dandenong Harmony Square became the emotional heart of Melbourne’s Oromo diaspora. The Oromo Community in Melbourne Australia convened a solemn and deeply affectionate commemorative gathering to mourn the passing of legendary artist and freedom fighter Ilfinash Qanno, who died in Finfinnee on September 6. Hundreds of community members and friends assembled to express their profound respect and enduring remembrance for the woman known as “the voice of resistance.”
Grief Transformed into Celebration
From the outset, the commemoration was invested with a meaning that transcended mere mourning. In the days leading up to the event, Oromo advocacy groups in Melbourne called upon the community to transform sorrow into a celebration of Ilfinash’s life. “What she left us is not despair, but a radiant legacy,” the organizers wrote in a statement. “We must draw strength from her and from the spirit of those who came before us, and renew our commitment to the cause she defended throughout her life.”
That spirit permeated the entire gathering at Harmony Square. Participants wove together song, recitation, and remembrance to sketch the portrait of a woman who belonged not only to the stage but to the deepest conscience of a people. As the Oromo community in Minnesota expressed in its own condolence message, Ilfinash “dedicated her extraordinary talents throughout her life to expressing Oromo identity, history, language, aspiration, and resilience — often at tremendous personal cost.”
From Nekemte to Finfinnee: A Voice That Would Not Be Silenced
Ilfinash Qanno was born in 1962 in Nekemte, Oromia, and later moved to Finfinne. Her artistic career began amid the cultural revival of the Oromo renaissance, but it quickly became inseparable from political awakening. In 1976, at a historic cultural performance in Finfinnee, she electrified the audience with a single line: “Qawwee malee maaltu bilisa nu baasa?” — “Without a gun, what will set us free?” From that moment, she bound her destiny irrevocably to the Oromo liberation struggle.
Her music was never merely entertainment. In an era when Afaan Oromo expression and Oromo identity were brutally suppressed, her songs became vessels of memory, defiance, and collective aspiration. She drew on Oromo oral traditions, proverbs, and geerarsa — the traditional praise poetry of Oromo warriors — fusing cultural roots with political consciousness in songs such as “WBO Koo Maaloo Ree,” “Yaa Lammii Koo,” and “Geerarsa.”
The price was devastating. She was imprisoned multiple times under the Derg regime and subsequent governments. According to Oromo human rights documentation and accounts from fellow prisoners, she endured extraordinarily brutal treatment in detention — including having her head forcibly shaved with broken glass. This violence was not merely physical torture; it was a calculated assault on a woman who stood through her voice. Yet as she later reflected, her physical frailty could not simply be attributed to age — the prison gates had opened, but the imprisonment never truly left her body.

She Opened the Road for Oromo Women
Ilfinash’s significance extends far beyond the label of “protest singer.” The Oromo community in Melbourne emphasized in its tribute her role as a pioneer of Oromo women in public life: in an era when restrictive expectations severely constrained women’s participation in public affairs, she challenged both political oppression and social convention, carving out space for those who would follow. “Her courage created possibilities for generations of Oromo artists and women,” the organization wrote.
This dimension was invoked repeatedly at the Harmony Square gathering. For many young Oromo women present, Ilfinash was not merely a name to be honored but a stance to be inherited: the conviction that women have the right not only to sing but to stand at the forefront of struggle.
A Final Resting Place: Ambo’s Loyalty Repaid
Ilfinash Qanno ultimately chose Ambo as her final resting place. It was not an arbitrary decision. In 1992, she was captured alongside comrades in fighting near Ambo and detained at the Kerchele detention center. When elements within the regime discussed whether to execute her, the people of Ambo answered with collective action: they pooled money to bribe the prison commander, and the weight of popular will made the authorities afraid to act.
She never forgot. When her life approached its end, she did not choose to return to her birthplace but to the city whose people had once ransomed her life through their courage. Ambo’s people had refused to let her die; she answered that debt with eternal rest among them.
The Voice Has Fallen Silent; The Song Endures
Ilfinash Qanno left behind more than ten albums and an auditory archive dispersed across Oromo diaspora communities worldwide. Her cassette tapes once crossed borders she herself could not cross; her melodies passed from mouth to mouth through the cracks of prohibition and imprisonment.
The commemoration at Dandenong Harmony Square was the echo of that archive on another continent. When Oromo diaspora members sing her songs in a public square in a foreign land, they are doing more than remembering a person. They are enacting the very truth Ilfinash proved with her life: that a people’s language, memory, and identity are worth defending — and can be defended.
The voice has fallen silent. The song endures.

Addis Standard Wins NED Democracy Award 2026

WASHINGTON — The National Endowment for Democracy (NED) honored the Addis Standard, Ethiopia’s leading independent news outlet, with its 2026 Democracy Award for Freedom of the Press at a ceremony held Wednesday evening at George Washington’s Mount Vernon estate.
The award, presented as part of NED’s commemoration of America’s 250th anniversary, recognized the publication’s founder and editor-in-chief, Tsedale Lemma, for a career defined by telling the stories of overlooked communities, reporting on abuses others would prefer hidden, and preserving evidence of crimes that could one day lead to accountability.
“When conflict and repression made independent reporting both dangerous and difficult, Addis Standard continued to pursue the truth—bringing vital coverage from Ethiopia to readers at home and around the world,” NED said in its citation .
National Democratic Institute Board Member Alice Albright presented the award to Lemma on behalf of the newsroom, honoring journalists who, in NED’s words, “give citizens the trusted information they need to understand their country and help shape its future” .
The recognition comes after a year of intensifying pressure on the outlet. In April 2025, Ethiopian police raided its office and the home of a senior staff member, briefly detaining three managers and confiscating electronic equipment. In February 2026, the Ethiopian Media Authority revoked the publication’s online media registration certificate, citing “repeated violations” of media laws. The publisher, JAKENN Publishing PLC, has contested the decision as unlawful, and the case remains before the Federal High Court.

Lemma founded Addis Standard in February 2011 as a monthly magazine, building it into one of the most influential independent voices in Ethiopian media history . She began her journalism career in 2000, working as a senior reporter at the now-defunct Addis Tribune before leaving the field in 2005 amid post-election turmoil to serve as a communications and political advisor at the Israeli Embassy in Addis Ababa. She returned to journalism in 2011 with the launch of Addis Standard .
In 2014, The Africa Report named her one of the continent’s 50 Rising Stars .
NED’s Democracy Award is presented annually to individuals and organizations advancing democratic freedoms in the face of repression. Other 2026 recipients included the Syrian Center for Media and Freedom of Expression, Russian anti-war clergy initiative Friede Allen, Burma’s Spring Revolution organizers, and imprisoned Cuban dissidents Félix Navarro, Luis Manuel Otero Alcántara, and Maykel Castillo Pérez .
“The yearning for freedom that launched our nation 250 years ago remains one of the most powerful forces in the world today,” said NED Board Chairman Peter Roskam. “This year’s honorees embody the courage and persistence required to defend those rights in their own communities” .
Birraa: The Oromo Season of Hope, Renewal, and Prosperity

In Oromo culture, Birraa is more than a season—it is a symbol of hope, renewal, and prosperity. It is a time when the land awakens, communities gather, and hearts are filled with optimism for what lies ahead.
As the rains ease and the fields turn green, Oromos across the homeland and the diaspora are welcoming Birraa — the season of renewal and abundance. It is a time deeply rooted in Oromo tradition, culture, and spirituality, marking the transition from the rainy season to a period of growth, flowering, and new beginnings.
A Season Rooted in Tradition
For generations, Birraa has held a special place in Oromo life. It is the season when the land is at its most fertile, when crops begin to flourish, and when communities come together in celebration of nature’s bounty. It is a time of hope—a reminder that after every rainy season, the sun returns, and with it, new life.
In Oromo culture, Birraa represents:
Hope – The promise of a brighter tomorrow and renewed possibilities.
Renewal – The awakening of nature and the human spirit alike.
Prosperity – The abundance that follows patience, hard work, and faith.
“Baga Birraan Isiniif Barihe!”
This beautiful Oromo greeting captures the essence of the season:
“Baga Birraan isiniif barihe!”
It is a wish that the Birraa season may dawn brightly upon you—bringing hope, blessings, and prosperity. It is a phrase exchanged among family, friends, and neighbours, carrying with it the warmth and generosity that define Oromo culture.
A Time of Community and Connection
Birraa is not only a celebration of nature—it is a celebration of community. Families gather, stories are shared, and traditions are passed down from generation to generation. It is a time to strengthen bonds, express gratitude, and look forward together.
For Oromos in the diaspora, Birraa is also a moment of connection to the homeland—a reminder of the land, the people, and the culture that shaped them, no matter how far they may be from home.
Celebrating Birraa Around the World
From the highlands of Oromia to cities across Australia and beyond, Oromos are marking the season with joy and pride. Whether through gatherings, cultural performances, or simple acts of sharing, the spirit of Birraa transcends borders and unites Oromos wherever they are.
A Message of Hope for All
In a world often marked by challenges and uncertainty, Birraa offers a powerful message: that hope endures, that renewal is always possible, and that prosperity follows those who persevere.
May this Birraa season bring blessings to all Oromos and to all who celebrate the beauty of nature’s cycles.
Happy Birraa season!
Baga Birraan isiniif barihe!
A Rare Convergence: Ethiopian, Jewish, and Coptic New Year Festivals Coincide in Australia

AMES Australia highlights an extraordinary moment of cultural and religious convergence as three major festivals—Enkutatash, Rosh Hashanah, and Nayrouz—fall on the same day, offering a powerful reflection of Australia’s shared humanity.
In a remarkable alignment of faith and culture, today marks the celebration of three significant festivals from three distinct traditions: Enkutatash, the Ethiopian New Year; Rosh Hashanah, the Jewish New Year; and Nayrouz, a festival of the Coptic Orthodox Church.
AMES Australia, a leading provider of settlement services and multicultural advocacy, has drawn attention to this rare coincidence, noting that the three events are governed by different calendars—making their convergence an extraordinary occurrence.
Three Festivals, Three Traditions
Enkutatash — the Ethiopian New Year — falls at the end of the rainy season and is celebrated with family gatherings, the blooming of the yellow adey abeba flower, and wishes of peace and prosperity. Melkam Addis Amet!
Rosh Hashanah — the Jewish New Year — is a time of reflection, renewal, and hope. Families gather to hear the shofar, dip apples in honey, and pray for a sweet year ahead. Shana Tova U’Metuka!
Nayrouz — a festival of the Coptic Orthodox Church — marks the beginning of the Coptic New Year and is a time of spiritual renewal and remembrance of the faithful. Nayrouz Mubarak!
A Season of Many Celebrations
Around this same period, millions of people around the world are also observing Mawlid al-Nabi, the birthday of the Prophet Muhammad, and the Christian festival of the Holy Cross — further enriching this season of diverse religious and cultural observance.
The convergence of so many significant dates speaks to the profound diversity of faith and culture that exists in Australia and around the world.
Australia: An Experiment in Cultural Convergence
AMES Australia reflected on the deeper meaning of this moment:
“Just like the conjunction of these cultural and religious celebrations, Australia is an experiment in cultural convergence; a nation that has welcomed people from different cultures while valuing its first peoples and fostering exchanges of ideas.”
This observation captures the essence of Australia’s multicultural identity — a nation built on migration, shaped by diversity, and strengthened by the exchange of traditions, beliefs, and ideas.
Valuing First Peoples and Fostering Exchange
AMES Australia’s statement also acknowledges the importance of honouring Australia’s First Peoples while embracing the contributions of all communities. True multiculturalism is not merely about coexistence—it is about active exchange, mutual respect, and a shared commitment to building a harmonious society.
The rare alignment of these festivals serves as a reminder that while our calendars, languages, and traditions may differ, our hopes for peace, renewal, and a better year ahead are profoundly shared.
A Shared Humanity
At a time when divisions can seem deep, the coincidence of these celebrations offers a powerful counter-narrative—one of unity, mutual recognition, and shared humanity.
Whether lighting candles for Rosh Hashanah, gathering with family for Enkutatash, or observing Nayrouz, millions of people today are united by a common desire: to welcome a new year with hope, gratitude, and peace.
Warm Wishes to All
To all those celebrating today:
Melkam Addis Amet! — Happy Ethiopian New Year!
Shana Tova U’Metuka! — Have a good and sweet year!
Nayrouz Mubarak! — Blessed Nayrouz!
May this rare convergence of faith and culture inspire all Australians to celebrate our diversity and strengthen the bonds that unite us.
Read more from AMES Australia:
Convergence of religious and cultural festivals reflect our shared humanity
#AMES #AMESAustralia #Enkutatash #RoshHashanah #Neyrouz #NewYear #Holidays #MulticulturalAustralia #SharedHumanity
Oromo Community in Melbourne to Hold Memorial for Artist Ilfinash Qannoo in Dandenong

The Oromo Community in Melbourne has announced it will host a special memorial event to honour the life and legacy of the beloved artist and freedom fighter, Ilfinash Qannoo, on September 12, 2026.
The Oromo Community in Melbourne (OCM) has organised a commemorative gathering to celebrate the life and enduring legacy of Artist Ilfinash Qannoo, who passed away recently in Oromia.
The memorial program will take place on September 12, 2026, at Dandenong Harmony Square, beginning at 5:00 PM.
A Celebration of Life and Legacy
Artist Ilfinash Qannoo was more than a performer—she was a symbol of Oromo resilience, unity, and the enduring struggle for freedom. Throughout her life, she dedicated herself to advocating for Oromo liberation, justice, human rights, and gender equality, using her art as a powerful tool for change.
Her passing has been deeply felt by Oromos in Victoria, across Australia, and around the world. The memorial event organised by the OCM offers the community an opportunity to come together, share their grief, and—most importantly—celebrate her remarkable contributions.
A Call to the Community
The Oromo Community in Melbourne has extended a warm invitation to all members of the community and friends of Oromia to attend the memorial gathering:
“Come to Dandenong Harmony Square at 5:00 PM and let us express the love and respect we hold for our artist!”
The event will feature a program of tribute, reflection, and cultural celebration, honouring the life of a woman who gave everything to the Oromo cause.
Event Details
📍 Location: Dandenong Harmony Square, Victoria, Australia
📅 Date: September 12, 2026
⏰ Time: 5:00 PM
Honouring a Heroine
Ilfinash Qannoo’s legacy is one of courage, dedication, and unwavering commitment to her people. Her music and advocacy inspired millions, and her memory continues to unite Oromos across the globe.
The OCM’s memorial event is not only a tribute to her life but a reaffirmation of the values she stood for—unity, justice, and the unyielding pursuit of freedom for Oromia.
A Community United in Remembrance
As Oromos in Victoria gather at Dandenong Harmony Square, they will do so with heavy hearts but also with pride—pride in a woman who represented the very best of Oromo culture, resilience, and hope.
The event promises to be a powerful moment of community solidarity, cultural expression, and collective remembrance.
Join Us
All members of the Oromo community, friends of Oromia, and supporters of justice and human rights are warmly invited to attend.
Let us come together to honour a true heroine of Oromia. Let us celebrate her life, her art, and her enduring legacy. Let us show the world that Ilfinash Qannoo will never be forgotten.
Galatoomaa! — Thank you!
Event Summary:
| Detail | Information |
|---|---|
| Event | Memorial for Artist Ilfinash Qannoo |
| Organiser | Oromo Community in Melbourne |
| Location | Dandenong Harmony Square, Victoria |
| Date | September 12, 2026 |
| Time | 5:00 PM |
Bilisummaan Oromoof!
Rosh Hashanah: Victorian Multicultural Commission Extends Warm Wishes to Jewish Community

As Jewish families across Victoria prepare to gather tonight, the Victorian Multicultural Commission has extended its warmest wishes to the community, recognising Rosh Hashanah as a time of reflection, renewal, and hope for the year ahead.
The Victorian Multicultural Commission (VMC) has issued a heartfelt message to Jewish communities across the state as they prepare to welcome Rosh Hashanah, the Jewish New Year.
In its statement, the Commission acknowledged the sacred significance of the occasion while celebrating the enduring contributions the Jewish community has made—and continues to make—to the cultural, social, and economic life of Victoria.
A Time of Reflection, Renewal, and Hope
Rosh Hashanah, which begins at sunset tonight, marks the start of the Jewish year 5787. It is a period of deep spiritual significance—a time when Jewish families come together to reflect on the past year, seek forgiveness, and look forward with hope and renewed commitment to their faith and community.
The traditions of Rosh Hashanah are rich with meaning. The sounding of the shofar—a ram’s horn—calls worshippers to awaken their souls. Apples dipped in honey symbolize the wish for a sweet year ahead. Family meals, prayers, and acts of charity mark the ten days of repentance that follow, culminating in Yom Kippur, the Day of Atonement.
Recognising an Enduring Contribution
The Victorian Multicultural Commission’s statement also highlighted the profound and lasting impact of the Jewish community on Victoria:
“We recognise and celebrate the enduring contribution that the Jewish community makes to Victoria.”
From the arts and education to business, medicine, philanthropy, and public service, Jewish Victorians have helped shape the state’s identity for generations. Their resilience, creativity, and commitment to community have enriched Victorian society in countless ways.
A Message of Warmth and Solidarity
The Commission’s message reflects the spirit of inclusivity and respect that defines Victoria’s multicultural ethos:
“We extend our warm wishes at this special time.”
As Jewish families gather tonight—around dinner tables, in synagogues, and in community centres across the state—they do so knowing that their traditions, faith, and contributions are recognised and valued by the broader Victorian community.
Shana Tova U’Metuka
The Commission concluded its message with the traditional Hebrew greeting:
“Shana Tova U’Metuka! Have a good and sweet year.”
These simple words carry profound meaning—a wish for sweetness, blessing, and peace in the year ahead.
A Celebration of Victoria’s Diversity
Rosh Hashanah is not only a time for the Jewish community to reflect and celebrate; it is also an opportunity for all Victorians to appreciate the richness of the state’s cultural and religious diversity.
The Victorian Multicultural Commission’s statement serves as a reminder that Victoria’s strength lies in its diversity—and that by honouring one another’s traditions, we build a more inclusive, harmonious, and united society.
Warm Wishes to All Celebrating
To all Jewish families and individuals across Victoria welcoming the new year:
Shana Tova U’Metuka!
May the year ahead be filled with health, happiness, and peace. May it be a year of sweet moments, meaningful connections, and abundant blessings.
A Rare Calendar Alignment: Victoria’s Jewish and Ethiopian Communities Welcome the New Year Together

