By Dhabessa Wakjira — In the quiet corners of history, in the roar of revolutions, and in the whispered hopes of ordinary homes, one truth has endured: human beings are born with an innate longing for equality, freedom of thought, and dignity. This is not a modern invention. It is not a Western import, nor […]
In the annals of cultural and religious history, certain moments stand as watersheds—turning points where the voices of the faithful rise above the din of indifference and claim their rightful place in the national consciousness. Such a moment unfolded between August 8, 2018, and August 16, 2018, when ten extraordinary individuals stepped into the arena of the national dialogue conference and forever altered the trajectory of Waaqeffannaa.
These were not merely delegates or observers. They were apostles—ten men and women who carried the hopes of a community on their shoulders and the weight of centuries-old tradition in their hearts. With unwavering resolve, they presented the core agenda items concerning Waaqeffannaa, articulating its principles, its spiritual significance, and its enduring relevance to the nation’s diverse tapestry. Their presentation was not a mere request; it was a testimony—a vivid recounting of a faith that has sustained generations and deserves recognition.
Their efforts bore fruit in ways that exceeded even the most optimistic expectations. The ten apostles successfully advocated for the Irreechaa festival—the sacred thanksgiving celebration of Waaqeffannaa—to be formally recognized as a national holiday. In a historic decision, their proposal was met with resounding approval from the 4,000 participants of the conference, marking a pivotal moment of inclusion and respect for indigenous spirituality.
But the journey was far from effortless. The proceedings were marked by rigorous debate, delicate negotiations, and moments of intense deliberation. Yet through it all, the apostles remained steadfast, refusing to yield to fatigue or frustration. Their commitment never wavered, even as the conference unfolded day after day, dialogue after dialogue. They understood that they were not merely negotiating for a date on the calendar; they were negotiating for identity, for dignity, and for the right of future generations to celebrate their heritage openly and proudly.
Today, their legacy is etched not only in the official records of the conference but in the hearts of every Waaqeffannaa believer. The recognition of Irreechaa as a national holiday is more than a symbolic victory—it is a bridge between the past and the present, a testament to what can be achieved when faith meets perseverance, and when a small group of committed individuals dares to speak truth to power.
As we reflect on their achievement, we are reminded that every great movement begins with a few voices willing to stand alone before they stand together. The ten apostles of Waaqeffannaa have shown us that courage, clarity, and conviction can move mountains—or, in this case, calendars.
So let us offer them our deepest gratitude and our most heartfelt blessings. May their footsteps inspire others to walk the path of advocacy. May their success embolden other communities to seek recognition. And may the Irreechaa festival, now enshrined in the national fabric, forever remind us of the power of unity, faith, and the unyielding human spirit.
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To the ten apostles—we see you, we honor you, and we thank you.
On Sunday, 16th August 2026, the air at Flemington Hub was thick with anticipation, respect, and the warm hum of community. It was a day of celebration, reflection, and a profound commitment to the future—a day when the Australian Oromo Community Victoria (AOCV) officially launched its much-anticipated Elders Voice Program (Sagantaa Sagalee Maanguddootaa) .
The event marked more than just a ceremonial opening; it was a declaration that the voices of our elders matter. That their stories are not merely echoes of the past but living threads that weave the fabric of our identity. As the program unfolds, it promises to become a cornerstone of cultural preservation, intergenerational connection, and community healing.
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A Program Rooted in Reverence
The Elders Voice Program will be delivered on the first week of every month, offering a regular, dedicated space for elders to share their wisdom, experiences, and cultural knowledge with younger generations. It is a structured yet heartfelt initiative designed to ensure that the rich tapestry of Oromo heritage—its history, traditions, language, and values—is not only remembered but actively lived and passed on.
“Maanguddoonni keenya kuusaa seenaa, aadaa fi duudhaa keenyaati,” the AOCV team reminded attendees during the launch. “Isaan seenaa, barnoota, muuxannoo fi yaadannoo dhaloota walitti hidhu baatanii jiru.”
Translation: “Our elders are the keepers of our history, culture and traditions—carrying stories, lessons and memories that connect us to where we come from and remind us of who we are.”
These words resonated deeply with the crowd, a mix of young and old, Oromo-born and Australian-raised, all united by a shared desire to honour the past while building a resilient future.
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Why This Program Matters Now
In an age of rapid globalisation and digital distraction, the risk of cultural erosion is real. For diaspora communities, the challenge is even greater. Languages fade, customs evolve, and the intimate oral traditions that once bound generations together can easily slip through the cracks of busy modern lives.
The Elders Voice Program stands as a deliberate counterforce to this trend. By creating a regular forum where elders are not just listened to but celebrated, AOCV is ensuring that:
· History is preserved: Oral histories, migration stories, and ancestral knowledge are documented and shared.
· Wisdom is transferred: Life lessons, problem-solving approaches, and traditional skills are passed to younger hands.