In a remarkable moment of cultural convergence, two of Victoria’s vibrant communities are celebrating their respective new years on the same day—a rare calendar alignment that speaks to the rich tapestry of faith and culture that defines the state.
The Ethnic Communities’ Council of Victoria (ECCV) has marked the occasion with a message of unity and celebration, extending warm wishes to Jewish communities observing Rosh Hashanah and Ethiopian communities celebrating Enkutatash.
The alignment of these two significant cultural and religious milestones is a rare occurrence—one that offers a powerful reminder of the diversity that makes Victoria one of the most multicultural places in the world.
Rosh Hashanah: A Time of Reflection and Renewal
For Jewish communities, Rosh Hashanah—the Jewish New Year—began at sunset and is a sacred time of reflection, repentance, and hope. Families gather to hear the sounding of the shofar, share festive meals, and dip apples in honey to symbolize the wish for a sweet year ahead.
“Shana Tova U’Metuka” — Have a good and sweet year — is the traditional greeting exchanged among Jewish families and friends during this holy period.
Enkutatash: A Celebration of Renewal and Hope
For Ethiopian communities, today marks Enkutatash, the Ethiopian New Year. Falling at the end of the rainy season, Enkutatash—which means “gift of jewels”—is a time of joy, family gatherings, and the vibrant blooming of the yellow daisy, adey abeba, which carpets the Ethiopian highlands.
“Melkam Addis Amet” — Happy New Year — is the greeting shared among Ethiopian families as they welcome a new year with hope, unity, and celebration.
A Victoria of Many Cultures and Faiths
The ECCV’s statement captures the spirit of the moment:
“We are proud to live in a Victoria that is home to so many diverse cultures and faiths, and wish everyone celebrating a happy, healthy and peaceful new year.”
This rare calendar alignment is a testament to the strength of Victoria’s multicultural society—a place where diverse communities not only coexist but celebrate together, enriching one another’s lives and the life of the state as a whole.
Celebrating Together
As Jewish and Ethiopian families across Victoria gather with loved ones tonight, they do so not only as separate communities but as part of a shared Victorian story—one of migration, resilience, faith, and the enduring power of culture.
The ECCV’s message serves as a reminder that in celebrating our differences, we strengthen our common bonds. In honouring each other’s traditions, we build a more inclusive and harmonious society.
Warm Wishes to All
To all those celebrating today:
Shana Tova U’Metuka — May your year be good and sweet.
Melkam Addis Amet — May your new year be filled with joy and peace.
May this rare moment of alignment bring blessings to all Victorians, regardless of faith or background. And may the year ahead be one of health, happiness, and harmony for everyone.
Rosh Hashanah: Victorian Jewish Families Gather to Welcome a Sweet New Year

As the sun sets this evening, Jewish families across Victoria will gather around their tables to celebrate Rosh Hashanah, the Jewish New Year—a sacred time of reflection, renewal, and hope for the year ahead.
The sounding of the shofar, the dipping of apples in honey, and the sharing of festive meals will mark the beginning of the Jewish year 5787, a period of deep spiritual significance for Jewish communities in Victoria and around the world.
Rosh Hashanah, which literally means “head of the year,” is a time when Jewish families come together to reflect on the past year, seek forgiveness, and commit to renewal in the year to come. It is a celebration that blends joy with introspection—a moment to consider one’s actions, strengthen bonds with community and faith, and look forward with hope.
A Time of Reflection and Renewal
The traditions of Rosh Hashanah are rich with symbolism. The shofar—a ram’s horn—is blown in synagogues, its haunting sound calling worshippers to awaken their souls and return to what matters most. Sweet foods, particularly apples dipped in honey and round challah bread, symbolize the wish for a sweet and complete year ahead. The pomegranate, with its many seeds, represents the hope for a year filled with good deeds and blessings.
For Jewish families in Victoria, this is also a time of community—a moment to gather with loved ones, welcome guests, and reaffirm the values that have sustained the Jewish people for millennia.
Celebrating the Jewish Community’s Enduring Contribution
Victoria has long been enriched by the presence and contributions of its Jewish community. From business and the arts to education, medicine, philanthropy, and public service, Jewish Victorians have helped shape the state’s cultural, economic, and social fabric for generations.
Their enduring contributions—built on a foundation of faith, resilience, and a deep commitment to community—deserve recognition and celebration, not only during Rosh Hashanah but throughout the year.
Wishing the Community a Sweet New Year
As Jewish families across Victoria prepare to usher in the new year, we extend our warmest wishes to the entire Jewish community.
May this Rosh Hashanah be a time of peace, health, and joy. May the year ahead bring blessings, success, and sweet moments shared with family and friends.
Shana Tova U’Metuka! — Have a good and sweet year!
The Unbroken Ode: Elfinesh Keno’s Life of Resistance and the Legacy She Left in Ambo

By Daandii Ragabaa
In a world where countless souls bend, break, or sell their dignity for comfort or personal gain, Elfinesh Keno walked through fire and emerged with her value intact. Even in death, her respect stands untouched—a monument to a life lived not for fame, but for freedom. Her art was never mere entertainment; it was resistance. It was a shield. It was a call to conscience.
She was an Oromo singer and cultural icon whose voice rose not for applause but for the rights, equality, and dignity of her people.
The Child of a Legacy
Born into the shadows of a struggle far larger than herself, Elfinesh Keno—known to many as Ilfinash Qannoo—was the daughter of Daraaraa Kafanii. Her lineage traced directly to Obboo Argaw Dinqaa, a towering Oromo patriot, lawyer, and founding father of cultural and political organizations such as Jibatii, Maccaa, and the Waldaa Walgargaarsaa Maccaafi Tuulamaa (WMT). Obboo Argaw was no ordinary man. Imprisoned for his opposition to the H/S government, he emerged from confinement to organize the Grand Oromo Cultural Festival of 1977 in Finfinne. He used culture as a weapon to resurrect Oromo identity and unity.
It was on that stage that young Elfinesh Keno first stepped into the light of history, performing alongside artists like Obboo Tasammaa Nagarii and Aaddee Kuulanii Guddinaa. Her art was a product of that great cultural renaissance—a movement that toured towns such as Asallaa, Waliso, and Naqamtee, where elders like Jaal Nadhii Gammadaa and Jaal Magarsaa Barii worked alongside Obboo Argaw to reinstate the sacred Gadaa system through performance.
A Heroine Forged in the Crucible of Conflict
But the road was never easy. When the Oromo liberation movement intensified, the Derg regime came for its leaders. Obboo Argaw was arrested on October 19, 1978, and later executed. Yet the flame he lit was passed to the next generation—to artists like Daraaraa Kafanii and his daughter, Elfinesh.
In the turbulent years that followed, Elfinesh found herself on the frontline. During a ferocious battle in Burree, Jalduu, in July 1992, between W3O fighters and the Wayyaanee (EPRDF) regime, she and fellow artist Zaruhuun Wadaajoo were captured. They were imprisoned in Ambo’s Karchallee detention center. There, Elfinesh faced the possibility of execution.
Her story at that point offers a stunning glimpse into her character. When the Wayyaanee regime’s OPDO operatives debated executing her, she was saved—not by bending her principles, but by her unwavering association with the Oromo people. Some of those who held her file, knowing the depth of her devotion, feared the wrath of the people so much that they altered her records to avoid carrying out the sentence.
Meanwhile, the people of Ambo acted. They pooled their money and bribed the prison commander, ensuring Elfinesh would not be killed behind bars. When she was finally released, the community welcomed her like a returning queen—taking her to the Daraaraa Kafanii Hotel, where she reunited with elders and fellow fighters. Even in the face of death, she did not run. She chose duty.
Ambo’s Daughter by Choice
One of the most defining moments of Elfinesh Keno’s life came near the end. When she could have chosen to return to her birthplace, to the comfort and familiarity of her early years, she did not. Instead, she chose Ambo—the city whose people once chose to face bullets for her.
Ambo’s masses had refused to let her die. They had stood by her during her darkest hour, chanting for her survival and promising to keep the fight for true freedom alive. In return, Elfinesh honored their bravery with her final resting place. That decision alone speaks volumes about her character.
Her choice reminds us that heroism is not loud; it is consistent. It is not boastful; it is principled. And it is not convenient; it is costly. But Elfinesh Keno paid that cost willingly.
A Lesson for the Wavering
Elfinesh Keno’s life offers a powerful lesson to all who waver, compromise, or forget the weight of responsibility. While many ran for safety, she ran toward duty. While others hid, she stood in the field. While some betrayed their own, she remained truthful to her core.
Her integrity was so complete that she could recognize goodness even in those standing on the opposite side of history—a mark of a true heroine. She taught the cowards and the “gantuus” that she would rather be covered with the flag of resistance, a symbol of freedom, than to live under the shadow of betrayal.
The Eternal Thread
Elfinesh Keno’s story is not an isolated one. It is a thread in a larger tapestry of Oromo resistance and cultural preservation. In her, we see the face of Obboo Argaw Dinqaa. Through her, we hear the voices of Jaal Nadhii Gammadaa, Jaal Magarsaa Barii, Jaal Abboomaa Mitikkuu, and countless unnamed heroes who gave their lives for Oromummaa.
Her passing is a heartbreak—”Bool’akee bookni haa guutu,” as the Oromo poet wrote. Yet she did not die in vain. She passed away with her value intact, her respect untouched, and her legacy eternal.
May her memory continue to guide her people.
May her courage continue to inspire future generations.
May her integrity remain a mirror for all who claim to serve the truth.
Stand for Something
Elfinesh Keno’s final chapter reflects her deepest values: the pursuit of truth, the protection of dignity, and the unwavering commitment to her people. In the end, she was not just an artist or a performer—she was a symbol of what it means to live with purpose and die with honor.
Her voice may be silent now, but the melody of her resistance will echo forever.
Stand for something.
Live truthfully.
Protect your dignity.
Let your final chapter reflect your deepest values.
Elfinesh Keno—Ilfinash Qannoo—passed away with her value intact.
Her respect untouched.
Her legacy eternal.
Veteran Oromo Artist and Freedom Fighter Ilfinesh Qannoo Honored with Grand Memorial Concert in Finfinne

(FINFINNEE, Oromia, 8 September 2026) – In a powerful display of cultural pride and historical remembrance, a grand memorial concert was held today at Addis Ababa Stadium to honor the life and legacy of the legendary artist and freedom fighter, Ilfinesh Qannoo.
Born in 1962 in the Gutoo Giddaa district of East Wallagga, Ilfinesh Qannoo was a figure of immense courage from her earliest days. Her journey into the arts began in her childhood, but it was her unwavering commitment to the unity and identity of the Oromo people that would define her life’s work.
A Star Rises in Wallagga
Ilfinesh Qannoo first showcased her extraordinary talent by joining the Great Wallagga Cultural Troupe, where she quickly rose to prominence as a star. Her performances radiated bravery, talent, and a deep connection to her roots.
After relocating to the capital, Addis Ababa, she became a voice of resistance during a dark period in Ethiopian history. Her music, carried by Oromo Radio, became an anthem of unity and resilience for the Oromo people, a beacon of hope amid political repression. She used her art as a weapon of consciousness, never shying away from the struggle, even as she endured immense hardship, including imprisonment and torture.

A Legacy in Music and Struggle
Throughout her career, Ilfinesh Qannoo produced over ten albums, which continue to resonate widely. Her songs remain timeless anthems that advocate for Oromo unity and envision a progressive future for the Oromo people. Her voice was not just an instrument of entertainment, but a clarion call for political and social change.
Beyond the stage, she was a mother to four daughters—having given birth to two and raising two others—and was a matriarch whose life embodied the spirit of the Oromo woman. Her personal and professional journey reflected the broader narrative of her people’s struggle and perseverance.
Her Final Wish
Ilfinesh Qannoo passed away on September 6, 2026, at the age of 64. In a poignant farewell message, she left a powerful wish that continues to echo in the hearts of her followers:
“If my body can serve to unite the Oromo people, bury me in Ambo. If not, let my remains rest in the cold of Norway.”
Today, her funeral service is also being held in Ambo, fulfilling a portion of her solemn request.

Today’s Ceremony
Today’s memorial event at Finfinne Stadium brought together a massive crowd, including federal and Oromia regional state officials, family members, relatives, admirers, and Oromo people from various parts of the region. The concert served as a final tribute to an icon whose art and activism left an indelible mark on the cultural and political fabric of the Oromo nation.
As the nation honors her legacy, Ilfinesh Qannoo remains a symbol of resilience—a voice that continues to inspire future generations through the power of her timeless art and defiant spirit.

A Life Worth Celebrating—A4O Calls for Honor, Not Grief, for Artist Ilfinash Qannoo

By Our Correspondent
(Melbourne, Australia – 8 September 2026)-In a poignant and powerful statement released today, Advocacy for Oromia (A4O) has called on Oromos and friends of the struggle worldwide to transform mourning into celebration for the late artist and freedom fighter, Ilfinash Qannoo.
The Melbourne-based advocacy group, speaking from their Australian headquarters, emphasized that while the loss of the beloved artist is deeply felt, her life, legacy, and unwavering commitment to the Oromo cause demand a response of honor rather than sorrow.
A Life Dedicated to Liberation
Ilfinash Qannoo was no ordinary artist. According to A4O, she was a steadfast pillar of the Oromo liberation movement, dedicating her entire life to the struggle for Oromo self-determination. Her artistry was not merely entertainment—it was resistance. Her voice was not just melody—it was a clarion call for justice.
“Artist Ilfinash Qannoo spent her whole life supporting and advancing the Oromo struggle for freedom,” the statement reads, positioning her among the most committed cultural warriors of her generation.
More Than an Artist—A Symbol
A4O’s statement highlights ten compelling reasons why Ilfinash Qannoo’s legacy must be celebrated:
A Symbol of Oromo Identity: She embodied the pride, dignity, and cultural richness of the Oromo nation. Her very presence was a testament to Oromo resilience and identity.
Champion of Justice: She was a fearless defender of Oromo rights, human rights, and gender equality. She challenged oppression in all its forms and stood against discrimination, including gender-based injustice.
Unifier of the Oromo People: At a time when division threatens the struggle, Ilfinash Qannoo stood as a powerful symbol of Oromo unity, reminding her people that solidarity is the foundation of victory.
Teacher and Inspiration: Through her life and work, she taught Oromos to resist subjugation with dignity, while also respecting the rights of other nations—a rare and powerful example of principled advocacy.
Martyr for the Cause: Her final resting place in Ambo is now etched into the historical landscape of the Oromo struggle. Her grave, like her life, has become a site of memory and honor.
A Legacy That Transcends Death
Perhaps the most striking aspect of A4O’s tribute is the assertion that Ilfinash Qannoo’s impact extends far beyond her lifetime. She did not simply live for Oromia; she ensured that even in death, she would remain a rallying figure for the movement.
“She left us not with despair, but with a glorious legacy,” the statement declared. “We are called to take strength from what she and our forebears have left us, and to rededicate ourselves to the struggle with renewed vigor.”
A Call to Action, Not Lamentation
In what can be described as a clarion call to the Oromo diaspora and the wider movement, A4O urged supporters to channel their grief into action. The organization stressed that the most fitting tribute to Ilfinash Qannoo is not tears, but a renewed commitment to the goals she championed.
“We must celebrate her life, her work, her history, and her enduring symbol of resilience,” the statement emphasized. “Let us march forward in her honor, advancing the struggle for Oromo liberation with determination and unity.”
Global Reach of the Statement
Issued from Melbourne, Australia, on 8 September 2026, the statement reflects the global nature of the Oromo struggle and the far-reaching influence of cultural icons like Ilfinash Qannoo. A4O’s message transcends geographic boundaries, speaking directly to Oromos in the homeland and across the diaspora.
The advocacy group concluded with an unwavering declaration: “Victory to Oromia!” —a fitting epitaph for a woman whose life was dedicated to that very cause.
Historical Context
Ilfinash Qannoo’s passing marks the end of an era in Oromo cultural and political history. She was among a generation of artists who used their craft as a weapon of resistance, challenging the status quo and inspiring millions. Her death is not just a loss of talent, but the departure of a moral compass for a movement in constant pursuit of justice.
As Oromos around the world reflect on her legacy, A4O’s message is clear: Grieve, yes—but more importantly, celebrate. Honor her by carrying the torch she has passed on.
About Advocacy for Oromia (A4O): Based in Melbourne, Australia, A4O is a diaspora advocacy organization committed to advancing the rights, justice, and self-determination of the Oromo people through awareness, advocacy, and solidarity initiatives.
“We mourn her loss, but we celebrate her life—for in her, Oromia found a voice that will never be silenced.”

A Voice Silenced, A Legacy Eternal – Oromo Community in Melbourne Mourns Artist Elfinesh Keno

By OCM Media & Communications
(MELBOURNE, Victoria – 7 September 2026)-A profound stillness has fallen over the Oromo community in Australia and beyond. The melodious voice that once gave life to Oromo heritage, that carried the hopes, joys, and struggles of a proud nation across generations, has fallen silent.
Artist Elfinesh Keno, a beloved cultural icon whose artistry became the heartbeat of Oromo identity, passed away recently, leaving behind a legacy that transcends time and geography. The Oromo Community in Melbourne (OCM), on behalf of its members and the wider Oromo diaspora across Victoria and Australia, has issued an official letter of condolence, mourning the loss of a woman who was far more than an entertainer—she was a guardian of culture, a storyteller of the people, and a beacon of inspiration.
A Life Dedicated to Oromo Culture
Born into a world where Oromo culture, language, and traditions faced immense pressures, Elfinesh Keno rose as a defiant yet graceful voice of resilience. Through her music, she celebrated the beauty of Oromo heritage—its poetry, its rhythms, and its profound connection to identity. Her songs were not mere performances; they were living archives of a people’s history, a mirror reflecting their collective aspirations and an anthem of their enduring spirit.
From the vibrant stages of Ethiopia to the community halls of the diaspora, Elfinesh’s artistry resonated with Oromos everywhere. Her voice became a bridge—connecting the homeland with the scattered children of Oromo, reminding them that no matter how far they travelled, their roots remained strong and their culture unbroken.
More Than Music: A Cultural Pillar
The OCM’s condolence letter describes Elfinesh Keno as a “revered cultural figure” whose work “transcended entertainment.” Indeed, her contributions went far beyond the recording studio or the concert stage. She was a mentor to young artists, a symbol of pride for Oromo women, and a tireless advocate for the preservation of Oromo language and traditions.
Through her lyrics, she wove together the threads of history—celebrating heroes, lamenting injustices, and envisioning a future where Oromo identity flourishes without fear. Her music became a source of strength during times of hardship and a soundtrack for moments of celebration.
A Global Outpouring of Grief
In the days following her passing, tributes have poured in from Oromo communities across the globe. From Melbourne to Minneapolis, from London to Addis Ababa, fans, fellow artists, and cultural leaders have expressed their sorrow and gratitude for the gifts she left behind.
The Oromo Community in Melbourne, standing in solidarity with Oromo communities worldwide, has reaffirmed its commitment to preserving the cultural legacy that Elfinesh Keno so passionately championed. In their condolence message, the OCM honoured her “life, achievements, and service to Oromo culture,” vowing to carry forward the torch she so brightly lit.
A Legacy for Future Generations
Elfinesh Keno’s enduring contributions will continue to echo through the songs she sang, the stories she told, and the values she embodied. Her legacy is not merely one of artistic excellence but of cultural stewardship. She reminded the Oromo people that their identity is a treasure worth protecting, their language a gift worth speaking, and their history a story worth telling.
As the OCM noted in their letter, the role of artists like Elfinesh Keno “in preserving and promoting our cultural heritage” is vital. Her life’s work has laid a foundation upon which future generations can build, dream, and create.
Farewell to a Beloved Daughter
To her family, friends, and fellow artists, the Oromo community extends its deepest sympathy and prayers. Words cannot fill the void her passing has left, but the memories she created—and the impact of her life’s work—will provide comfort and strength in the days ahead.
The Oromo Community in Melbourne, in its letter of condolence, expressed a hope that her family “may find strength, comfort, and peace in the cherished memories they shared and in the lasting impact of her life’s work.”
Eternal Peace, Enduring Inspiration
As the sun sets on the life of Artist Elfinesh Keno, a new dawn rises in her honour. Her voice may have fallen silent, but its echoes will never fade. Her songs will continue to be sung, her legacy will continue to inspire, and her spirit will forever remain woven into the fabric of Oromo identity.
May Artist Elfinesh Keno rest in eternal peace, and may her memory continue to inspire generations to come.
Oromo Community in Melbourne (OCM)
1/18 Matter Rd, Noble Park, VIC 3174
Melbourne, Victoria, Australia
7 September 2026
For media inquiries or further information, please contact the Oromo Community in Melbourne oromocentre@gmail.com

FEATURE NEWS: Funeral of Artist Ilfinash Qannoo to Be Held Tomorrow in Ambo

Organizing Committee Confirms Final Farewell for Oromo Cultural Icon
Finfinnee, Fulbaana 07, 2026 – The funeral service and burial ceremony for beloved Oromo artist and freedom fighter Ilfinash Qannoo will take place tomorrow, the organizing committee has confirmed. The final rites are scheduled to be held in the town of Ambo, following a series of commemorative events in Finfinnee.
A Day of Farewell: The Funeral Itinerary
According to Obbo Lammii Beenyaa, a member of the funeral organizing committee, the day’s proceedings will unfold as follows:
| Time in local time | Event |
|---|---|
| 11:00 – 12:00 | Departure of the body from Koriyaa Hospital in Finfinnee |
| 12:00 – 1:00 | Transfer to Finfinnee Stadium for public tribute |
| 1:00 – 3:00 | Formal commemoration and honoring ceremony at Finfinnee Stadium |
| 3:00 onwards | Procession carrying the body to Ambo |
| Upon arrival in Ambo | Funeral and burial ceremony to be conducted |
A Heroine Returns Home
The decision to hold the funeral in Ambo reflects the wishes of the family and the broader Oromo community to honor Ilfinash Qannoo in a location of deep cultural and historical significance. The journey from Finfinnee to Ambo will allow thousands of mourners to pay their final respects to the artist who dedicated her life to the Oromo struggle.
The public tribute at Finfinnee Stadium is expected to draw large crowds, as Ilfinash Qannoo was not only a celebrated musician but also a symbol of resilience and resistance for generations of Oromos. Her songs of unity, justice, and freedom resonated across the Oromo nation and the global diaspora.
Committee Calls for Orderly Participation
The organizing committee has urged all attendees to participate in the funeral proceedings with dignity and respect, maintaining the spirit of unity that Ilfinash Qannoo championed throughout her life. Security and logistical arrangements are being put in place to ensure a smooth and solemn farewell for the departed heroine.
As the Oromo nation prepares to lay its beloved artist to rest, the words of her final songs echo once more: a call for unity, a plea for justice, and a dream of freedom that will not die with her.
“Ilfinash duutus seenaan gootummaa ishii bara baraan dhaloota qaraa, leellifamaa jiraata.”
“Even in death, the legend of her heroism is praised across generations for ages to come.”
#IlfinashQannoo #Funeral #OromoUnity #Ambo #RestInPower #Oromia
The Death That Refuses to Fade: Why Ilfinash Qannoo’s Legacy Demands Celebration, Not Mourning

By Dhabessa Wakjira
—
In the Oromo cultural cosmos, death is rarely a stranger. It is the great equalizer, the silent harvester that spares neither the peasant nor the prince. The proverb, “Duuti nama kamiifuu hin hafu” — “Death does not leave anyone behind” — is a sobering reminder of our shared mortal fate. Yet, every so often, a soul departs this earth in such a blaze of fire and principle that the grave cannot contain their echo. Ilfinash Qannoo is one such soul.
And here is our radical proposition: We should not weep. We should celebrate.
Not because her death is devoid of sorrow—far from it. The loss of a warrior, a mother, a symbol of unyielding resistance, carves a wound into the flesh of history. But to reduce Ilfinash to a tragedy is to misunderstand her life. To mourn her is to pity her; to pity her is to diminish her. Instead, we choose to honor her as the Oromo people have always honored their heroes: with poetry, with pride, and with the unshakable belief that her story is not an ending, but a beginning.
The Gootummaa (Heroism) That Defies Time
Ilfinash Qannoo was not merely a figure of her era. She was a force of nature sculpted into human form. In a world that demanded women be silent, she roared. In a system that demanded submission, she stood with her spine straight and her gaze fixed on the horizon of justice.
Her gootummaa—her heroism—was not carved from reckless anger, but from a profound love for her people. It was the kind of love that does not bow to colonialism, does not kneel to oppression, and does not whisper in the face of tyranny. It was the kind of love that marched, that fought, and that—when necessary—fell, so that others could stand taller on her shoulders.
This is why the proverb holds a second, hidden meaning. Yes, death takes everyone. But not everyone lives with the intensity of Ilfinash. For most, death is an erasure. For her, death was a megaphone. The louder the silence around her grave, the louder her deeds speak across generations.
Celebration as Resistance
Why celebrate? Because grief is passive; celebration is active. Mourning looks backward; celebration propels forward.
In many cultures, we are taught to dress in black, to lower our voices, to count the days of absence. But for a figure like Ilfinash Qannoo, such rituals are insufficient. They are, in fact, a betrayal of the fire she carried.
Imagine Ilfinash herself. Would she want a river of tears? Or would she demand a drumbeat of defiance? Would she desire bowed heads or raised fists? The answer is written in every chapter of her struggle. She lived for the flourishing of her people. Therefore, the greatest tribute we can pay is to flourish audaciously in her name.
To celebrate Ilfinash is to:
- Sing her praises in public gatherings, not whisper them in private corners.
- Teach her story in schools, not confine it to oral whispers.
- Emulate her courage in our daily battles, not relegate it to museum glass.
- Laugh with the joy she fought for, not weep with the sorrow she overcame.
Her death is a chapter. Her life is the entire book. And books are meant to be read aloud.
The Eternal Present of Her Legacy
Here is the miracle of Ilfinash Qannoo: she exists in the present tense. Yes, her heartbeat has ceased, but her rhythm continues in the pulse of every Oromo child taught to speak their language without shame. She lives in the defiant ink of every activist’s pen. She breathes in the lungs of every woman who refuses to be a footnote in someone else’s story.
The historians may write her dates—born, fought, fell. But the bards will sing her essence: She who bent the wind. She who taught the stones to speak.
Thus, we say: Do not mourn Ilfinash. Summon her.
Call her spirit into every courtroom where justice is demanded. Invoke her name in every village meeting where the future is debated. Let her be the ancestor who dances at our weddings, not the ghost who haunts our funerals.
A Final Call to the Living
Brothers and sisters, let us be clear. This is not callousness. This is not forgetting. This is the highest form of remembrance. We celebrate because we understand that Ilfinash Qannoo did not lose her life—she invested it. And the dividends of that investment compound with every generation that dares to dream freely.
So tonight, when the elders speak of her, do not lower your gaze. Lift a cup of water—the symbol of life—and toast to her name. Clap your hands. Stamp your feet. Let the earth feel the vibration of her memory.
For indeed, death does not leave anyone behind. But heroes like Ilfinash Qannoo leave something behind that death cannot touch: a legacy so fierce that it turns sorrow into a war cry.
Celebrate her. Live like her. And in living, you prove that she never truly died.
“Ilfinash duutus seenaan gootummaa ishii bara baraan dhaloota qaraa, leellifamaa jiraata.”
(Even in death, the legend of her heroism is praised across generations for ages to come.)
Let that praise be loud. Let it be joyful. Let it be eternal.
#IlfinashLives #CelebrateTheHero #OromoPride #LegacyOverMourning
Oromo Federalist Congress (OFC) Mourns the Passing of Iconic Artist and Cultural Symbol Ilfinash Qannoo

FEATURE CONDOLENCE NEWS
Oromo Federalist Congress (OFC) Mourns the Passing of Iconic Artist and Cultural Symbol Ilfinash Qannoo
A Nation in Mourning: The Voice of a Generation Falls Silent
Finfinnee, Oromia – Qaammee 2, 2018 (E.C.)
The Oromo Federalist Congress (OFC/KFO) has announced with profound sorrow, heartbreak, and overwhelming grief the passing of beloved Oromo artist, cultural icon, and lifelong justice advocate – Artist Ilfinash Qannoo.
Her departure marks the end of an era in Oromo music, culture, and political consciousness. She was not merely an entertainer; she was the musical embodiment of a people’s struggle – a woman whose voice became the anthem of the oppressed and whose lyrics carried the weight of a nation’s dreams.
From Naqamtee to National Icon: The Journey of a Heroine
Born and raised in the historic city of Naqamtee, Western Oromia, Ilfinash Qannoo emerged from humble beginnings to become one of the most recognizable and beloved figures in Oromo cultural history. Her early life in the heart of Oromia shaped her deep connection to her people, their traditions, and their aspirations.
But Ilfinash was never content to be merely a performer. She understood from a young age that art could be a weapon – a tool for awakening consciousness, exposing injustice, and mobilizing the masses. Her songs transcended entertainment; they became historical documents that chronicled decades of political repression, marginalization, and the enduring hope for democracy in Oromia.
The Power of Her Voice: Lyrics That Shook Empires
Throughout her illustrious career, Ilfinash Qannoo’s powerful voice challenged regimes, dictators, and prolonged systems of oppression. Her protest songs became the foundation of Oromo political awakening – each melody carrying the pain of a people, each lyric demanding accountability from those in power.
Her music captured:
- The suffering of generations under oppressive rule
- The resilience of the Oromo people in the face of adversity
- The dream of a democratic and just society
- The call for unity, equality, and fundamental human rights
Though she faced imprisonment, torture, and exile for her convictions, her voice never wavered. Even today, her songs echo across Oromia and the global Oromo diaspora – a testament to a legacy that death cannot silence.
The Final Chapter: Returning Home
In her final days, Ilfinash Qannoo had returned to her beloved homeland – a poignant homecoming that filled her with joy despite her failing health. She was receiving medical treatment at a hospital when, on Qaammee 1, 2018 (E.C.), she succumbed to illness and departed from this world.
Her passing has left an unfillable void in the hearts of millions. The Oromo nation has lost not only a cultural treasure but a moral compass – a woman who dedicated her entire life to the pursuit of justice, unity, and freedom for her people.
A Message of Unity That Endures
Yet, even in death, Ilfinash Qannoo continues to inspire. The message of national unity that she carried throughout her life remains etched in the hearts of the Oromo people. Her final gift to the nation was not sadness but strength – the knowledge that while her physical form may depart, the seeds of unity, resilience, and love for freedom she planted in the hearts of millions will continue to grow and flourish.
As the Oromo Federalist Congress (OFC) observed in its official statement:
“Qaamaan nu biraa haa godaantu malee, sanyiin tokkummaa, cichoomina fi jaalala bilisummaa isheen onnee Oromoota miiliyoonaan lakkaa’aman keessatti facaafte dagaaguu isaa itti fufa.”
(“Though her physical body may depart, the seeds of unity, resilience, and love for freedom that she scattered in the hearts of millions of Oromos will continue to grow.”)
OFC’s Official Condolence and Call to Action
The Oromo Federalist Congress (OFC) extends its deepest and most heartfelt condolences to:
- The family and relatives of Ilfinash Qannoo
- Her friends and close associates
- Her fellow artists and collaborators
- The entire Oromo community across Ethiopia and the global diaspora
In its statement, the OFC has issued a powerful call to the Oromo people: to honor Ilfinash Qannoo’s memory by upholding the very principles she championed throughout her lifetime – principles that include:
| Principle | Meaning in Action |
|---|---|
| Unity | Standing together as one nation, transcending divisions |
| Equality | Demanding justice and equal rights for all |
| Democracy | Continuing the struggle for fundamental freedoms |
| Cultural Pride | Preserving and celebrating Oromo identity and heritage |
The OFC emphasized that the greatest tribute the Oromo people can pay to this fallen heroine is to continue the struggle she so passionately sang about – ensuring that her sacrifice and the sacrifices of countless others are not in vain.
A Final Prayer
The Oromo Federalist Congress concludes its statement with a solemn prayer and tribute:
“Waaqayyo maatiifi firoottan isheef jajjabina haa kennu, lubbuu ishees nagaa bara baraan haa qananiisu.”
(“May the Almighty grant her family and loved ones strength, and may her soul rest in eternal peace.”)
Legacy That Transcends Death
Ilfinash Qannoo’s legacy is secure. She will be remembered not only as a gifted artist but as a courageous freedom fighter, a proud symbol of Oromo identity, and a voice that refused to be silenced. Her songs will continue to inspire future generations of Oromo youth to:
- Preserve their culture
- Stand firm in their identity
- Fight courageously for their rights
- Dream boldly of a free and just Oromia
About the Oromo Federalist Congress (OFC/KFO)
The Oromo Federalist Congress (Koongirasiin Federaalawaa Oromoo – KFO) is a political organization committed to advancing the rights, unity, and self-determination of the Oromo people within a federal democratic framework. The OFC mourns the loss of Ilfinash Qannoo as a profound tragedy for the entire Oromo nation and all who cherish justice and freedom.
Issued by:
Oromo Federalist Congress (OFC/KFO)
Qaammee 2, 2018 (E.C.)
Finfinnee, Oromia, Ethiopia
In Memoriam
| Name: | Artist Ilfinash Qannoo |
| Birthplace: | Naqamtee, Western Oromia |
| Legacy: | Cultural Icon, Freedom Fighter, Voice of the Oppressed |
| Contribution: | Over 10 albums, decades of resistance music |
| Cause: | Justice, Unity, Democracy, Oromo Liberation |
| Resting: | In the hearts of millions |
“Sirboonni ishee hin duune. Sagaleen ishee hin dadhabne. Hafuura ishee waliin Oromoo hunda wajjin deema.”
“Her songs shall not die. Her voice shall not fade. Her spirit walks with every Oromo.”
#IlfinashQannoo #OFC #KFO #OromoUnity #CulturalHero #JusticeForOromia #LegacyLives #RestInPower
On the Passing of Artist Ilfinash Qannoo – Beloved Cultural Icon and Symbol of Oromo Resistance

The official press release from the Oromo Federalist Congress (OFC/KFO) regarding the passing of Artist Ilfinash Qannoo:
OFFICIAL FEATURE STATEMENT
On the Passing of Artist Ilfinash Qannoo – Beloved Cultural Icon and Symbol of Oromo Resistance
Issued by the Oromo Federalist Congress (OFC/KFO)
Qaammee 2, 2018 (E.C.) | Finfinnee, Oromia, Ethiopia
A Profound Loss to the Oromo Nation
The Oromo Federalist Congress (OFC/KFO) received with deep sorrow, profound heartbreak, and heavy grief the news of the passing of the beloved Oromo artist, cultural emblem, and lifelong advocate for justice – Artist Ilfinash Qannoo.
Born and raised in Naqamtee, Western Oromia, Ilfinash Qannoo was never merely a performer. She was the voice of a silenced people. Her protest songs became the very foundation of Oromo political awakening – lyrics that for decades spoke unflinchingly of oppression, marginalization, and the long-cherished dream of democracy for our people.
A Voice That Would Not Be Silenced
The powerful voice of Ilfinash – which for years had challenged regimes, dictators, and prolonged systems of subjugation – still echoes as an eternal memory. She inspired generations of Oromo youth to preserve their culture, stand firm in their identity, and fight courageously for their fundamental human rights.
Her music was not entertainment; it was resistance set to melody. Her stage was not a platform; it was a pulpit for truth. Her audience was not merely fans; they were a movement in the making.
Her Final Days and Peaceful Departure
In her final days, she had recently returned to her homeland. While undergoing medical treatment at a hospital, she was overtaken by illness, and on Qaammee 1, 2018 (E.C.), she passed from this life – a departure that has left an unfillable void in the heart of the Oromo nation.
Yet, even in this loss, we draw immense strength from the message of unity she left behind – a message that will never fade from the hearts of the Oromo people. Though her physical form may depart, the seeds of unity, resilience, and love for freedom that she planted in the hearts of millions of Oromos will continue to grow and flourish across generations.
A Call to Honor Her Legacy
The Oromo Federalist Congress (OFC/KFO) extends its deepest condolences to her family, her friends, her fellow artists, and the entire Oromo community across the globe.
We call upon our people to honor her memory by upholding the very principles she sang for throughout her lifetime:
- Unity – standing together as one nation.
- Equality – demanding justice for all.
- Democracy – continuing the struggle for fundamental rights.
Let her music remain our anthem. Let her courage be our compass. Let her sacrifice fuel our determination.
Final Prayer and Tribute
We pray to the Almighty to grant her family and loved ones strength and patience during this time of immense loss, and to bestow upon her soul eternal peace and rest.
Her name shall not be forgotten. Her songs shall not fade. Her spirit shall walk with every Oromo who dares to dream of a free and just tomorrow.
Rest in Power, Ilfinash Qannoo.
Your voice was our weapon. Your legacy is our foundation.
Issued by:
Oromo Federalist Congress (OFC/KFO)
Finfinnee, Oromia, Ethiopia
Qaammee 2, 2018 (E.C.)
#IlfinashQannoo #OromoUnity #CulturalHero #JusticeForOromia #LegacyLives