· Identity is strengthened: Young people gain a clearer sense of who they are and where they come from, building pride and resilience.
· Community is unified: Intergenerational dialogue fosters mutual understanding, respect, and deeper social bonds.
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A Launch to Remember
The Flemington Hub was alive with energy on launch day. Elders were seated in places of honour, their faces beaming with pride and emotion. Young community members performed traditional songs and poetry, weaving the old with the new. There were moments of laughter, tears, and powerful silence—the kind that speaks louder than words.
One elder, reflecting on the initiative, shared: “Yeroo dheeraaf sagaleen keenya hin dhageeffamne ture. Amma garuu, ijoolleen keenya dhaga’uu barbaada. Kun ijoollee keenyaaf, nuufis, eebba guddaadha.”
“For too long, our voices were not heard. But now, our children want to listen. This is a blessing for them and for us.”
The launch concluded with a community feast and the formal announcement of the program’s monthly schedule, with the first official session set to take place in the first week of September 2026.
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Looking Ahead
The Elders Voice Program is more than a series of meetings—it is a movement. It is a promise that the stories of those who came before us will not be forgotten. It is an invitation for every community member, young and old, to participate in the sacred act of remembering and retelling.
As AOCV continues to build bridges between the Oromo diaspora and broader Australian society, initiatives like this remind us all of a universal truth: every culture is carried forward by its elders, and every community is enriched when it pauses to listen to them.
“Let us hear the voices of our elders, document their stories, and pass on their wisdom to the generations to come.”
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Get Involved
The Elders Voice Program invites all community members to attend, contribute, and learn. For more information on upcoming sessions, volunteer opportunities, or to share an elder’s story, contact AOCV at [insert contact details] .
Together, we honour the past. Together, we build the future.
How the Oromia Regional Government Is Building a Prosperous, Self-Reliant Future
By Daandii Ragabaa
The Oromia Regional Government has unveiled a comprehensive and ambitious development framework anchored in five core principles. Drawing on the region’s history, heritage, and current realities, the government aims to unify state, public, and private efforts to drive transformative change, ensure self-reliance, and secure prosperity for the Oromo people .
As President Shimelis Abdisa declared, the framework is designed to create a “foundation that enables the Oromo people to move forward in step with education, technology, and economic development” . Here is an overview of the five guiding principles shaping Oromia’s future.
1. Returning to Oromo Cultural Foundations
The first principle is a deliberate and powerful act of cultural reclamation. Rooting development in Oromo identity, ethics, solidarity, and social accountability means drawing strength from the past to build a purposeful future.
This commitment is already visible in practice. The regional government is actively pursuing cultural revival initiatives aimed at restoring traditional morning customs, ceremonies, and institutional practices . Festivals like Irreechaa, the Oromo thanksgiving celebration, have been revived and have grown in prominence. The Gadaa system continues to be a living example of indigenous governance and democratic participation, with its peaceful power transfer ceremonies being publicly recognised .
The revitalisation is not merely symbolic. Traditional Courts have been established to allow communities to seek justice according to their cultural norms. In 2018 alone, over 370 community conflict cases were successfully resolved through these structures . Major infrastructure projects like the Me’ee Bokkoo Cultural Center in Guji Zone further demonstrate this commitment .
2. Working Diligently and Accountably
This principle emphasises strategic execution. By systematically utilising time, resources, and opportunities, the government aims to deliver efficient, accountable, and results-oriented work. This approach moves from planning to implementation, and from implementation to tangible change.
The regional administration’s record reflects this focus. The plan targets cultivating 12.4 million hectares of farmland to produce over 379 million quintals of crops and expand dry-season irrigated wheat production on 4 million hectares . The government is also seeking to attract investors with a combined capital exceeding 200 billion Birr to create job opportunities for 1.7 million citizens . The administration has further planned to create permanent job opportunities for 2.7 million citizens .
3. Competitiveness in All Sectors
The third principle is a comprehensive call to action across the economy. By fostering productivity, innovation, and quality across agriculture, industry, investment, and services, Oromia aims to transform its resources into higher value, jobs, and income.
This is being pursued through an ambitious “Integrated Urban Development” master plan, concentrating on key urban centres like Shaggar, Bishoftu, and Adama, and establishing Special Economic Zones (SEZs) to drive growth . The Bishoftu area will be transformed into a major economic hub centred around the Gada Special Economic Zone (GSEZ) and a new USD 10 billion airport . A new land lease directive for flower farm investors is also part of this push, intended to improve the business environment and attract foreign direct investment .
4. Cleanliness and Good Governance
This principle focuses on the quality of governance and public service. Strengthening transparency, accountability, and efficiency in governance and finance ensures public trust and integrity. It also involves serving the public and building a corruption-free administrative structure.
The regional government’s restructuring of major cities is a direct example. The creation of new zonal and city administrations, such as the merger and upgrade of cities like Shashemene and Bishoftu, is intended to streamline service delivery and foster urban development . An “Early Childhood Development (ECD) Roadmap” has also been launched to strengthen integrated services for young children across the region, demonstrating a commitment to long-term human capital development .
5. Unity and Collaboration
The final principle underscores a unified approach. Bringing together government, people, private sector, financial institutions, investors, experts, and youth toward common goals is essential for building transformative growth. This is a collective national project.
The Biftu Oromiya Band, celebrating 30 years of promoting Oromo identity, has been a powerful force for cultural cohesion and unity . The ongoing national dialogue is also part of creating a shared vision for Ethiopia’s future . Initiatives like the Gada Special Economic Zone are designed with this collaborative model in mind, aiming to integrate diverse actors for shared success.
Conclusion: A Foundation for Generations
These five guiding principles represent a coherent and ambitious vision for Oromia. By uniting its cultural strength with disciplined execution, economic competitiveness, good governance, and collaborative spirit, the Oromia Regional Government is laying the groundwork for a prosperous, self-reliant, and dignified future for its people.
Millions Prepare to Celebrate Africa’s Largest Thanksgiving Festival in Finfinne and Bishoftu
By Maatii Sabaa
In the heart of Oromia, a profound spiritual awakening is stirring. Millions of people are preparing to gather at sacred lakes and rivers to lift their hands in gratitude, to sing songs passed down through millennia, and to affirm a cultural identity that has survived centuries of challenge. Irreechaa 2026—the Oromo Thanksgiving—is approaching, and the call to commemorate this sacred occasion resonates across the globe.
As Girma Tokuma has expressed, there is a deep sense of obligation—a calling from Waaqa (God)—to join this celebration in Finfinne and Bishoftu from October 3 to October 4, 2026. This is not merely a personal invitation; it is an invitation to all who share a sense of responsibility to honour the Creator, to celebrate life, and to stand in solidarity with one of the world’s most ancient thanksgiving traditions.
What Is Irreechaa?
Irreechaa, also known as Irreessa or Dhibaayyuu, is the annual thanksgiving festival of the Oromo people . Rooted in over 6,000 years of Cushitic civilization, it marks the end of the dark and rainy winter season and the joyous arrival of Birraa (spring) . It is a time when the Oromo people gather at sacred water bodies—lakes, rivers, and springs—to thank Waaqa for the blessings, mercies, and bountiful harvests received over the previous twelve months .
The festival is intimately connected to the Gadaa system, the traditional Oromo governance structure recognised by UNESCO as an Intangible Cultural Heritage of Humanity . As the elders teach, Irreechaa is simply “giving thanks to the one God”—the pinnacle of Oromo religious and cultural expression . It is a day of peace, reconciliation, love, and unity .
The Two Sacred Sites
This year’s celebration will unfold over two days across two of the Oromo people’s most sacred locations :
October 3: Hora Finfinne
The celebration begins at Hora Finfinne, in the heart of the capital city . This location carries profound historical weight. For decades, under oppressive regimes, public celebrations of Irreechaa were banned, and the Oromo people were denied the right to give thanks at their own sacred sites . Celebrating Irreechaa here is not just a cultural act; it is a powerful reclamation of space, identity, and dignity.
October 4: Hora Arsadi in Bishoftu
The grand celebration moves to Hora Arsadi in the city of Bishoftu, approximately 45 kilometres south of Finfinne . This is the site of the main event—a gathering so vast that it is recognised as one of the largest annual human gatherings on the African continent . Millions of participants, dressed in a vibrant sea of traditional white and green, move with purpose and joy towards the water .
The Rituals of Renewal
The Irreechaa ceremony is rich with symbolism :
Fresh grass and flowers: Participants carry freshly cut green grass and flowers—symbols of fertility, life, and renewal .
Water immersion: They dip these offerings in the sacred water and sprinkle themselves, a symbolic act of cleansing, purification, and the washing away of hardship .
Traditional songs: The air echoes with sirba (traditional songs), their melodies passed down from elders to the youth, ensuring the continuity of a living heritage .
Blessings:Kormoomsaa (youth) move through the crowd, sprinkling people with fresh water as a gesture of cleansing and blessing .
More Than a Festival: A Symbol of Unity and Resilience
Irreechaa is often described as the “most celebrated cultural festival in Africa” . Its core principles are peace, unity, love, and reconciliation. As the festival teaches, holding onto resentment or grievance is not permitted at Irreechaa . A person cannot attend unless they have resolved their disputes with others—a profound reminder that one cannot give thanks while holding a grudge.
The Prime Minister of Ethiopia, Abiy Ahmed, has extended well wishes to the nation on the occasion of Irreechaa, highlighting the Oromo philosophy of water as the source of purity and the foundation of creation and life . He has also noted the added significance of this year’s celebration, as it follows Ethiopia’s inauguration of the Great Ethiopian Renaissance Dam (GERD) .