On the Departure of Beloved Artist and Freedom Fighter Ilfinash Qannoo

The official press release from the Oromo Liberation Front (OLF/ABO) regarding the passing of beloved artist and freedom fighter Ilfinash Qannoo:
OFFICIAL FEATURE STATEMENT
On the Departure of Beloved Artist and Freedom Fighter Ilfinash Qannoo
Issued by the Oromo Liberation Front (OLF/ABO)
Fulbaana 07, 2026 | Finfinnee, Oromia
A Great Heroine Has Fallen
The Oromo Liberation Front (OLF/ABO) announces with profound grief and a heavy heart the passing of the great Oromo heroine, patriot, and freedom fighter – Beloved Artist Ilfinash Qannoo – who departed from this world on Fulbaana 06, 2026, in the heart of Oromia, at Finfinnee.
Her loss is not merely the loss of an artist. It is the silencing of a voice that sang freedom for over six decades. It is the emptying of a heart that burned with love for Oromia. It is the falling of a flag that inspired millions to rise against oppression.
Roots of a Revolutionary
Artist Ilfinash Qannoo was born in 1962 to her father, Obbo Qannoo Galdaasaa, and her mother, Aadde Zartihun Qananii, in the town of Saxxoo, located in Eebbaa district, East Wallagga Zone, Western Oromia – a region that would later become the cradle of many liberation struggles.
From her childhood, she was drawn to the arts. But her coming of age coincided with a period of intense political awakening across Ethiopia – a time when the Oromo people and other nations rose against the oppressive system. It was this environment that shaped her destiny and transformed her from a simple performer into a voice of the voiceless.
The Song That Shook the Throne
Her path to fame – and to persecution – began in 1976 at a historic cultural performance in Finfinnee. There, she posed the revolutionary question that would become an anthem of resistance:
“Qawwee malee maaltu bilisa nu baasa?”
(“Without the gun, what will set us free?”)
From that moment onward, her life became inseparable from the struggle for Oromo liberation. She dedicated every song, every performance, and every breath to:
- Glorifying the Oromo struggle
- Preaching Oromo unity
- Dreaming of Oromo freedom
- Empowering the Oromo people
Her stage became a battlefield. Her microphone became a weapon. Her lyrics became a declaration of war against injustice.
The Price of Resistance
For her unwavering commitment to the Oromo cause, she paid a heavy price. Under both the Derg regime and the later Woyanne (TPLF/EPRDF) government, she endured long years of imprisonment alongside countless other freedom fighters.
Her suffering did not end there. During her incarceration under the Woyanne regime, she was subjected to brutal torture – including having her scalp forcibly shaved with broken glass – resulting in deep and lasting physical and psychological wounds.
Upon her release, with the help of Oromo patriots, she was secretly taken to neighboring Kenya, and later granted asylum in Norway, where she continued her work from exile.
A Lifetime of Contribution
Throughout her life, Artist Ilfinash Qannoo produced over 10 albums, each one a powerful contribution to the Oromo liberation movement. Wherever the OLF/ABO had a presence, she was there – answering the call, lending her voice, and rallying the people.
Even during the period when the OLF was hosted in Eritrea and waging its armed struggle, Ilfinash – though living in exile in Norway – traveled repeatedly to Eritrea to inspire and strengthen the fighters. Her presence among the combatants was proof of her unwavering dedication; she did not simply sing about the struggle – she lived it.
Her Final Days – Fire That Would Not Die
Her love for Oromia and her commitment to the cause never wavered. Her heart and spirit remained as strong as steel, untouched by compromise or despair. But the years of imprisonment, torture, and exile had taken a toll on her health. The physical and emotional wounds inflicted upon her in Ethiopian dungeons finally caught up with her.
In her final moments, even as her body weakened, her spirit burned bright. Her last words were not of regret, but of love:
“Oromoo koo! ABO koo! WBO koo! Bilisummaa! Oromiyaa! Tokkummaa fi jaalala Oromummaa…”
(“My Oromo! My OLF! My Oromo Liberation Army! Freedom! Oromia! Unity and love of Oromummaa…”)
She passed at the age of 64, still singing, still hoping, still burning for freedom – until her very last breath.
Artist Ilfinash Qannoo leaves behind her two beloved daughters, Hawwii and Daangaa.
A Call to Honor Her Sacrifice
The Oromo Liberation Front (OLF/ABO) extends its deepest condolences to her family, her relatives, her fellow freedom fighters, and the entire Oromo nation.
We call upon our people to remember her message of unity and love – which was her eternal legacy. We urge all Oromos to carry forward the torch she lit, and to not let the sacrifice of Ilfinash and countless other heroes be in vain.
Let us strengthen our unity. Let us reinforce our love for one another. Let us complete the struggle they began – so that Oromia may be free.
Final Salute
Her memory will forever be etched in our hearts. Her songs will forever echo in our struggles. Her spirit will forever march beside us.
Rest in power, Beloved Ilfinash Qannoo.
You did not die – you were promoted to immortality.
“Qabsa’aan ni kufa, qabsoon itti fufa!”
(“The fighter may fall, but the struggle continues!”)
Glory to the Broad Victory of the People!
Issued by:
Oromo Liberation Front (OLF/ABO)
Fulbaana 07, 2026
Finfinnee, Oromia
#IlfinashQannoo #OLF #ABO #Oromia #Bilisummaa #HeroineNeverDies #StruggleContinues


Beloved Artist and Freedom Fighter Ilfinash Qannoo Passes Away at 64

The Oromo Liberation Front announces the death of a legendary voice of the Oromo struggle, who inspired generations through music and resistance.
FINFINNEE, Oromia – The Oromo Liberation Front (OLF/ABO) has announced with profound grief the passing of iconic artist and freedom fighter Ilfinash Qannoo, who died on September 06, 2026, in Finfinnee at the age of 64.
Her loss, the organization stated, “is not merely the loss of an artist. It is the silencing of a voice that sang freedom for over six decades. It is the emptying of a heart that burned with love for Oromia. It is the falling of a flag that inspired millions to rise against oppression.”
From Saxxoo to the Stage
Born in 1962 in Saxxoo, East Wallagga Zone, Western Oromia, Ilfinash was drawn to the arts from childhood. Her coming of age coincided with a period of intense political awakening across Ethiopia, transforming her from a performer into a voice for the voiceless.
Her path to fame—and persecution—began in 1976 at a historic cultural performance in Finfinnee, where she posed the revolutionary question that became an anthem of resistance:
“Qawwee malee maaltu bilisa nu baasa?”
(“Without the gun, what will set us free?”)
From that moment, her life became inseparable from the struggle for Oromo liberation. Her stage became a battlefield, her microphone a weapon, her lyrics a declaration of war against injustice .
The Price of Resistance
For her unwavering commitment to the Oromo cause, she paid a heavy price. Under both the Derg regime and the later Woyanne government, she endured long years of imprisonment alongside countless other freedom fighters .
Her suffering included brutal torture—having her scalp forcibly shaved with broken glass—leaving deep and lasting physical and psychological wounds. Upon her release, with the help of Oromo patriots, she was secretly taken to Kenya and later granted asylum in Norway, where she continued her work from exile .
Despite these hardships, she produced over 10 albums throughout her life, each a powerful contribution to the Oromo liberation movement. Even while living in exile, she traveled repeatedly to Eritrea to inspire fighters when the OLF was waging its armed struggle .
A Voice That Nurtured Generations
Ilfinash was more than a singer—she became a living archive of Oromo memory. Her music carried the soil of rural Oromia and the fire of a people’s longing for dignity. In her final years, too frail to stand, she was carried to gatherings—not as a relic, but as a living flame .
Perhaps one of her most significant legacies was her role as a trailblazer for Oromo women. At a time when restrictive expectations limited women’s participation in public life, she challenged both political repression and social conventions .
The Oromo Community of Minnesota honored her as a “pioneering role as an Oromo woman artist who challenged political repression and restrictive expectations of women in public life”—courage that helped create space for generations of Oromo artists and women who followed .
Final Words
In her final moments, even as her body weakened, her spirit burned bright. Her last words were not of regret, but of love:
“Oromoo koo! ABO koo! WBO koo! Bilisummaa! Oromiyaa! Tokkummaa fi jaalala Oromummaa…”
(“My Oromo! My OLF! My Oromo Liberation Army! Freedom! Oromia! Unity and love of Oromummaa…”)
She passed at age 64, still singing, still hoping, still burning for freedom until her very last breath.
A Call to Carry the Torch
The Oromo Liberation Front extends its deepest condolences to her family, her two beloved daughters Hawwii and Daangaa, her relatives, fellow freedom fighters, and the entire Oromo nation.
They call upon the people to remember her message of unity and love, urging all Oromos to carry forward the torch she lit:
“Let us strengthen our unity. Let us reinforce our love for one another. Let us complete the struggle they began—so that Oromia may be free.”
Her memory will forever be etched in hearts, her songs forever echo in struggles, her spirit forever march alongside.
“Qabsa’aan ni kufa, qabsoon itti fufa!”
(“The fighter may fall, but the struggle continues!”)
Rest in power, Beloved Ilfinash Qannoo.
You did not die—you were promoted to immortality.
The Voice That Refused to Be Silenced: Minnesota Oromo Community Mourns Iconic Artist Ilfinash Qannoo

A tribute to a pioneering artist whose music and courage shaped Oromo identity across generations and continents
MINNEAPOLIS, Minnesota – September 6, 2026
The Oromo Community of Minnesota (OCM), one of the largest Oromo diaspora organizations in the United States, has issued a formal letter of condolence honoring the life and legacy of Artist Ilfinash Qannoo, whose passing marks the end of an era for Oromo arts and cultural expression.
In a statement released today, the organization paid tribute to an artist who, for decades, transformed personal sacrifice into an enduring cultural treasure, becoming a symbol of resistance, resilience, and identity for Oromo people worldwide.
A Life Dedicated to Cultural Preservation
Ilfinash Qannoo was more than a musician or performer. She was a cultural archivist, a linguistic guardian, and a fearless voice who understood that art could carry the weight of an entire people’s history. Through her extraordinary talent, she devoted her life to expressing Oromo identity, history, language, aspirations, and resilience—often at great personal cost.
The OCM statement emphasized that during decades when openly expressing Oromo identity could carry grave personal consequences, Ilfinash chose to speak through her art. She endured repression, imprisonment, displacement, and exile, yet her creative spirit remained unbroken. Her music and performances became acts of quiet defiance in the face of political oppression, preserving the Oromo language and traditions at a time when they were systematically marginalized.
A Pioneer for Oromo Women in Public Life
Perhaps one of her most significant legacies was her role as a trailblazer for Oromo women. At a time when restrictive expectations limited women’s participation in public life, Ilfinash challenged both political repression and social conventions.
The OCM honored her as a “pioneering role as an Oromo woman artist who challenged political repression and restrictive expectations of women in public life.” Her courage helped create space for generations of Oromo artists and women who followed, proving that creative expression and political consciousness could go hand in hand.
“Her courage helped create space for generations of Oromo artists and women who followed,” the OCM board wrote, acknowledging that her influence extended far beyond music into the very fabric of Oromo social and political life.
Music as Memory and Resistance
Ilfinash’s music became a powerful vessel for memory and cultural continuity. Her songs, which continue to circulate across generations and continents, have served as an informal archive of Oromo history, preserving stories, struggles, and triumphs that might otherwise have been lost.
The OCM statement noted that her music “reminds us of the courage, sacrifice, and determination that shaped an important chapter of Oromo history.” For Oromo communities scattered across the globe—from the Horn of Africa to the diaspora centers of North America, Europe, and Australia—her voice became a thread connecting them to their homeland and heritage.
A Global Mourning
The Minnesota Oromo community, which numbers in the thousands, joins Oromo communities around the world in mourning this profound loss. The OCM pledged to continue preserving her work and the stories of those “who carried our cultural heritage through difficult times.”
“We reaffirm our responsibility to preserve the work and stories of those who carried our cultural heritage through difficult times,” the statement reads, acknowledging that the preservation of Oromo culture rests on the shoulders of those who, like Ilfinash, sacrificed their safety and comfort for the sake of collective memory.
Calls for Celebration Amid Grief
The OCM’s formal letter follows a growing chorus within the Oromo diaspora and homeland alike, urging that Ilfinash’s life be celebrated as much as her death is mourned. Many have echoed sentiments expressed in recent weeks that her legacy is one of joy, defiance, and triumph—not merely sorrow.
“May Artist Ilfinash Qannoo rest in eternal peace, and may her memory continue to inspire generations to come,” the OCM concluded in their letter, striking a tone of solemn respect mixed with hope for the future.
A Legacy That Endures
Ilfinash Qannoo’s death represents a significant loss for the Oromo cultural landscape. Yet her life’s work ensures that her voice will continue to resonate through the generations she inspired and the communities she helped to empower.
As the Oromo diaspora reflects on her contributions, her songs will undoubtedly continue to play in homes, community gatherings, and cultural events—each note carrying the defiance, resilience, and pride of a people whose identity she devoted her life to preserving.
The Oromo Community of Minnesota’s full letter of condolence can be accessed through the organization’s official channels. The Oromo community across Minnesota and beyond extends its deepest sympathy to her family, friends, fellow artists, admirers, and the Oromo nation at large.
With deepest respect and sympathy,
Oromo Community of Minnesota (OCM)
Board of Directors
September 6, 2026
#IlfinashQannoo #OromoArt #CulturalResilience #OromoDiaspora #MinnesotaOromo #LegacyOfResistance

Eulogy: Ilfinesh Qannoo (1962-2026): A Voice That Has Nurtured Generations

By Dhabessa Wakjira
We gather today with heavy hearts to mourn the passing of Ilfinash Qannoo, and yet, even in our grief, we find ourselves compelled to celebrate a life so extraordinary that mourning alone cannot contain it. Ilfinash Qannoo was not simply a singer. She was one of the most iconic, courageous, and influential Oromo women of her generation—a woman whose life was woven inseparably into the story of her people’s long struggle for dignity, identity, justice, and self-determination.
To speak of Ilfinash is to speak of commitment that never wavered, sacrifice that was never counted as loss, courage that never asked permission, and a devotion to the Oromo cause that outlasted every hardship placed before it. Hers was a life of artistic achievement, yes, but far more than that, it was a life offered, again and again, in service of something larger than herself.
The First Note of a Lifelong Song
From the moment she first stepped forward as a member of Wollega Kinet Guad, Ilfinash set out on a path from which she would never truly depart. That early beginning was not a stepping stone toward personal fame; it was the first note of a lifelong song dedicated to her people. From those early days until her final ones, her commitment to the Oromo cause never dimmed, never bent, and never went silent. Through her music, her voice, her courage, and the example of her own life, she awakened, inspired, and nurtured generation after generation of Oromo youth.
We must remember the times in which she sang. There were years when simply expressing Oromo identity, Oromo aspiration, Oromo pride required extraordinary courage—when a melody could be an act of defiance, and a lyric could carry the weight of a people’s unspoken longing. In those years, Ilfinash did not shrink from the risk. She took the gift she had been given—her voice—and turned it into an instrument of inspiration and resistance. She sang not because it was safe, but because it was necessary.
More Than an Artist
It would be a disservice to Ilfinash Qannoo’s memory to say only that she sang songs. She did something far greater: she gave voice to the hopes, the pain, the aspirations, the courage, and the unbending determination of an entire people. When her voice rose, it did not simply fill a room or a stage; it entered the hearts of Oromo youth across generations, and in doing so, it steadied them. It reminded them who they were. It gave them the strength to stand for their identity, their dignity, and their future, even when standing was costly.
In this way, she became something more than an artist. She became a symbol, a living demonstration that a single life, fully given, could serve a cause greater than itself. She poured out her talent, her energy, her courage, her voice, and ultimately her life for the Oromo people, one of the great nations of the Horn of Africa. In doing so, she showed us all that an artist can be far more than an entertainer. An artist can be a teacher. An artist can be an inspiration. An artist can become the guardian of a people’s collective struggle, and the voice through which a people’s aspirations are carried forward.
The Song That Echoes Through Generations
Among the many songs she gave to her people, one holds a place apart in the hearts of generations of Oromo people: “WBO Koo Maaloo Ree.” Its melody has traveled from parent to child, from one generation to the next, carrying memories of struggle, sacrifice, hope, and unshaken determination. It is no longer simply a song. It has become part of the emotional and historical memory of a people, woven into their story so deeply that it will continue to echo in the hearts of Oromo people yet to be born.
Unwavering Conviction
Perhaps the greatest lesson of Ilfinash Qannoo’s life was her firm and unwavering stand on the Oromo cause. She did not abandon her convictions when times grew difficult. She did not retreat when retreat would have been easier, safer, more comfortable. Her courage and her steadfastness stand today as an example for generations still to come, and they teach us something essential: that genuine commitment is not proven in moments of comfort, but in moments of difficulty and uncertainty. It is easy to declare loyalty when nothing is being asked of you. Ilfinash showed us what it means to hold to your convictions when everything is being asked of you.
A Bond Forged in Ambo
Ilfinash’s connection to Oromo youth was profound, and it was personal. She did not stand apart from them, observing from a distance; she stood among them, encouraged them, and shared directly in their hopes and in their struggles. Her time alongside Oromo youth in the forests and surrounding areas of Ambo forged a bond of deep mutual respect and affection, one that shaped the rest of her life. The love and the respect that the people of Ambo gave her in return were immense, and that relationship became one of the most meaningful of her entire life.
So deep was her attachment to Ambo and its people that she is remembered for a wish that reveals the depth of her heart: that if she should die, she wished to be laid to rest in Ambo, or, if that could not be, then even beneath the ice of Norway. These are not the words of someone who loved a place casually. They are the words of a woman whose experiences, whose memories, and whose sense of belonging were bound up entirely with the people who had walked beside her.
A Legacy That Will Never Die
Today, as we mourn Ilfinash Qannoo, we are also called to celebrate an extraordinary life fully lived. We mourn the loss of a great artist. But we remember, and will go on remembering, a woman whose legacy reaches far beyond music alone. We remember a courageous Oromo woman who used her voice when silence would have been easier. We remember a woman who remained committed when retreat was possible. We remember a woman who inspired generations, not only through the songs she sang, but through the example of the life she lived.
Her physical voice has now gone silent. But the voice she gave to her people—the voice of hope, of resistance, of identity, of belonging—will never disappear. Her songs will continue to be sung, in homes, at gatherings, in the quiet moments when a people needs reminding of who they are. Her courage will continue to inspire those who face their own difficult and uncertain times. Her commitment will continue to be remembered as a standard against which devotion to a cause is measured. And her name will remain written into the history and the collective memory of the Oromo people, for as long as that memory is kept.
—
Ilfinash Qannoo has departed from us. But her legacy remains.
She sang for her people. She stood with her people. She gave her voice to her people.
And her voice will live on with her people, from generation to generation.
Her voice will never die. Her legacy will never be forgotten.
Rest in peace, Ilfinash Qannoo.

A Nation Mourns: The Passing of a Giant—Adde Ilfinesh Qannoo (1962-2026)

A Voice of Freedom Falls Silent, But Her Legacy Echoes Eternally
Finfinne, Oromia — Our nation lost a giant today. Adde Ilfinesh Qannoo, the renowned artist whose voice became the heartbeat of a people’s struggle, has passed from this world, leaving behind a legacy etched in the soul of the Oromo nation. Her departure marks the end of an era, but her spirit, her music, and her unyielding commitment to the Qabsoo Bilisummaa Oromoo (Oromo Liberation Struggle) will resonate for generations to come.
An Indelible Mark on History
Ilfinesh Qannoo was more than an artist; she was a monument to resilience, a symbol of identity, and a mother to a movement. Through her music, she gave voice to the joys, sorrows, and aspirations of her people, becoming a living archive of their history. Her songs, imbued with the deep cultural motifs of the Oromo, served as both a comfort and a call to action, reminding her listeners of their dignity, their heritage, and their unalienable right to freedom.
Her contributions to the Qabsoo Bilisummaa Oromoo were not merely artistic but deeply personal and sacrificial. She understood that the struggle for liberation was fought not only in the forests and on the battlefields but also in the hearts and minds of the people. Through her music, she fortified the spirit of the movement, offering hope in moments of despair and courage in the face of oppression.
A Faithful and Loyal Contributor
Throughout her life, Ilfinesh Qannoo remained steadfast in her dedication to the Oromo cause. She was a loyal contributor to the liberation struggle, using her platform to amplify the voices of the marginalized and to challenge the systems of injustice that sought to silence her people. Her courage in the face of censorship, persecution, and hardship stands as a testament to her character and her unwavering commitment to justice.
Even when her body grew frail and her steps grew slow, her spirit remained an unyielding force. Her presence at gatherings of the Oromo Liberation Front (OLF) and other movement events was a source of inspiration and moral clarity. She was the living embodiment of the Oromo proverb “Ilkaan socho’e buqqa’uun isaa hin oolamu”—a seed that moves does not rot. She was that moving seed, ensuring that the dream of liberation never decayed.
A Legacy That Lives Forever
Though her physical journey has ended, the essence of Ilfinesh Qannoo—her music, her symbolism, her love—is a permanent inheritance for the Oromo people. Her life continues to resonate, to inspire, and to fortify those who hold her memory dear. She may have left this world, but her voice remains, echoing in the songs that will be sung, the stories that will be told, and the hearts that will never forget.
Her legacy exists at a powerful intersection: the intimate space of a family mourning a beloved matriarch, and the public sphere honoring an artist who channeled a people’s soul. As flowers are laid and her songs are played anew, the Oromo nation is not just saying goodbye. They are affirming that the struggle she gave voice to continues, the identity she symbolized remains unbroken, and the love she embodied is eternal.
A Message of Condolence from Advocacy for Oromia (A4O)
The Advocacy for Oromia (A4O) joins the global Oromo community in mourning this profound loss. In a statement released today, the organization extended its heartfelt condolences to Ilfinesh Qannoo’s family and the entire Oromo nation:
“Our nation lost a giant today. Adde Ilfineesh Qannoo, a renowned artist and loyal contributor to the Qabsoo Bilisummaa Oromoo, has left an indelible mark on our people and our history. Her legacy will live on forever. The Advocacy for Oromia (A4O) extends its sincere condolences to her family and the entire Oromo nation. May she rest in peace, and may her memory continue to inspire us all.”
An Eternal Prayer
And so, we offer our unending prayer: that Adde Ilfinesh Qannoo’s soul finds the eternal comfort and peace it so deeply deserves. May her spirit rest gently, knowing that her life was a masterpiece of love, labor, and liberation. For her family, her friends, and her people, we wish the warmth of her memory, the strength of her example, and the profound solace that comes from knowing her legacy is in the most capable hands: the hands of a people who will never forget.
Rest in peace, Adde Ilfinesh Qannoo. Your struggle is over, but your victory is assured in the hearts of those you loved and who loved you in return.
—
“A name is above the grave, and your name, Ilfinesh Qannoo, is etched in gold in the annals of Oromo history.”
—
This tribute is offered by Advocacy for Oromia (A4O) and the global Oromo community in loving memory of Adde Ilfinesh Qannoo.
Oromo Literacy Day: Celebrating the Power of Stories Held in Oromia

By Maatii Sabaa
—
Every year, Oromo Literacy Day is more than a date on a calendar—it’s a living tribute to the resilience of a people and their language. It celebrates Afaan Oromoo, a language that carries the weight of history, the songs of ancestors, and the dreams of a nation. But how did the Oromo people arrive at this moment, where their stories can finally be written, read, and shared with the world? The answer lies in a long and courageous journey toward literacy.
A Written History of Resistance and Revival
The story of Oromo literacy is one of relentless struggle. The Oromo people have long possessed a rich oral tradition, but for much of Ethiopia’s modern history, their language was marginalized. It was a household language—spoken, sung, and whispered—but rarely seen on paper . The first major push to change this came in the late 19th and early 20th centuries.
A pivotal figure was Onesimos Nasib, an Oromo freed from slavery who trained as a teacher in Sweden. Upon his return, he and his colleague Aster Ganno worked with an almost missionary zeal to promote literacy in Afaan Oromoo. Onesimos created the Oromo Reader, a book filled with stories that were “short and funny” and designed to be both accessible and engaging. His aim was not just religious instruction but to cultivate a love for reading itself . He would famously ask young people he met, “Can you read and write?” and persuade them of its immense value .
However, their work met fierce opposition from the imperial government. In the mid-1940s, the Haile Selassie regime placed a total ban on Oromo literature . The language was effectively erased from public life, becoming a symbol of defiance.
The Quest for the Perfect Script
The suppression only intensified the desire for a written Oromo. The question of how to write the language became a central point of debate. Early works, like those of Onesimos, used the Ge’ez alphabet. But many activists and intellectuals believed this script was inadequate for Oromo sounds, failing to represent vowel length and consonant gemination—features that change a word’s meaning .
In the 1960s, the movement for a new script gained momentum. At Addis Ababa University, Oromo students began printing the first newspaper in Afaan Oromoo, Kana Beektaa? (“Do you know this?”), in 1968. The paper was a bold act of cultural preservation, collecting “Oromo songs, proverbs, war and grievance chants, Oromo prophecies, nuptials, baby lullabies, and others” . This was more than journalism—it was a declaration of identity. The paper was short-lived, forced to cease publication in 1971 .
Simultaneously, Oromo students in Europe were rigorously debating the script question. In 1968, a study group led by figures like Haile Fidaa concluded that a modified Latin alphabet was the most practical and linguistically sound choice for Oromo . This decision was not just technical; it was a political act of resistance, rejecting a script associated with the establishment.
A New Dawn: The Adoption of Qubee
After years of struggle, the fall of the military Derg regime in 1991 brought a turning point. The new Ethiopian constitution granted greater autonomy to regional states. Oromo was finally made the official language of the Oromia Regional State .
The Latin-based alphabet, known as Qubee, was officially adopted for writing Oromo . This was a victory decades in the making. The script’s simplicity and adaptability to modern technology made it a practical choice for a language finally stepping into the digital age. As one study noted, Qubee “enabled the language to grow faster as the script can be learned easily” .
However, the adoption was not without controversy. For some, the Ethiopic script held deep cultural significance, and the switch to a Latin alphabet was seen as an emotional and political break . Yet for the majority, Qubee represented liberation.
The Stories That Endure
The adoption of Qubee unlocked a literary explosion. Oromo youth and intellectuals began producing “newspapers, magazines, novels, translations and plays that describe their nation and their state in Afaan Oromoo” . Stories once confined to memory were now printed, preserved, and shared.
The journey has also involved recovering alternative scripts. A fascinating chapter is the story of Sheek Bakrii Saphaloo, a scholar who created a unique indigenous Oromo script. He developed an abugida, a writing system where each base glyph has multiple vocalic components, making it distinct from both the Ge’ez and Latin alphabets . This script has been used for over 70 years and is now being considered for digital preservation and inclusion in Unicode, highlighting the deep connection between literacy and cultural identity .
Why Oromo Literacy Day Matters
Oromo Literacy Day is a celebration of this entire journey. It honors the tenacity of Onesimos Nasib, the courage of student activists, and the vision of scholars who fought to give their language a written form. It is a day to recognize that literacy is not just about reading and writing; it is about power, identity, and survival.
The stories held in Oromia are now written down for the world to see. This day celebrates their liberation and their enduring power.
—
“The stories, with the exception of a couple of martyr stories, are short and funny, and the subjects vary in order to attract.” — Onesimos Nasib on the Oromo Reader
—
Maatii Sabaa is a writer and advocate of the Oromo stories.
The Vanished Voice: Remembering Ob Dabbasaa Guyyoo and the Unfinished Work of Cultural Custodians

On the 27th of September in the year 2015, a quiet tragedy unfolded in the bustling streets of Nairobi. Ob Dabbasaa Guyyoo, an elder in his late seventies, disappeared. He was not a politician, nor a celebrity. He was something rarer and perhaps more precious: a living archive, a walking library of Oromo knowledge, a custodian of Gadaa—the indigenous democratic system that has governed Oromo society for centuries.
The United Nations (UN) has declared the 30th of Hagayya (August) as the International Day of the Victims of Enforced Disappearances. It is a day to remember those who have been forcibly taken, their fates unknown, their families left in a purgatory of uncertainty. For the family and students of Ob Dabbasaa Guyyoo, the 27th of Fulbaana is their personal day of reckoning.
The Life Before the Silence
To understand the weight of this loss, one must understand the life that was lived. Ob Dabbasaa Guyyoo’s world was not shaped by textbooks or university lectures. It was shaped by the Gadaa system, an ancient Oromo institution that governs everything from politics to social conduct, from justice to spirituality. He grew up in its embrace, was nurtured by its principles, and graduated into its senior councils.
But Ob Dabbasaa did not keep this knowledge for himself. He was a teacher, an arsaa-dhageettii—one who uses his eyes and ears to interpret the world and pass it on to others. His mission was profound and urgent: to teach the Oromo people that they possess a civilization of their own. He traveled through villages, and across borders into neighboring countries, preaching a message of cultural pride and historical awareness.
His teaching was a quiet resistance against the forces of erasure. He did not teach with a rod or a weapon; he taught with stories, with proverbs, and with the weight of lived experience. He reminded his people, whether they were Muslim, Christian, or followers of the indigenous Waaqeffannaa faith, that their identity was a gift, not a curse.
A Philosophy of Transmission
There is a profound Oromo philosophy that underpinned his work: a person who does not know their own history is like someone who cannot cross a river without clinging to another. They are dependent, lost, and vulnerable.
Ob Dabbasaa dedicated his life to ensuring that the Oromo would cross that river on their own strength. He took the abstract knowledge of the elders—the norms, the laws, the spiritual ties—and translated it into a curriculum for the youth. He educated and blessed countless students, sowing seeds of self-awareness across the land.
He understood that identity is not inherited automatically; it must be taught, discussed, and practiced. A person must learn who they are, and having learned, they must teach others. It is a duty, an unbroken chain. For as long as he was free, Ob Dabbasaa held that chain steady.
The Day the Chain Broke
On that fateful day in Fulbaana, the chain broke.
While traveling in Nairobi, Ob Dabbasaa Guyyoo vanished. The circumstances remain shrouded in the same ambiguity that haunts so many disappearances across the region. His family suspects the hand of the state, alleging that the authorities know his whereabouts. They live in the cruel limbo of enforced disappearance, clinging to hope while bracing for grief.
He was a man who had already known displacement. In the 1970s, as a refugee fleeing political turmoil in Ethiopia, he had crossed into Kenya, settling in the Machakos and Mlolongo areas with his family. He built a life there, far from his ancestral lands, yet he carried his homeland in his mind and heart. He was already a survivor of one kind of exile; now he has become a victim of another.
Why His Story Matters Now
In an age of information overload, where attention is fleeting, the story of Ob Dabbasaa Guyyoo might seem like a relic of a specific ethnic struggle. But it is not.
His story is a universal lesson about the power of cultural custodians. Every community, from the highlands of Oromia to the islands of the Pacific, relies on individuals who bridge the gap between the ancestors and the youth. When those individuals are silenced, a vital frequency is lost.
The UN’s call for the protection of human rights must include the protection of indigenous knowledge. It is not just a matter of political justice; it is a matter of cultural survival. The Oromo people have a saying: “Jiraachuun seenaa qabaachuudha”—To exist is to have a history.
Today, the whereabouts of Ob Dabbasaa Guyyoo remain unknown. His voice is silent. But the wisdom he imparted lingers in the minds of his students, in the stories told at the Gadaa centers, and in the prayers of his family.
The hope is that his fate will not remain hidden forever. The hope is that the UN’s resolutions against forced disappearances will transform from ink on paper into living justice. And the hope is that the work he started—the work of cultural reclamation—will continue, louder and more determined than before.
Because as long as one Oromo remembers the lessons of the elders, the chain of knowledge is not entirely broken. It is merely waiting for the next voice to pick it up.
A Defining Moment: Oromo Scholars Worldwide Called to Shape the Future of Their Academic Legacy

By Dhabessa Wakjira
Global – A clarion call is echoing across continents, from the bustling streets of Minneapolis to the academic halls of Europe, from the research centers of Australia to the universities of East Africa. It is a call for unity, for intellectual firepower, and for the collective reclamation of a people’s narrative.
The Oromo Studies Association (OSA) – the premier academic institution dedicated to the rigorous study and preservation of Oromo history, culture, and identity – has entered a historic new phase. And it is extending an urgent invitation to Oromo intellectuals, professionals, creatives, and visionaries around the globe: Your moment has arrived.
In an exclusive appeal, the President of OSA has issued a stirring call to action, urging the global Oromo diaspora to lend their minds, their skills, and their ambition to what he describes as a “defining moment” for the Association and for the Oromo people at large.
Bridging Generations, Building a Legacy
At the heart of this appeal lies a profound understanding of time and tradition. The OSA, guided by the democratic and intergenerational principles of the ancient Gadaa system, has just completed its first Gadaa cycle – a remarkable milestone in its institutional journey. Now, as it steps into its second cycle, the Association stands at a crossroads of immense potential.
“This is not merely a transition on paper,” the President stated in his message. “It is a historic milestone. We are moving from one era of scholarship into another, and we must carry with us the wisdom of our elders while embracing the energy and innovation of our youth.”
The vision is clear: to create a seamless bridge between the giants who laid the foundation of Oromo studies and the rising generation of thinkers who will carry that torch forward. The goal is to ensure that Oromo scholarship is not only preserved but also reimagined for a rapidly changing world.
More Than Scholarship: A Mission of Correction and Justice
The work of the OSA, however, extends far beyond the quiet confines of academic journals. It is a mission deeply rooted in the lived realities of the Oromo people. For decades, Oromo history and identity have been subject to distortion, erasure, and misrepresentation. The OSA has positioned itself as the vanguard of evidence-based scholarship, a bulwark against the tides of misinformation.
“In a world where narratives are often weaponized, our commitment is to intellectual tenacity and factual rigor,” the President emphasized. “We are not just studying history; we are correcting it. We are using scholarship as a tool for truth, for justice, and for the affirmation of Oromo human rights.”
The invitation is therefore a call to arms – but an intellectual one. The OSA is seeking more than just members; it is seeking partners in the pursuit of truth. It is calling on Oromo lawyers, historians, data scientists, economists, artists, and engineers to bring their professional expertise to bear on the challenges facing their people.
A Global Network of Excellence
The OSA’s ambition is as vast as the diaspora itself. By inviting Oromo elites from every corner of the world to participate, the Association is striving to create a decentralized, powerful network of intellectual excellence. The goal is to ensure that Oromo scholarship is not confined to a single geography but is enriched by the diverse experiences of a global community.
The President’s message underscores the importance of collective strength: “Your participation will strengthen our collective voice, enrich our scholarship, and ensure that OSA continues to serve as a beacon of Oromo knowledge, culture, and academic excellence.”
Whether it is a tenured professor in a Western university, a young entrepreneur in Nairobi, or a community organizer in the Horn of Africa, the OSA is opening its doors to all who are committed to advancing Oromo studies and the well-being of the Oromo people.
An Invitation for the Future
As the Association embarks on this new chapter, the call is clear: the time for passive observation is over. The OSA is not merely an institution to be admired from afar; it is a living, breathing movement that requires the active participation of every Oromo who dreams of a future where their identity is celebrated, their history is honored, and their potential is unleashed.
“This is a defining moment,” the President reiterated. “We invite you not just to join, but to lead, to innovate, and to build. Together, we can shape the next chapter of Oromo scholarship and ensure that our legacy endures for generations to come.”
For the Oromo people scattered across the globe, the message resonates with profound urgency and hope. The work of building a people’s academic legacy is arduous, but the invitation stands: the table is set, the mission is clear, and the world is waiting.
—
How to Get Involved:
The Oromo Studies Association welcomes scholars, professionals, and all individuals dedicated to Oromo scholarship and human rights. To learn more about membership, upcoming events, and contribution opportunities, visit the official OSA channels or reach out to your local chapter.
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This is a featured opinion piece based on the official communication from the Oromo Studies Association.
THE RAINS HAVE CEASED, THE FLOWERS BLOOM: CELEBRATING IRREECHAA, THE OROMO THANKSGIVING

By Dhabessa Wakjira
In the highlands of Ethiopia, where the skies weep for months on end and the earth turns to mud, there comes a sacred morning when the clouds finally part. The sun, a golden orb of promise, kisses the damp grass, and a new season is born. This is the moment of Birraa—the spring—and for the Oromo people, it is a time to pause, breathe, and pour out their hearts in gratitude.
This is the spirit of Irreechaa, a festival that transcends mere celebration. It is the Oromo Thanksgiving, a profound spiritual and cultural touchstone that marks the end of the punishing rainy season and the beginning of a season of renewal, peace, and hope.
Held annually at the end of September or the beginning of October, Irreechaa is not a quiet affair of private reflection. It is a magnificent, vibrant explosion of life. Thousands, dressed in dazzling traditional attire, converge on sacred rivers, lakes, and hilltops. The air hums with the rhythm of drums, the melodic chants of elders, and the joyous ululations of the crowd. In their hands, they hold the symbols of the season: lush green grass and delicate yellow daisies, emblems of fertility, flourishing life, and the promise of a bountiful year.
The Heart of the Festival: Giving Thanks to Waaqa
At its core, Irreechaa is a dialogue with the divine. The Oromo people lift their prayers to Waaqa (God), offering thanks not for material wealth alone, but for the bedrock of their existence: a good harvest that fills the granaries, the health of their precious livestock, and the most precious gift of all—peace. It is a recognition that survival through the harsh, dark months was not by human effort alone, but by divine mercy.
“We come to the water to wash away our sorrows and our grudges,” explains an elder during a recent ceremony at Lake Hora Arsadi, near Addis Ababa. “The rain has stopped. Now, we cleanse our hearts and start anew.”
A Living Testament to the Gadaa System
Irreechaa is more than a religious observance; it is the vibrant pulse of the Gadaa System, the ancient, indigenous democratic governance structure of the Oromo people. Inscribed by UNESCO as an Intangible Cultural Heritage of Humanity, the Gadaa System organizes society into generations, guiding leadership, law, and morality. Irreechaa serves as a unifying moment for this system, reinforcing the social contracts and spiritual values that hold the community together.
Reconciliation and Unity
In a world often fractured by division, Irreechaa stands as a powerful advocate for unity. The festival is a designated time for reconciliation. It is a communal balm where feuds are set aside, misunderstandings are forgiven, and the bonds of kinship are strengthened. The shared experience of prayer and dance melts away social barriers, weaving a tapestry of harmony that includes not just the Oromo, but neighboring communities as well.
A Cultural Showcase
To witness Irreechaa is to witness the soul of Oromo culture. The hills become a runway of breathtaking fashion, with men and women adorned in intricately woven garments and vibrant beadwork. The music is hypnotic, with traditional songs that speak of heroism, love, and history. The dances are energetic, a physical manifestation of joy and liberation.
As the sun sets on the celebration, the green grass is often placed upon the heads of participants as a blessing, a final act of connection to the earth and the creator. The festival concludes, but its spirit lingers—a reminder that every ending is a new beginning, and that gratitude is the foundation upon which communities are built.
Irreechaa is not just a festival. It is a declaration: We have survived. We are thankful. We are one.
—
Key Aspects of Irreechaa at a Glance:
· Thanksgiving: Central purpose is to thank Waaqa (God) for blessings over the past year.
· End of Winter: Celebrates the conclusion of the rainy season and the dawn of spring (Birraa).
· Sacred Sites: Observed at rivers (Malkaa), lakes, and hilltops (Tulu).
· Symbols of Life: Participants carry wet grass and daisy flowers to represent fertility and flourishing.
· Cultural Expression: A vibrant display of traditional costumes, music, chants, and dances.
· Unity & Peace: A time for community bonding, spiritual reflection, and reconciliation.
· Gadaa System: An integral ritual within the traditional Oromo governance and social structure.
Oromo Literacy Day: Celebrating the Power of Stories Held in Oromia