A Call to All Who Share This Responsibility
As Girma Tokuma has declared, there is a deep sense of obligation to commemorate Irreechaa alongside millions in Oromia. This invitation extends to all who feel the call—to join in giving thanks, to witness the beauty of Oromo culture, and to stand in solidarity with a people who have preserved their traditions against all odds.
Irreechaa 2026 is not just a date on the calendar. It is a celebration of life, a declaration of identity, and a prayer for peace. It is a testament to the resilience of a people who have carried their culture across millennia, and it is an invitation to the world to witness the beauty of gratitude in its most vibrant form.
How Oromia’s Universities Are Embracing Afan Oromo and Redefining Institutional Identity
By Daandii Ragabaa
Across the landscape of Oromia, a quiet but profound transformation is taking place. University gates and official logos are telling a new story—one of recognition, belonging, and cultural confidence. The growing visibility of Afan Oromo in higher education institutions is not merely a matter of signs or symbols. It is a statement of identity, a commitment to inclusivity, and a bold step in the journey of constructive nation-building.
As one observer aptly noted, “There is no way back.”
A Movement Gains Momentum
The journey began with universities displaying Afan Oromo prominently at their main gates. Ambo University is widely recognised as one of the first to take this step, setting a precedent that others would soon follow.
Oromia State University included Afan Oromo in its institutional identity from its inception, reflecting its mandate and its deep connection to the community it serves.
The movement soon progressed beyond university gates. Salale University was the first to incorporate Afan Oromo into its official logo, paving the way for others to follow. Haramaya University then marked a turning point by placing Afan Oromo prominently at the top of its institutional identity. Other institutions—Jimma University, Wallaga University, Mattu University, and Dambi Dollo University—soon joined the movement. Ambo University, despite starting the journey early, later formalised its commitment with a new logo. Bule Hora University, Borana University, and Madda Walabu University also embraced the change.
Now, Arsi University has joined at a particularly important moment. Its decision carries strong symbolic weight: despite changing circumstances, the momentum continues—a clear message that there is no turning back.
A Constructive, Not Political, Act
This movement should not be misconstrued as a political statement. It is, at its core, a constructive act of nation-building.
Universities are federal institutions within the national higher education system. But they are also geographically and socially rooted in the communities where they are located. Recognising the language and culture of those communities does not conflict with treating all students and members of the academic community equally.
The Addis Ababa Education Bureau provides a useful example: it works effectively in both Amharic and Afan Oromo. Linguistic recognition and institutional inclusiveness can coexist. Respecting one community’s language does not require disrespecting another’s.
The Role of University Leadership
The growing visibility of Afan Oromo in universities is a testament to the courage and vision of university presidents and their teams. These leaders have taken bold steps in a direction that affirms the identity of their institutions and the communities they serve.
Some of these courageous leaders have since moved on to other responsibilities, but their contributions remain—etched into the logos, the gates, and the institutional memory of the universities they helped transform.
Looking Ahead: Completing the Journey
While the movement has been embraced by many universities, a few have yet to make the change. Among them are Adama Science and Technology University (ASTU_Official) , Salale University, and Oda Bultum University. There is hope that they too will complete this journey, with Salale University formally completing the process it helped to initiate.
As the observer noted: “I hope they too will complete this journey.”
Conclusion: More Than Signs and Logos
The growing visibility of Afan Oromo in Oromia’s universities is more than a matter of signs or logos. It represents recognition, belonging, cultural confidence, and constructive nation-building. It is a declaration that the language of the Oromo people has a place in the highest halls of learning—and that the university is a space where all identities are welcomed and valued.
Injifannoon Ummata Oromoo!
Afaan Oromo haa jabaatu!
This feature article is dedicated to the university presidents and their teams who have taken courageous steps to affirm the identity and language of the communities they serve.
Discover the Vision Behind Australia’s First Empowerment-Focused Pageant Movement
By Dhabessa Wakjira
The Founding Edition of The Multicultural Magazine™ is now live, and it features a story that is as inspiring as it is transformative. In a world where women are often searching for confidence, connection, and purpose, one woman’s journey from migrant to movement builder is lighting the way for countless others.
Lee Plowman, the founder of Miss Multicultural NT and creator of the C.R.O.W.N. Method™, is redefining what a pageant can be.
A Vision Born from Personal Experience
When women migrate to a new country, they often leave behind more than family and friends. Many experience a profound loss of identity, confidence, and certainty about who they are becoming. Lee Plowman understands that journey personally. After migrating from the Philippines to Australia, she faced the challenges of rebuilding her identity in a new land.
Through years of advocacy and community leadership, including her work with the Australian Red Cross Connected Women program, Lee met countless women who shared similar struggles. She recognised a critical gap: many women were not lacking potential; they were lacking a pathway.