By Maatii Sabaa
—
Every year, Oromo Literacy Day is more than a date on a calendar—it’s a living tribute to the resilience of a people and their language. It celebrates Afaan Oromoo, a language that carries the weight of history, the songs of ancestors, and the dreams of a nation. But how did the Oromo people arrive at this moment, where their stories can finally be written, read, and shared with the world? The answer lies in a long and courageous journey toward literacy.
A Written History of Resistance and Revival
The story of Oromo literacy is one of relentless struggle. The Oromo people have long possessed a rich oral tradition, but for much of Ethiopia’s modern history, their language was marginalized. It was a household language—spoken, sung, and whispered—but rarely seen on paper . The first major push to change this came in the late 19th and early 20th centuries.
A pivotal figure was Onesimos Nasib, an Oromo freed from slavery who trained as a teacher in Sweden. Upon his return, he and his colleague Aster Ganno worked with an almost missionary zeal to promote literacy in Afaan Oromoo. Onesimos created the Oromo Reader, a book filled with stories that were “short and funny” and designed to be both accessible and engaging. His aim was not just religious instruction but to cultivate a love for reading itself . He would famously ask young people he met, “Can you read and write?” and persuade them of its immense value .
However, their work met fierce opposition from the imperial government. In the mid-1940s, the Haile Selassie regime placed a total ban on Oromo literature . The language was effectively erased from public life, becoming a symbol of defiance.
The Quest for the Perfect Script
The suppression only intensified the desire for a written Oromo. The question of how to write the language became a central point of debate. Early works, like those of Onesimos, used the Ge’ez alphabet. But many activists and intellectuals believed this script was inadequate for Oromo sounds, failing to represent vowel length and consonant gemination—features that change a word’s meaning .
In the 1960s, the movement for a new script gained momentum. At Addis Ababa University, Oromo students began printing the first newspaper in Afaan Oromoo, Kana Beektaa? (“Do you know this?”), in 1968. The paper was a bold act of cultural preservation, collecting “Oromo songs, proverbs, war and grievance chants, Oromo prophecies, nuptials, baby lullabies, and others” . This was more than journalism—it was a declaration of identity. The paper was short-lived, forced to cease publication in 1971 .
Simultaneously, Oromo students in Europe were rigorously debating the script question. In 1968, a study group led by figures like Haile Fidaa concluded that a modified Latin alphabet was the most practical and linguistically sound choice for Oromo . This decision was not just technical; it was a political act of resistance, rejecting a script associated with the establishment.
A New Dawn: The Adoption of Qubee
After years of struggle, the fall of the military Derg regime in 1991 brought a turning point. The new Ethiopian constitution granted greater autonomy to regional states. Oromo was finally made the official language of the Oromia Regional State .
The Latin-based alphabet, known as Qubee, was officially adopted for writing Oromo . This was a victory decades in the making. The script’s simplicity and adaptability to modern technology made it a practical choice for a language finally stepping into the digital age. As one study noted, Qubee “enabled the language to grow faster as the script can be learned easily” .
However, the adoption was not without controversy. For some, the Ethiopic script held deep cultural significance, and the switch to a Latin alphabet was seen as an emotional and political break . Yet for the majority, Qubee represented liberation.
The Stories That Endure
The adoption of Qubee unlocked a literary explosion. Oromo youth and intellectuals began producing “newspapers, magazines, novels, translations and plays that describe their nation and their state in Afaan Oromoo” . Stories once confined to memory were now printed, preserved, and shared.
The journey has also involved recovering alternative scripts. A fascinating chapter is the story of Sheek Bakrii Saphaloo, a scholar who created a unique indigenous Oromo script. He developed an abugida, a writing system where each base glyph has multiple vocalic components, making it distinct from both the Ge’ez and Latin alphabets . This script has been used for over 70 years and is now being considered for digital preservation and inclusion in Unicode, highlighting the deep connection between literacy and cultural identity .
Why Oromo Literacy Day Matters
Oromo Literacy Day is a celebration of this entire journey. It honors the tenacity of Onesimos Nasib, the courage of student activists, and the vision of scholars who fought to give their language a written form. It is a day to recognize that literacy is not just about reading and writing; it is about power, identity, and survival.
The stories held in Oromia are now written down for the world to see. This day celebrates their liberation and their enduring power.
—
“The stories, with the exception of a couple of martyr stories, are short and funny, and the subjects vary in order to attract.” — Onesimos Nasib on the Oromo Reader
—
Maatii Sabaa is a writer and advocate of the Oromo stories.
BEYOND THE RITUAL: A PLEA FOR UNITY AT THE HEART OF OROMIA’S SACRED DIALOGUE

By Daandii Ragabaa
—
In the bustling city of Finfinne, where the hum of modernity often drowns out the whispers of ancient tradition, a different kind of gathering recently took place—one that carried the weight of history and the fragile hope of a shared future. It was not a political rally, nor a commercial event. It was a meeting of faiths, a rare and courageous roundtable where religious leaders from the three spiritual pillars of Oromo society—Waaqeffanna, Christianity, and Islam—sat together not as rivals, but as brothers.
This landmark dialogue, initiated under the momentum of the Waaqeffanna community, was spearheaded by prominent figures, including Obbo Asnake Irko, a respected elder and representative of the Waaqeffanna faith. But the true architect of this historic convergence, as acknowledged by all present, was Qesiis Balay Mekonnen, whose dedication to securing media coverage and a neutral venue ensured that the voices of faith would not be whispered in shadows, but broadcast to the world.
The meeting was not about theological supremacy. It was about survival—the survival of culture, language, and mutual respect in a land where faith has too often been used as a wedge rather than a bridge.
—
The Four Pillars of the Finfinne Accord
After hours of intense and heartfelt deliberation, the religious leaders reached a series of groundbreaking agreements that could reshape the spiritual landscape of Oromia. At the heart of these resolutions lay four core principles:
1. Mutual Respect for All Faiths
The leaders unanimously affirmed that no religion—whether indigenous Waaqeffanna, Orthodox or Protestant Christianity, or Islam—holds a monopoly on truth or dignity. They pledged to honor each tradition’s sacred practices, recognizing that the Creator, however named, desires reverence and love among His people.
2. Culture and Language as Unifying Tools
In a powerful declaration, the group committed to using the Oromo language and cultural heritage as vehicles for unity, not division. They agreed that songs, proverbs, and artistic expressions from all faiths could be shared to enrich the collective identity of the Oromo people, rather than to compete or exclude.
3. Standing Together in Times of Crisis
“Yoo rakkoon jiraate waliin dhaabbannee hiikuu”—”If trouble arises, we will stand together to resolve it.” This pledge was perhaps the most poignant. The leaders vowed that no community would face marginalization, violence, or discrimination alone. They would act as a unified bloc to mediate, protect, and advocate for justice, regardless of which faith was affected.
4. Defending the Oromo People from Religious Exploitation
In a bold stance against instrumentalization, the leaders condemned any attempt to use religious identity to sow discord or to harm the Oromo nation. They agreed to collectively denounce and counter any rhetoric or action that weaponizes faith against Oromo unity.
5. A Shared Vision for Irreechaa and Other Cultural Festivals
The dialogue also addressed the growing misunderstandings surrounding Oromo cultural celebrations, particularly Irreechaa. The leaders resolved to engage in ongoing consultations to ensure that these festivals are understood in their proper context—as expressions of thanksgiving and communal identity—and are respected by all faith communities.
—
A Word of Gratitude
In his closing remarks, Obbo Asnake Irko expressed deep appreciation for the spirit of openness shown by his fellow religious leaders. Yet, he reserved his most heartfelt thanks for Qesiis Balay Mekonnen, whose tireless efforts in organizing the venue and mobilizing media attention made the dialogue possible. “Without his vision,” Obbo Asnake stated, “this table would remain empty.”
The participants included:
1. Qees Dr. Bantii U. Teessoo – representing the Protestant Christian community
2. Qesiis Balay Mekonnen – representing the Orthodox Christian tradition
3. Sheek Hajjii – representing the Islamic faith
4. Obbo Asnake Irko – representing the Waaqeffanna tradition
—
What This Means for Tomorrow
This gathering in Finfinne is more than a news item. It is a testament to the maturity of Oromo society—a society that refuses to let religious difference become a source of conflict. In a region often scarred by sectarian strife, these leaders have lit a small but steady flame. They have shown that the green grass of Irreechaa, the cross of Christianity, and the crescent of Islam can coexist, not in uneasy tolerance, but in active solidarity.
The road ahead is long. Old suspicions do not vanish overnight. But as Obbo Asnake Irko reminded the gathering: “Our ancestors worshipped on the same hills, drank from the same rivers, and prayed to the same Creator under different names. Let us not be the generation that forgets that truth.”
As the media cameras packed up and the leaders departed with handshakes and embraces, one thing was clear—the spirit of Irreechaa, the spirit of thanksgiving and reconciliation, had found a new home. Not just on the lakeshores, but in the hearts of those who dare to listen.
—
IN SUMMARY:
Key Agreement Significance
Mutual respect for all faiths Ends religious hierarchy and promotes equality
Use Oromo culture and language for unity Strengthens identity without exclusion
Joint crisis resolution Creates a safety net for all communities
Defend Oromo people from religious abuse Prevents faith from being used as a weapon
Consult on Irreechaa and cultural events Fosters understanding and reduces misconceptions
This is not just a religious accord. It is a covenant of civilization—a promise that in Oromia, faith will build bridges, not burn them.
The Three Pillars of Tuulamaa: Unraveling the Genealogy of an Oromo Nation

In the vast tapestry of Oromo history, few lineages carry the weight and significance of the Tuulamaa. As one of the major branches descending from the legendary Booranaa, the Tuulamaa Oromo represent a people whose ancestral roots run deep into the soil of eastern Africa, their branches spreading across generations, their leaves whispering the stories of a civilization that has thrived for centuries.
The Tuulamaa are not merely a name in the annals of history; they are a living, breathing community whose identity is encoded in the very structure of their genealogy. At the heart of this identity lies a simple yet profound framework: “Sadeen Tuulamaa” — the Three Tuulamaa.
The Sacred Three: Daaccii, Bachoo, and Jiillee
Just as the ancient world recognized the power of three—past, present, future; birth, life, death—the Tuulamaa trace their origins through three primary branches that form the foundation of their entire social and political structure:
BOORANAA │ ▼TUULAMAA │ ┌─────────────┼─────────────┐ │ │ │ DAACCII BACHOO JIILLEE
These three names are not simply labels; they are the pillars upon which the identity of the Tuulamaa people rests. Each branch carries its own distinct history, its own sub-clans, and its own contributions to the collective story of the Oromo nation.
Daaccii: The House of Many Branches
The Daaccii stands as the first and most expansive pillar of the Tuulamaa. Within its embrace, three major lineages emerge, each with its own constellation of sub-clans:
Galaan — The Six
The “Jahan Galaan,” or the Six Galaan, represents the intricate web of relationships that bind the Tuulamaa people. These six houses are:
- Jiddaa
- Liiban
- Abbuu
- Adaa
- Warra Jaarsoo
- Gadullaa
Each of these names carries the weight of history, representing families that have contributed to the economic, political, and cultural life of the Tuulamaa for generations.
Oboo — The Seven
The “Torban Oboo,” or the Seven Oboo, represents another crucial dimension of the Daaccii lineage:
- Gumbichuu
- Gullallee
- Oborrii
- Yaayyaa
- Eekkaa
- Diigaluu
- Gamuu
Historical studies have particularly highlighted Gullallee, Yaayyaa, and Gumbichuu as prominent Oboo descendants, their names echoing through the corridors of Oromo oral tradition.
Sooddoo — The Three
The “Sadeen Sooddoo,” or the Three Sooddoo, completes the Daaccii trilogy:
- Odituu
- Liiban
- Tum’ee
This tripartite structure reflects the Oromo love for order and categorization, a system that has enabled these communities to maintain their identity across centuries.
Bachoo: The Six Houses
The second pillar, Bachoo, embodies the concept of “Jahan Bachoo” — the Six Bachoo. This branch of the Tuulamaa lineage comprises:
- Iluu
- Mettaa
- Uruu
- Garasuu
- Waajituu
- Keekuu
These six houses represent a significant portion of the Tuulamaa population, their members scattered across the Oromo territories yet united by the common thread of shared ancestry. The consistency with which these names appear across various studies—from Haramaya University to contemporary Gadaa structures—testifies to the enduring nature of this genealogical framework.
Jiillee: The Third Pillar
The Jiillee branch, as the third pillar of the Sadeen Tuulamaa, presents a fascinating complexity. Unlike the clearly defined structures of Daaccii and Bachoo, Jiillee exhibits a more intricate pattern that has been documented by Haramaya University research.
The Jiillee-6 structure comprises:
- Goona (with 12 sub-clans)
- Guusa (with 5 sub-clans)
- Looyyaa (with 3 sub-clans)
- Siibaa (with 5 sub-clans)
- Gindoo (with 7 sub-clans)
- Warree (with 3 sub-clans)
The numbers accompanying each name represent the documented sub-divisions, highlighting the remarkable complexity of this genealogical system. This intricate structure demonstrates that for the Oromo, identity is not a simple matter of one name but a layered reality that encompasses multiple levels of belonging.
The Architecture of Society: Gosa → Mana → Balbala
Beyond the broad branches of genealogy, the Tuulamaa social structure follows a remarkably organized pattern. The hierarchy moves from:
- Gosa (the clan) at the broadest level
- Mana (the house or family) at the intermediate level
- Balbala (the door or household branch) at the most specific level
This tripartite structure reflects a society that values both collective identity and individual family ties. It is a system that has enabled the Tuulamaa to maintain social cohesion while allowing for the organic growth and diversification that comes with generations of expansion.
A Living Tradition
The genealogy of the Tuulamaa is not a relic of the past confined to dusty academic texts. As recent as 2026, reports and studies continue to reference Daaccii, Bachoo, and Jiillee as the “Ilmaan Tuulamaa Sadeen” — the Three Children of Tuulamaa. This ongoing recognition within the Gadaa structure demonstrates that these ancient lineages continue to shape contemporary Oromo identity.
In the modern context, the Tuulamaa genealogy serves as:
- A source of identity — connecting individuals to their ancestral heritage
- A framework for social organization — providing structure for community relations
- A foundation for governance — informing the Gadaa system that continues to play a role in Oromo society
- A bridge to the past — maintaining the continuity of Oromo culture across generations
The Deeper Meaning
The Tuulamaa genealogical structure is more than a list of names. It is a testament to the Oromo people’s sophisticated understanding of social organization, their commitment to preserving their heritage, and their ability to maintain cultural continuity across centuries of change.
Each name—from Daaccii to Jiillee, from Jiddaa to Tum’ee—represents not just a line of descent but a community of people with shared values, shared history, and shared destiny. The genealogy tells the story of migrations, of settlements, of alliances and divisions. It speaks of families that grew into clans, of clans that became nations.
In the shade of the Odaa tree, where Oromo elders have gathered for generations, these names are spoken with reverence. They are the vocabulary of identity, the grammar of belonging, the poetry of a people who have known that knowing who you are is the first step toward knowing where you are going.
A Call to Remember
As the Tuulamaa Oromo navigate the complexities of the modern world, their ancient genealogy remains a compass—a reminder of the roots that sustain them, the branches that connect them, and the tree of life that continues to grow.
For the Daaccii, the Bachoo, and the Jiillee, the story is still being written. New generations will add their names to the great genealogical tree, but they will never forget that they are branches of a mighty trunk: Tuulamaa, child of Booranaa, heir to a civilization that has weathered the storms of history and emerged still standing, still proud, still Oromo.
Sources and Further Reading:
- Haramaya University Studies on Tuulamaa Genealogy
- Gadaa Tuulamaa Structures (2026 AMN Reports)
- Oromo Oral Tradition
- Historical Research on Booranaa Lineages
“The tree that knows its roots can withstand any storm.” — Oromo Proverb
#Tuulamaa #Daaccii #Bachoo #Jiillee #Oromoo #Booranaa #Gadaa #OromoHistory #OromoGenealogy
Under the Odaa Tree: The Living Legacy of the Ituu Oromo

In the highlands of eastern Oromia, the roots of the Odaa tree (sycamore fig) stretch deep into the earth, just as the traditions of the Oromo people extend into the fabric of history. Among the most storied branches of the Oromo nation is the Ituu, a community whose identity is woven from the threads of ancient lineage, a sophisticated socio-political system, and a resilient spirit of justice. To understand the Ituu is to journey into the heart of the Oromo civilization, where the past is not merely remembered but lived.
The Ancestral Tree: From Murawwaa to Ituu
The Ituu are not a people without a past; they are a clear and significant branch on the vast Oromo genealogical tree. According to both oral tradition and contemporary scholarship, the lineage flows from Oromoo to Bareentuu (or Bareentuma), then to Murawwaa, and from Murawwaa springs the Ituu. A 2026 study by Jimma University confirms this ancestral link, placing Ituu firmly within the Murawwaa Barentuu family.
The Ituu themselves are divided into two primary clans, forming the backbone of their social structure:
- Galaan, with sub-clans such as Baabboo, Gaadullaa, and Elelle.
- Kurraa (Kuraa), with sub-clans such as Baayee, Addaayyo, Arroojjii, and Waayyee.
This is just one layer of a complex organizational system. Under the Gulantaa Odaa or Tumaa Heeraa (customary law), the Ituu are further organized into two major houses: Mana-Ituu (the House of Ituu) and Mana-Baabboo (the House of Baabboo). This dual structure underscores that for the Ituu, identity is a multi-faceted concept, governed by both bloodline and law.
Gadaa: The Soul of Oromo Governance
For the Ituu, as for all Oromo, the Gadaa system is the lifeblood of their society. It is far more than a political structure; it is a comprehensive philosophy that governs every aspect of life. It provides a framework for:
- Political Leadership: A system of elected officials with fixed terms, ensuring a democratic transfer of power.
- Justice (Heera): A legal system that predates modern courts, offering a way to resolve disputes and maintain order.
- Peace (Araara): A defined process for reconciliation and conflict resolution.
- Social Organization: A structure that defines the roles and responsibilities of individuals within the community.
- Spiritual Life: A connection to the divine and the natural world through rituals.
Odaa Bultum: The Parliament of the People
Central to the Ituu and wider Barentuu Oromo history is Odaa Bultum. This site in Hararghe served as a colossal Gadaa assembly center, a place where the community would gather to make laws, elect leaders, and settle disputes. It was the “parliament” under the shade of the Odaa tree, where the echoes of debate and the spirit of democracy were cultivated for generations.
Here, the voices of the people were heard through the Caffee (assembly), and the foundation of their society—Heera (law)—was debated and set. It was a place where the spiritual and the political converged to build a cohesive society.
Gumaa: A Path from Bloodshed to Brotherhood
Perhaps the most profound expression of Ituu culture is the institution of Gumaa. Often translated simply as “blood compensation,” Gumaa is actually a complex, restorative justice system. A 2026 Jimma University study highlights its true purpose: it is not solely about retribution but about reconciliation.
Gumaa is a process that transforms conflict, seeking to stop the cycle of violence and reintegrate offenders back into the community. It is a testament to the Ituu belief that even in the face of grave wrongs, the ultimate goal is peace and social harmony. The system includes specific legal frameworks such as Heera Diinoo, Heera Amboo, and Heera Danuu.
The Rituals and the Voices of the People
The cultural life of the Ituu is rich with ceremony. The Korbeessaa–Goromtii ritual, for instance, involved the sacrifice of goats to invoke peace, seek victory in conflict, and predict social and natural outcomes. It was a way of seeking divine guidance for the community’s journey.
Importantly, the Ituu social structure also features a powerful institution for women: Siiqqee. This is not merely a tradition but a social force that gave women a formal voice in matters of justice, peace, and reconciliation. It stands as a powerful testament to the Oromo society’s recognition of the vital role of women in maintaining social order and integrity.
A Living Tradition
Today, the Ituu Oromo stand at a crossroads of history. Their traditional systems—the Gadaa, the Heera, and the Gumaa—are not relics of a bygone era. They are living institutions that continue to provide a framework for justice and identity in a rapidly changing world. The genealogy from Murawwaa to Ituu is not just a list of names but a testament to a civilization that built a sophisticated society rooted in democracy, justice, and a profound respect for community.
The story of the Ituu is a story of resilience—a reminder that the roots of the Odaa tree, and the culture it represents, are deep and enduring.
Sources:
- Boru Musa Burka & Jira Mekonnen Choroke, “Gumaa beyond Compensation,” Gadaa Journal, 2026.
- Boru Musa Burqa & Dejene Gemechu Chala, “Korbeessaa-Goromtii Ritual,” Gadaa Journal, 2022.
- Admasu Feleke & Deressa Debu, “Oromo Historical Heritage: Historical Significance of Odaa Bultum Gadaa Assembly,” Jimma University.
A New Chapter in Storytelling: African Australians Take the Mic

(ONA, 1 September 2026)-In a powerful step towards reshaping Australia’s cultural landscape, the Victorian Multicultural Commission, in partnership with Blacksand Pictures, recently hosted a community consultation with Victoria’s African Australian community. The focus? Media representation, authentic storytelling, and the urgent need for African Australians to control their own narratives.
The message was clear: the time for passive representation is over. Australian media must create meaningful opportunities for African Australians to tell their own stories, in their own voices. This isn’t just about checking diversity boxes—it’s about building a media landscape where lived experiences are portrayed with depth, nuance, and authenticity .
This need for self-representation is not new. Mimo Mukii, an emerging producer and filmmaker, began their filmmaking journey researching the necessity of African Australian self-representation in media. As Mukii observes, “It is getting better. But there are still barriers for people to get into the industry. Big companies, broadcasters, governments, whatever—taking a risk on emerging storytellers is—I think—what’s going to change that” .
The community consultation set the stage for exactly that kind of risk-taking.
A Feast of Stories
Following the discussion, attendees were treated to the premiere of Tastes of Africa, a three-part documentary series that celebrates the rich cultural heritage of African cuisine and its diaspora in Melbourne.
Produced by Blacksand Pictures’ Kauthar Abdulalim and written and directed by Rendah Haj, the series takes viewers on a sensory journey through Melbourne’s kitchens, community cook-ups, and hidden eateries . Hosted by Zambian-born filmmaker, historian, and author Santilla Chingaipe—recognised by the United Nations as one of the most influential people of African descent in the world in 2019—the series weaves together observational documentary and intimate first-person narration .
Viewers are guided by the traditional wisdom of African aunties, while also seeing younger African Australians boldly reinterpreting recipes for a new generation. As Kauthar Abdulalim explains, “Tastes of Africa reflects the kind of storytelling Blacksand Pictures is committed to culturally grounded, audience-facing, and globally resonant. This series celebrates African Australian communities with intimacy and joy, while creating space for stories that have long been underrepresented in Australia’s factual landscape”.
Supported by principal production funding from Screen Australia, in association with VicScreen, the series marks a significant investment in African Australian storytelling. Distribution partner African Australian will make the series available to audiences on YouTube, with plans for an international screening tour across Africa later in the year.

Building Momentum
The community consultation and Tastes of Africa premiere are part of a broader movement to amplify African Australian voices. Initiatives like the African Australian Creative Media Grants, administered by Ubuntu Project, provide $10,000 grants to support platform development and content creation by African Australian creatives. These grants are helping to build a sustainable storytelling ecosystem, enabling individuals and organisations to create, distribute, and market their work.
As African Professionals of Australia noted upon being named among grant recipients, this support is “critical” for “amplifying the voices, stories, and innovation of African Australians across media and the arts”.

What’s Next
A summary report from the community consultation, prepared by @cinespace_inc, will be released soon. In the meantime, audiences can watch the first episode of Tastes of Africa on YouTube now by following @blacksandpictures and @africanaustralian.
As Mimo Mukii reflects, creating authentic representation requires institutional support and a willingness to take risks on emerging storytellers. With projects like Tastes of Africa and growing community-led initiatives, Victoria is proving that when African Australians tell their own stories, everyone benefits. The future of Australian storytelling is more diverse, more authentic, and more delicious than ever.

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Stay tuned: Follow @cinespace_inc for the upcoming summary report from the community consultation. Watch Tastes of Africa on YouTube via @blacksandpictures and @africanaustralian.
The Pillar of Borana: A Tribute to Abbaa Gadaa Liiban Jaldeessaa (1967-2026)

In the vast, sun-scorched plains of Borana, where the acacia trees stand as silent witnesses to centuries of tradition, a giant once walked among the people. He was not a king in the Western sense, nor a politician in the modern mold. He was an Abbaa Gadaa—a father, a judge, a living constitution for the Oromo people. His name was Liiban Jaldeessaa, and his life, from 1968 to 2026, was a testament to the enduring power of indigenous governance.
His story is not merely a biography; it is the history of a people’s resilience, a chronicle of justice, and a powerful reminder that true leadership is often found not in grand palaces, but in the dusty meeting grounds and under the shade of sacred trees.
A Son of the Soil: The Early Years
Born in 1967 to Jaldeessa Liiban and Tarrii Jaldeessa, in the Bur Busa area of Dheeda Booranaa, Liiban was a child of the Gadaa system from his first breath. He was the eldest of six siblings and would grow to be the father of fifty children—a patriarch in every sense of the word. Even in his youth, he was marked by a profound sense of duty. He was a “Tikaa,” a guardian of the cattle camps, learning the sacred responsibility of protecting the community’s lifeblood. He immersed himself in the traditions of his people, taking part in every rite of passage: from the Gammee (councils) to the Kuusa-Raabaa (age-grade gatherings), proving his dedication and worth at every step.
As a young man, Liiban distinguished himself through his unwavering commitment. He excelled in the crucial, often overlooked tasks of community life—the “hard work” that keeps society functioning. He was a man who understood the ancient ways, taking part in night-long vigils and traditional song and dance ceremonies (Olka Sirbuu) held at sacred sites like Dambii Dhedheertuu, Afuuraa, Areeroo, and Haroo Diimtuu. He earned a reputation for being tireless and principled, famously ensuring a great water reservoir (Gooroo) was properly filled, demonstrating his devotion to the community’s well-being even before he took on the highest office.
The Gauntlet of Leadership: A Gadaa in Action
In 1991, at a critical juncture for the Borana people, Liiban Jaldeessaa received the ultimate call to leadership. He took the Gooroo Gadoomaa—the sacred ceremonial staff—from the 68th Abbaa Gadaa, Boruu Madhaa. This was not a time of peace, but a time demanding strength, wisdom, and a firm hand.
His tenure as Abbaa Gadaa was defined by decisive action and a tireless defense of tradition and justice:
· Restoring Tradition: The great Gumii assembly of the Oromo, a cornerstone of democratic governance, had weakened and fractured. Liiban, understanding its vital importance, re-established the Gumii Dibbee Eldalloo, breathing new life into the ancient institution and ensuring the voice of the people could once again be heard.
· Uncompromising Justice: When elders attempted to use their authority to pass a decree without consulting the people, Liiban stood firm. His principle was clear: “An Abbaa Gadaa has no power to create a law by himself; the law is made by the Gumii.” He scrupulously upheld the rule of law, ensuring that power was accountable to the community.
· Protecting the Land: He was a fierce and unyielding defender of Oromo territory. At a time of great fear and uncertainty, he famously declared: “Fear should not cause the heartland of Oromo to be lost; fear should not cause the land of Oromo to be diminished.” He led land border expeditions (Lallaba) to assert territorial claims, confronting regional and federal authorities to protect the integrity of his people’s ancestral lands.
· The Ethiopian Renaissance Dam: When the issue of the Grand Ethiopian Renaissance Dam (GERD) arose, Gadaa Liiban gave a striking directive on how the Borana people should contribute to the national project. He proclaimed, “We will not support it with money from our pockets, but we will contribute with our hands and our labor,” reflecting a pragmatic and dignified approach to national duty.
· Diplomacy and Peacebuilding: He was a bridge-builder, working tirelessly with the Kenyan and Somali governments, and numerous NGOs to maintain peace and security in the volatile borderlands. He believed in the unity of all people, transcending clan, religion, and nation.
The Enduring Legacy: The “Dhaamsa” of a Great Man
On August 29, 2026, at the age of 59, Abbaa Gadaa Liiban Jaldeessaa passed away while receiving treatment in a Korean hospital. His death was a profound loss, a “Rifuu” (sorrow) felt from the savannahs of Ethiopia to the grasslands of Kenya.
But an Abbaa Gadaa does not simply die; he leaves a legacy—a Dhaamsa. This is not just a will, but a final message, a solemn charge to his people.
His legacy is twofold:
1. The Rifuu (The Sorrow and the Shield): He left behind a legacy of protection and strength. His memory is a shield, a “Jabaa Fulaa” (strong face) and a “Waardiyaa” (shield) that guards the community against its enemies and against division. The sorrow for his loss is immense, but it is a sorrow that binds the people together.
2. The Dhaamsa (The Final Charge): His final message is a call to action. It is a warning that the path he paved, the justice he upheld, and the unity he fostered must not be abandoned. His “Dhaamsa” is a reminder that the work of the Gadaa is never finished. It is a call to the community to remain steadfast, to support one another, and to continue the struggle for their rights and identity.
A Star That Still Guides
Abbaa Gadaa Liiban Jaldeessaa was more than a leader; he was the embodiment of the Gadaa system’s greatest ideals: justice, resilience, and unwavering dedication to the people. He was a “Fiixee Seeraa” (the pinnacle of the law), a “Tissaa Gooroo Gadaa” (the guardian of the Gadaa’s sacred staff), a man whose name will forever be etched in the annals of Borana history.
He passed into the next world, but for the Oromo people, he remains a star. His life is a lesson that the most profound leadership is born not of ambition, but of service. His legacy is a testament that a people’s strength lies not in their weapons, but in their traditions, their unity, and their unwavering commitment to justice.
As the Oromo people honor his memory, they are called to embody his final message: to be strong, to be united, and to ensure that the spirit of Gadaa Liiban Jaldeessaa lives on in every generation. He was a son of the soil, a pillar of his community, and a beacon of hope for all who believe in the power of indigenous wisdom.
Toki Be’a: The Dawro Nation’s Ancient Festival of Reconciliation, Forgiveness, and Hope

In the southwest of Ethiopia, as the rainy season draws to a close and the constellations begin their silent, celestial dance, a profound transformation occurs. The land, once drenched and dark, prepares for a new dawn. This is the season of renewal, a time when the Dawro people, keepers of an ancient and vibrant heritage, celebrate their most sacred tradition: Toki Be’a.
More than just a new year’s celebration, Toki Be’a is a profound cultural institution—a time for mending broken bonds, offering forgiveness, and embracing a future filled with hope. It is a festival that harmoniously weaves together spirituality, community, and the natural world.
A People of the Stars: The Calendar of the Ancestors
The Dawro nation is a community with a unique history, possessing its own indigenous governance system, complete with a “Kati” (a traditional king or chief) and a distinct calendar. This ancient calendar is not a rigid, mathematically fixed system. Instead, it is a living wisdom passed down through generations.
The date of Toki Be’a is not arbitrarily chosen. It is determined by the “cultural fathers”—wise elders who are master observers of the natural world. They meticulously study the movements of the stars, the moon, and the sun. They read the changing weather patterns and note the subtle transformations in local plant life. This profound understanding of astronomy and ecology allows them to pinpoint the exact day when the old season ends and the new one begins. It is a testament to a sophisticated indigenous knowledge system that has sustained the community for centuries.
When the final harvest is gathered and the fields lie fallow, the community knows it is time to give thanks to their Creator and prepare for the festival.
The Heart of the Festival: Reconciliation and Renewal
The true beauty of Toki Be’a lies in its powerful social values. It is, first and foremost, a festival of peace.
In the days leading up to the celebration, a remarkable process unfolds. Deep-seated grievances, old quarrels, and misunderstandings that have divided families, neighbors, and clans are brought before community elders. In a spirit of justice and compassion, these elders facilitate a process of reconciliation. Grudges are released, apologies are offered, and forgiveness is granted. It is a time when long-estranged family members are reunited at a shared table, and the community is knit back together as one.
This makes Toki Be’a a deeply emotional and transformative experience. It is a time when the weight of the past is lifted, and the community collectively chooses to move forward in unity and hope.

A Feast for All: Culture, Charity, and Nature’s Care
The celebration itself is a vibrant spectacle of Dawro culture. The air fills with the aroma of traditional feasts prepared with bula (false banana), qocho, and butter. People adorn themselves in their most beautiful cotton garments, complemented by intricate hand and neck ornaments. The occasion is brought to life with special Toki Be’a songs, whose melodies have been passed down through the ages, carrying the stories and wisdom of the ancestors.
The spirit of generosity is central to the celebration. Those who have are expected to share with those who have not, reinforcing the community’s strong social bonds.
What makes Toki Be’a truly unique is its deep respect for all living things. On the day of the festival, the community extends its care to animals. Domestic animals are given special, nourishing feed to ensure they are full and content. This act symbolizes the interconnectedness of human well-being with the health of the natural world.

A Beacon for the Future
Toki Be’a is a magnificent testament to the rich cultural tapestry of Ethiopia. It represents a powerful, indigenous model of conflict resolution, social cohesion, and environmental stewardship.
Beyond its profound cultural and spiritual significance, the festival holds immense potential for cultural tourism. It has the power to attract visitors from around the world, eager to witness its unique ceremonies and learn from its ancient wisdom. Moreover, the seasonal gathering stimulates local trade and agricultural activity, providing an economic boost to the community.
In essence, Toki Be’a is the Dawro people’s magnificent connection between humanity, nature, and the cosmos. As the stars align and a new season begins, this ancient festival reminds the world that true renewal comes not just from the changing of the seasons, but from the strength of our communities, the depth of our forgiveness, and the power of our shared hope.

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About the Author: This article is adapted from a feature by Sisay Debebe, highlighting the invaluable cultural heritage of Ethiopia’s Dawro nation.
The Name and the Narrative: Reclaiming Oromo Identity Beyond “Habesha”

In the complex tapestry of the Horn of Africa, few threads are as deeply woven—or as fiercely contested—as the question of identity. For centuries, labels have been applied, histories have been written, and narratives have been constructed, often by those in power. But what happens when a people rise to say, “That name is not ours”?
A powerful statement from within the Oromo community cuts to the very heart of this question: “Habashaan jecha eenyummaa Oromoo ibsuu miti. Oromoon Habashaa miti.” This translates to: “‘Habesha’ does not express Oromo identity. An Oromo is not Habesha.” This is not a simple rejection of a label; it is a profound declaration of a distinct historical narrative, a reclamation of selfhood, and a bold assertion of a people’s independent journey through time and across the land they call home.
The Power of a Name
The term “Habesha” has historically served as a broad, unifying identifier for the peoples of the Ethiopian highlands, often associated with the ancient Aksumite civilization, the Orthodox Christian faith, and Semitic languages. For many, it is a term of pride, symbolizing a shared, ancient heritage.
However, for the Oromo people—the largest ethnic group in Ethiopia—this label often feels foreign and exclusionary. The assertion “Oromoon Habashaa miti” directly challenges the notion that “Habesha” is an all-encompassing term for all Ethiopians. Instead, it argues that the term is culturally and historically specific to a particular group and that it has been inaccurately and unfairly imposed upon the Oromo nation.
This rejection is a vital act of self-affirmation. It is a declaration that Oromo identity, with its own ancient traditions, its own language (Afaan Oromo), and its own sophisticated governance system (the Gadaa system), is independent and deserving of recognition on its own terms. It is a way of saying, “We are not a footnote in someone else’s history; we have our own story to tell.”
A Shared Journey: Revisiting the Origins
The second part of the statement offers a specific historical perspective on this shared geography: “Habashaan jecha Yaman irraa warra Abyssinia ofiin jedhan waliin gara biyya Oromoo-Oromiyaatti dhufee dha.” (“Habesha came to the land of Oromo-Oromia from Yemen together with those who call themselves Abyssinian.”)
This presents a powerful and deliberate counternarrative to the dominant historical accounts of the region. By asserting that both the ancestors of the “Abyssinians” and the Oromo people migrated into the region from a shared origin, this perspective challenges the traditional narrative that often places one group as indigenous and the other as later arrivals.
This framing redefines the historical relationship between the two communities. It moves the Oromo from a position of being perceived as “others” or “newcomers” in their own homeland to being co-architects of the region’s history. It suggests a shared, albeit not necessarily harmonious, arrival and cohabitation, thereby establishing an equal and ancient claim to the land of Oromia. This is a crucial point, as it aims to dismantle historical hierarchies and assert that the Oromo are not intruders but are, in fact, foundational to the region’s story.
The Land of Oromia: More Than a Place
This assertion of identity is intrinsically tied to a specific territory: Oromia. This vast and diverse region, stretching from the highlands to the lowlands, is the historic and ancestral homeland of the Oromo people. By connecting the narrative of arrival directly to “the land of Oromo-Oromia,” the statement anchors Oromo identity in a tangible, sacred geography.
It is a powerful reminder that identity is not an abstract concept; it is rooted in the mountains, rivers, and plains where a people’s history was lived and written. For the Oromo, the struggle for identity is inseparable from the struggle for their cultural, political, and territorial rights within Oromia. Declaring that the “Habesha” came to their land, and not the other way around, is a profound reclamation of both history and territory.
A Continuing Dialogue
The statement provided is a potent contribution to an ongoing and essential conversation about identity, history, and power in the Horn of Africa. It challenges the monolithic narratives that have often dominated the national discourse and demands a more inclusive, accurate, and multi-vocal understanding of the past.
For the Oromo people, the declaration “Oromoon Habashaa miti” is not an act of division, but one of definition. It is a call to be seen, understood, and respected on their own terms. It opens a vital dialogue about how history is written, who gets to write it, and how we can build a future that honors the full and complex story of all the peoples in the region. The debate over identity is far from settled, but it is a debate that is crucial for any nation seeking to forge a just and inclusive future.
A Giant Returns to the Soil: Abbaa Gadaa Liiban Jaldessa Laid to Rest in Areero (1967-2026)