That insight became the foundation of Miss Multicultural Australia™ —a movement designed to help women reconnect with who they are while providing clarity, structure, and direction for who they are becoming.
The C.R.O.W.N. Method™: A Framework for Empowerment
At the heart of the movement is the proprietary C.R.O.W.N. Method™, a structured empowerment framework developed by Lee Plowman. The method guides women through a journey of self-awareness, confidence-building, leadership development, and purposeful action.
Every workshop, training session, and community activity within the movement is intentionally curated to create impact from the inside out. As Lee explains: “Miss Multicultural Australia™ was never created to be just another pageant. It was created as a movement for empowerment. We believe women deserve more than a title. They deserve opportunities to develop confidence, leadership skills, cultural pride, and the belief that their voice matters.”
Building Social Cohesion Through Pageantry
Australia is one of the most culturally diverse nations on earth, yet migrants often report feeling invisible or stereotyped. Lee Plowman is turning that legacy on its head. Her pageant actively encourages women to showcase their cultural heritage through traditional dress, food, music, and storytelling, educating audiences and building bridges between communities.
Community engagement is a core requirement for participants. Each woman undertakes a community service project that addresses a need in her local area—from multicultural food drives to mentoring programs for newly arrived refugee women. By pairing personal development with community action, the pageant creates a ripple effect that extends far beyond the individual contestant.
Lee Plowman has also been recognised by the Women Economic Forum Australia as an Empowerment Coach, and her work aligns with the forum’s mission to empower women economically and socially, particularly those from marginalised backgrounds.
A National Vision with Local Roots
Although still in its early stages, the momentum is building. Lee Plowman plans to expand the pageant to other states and territories, creating a network of regional pageants that feed into a national event. Each regional pageant will be tailored to the specific cultural demographics and community needs of that area.
The first Miss Multicultural NT 2025 titleholder, Sarah Madinah, an Indonesian-Australian woman, represents the beginning of this vision in action. Her crowning marked the start of a movement dedicated to empowering women from all cultural backgrounds to embrace their identity, strengthen their confidence, and become active contributors within their communities.
How You Can Be Part of the Movement
For women who feel the pull to step into their own power, Miss Multicultural Australia offers a structured, supportive pathway. There are no height or weight requirements, and the age limit for this empowerment pageant is 18 to 45 years old. The program is designed for Australian residents who identify with a multicultural background and are committed to personal development and community impact.
Applications for Miss Multicultural NT 2026 are now open, with another opportunity in early 2027.
Because Every Story Deserves to Be Seen
The Multicultural Magazine™ celebrates culture, confidence, community, leadership, and impact through stories that inspire. The Founding Edition is now available to read at www.multiculturalmagazine.com/founders-edition-2026.
✨ Applications are also open for future features—for Women of Influence, Community Leaders, Cultural Ambassadors, Business Founders, Titleholders, and Changemakers.
📩 Interested in being featured? We’d love to hear your story. Because every story deserves to be seen.
A Historic Step for Linguistic Recognition in Higher Education
By Daandii Ragabaa
In a significant move for linguistic inclusivity and cultural recognition, Arsi University has announced an update to its institutional logo, placing Afaan Oromo first in the order of languages displayed on the emblem. The announcement, made on 23 August, marks an important milestone in the recognition of the Oromo language within Ethiopia’s higher education system.
The New Design
The university has made what it describes as “slight modifications” to its former logo, with the revised design featuring a new language order: Afaan Oromo first, Amharic second, and English third.
The university has also corrected the Afaan Oromo inscription from “Yunivarsitii Arsii” to “Yuunivarsitii Arsii,” ensuring linguistic accuracy in the representation of the language .
The announcement instructed all stakeholders to “recognize and use the new logo in accordance with the captions order stated above.”
A Growing Movement for Afaan Oromo Recognition
The decision by Arsi University aligns with a broader movement within Oromia to promote and preserve the Afaan Oromo language in academic and public life. The University has previously demonstrated its commitment to Afaan Oromo through collaborative initiatives, including a Memorandum of Understanding with Wachemo University aimed at preserving and digitising the rich cultural heritage of the Afaan Oromo language .
This latest move represents a tangible step toward normalising the use of Afaan Oromo in official and institutional contexts, affirming the language’s status as a medium of higher education and institutional identity.
The Role of Language in Cultural Identity
For the Oromo people, Afaan Oromo is more than a means of communication—it is a vessel of history, culture, and identity. The prioritisation of Afaan Oromo on an institutional logo is a symbolic but powerful recognition of the Oromo people’s right to see their language reflected in spaces of knowledge and governance.
The decision also carries practical implications for students and staff who use Afaan Oromo as their primary language. It signals that their linguistic identity is valued and respected within the institution. This is particularly significant given the historical marginalisation of Afaan Oromo in education and public life.
The efforts to preserve and digitise Afaan Oromo language resources, including through university partnerships, have helped strengthen its role in academic and public life .
The University’s Visual Identity
The updated emblem retains the university’s core visual elements, including the agricultural sheaves, gears, triangular structure, globe and open book. These elements symbolise the university’s commitment to education, innovation, and community development, while the new language placement underscores its commitment to linguistic inclusivity.
Located in Assela, the capital of the Arsi Zone in the Oromia Regional State, Arsi University serves students from across the region. The university also operates extended campuses in different parts of the zone, further expanding its reach and impact.
A Broader Conversation
The update follows the growing importance of Afaan Oromo in academic and official contexts . Research has highlighted the significance of mother-tongue instruction in educational settings, noting that students benefit from learning in their first language. The perception of mother-tongue use in educational contexts has been shown to positively influence learning outcomes .
Arsi University’s logo update joins a broader conversation about language recognition in Ethiopia, where the federal constitution recognises the equality of all languages but where Amharic has historically dominated official and educational contexts. Other institutions and public bodies may follow suit, reflecting the changing linguistic landscape of the country. While the logo change is primarily symbolic, it represents a tangible step towards normalising the use of Afaan Oromo in institutional settings.
Conclusion
Arsi University’s decision to place Afaan Oromo first on its logo is a significant step for the recognition of the Oromo language. It affirms the identity of Oromo students and staff, sets a precedent for other institutions, and demonstrates the ongoing vitality of Afaan Oromo in higher education.
In an age that measures success by wealth and status, one man’s legacy is defined by humility, sacrifice, and the quiet act of giving.
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The two benches sit unassuming in a modest home in Dambii Dolloo. They are rough-hewn, practical, and utterly unremarkable to the casual observer. But to the family of Dr. Ephraim Mamo, these simple wooden planks—placed together to form a bed in his parents’ home—tell the story of a man who measured his worth not in possessions, but in people.
On August 25, 2026, as the world continues its relentless spin, those who knew Dr. Ephraim gather in memory of a life that touched countless others. His daughter, Metahara Ephraim Mamo, speaking on behalf of the family, offered a reflection that transcends grief, celebrating instead a life of profound purpose and quiet dignity.
A Man of Principle in a World of Pretense
Dr. Ephraim Mamo was many things to many people. To his family, he was a pillar of strength and a wellspring of love. To his students and colleagues at Haramaya University, he was a mentor, a scientist, and a friend. To his community, he was a humble servant whose compassion knew no bounds.
Those who knew him best recall a man who never sought the spotlight. He achieved significant professional success as a scientist and academic, yet he never allowed accolades to inflate his ego. His greatest joy came not from publications or promotions, but from the quiet satisfaction of helping others—even when it required personal sacrifice.
The simplicity of his life serves as a powerful counter-narrative to a world obsessed with accumulation. In a society where status is often measured by material wealth, Dr. Ephraim chose a different path. He valued service over comfort, principles over profit, and relationships over riches.
A Legacy of Generosity
“His greatest joy came from helping others and giving, even when it required personal sacrifice,” Metahara reflects. This generosity was not performative; it was woven into the fabric of his daily existence. Whether mentoring a struggling student, offering counsel to a colleague, or extending kindness to a stranger, Dr. Ephraim embodied the belief that true success lies in what we give away.
His colleagues and friends at Haramaya University remember a man who was always approachable, always willing to listen, and always ready to extend a helping hand. In a world that often rewards ambition at the expense of humanity, Dr. Ephraim remained steadfast in his commitment to compassion.
The Global Embrace of Grief and Gratitude
The outpouring of love following Dr. Ephraim’s passing speaks volumes about the life he lived. Relatives, friends, colleagues, and neighbors—both near and far—rallied around the family with prayers, messages, and condolences. Haramaya University’s staff and colleagues stood in solidarity, honoring a man who had given so much to their institution.
Metahara expressed profound gratitude to Abdi Mekonen and Meti Midekssaa, whose kindness and support during this difficult time exemplified the community spirit that Dr. Ephraim himself cultivated. Special acknowledgment was also extended to those who traveled great distances to be present, and to those who, though physically absent, reached out through social media, phone calls, and messages.
“Though you were not here physically, we felt your love and support,” Metahara writes, capturing the profound truth that grief, when shared, transforms into something bearable—even beautiful.
Faith as Foundation
At the heart of Dr. Ephraim’s life was an unshakeable faith. Metahara begins her reflection with gratitude to her Lord and Savior, Jesus Christ, who she says “was gracious and faithful to our father throughout his life.” This spiritual grounding anchored Dr. Ephraim through life’s triumphs and trials, shaping his character and informing his values.
In times of sorrow, faith offers not easy answers, but a sustaining presence. It reminds mourners that life is more than its final chapter, and that love outlasts the grave.