The plains of Areero, under the vast and unyielding sky of Borana, fell silent. The echoes of cattle bells and the murmur of the wind through ancient acacia trees seemed to pause, as a community—and indeed, a nation—gathered to bid farewell to one of its greatest sons. Abbaa Gadaa Liiban Jaldessa, the 69th custodian of the sacred Gadaa staff and a revered guardian of Oromo law, was laid to rest in his homeland on a somber day that marked the end of an era.
At the age of 59, the leader whose life was a testament to the enduring strength of indigenous governance passed away on December 29, 2026, while receiving medical treatment in Addis Ababa. His death sent a wave of profound grief—a Rifuu—from the highlands of Ethiopia to the savannahs of Kenya, a sorrow felt by all who knew the weight of his wisdom and the depth of his commitment.
A Life of Service to the Gadaa
Liiban Jaldessa was more than a leader; he was the embodiment of the Gadaa system’s highest ideals. As the 69th Abbaa Gadaa, he was a living constitution, a judge, a father, and a protector of the Borana people. His life was dedicated to the preservation and advancement of the ancient Oromo governance system, which for centuries has stood as one of the world’s most sophisticated indigenous democracies.
Gadaa elders and scholars who paid tribute to him spoke of a man of unwavering principle. He was described as a “pillar of the community,” a leader whose influence extended far beyond the ceremonial. His tenure was marked by a fierce dedication to justice, the protection of Oromia’s historic boundaries, and the strengthening of the social fabric that binds Oromo communities across the borders of Ethiopia and Kenya.
Reviving the Ancient Assembly
Among his most significant achievements was the revival of the Dibbee Eeldalloo Assembly, a crucial Gadaa institution that had lain dormant for several generations. This assembly is not merely a meeting; it is the heart of Oromo democracy, where elders and community members gather to deliberate on matters of law, peace, and the future of the people.
By breathing new life into this ancient forum, Abbaa Gadaa Liiban ensured that the voice of the people would continue to be heard. He re-established a critical channel for justice and reconciliation, reaffirming that true governance is not imposed from above but emerges from the collective wisdom of the community. This act alone cemented his legacy as a unifier and a visionary.
A Leader for All
The attendance at his funeral was a powerful testament to the reach of his influence. Gadaa leaders from across the region stood alongside government officials, and a vast sea of public mourners from both Ethiopia and Kenya came to pay their final respects.
A notable presence was that of Marsabit Governor Mohamed Mohamud Ali, whose attendance underscored the cross-border significance of Abbaa Gadaa Liiban’s work. Governor Ali honored the leader’s immense contributions to fostering peaceful and cooperative relations between communities living on either side of the national border. He called on all who were present to uphold Liiban’s legacy of unity, emphasizing that the bonds he forged should be sustained and strengthened for generations to come.
This intergovernmental and cross-border presence highlighted a profound truth: Abbaa Gadaa Liiban was not just a leader of the Borana, but a symbol of peace and cooperation for the entire region.
A Legacy Etched in the Land
Abbaa Gadaa Liiban Jaldessa left behind a large and proud family—50 children, 13 sons and 37 daughters—who carry his name and his spirit into the future. But his true legacy is woven into the very fabric of the Oromo nation.
He was a man who stood firm in the face of challenges, who walked the length of disputed borders to assert his people’s claims, and who worked tirelessly to ensure that the “Habesha” label would not diminish the proud, independent identity of his people. He believed in the Gadaa’s power to resolve conflict, its wisdom to guide the community, and its resilience to survive through the ages.
As the earth of Areero received his body, the community received his spirit. His final message, his Dhaamsa, is a call to action: to remain united, to uphold the law, and to continue the struggle for justice and recognition.
The Farewell of a Nation
The burial ceremony in Areero was more than a funeral; it was a declaration. It was a declaration that the Gadaa system lives on, that its leaders are honored, and that its traditions will not fade into history. It was a declaration that the Oromo people, from the plains of Borana to the hills of Kenya, stand together.
In the words of the elders who mourned him, “Mataan Dhalootaa Lafa Ga’e Du’aan Lafa Hinhanqatu”—”The head of a generation that has touched the ground does not leave the ground empty.” Abbaa Gadaa Liiban Jaldessa touched the ground with his life, and his legacy will continue to grow from the soil of his homeland.
The son of Borana has returned to his ancestors. But for his people, he is not gone. He has become a star in their sky, a voice in their council, and a timeless guide for the path ahead.
UNDERSTANDING THE TRAUMA TREE

Why Addressing Symptoms Alone Isn’t Enough
🌳 “We can take off the leaves, but the tree keeps growing until we get to the root.”
This powerful metaphor reveals a truth that modern mental health care is only beginning to fully embrace: that true healing from trauma requires more than just managing symptoms. It demands that we dig deeper—right down to the roots.
The numbers tell a sobering story. Research shows that 70% of individuals experience trauma at some point in their lives. Yet for far too many, the path to recovery remains frustratingly elusive. Why? Because we have been treating the leaves while ignoring the roots.
THE LEAVES – HOW TRAUMA MANIFESTS
Trauma does not announce itself with a single, obvious signal. Instead, it manifests in a tangled canopy of symptoms that can be as bewildering as they are debilitating.
Hypervigilance and anxiety – The body remains on high alert, scanning for danger even in the safest environments. The nervous system, once triggered, struggles to return to calm.
Flashbacks and nightmares – The past refuses to stay in the past. Traumatic memories intrude without warning, forcing the individual to relive moments of terror again and again.
Panic attacks and dissociation – The mind and body disconnect. Some feel as though they are watching themselves from outside their own body. Others experience overwhelming waves of terror that seem to come from nowhere.
Depression and emotional numbing – Feeling nothing becomes a defence mechanism. The heart hardens to protect itself, but in doing so, it also loses the capacity for joy, connection, and hope.
Substance abuse and insomnia – Sleep becomes a battleground. Substances offer a temporary escape, but they also deepen the wound, creating a cycle of dependency that further obscures the underlying pain.
These are the leaves. They are visible. They are painful. And they demand attention.
But treating symptoms alone leads to temporary relief—not true healing. The leaves may be trimmed, but the tree continues to grow, fed by hidden forces beneath the surface.
WHAT FEEDS THE TREE – BARRIERS TO HEALING
If the leaves are symptoms, what nourishes the tree and keeps it alive? What prevents healing from taking root?
Stigma and labelling – Society often reduces trauma survivors to their symptoms. “You’re just anxious.” “You’re depressed.” “You need to get over it.” These labels, however well-intentioned, can become self-fulfilling prophecies. They define the person by their struggle rather than their resilience.
Lack of trauma-informed treatment – Many therapeutic approaches still focus on managing behaviour rather than understanding its origins. Without a framework that acknowledges the pervasive impact of trauma, treatment can feel like rearranging deck chairs on the Titanic.
Misdiagnosis and limited support – Trauma symptoms often mimic other conditions. Depression, anxiety disorders, and even ADHD can be misdiagnosed when the root cause—trauma—remains unidentified. Limited access to appropriate mental health services compounds the problem, leaving many to navigate their recovery alone.
These are the soil conditions that allow the trauma tree to thrive. Change the soil, and you change the tree.
THE ROOTS – ORIGINAL TRAUMA
To truly heal, we must go where the pain began.
Childhood abuse and neglect – The earliest wounds often cut the deepest. When a child’s developing brain is exposed to chronic stress or betrayal, it shapes the architecture of their nervous system, setting patterns that persist into adulthood.
Accidents and medical trauma – A single moment can change everything. Car crashes, serious injuries, and terrifying medical procedures can leave lasting psychological scars that are often overlooked.
War, terrorism, and violence – For survivors of conflict, the trauma is not a single event but a sustained assault on the sense of safety and humanity. The effects ripple across generations.
Natural disasters and grief – Loss on a massive scale, whether through earthquake, flood, or pandemic, shatters the illusion that we are safe in our world. Grief becomes complicated when it is intertwined with collective trauma.
Systemic oppression and discrimination – For marginalised communities, trauma is not an isolated experience but a chronic reality. Racism, sexism, homophobia, and other forms of oppression create ongoing wounds that demand healing at both the individual and societal levels.
These are the roots. They are deep. They are tangled. And they are often hidden from view.
But evidence shows trauma-informed interventions address both the symptoms AND the root causes, leading to real recovery and improved wellbeing for those struggling with PTSD, anxiety, and depression.
THE PATH TO ROOT-LEVEL HEALING
True healing requires a shift in perspective. It means moving from “What is wrong with you?” to “What happened to you?” It means recognising that symptoms are not weaknesses but adaptations—the mind’s way of protecting itself from overwhelming pain.
Trauma-informed care offers a different approach. It asks:
- Safety first – Healing cannot begin without a sense of physical and emotional safety.
- Choice and control – Trauma strips away agency. Recovery restores it.
- Collaboration – Healer and client walk together, not as expert and patient, but as partners.
- Trustworthiness – Transparency and consistency rebuild the trust that trauma shattered.
- Empowerment – The goal is not to fix the person but to help them reclaim their strength.
READY TO FINALLY ADDRESS TRAUMA AT THE ROOTS?
The journey to healing is not easy. It is not linear. But it is possible.
For those ready to begin, the “You Are Not Broken” Trauma Healing Workbook for Beginners offers a gentle, evidence-based guide to genuine emotional healing. Designed by trauma therapists, this workbook provides:
- Practical exercises for understanding trauma responses
- Grounding techniques for managing symptoms
- Guided reflections to explore the roots of pain
- A compassionate framework for self-discovery and recovery
The leaves can be trimmed. The soil can be nourished. The roots can be healed.
Start your journey today.
#TraumaHealing #TraumaInformedCare #MentalHealthRecovery #PTSD #EmotionalHealing
Image Credit – Unknown
📖 Featured Article
Understanding the Trauma Tree: A Clinical Perspective
The metaphor of the trauma tree is more than poetic imagery—it is grounded in neuroscience and clinical practice. When trauma occurs, it impacts the brain’s fear circuitry, particularly the amygdala, hippocampus, and prefrontal cortex. The “leaves” we see—hypervigilance, flashbacks, dissociation—are direct expressions of this rewired nervous system.
Treating only these symptoms without addressing the underlying trauma is like repeatedly taking painkillers for a broken leg. The pain may temporarily subside, but the bone remains unhealed.
Trauma-informed therapy, by contrast, works to rewire the brain’s response to threat. Through approaches such as EMDR, somatic experiencing, and cognitive processing therapy, individuals can process traumatic memories, integrate them into their life story, and reduce their power over the present moment.
The “roots” of trauma often lie in attachment wounds—relationships that should have been safe but were instead a source of danger. Healing these roots involves rebuilding the capacity for trust, connection, and self-compassion.
Remember: You are not broken. You are wounded. And wounds, with the right care, can heal.
This article is part of a series on trauma-informed mental health care. For more resources, follow our page and join the conversation on trauma recovery, resilience, and healing.
Candlelight vigil for Nepal flood victims

VICTORIA UNITES FOR NEPAL
Candlelight vigil for Nepal flood victims
(ONA, 31 August 2026)-Melbourne will tonight open its heart to the people of Nepal as the city hosts a candlelight vigil at Federation Square, honouring the hundreds of lives lost in the catastrophic floods that have devastated the Himalayan nation.
The vigil, organised with the support of the Victorian Multicultural Commission, will see Victorians of all backgrounds gather to remember those who have perished, pray for the missing, and stand in solidarity with the grieving Nepali community.
“WE MOURN TOGETHER. WE STAND TOGETHER.”
The recent flooding in Nepal and surrounding regions has unleashed an unimaginable tragedy. Flash floods and landslides tore through the Bhotekoshi and Trishuli river basins, sweeping away entire communities along the Nepal-China border . The death toll continues to mount—now exceeding 547 confirmed fatalities—with more than 1,473 injured and over 900 still unaccounted for .
For Victoria’s growing Nepali community, this is not a distant disaster. It is personal. It is family. It is home.
A COMMUNITY IN MOURNING
The Victorian Multicultural Commission, standing in solidarity with Victoria’s Nepali community and the people of Nepal, has encouraged all Victorians to join tonight’s vigil.
“Let’s work together, let’s pray together, and let’s go through this pain together,” said Dr Tilak Pokhrel, president of the Australian Nepalese Multicultural Centre, in a heartfelt appeal to the community .
For many in the diaspora, the anguish is compounded by the agonising wait for news. Community members are checking the news every hour, desperately hoping for word from missing relatives and friends . The Australian government has confirmed that 39 Australians remain unaccounted for, including trekkers and tourists caught in remote valleys .
THE TRAGEDY UNFOLDS
The scale of the disaster is staggering. Many of the missing were on a pilgrimage to Mount Kailash in Tibet—a sacred site for Hindus, Buddhists, and followers of other faiths—when the flash floods struck without warning . Survivors have described walls of black water, 60 to 70 feet high, rushing toward them like a tsunami .
One Indian-American couple who narrowly escaped described watching the water approach their tour bus—”It was not water, it looked like a forest fire,” they recalled. They jumped from the bus moments before it was swept away, spending the night in a goat shed before being rescued by helicopter the next day .
Rescue operations continue, with emergency services working tirelessly in extremely difficult conditions. The Caritas Nepal relief organisation has reported that many main bridges and roads have been destroyed, making access to survivors extraordinarily challenging . Even relief teams have been ordered to retreat to safety as the threat of further flash floods persists .
GLOBAL OUTPOURING OF SOLIDARITY
The tragedy has touched hearts around the world. From candlelight vigils in Boston to prayer gatherings in India’s border towns, communities everywhere are standing with Nepal .
Here in Melbourne, tonight’s vigil at Federation Square will be a powerful testament to that global solidarity. Members of the public are invited to gather from 6:30pm to 7:30pm, bringing candles and open hearts to remember those lost and pray for those affected .
“TOGETHER WE ARE STRONGER”
The emotional toll on the diaspora is immeasurable. “We can’t go through this alone,” said Aloonee Adhikari, a Nepali community member in the United States. “When we get to get together like this, it gives us a sense of empowerment that at least we can sit there and pray for them, even if we’re not there” .
Her words resonate across oceans. Tonight, they will echo in Melbourne.
As the Victorian Multicultural Commission reminds us: We mourn together. We stand together.
EVENT DETAILS
Date: Monday 31 August 2026
Time: 6:30pm–7:30pm
Venue: Federation Square, Melbourne
The vigil is a chance for all Victorians—regardless of background or faith—to show the Nepali community they are not alone. It is a moment to transform grief into action, compassion into solidarity.
In the words of one community leader: “One candle, one community, one Nepal. For those we lost, for those who are suffering, for those who are still hoping—together we are stronger, for Nepal and for humanity” .
Come. Light a candle. Stand with Nepal.
The Borana Gadaa System Loses a Distinguished Leader: Former Abbaa Gadaa Liban Jaldesa Passes

A Legacy of Cultural Stewardship and Resilience Leaves a Lasting Mark
By Daandii Ragabaa
(ONA, Finfinne, 29 August 2026) – The Oromo nation and the Borana community are mourning the loss of a respected cultural leader. Liban Jaldesa, who served as the 69th Abbaa Gadaa of the Borana from 2002 to 2009, has passed away, leaving behind a profound legacy of service to his community.
His tenure marked a significant period in the history of the Borana Oromo, where he played a pivotal role in strengthening the Gadaa institution and promoting the laws, culture, and traditions of his people . The Gadaa system, which he represented, is a sophisticated and indigenous framework of governance recognized by UNESCO as an intangible cultural heritage of humanity. It is a system that embeds a deeply egalitarian social fabric, where democratic power is transferred from one class to another every eight years .
The Weight of the Bullukoo: Leadership in a Time of Challenge
The role of an Abbaa Gadaa is one of profound responsibility. An Abbaa Gadaa is not merely a political figure but the custodian of the community’s soul, tradition, and future. The Gadaa system regulates social, political, economic, and religious life, and the leader is expected to be a competent orator, deeply skilled in the laws and customs of his people .
During his tenure, Liban Jaldesa was a steady hand during a period of immense challenge. The Borana, a predominantly pastoralist community inhabiting southern Ethiopia and northern Kenya, faced acute pressures including changing weather patterns and rising resource scarcity .
As an elder and oral historian once noted about the Gadaa leadership: “The system strictly interrogates a candidate’s lineage and ancestral record. It examines whether the past Gadaa terms of your family brought prosperity, timely rains, abundance, sovereignty, and peace.” Liban Jaldesa carried this weight of expectation, navigating his community through the complexities of a changing world while striving to uphold the sacred principles of Gadaa.
A Living Democracy: The Gadaa Tradition
The Gadaa system he served is a testament to the Oromo people’s ancient commitment to democratic governance. It organizes society into age grades, with each grade moving through a life cycle—from Dabballee (childhood) to Gammee (youth), and ultimately to leadership roles like Kuusa and Gadaa .
To select the Abbaa Gadaa, an extensive evaluation and vetting process called the “Baannattoo” system is conducted, functioning as a traditional electoral campaign for public servants . The son of a previous Abbaa Gadaa would convene his peers for the Wal-argii (Grand Gathering) to build peer acquaintance and deliberate on traditional matters before a new leader could be invested .
As a leader during such a time, Liban Jaldesa’s role was central to this process of cultural transmission and societal continuity.
A Nation Mourns, a Legacy Endures
The passing of Liban Jaldesa is a profound loss. His leadership is described as an enduring part of Borana history and cultural heritage . His wisdom and service are expected to continue inspiring future generations.
His death marks the end of an era, but the principles of the Gadaa system—democracy, community, and resilience—that he represented continue to guide the struggle and shape the future of the Oromo people.
The Oromian News Agency joins the Borana Oromo community in expressing our deepest condolences. We honour his memory and the immense contribution he made to preserving the cultural identity of his people.
Waaqni Ekeraa isaa nagaan haa qubachiisu! May God rest his soul in eternal peace.
A Cry for Justice: The Unfolding Crisis in Oromia

As violence escalates in Ethiopia’s most populous region, a growing chorus of voices is demanding accountability, protection, and peace for the Oromo people.
The plea is urgent and uncompromising: “Stop the killing of Oromo civilians! Stop violence against the Oromo people! Fano must leave Oromia!” These calls reflect a deep-seated crisis that has gripped the Oromia region, where civilians find themselves caught in the crossfire of multiple armed conflicts.
The Human Toll of Conflict
Recent reports paint a harrowing picture of the violence unfolding across Oromia. The Ethiopian Human Rights Commission (EHRC) has documented atrocities including killings, bodily injuries, abductions, displacement, and destruction of property in the Arsi Zone of Oromia . The violence is not isolated—it reflects a broader pattern of human rights abuses across multiple regions, including Amhara and Tigray .
In one particularly devastating incident, armed men killed more than 20 civilians in Oromia. Local civil servants reported that Fano militants attacked civilians “with swords and guns” in the Nono district, approximately 110 kilometers southwest of Addis Ababa, resulting in 25 deaths including women and children, with four more later dying in hospital . A regional security official confirmed that Fano militants had been active in the region for four years, “taking advantage of opportunist moments to launch attacks against civilians and loot property”.
The Humanitarian Crisis
The violence has created a severe humanitarian crisis. The United Nations reports that 3.2 million children are out of school due to the conflict . Hospitals and clinics have been attacked—in 2023, the International Committee of the Red Cross reported that “almost all” of 42 health posts in Oromia’s Beji area had been looted or destroyed . Aid organizations have struggled to distribute supplies, leading to severe malnutrition .
Civilians describe a terrifying reality. One woman from Oromia’s Shewa region told of her family facing constant harassment and extortion from armed groups, with her uncle detained until a 100,000 Ethiopian birr ransom was paid . A coffee farmer from Wollega has been unable to return home for three years due to the security situation, with his harvest stolen by armed fighters .
A Call for Justice and Peace
The demands for justice and protection are clear. As one civil servant noted, the situation “has worsened in recent years” . The Red Cross has warned that the current clashes have “devastating consequences” for civilians, particularly in remote areas, noting that “Oromia doesn’t make the headlines, yet civilians continue to be deeply affected by violence” .
The call for Fano to leave Oromia reflects the reality that multiple armed groups are active in the region, each contributing to the suffering of civilians. For the Oromo people, the demand is simple but profound: protection, justice, and accountability for those who have committed atrocities.
Without decisive action, the cycle of impunity and violence will continue to erode Ethiopia’s stability and legitimacy . The international community, regional bodies, and Ethiopian authorities face a critical choice: allow the violence to continue, or take meaningful steps to protect civilians and bring perpetrators to justice.