A Life That Endures
Though the family’s hearts are heavy, they find solace in gratitude. They thank God for the privilege of knowing and loving their father, and they extend their deepest appreciation to everyone who stood with them in their time of grief.
Dr. Ephraim Mamo’s life is a testament to the enduring power of humility, generosity, and service. In a world hungry for heroes, perhaps the most heroic act is to live quietly, love deeply, and leave the world better than you found it.
As the two benches in Dambii Dolloo remain, they are no longer just pieces of furniture. They are sacred relics—reminders that a man once slept there, dreaming not of gold or glory, but of a world made kinder by his presence.
And in that, Dr. Ephraim Mamo found his eternal success.
As the world looks elsewhere, Ethiopian civilians are being burned alive, and a desperate plea for help rises from the ashes.
In the quiet villages of Ethiopia’s Oromia region, a summer of horror is drawing to a close. While global attention remains fixed on other crises, the International Oromo Women’s Organization (IOWO) has released a desperate appeal documenting an escalating campaign of violence that has turned the East Wollega Zone into a graveyard of professional promise and a testament to human cruelty .
The reports paint a picture of systematic terror allegedly perpetrated by Amhara Fano armed groups. Beginning in July and intensifying throughout August 2026, the violence has centered on the Gida Ayana Woreda—including the communities of Andode Dichoo, Angar Gute, and Tullu Lenca—as well as Kiramu and Horro Guduru. The testimonies describe not merely a conflict, but a targeted attempt to dismantle the very fabric of civilian life.
A Targeting of Hope
What distinguishes these atrocities is the chilling precision of the attacks. Among the dead are not just anonymous civilians, but the very pillars of the community. On August 19, the violence claimed Mr. Lamessa Mangistu, the branch manager of Awash Bank in Gida Ayana, and Mr. Mamush Maru, a banker at the Oromia Cooperative Bank. Their crime? Providing essential financial services to their community .
In Angar Gute, armed men reportedly burned Sister Liktu Amanu, a midwifery and nursing professional, while she was carrying out emergency duties. Just days earlier, 65-year-old Amanu Hirpha Bidu was reportedly burned alive inside an active ambulance during a patient transfer—a blatant violation of the fundamental protections afforded to medical transport under international humanitarian law . The attack on Mr. Olika Sagni, a local teacher, represents another devastating blow, stripping the community of its educators and the promise of future generations.
“We as mothers and sisters, cannot stand the endless brutal actions against civilian human beings,” writes Dinknesh D. Kitila, IOWO’s Board Director, in the appeal . Their plea is directed at the UN Security Council, the Human Rights Council, the U.S. Secretary of State, the EU, and governments worldwide: act before more innocent lives are extinguished.
Scorched Earth and Silence
The destruction is not limited to lives. The IOWO report details widespread arson targeting public offices, private homes, and transport vehicles, displacing families and paralyzing local economies. The group has released harrowing images of vehicles and property consumed by flames, emphasizing that the campaign is as much about erasing community infrastructure as it is about inflicting casualties. The targeted destruction of the Angar Gute area, including a special attack on Tullu Lenca, points to an attempt to force a demographic change or to punish communities for their identity .
This violence is part of a broader pattern of instability in Ethiopia. Travel advisories from various embassies currently designate East Wollega as a “red” or “extremely high-risk” area, warning citizens to avoid the region due to the presence of armed groups and the risk of attacks on civilians . The international community, while aware, has often been slow to act as the crisis deepens.
The World’s Response
The IOWO appeal calls for two immediate actions: emergency civilian protection for vulnerable populations in the affected woredas, and accountability for the perpetrators of these unlawful killings.
As the appeal letter was signed on August 24, the silence from the international community remains deafening. The documented cases of targeted killings of professionals, the use of ambulances as instruments of death, and the burning of entire communities demand more than a passing glance.
The mothers and sisters of East Wollega are not asking for charity; they are demanding the basic right to live. The charred remains of a midwife’s ambulance and the empty desks of murdered teachers are a stain on the conscience of humanity, a stark reminder that the cost of inaction is always counted in lives.
As violence escalates in Western Oromia, a leading advocacy group warns that silence is complicity and calls for urgent international intervention.
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Melbourne – August 22, 2026 – The Advocacy for Oromia (A4O) has issued a stark warning that the escalating violence against civilians in Western Oromia (Wallagga) has reached an alarming level, demanding immediate action to protect vulnerable communities. In a powerful statement released today, the organization condemned the intensifying attacks that have reportedly displaced families, claimed lives, and created a pervasive climate of fear across the region.
The violence, concentrated in the Giddaa Ayyaanaa and Angar Guutee areas, has targeted civilians in their homes and while traveling, according to local accounts. Families are being forcibly displaced, their lives upended by a campaign of terror that shows no sign of abating.
A Crisis of Complicity
While many attacks have been attributed to the Fano armed group, A4O has expressed grave concern over allegations implicating state actors. The organization has accused the Ethiopian government of failing to adequately protect affected communities, a failure that demands independent and transparent investigations.
“Western Oromia is a region of profound political and social significance, and this continued violence threatens not only the immediate security of residents but also the broader stability of the region,” an A4O spokesperson stated. “The resulting displacement and destruction have severe humanitarian consequences that require an urgent global response.”
The government’s apparent inaction raises difficult questions about accountability and the protection of civilians. A4O insists that these serious allegations necessitate thorough investigations to establish facts, ensure accountability, and bring perpetrators of abuses to justice.
A Call to Break the Silence
In response to the unfolding crisis, A4O has issued a Call to Action, urging community members, advocates, civil society organizations, faith leaders, youth, women, and the diaspora to break their silence. The organization insists that “silence is not an option” in the face of such suffering.
The call outlines several key priorities:
· Strengthened advocacy and documentation of human rights violations to ensure that the world bears witness to the atrocities.
· Local, national, and international awareness campaigns to shine a spotlight on the crisis.
· Unity and collective action to amplify victims’ voices and advance justice.
A4O is also calling on international institutions, humanitarian organizations, and global human rights bodies to closely monitor the situation in Western Oromia and take concrete steps to prevent further atrocities.
The Cost of Inaction
The human toll of the violence is immeasurable. Families torn apart, communities shattered, and lives cut short—all while the international community remains largely silent. The displacement and destruction have severe humanitarian consequences, yet the global response has been insufficient.
A4O’s statement is a desperate plea to the world: “We must not remain silent. The lives, dignity, and security of innocent civilians depend on immediate attention and action. We stand in solidarity with all victims of violence and their families and demand lasting peace, justice, and respect for human rights in the region.”
A Call to Remember
As the violence continues to escalate, the world faces a choice: to act or to look away. A4O’s message is clear—silence is complicity, and inaction is a choice to abandon innocent lives.
The organization’s commitment to amplifying the voices of the Oromo people and advocating for peaceful solutions is a reminder that even in the darkest times, hope persists. But hope alone is not enough. It requires action, solidarity, and a collective demand for justice.
The people of Western Oromia are not merely statistics; they are mothers, fathers, children, and communities whose lives hang in the balance. Their cries for help must not go unanswered.
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For more information, contact Advocacy for Oromia (A4O), a civil society organization dedicated to promoting human rights, justice, and democratic governance for the people of Oromia.
As violence escalates and thousands are displaced, the Oromo Sisterhood Institute issues a desperate plea: silence is complicity, and action cannot wait.
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In the quiet villages of Western Oromia, a crisis of staggering proportions has been unfolding for years. But in recent weeks, the violence has reached a terrifying crescendo. The Oromo Sisterhood Institute (OSI) has issued an urgent condemnation of the escalating attacks against civilians in the Wallagga region—a humanitarian catastrophe that has displaced thousands, claimed countless lives, and left communities living in a state of paralyzing fear.
The areas of Giddaa Ayyaanaa and Angar Guutee have borne the brunt of the violence. According to local reports, families have been forced to flee their homes, leaving behind everything they have ever known. Civilians have reportedly been killed while simply traveling, while others have been murdered in their own homes—a brutal reminder that no place is safe.
The Oromo Sisterhood Institute, a leading voice for women’s rights and community protection, is sounding the alarm: the international community cannot afford to look away.
A Crisis of Accountability
While many attacks have been attributed to the Fano armed group, serious concerns have also been raised regarding the role of state actors and the Ethiopian government’s failure to adequately protect affected communities. The government’s apparent inaction raises deeply troubling questions about the protection of civilians and the rule of law.
OSI insists that these serious allegations warrant independent investigations to establish the facts, ensure accountability, and bring those responsible for abuses against civilians to justice.
“Western Oromia is widely recognized as an area of significant political and social importance,” the Institute states. “The continued violence threatens not only the security and well-being of local residents but also the stability of the broader region.”
The ongoing displacement of civilians and destruction of communities have both immediate and long-term humanitarian consequences. Families are being torn apart, children are being denied their futures, and an entire region is being pushed to the brink.
A Call to Action: Silence Is Not an Option
In the face of such unimaginable suffering, the Oromo Sisterhood Institute is issuing a powerful call to action. The message is clear and uncompromising: silence is not an option.
“We urge community members, advocates, civil society organizations, faith leaders, youth, women, and members of the diaspora to stand up for civilian protection, speak out against human rights violations, and support affected families and communities.”
The Institute is calling for:
· Strengthened advocacy and documentation of human rights violations through credible channels.
· Local, national, and international awareness campaigns to shine a spotlight on this unfolding tragedy.
· Unity and collective action to amplify the voices of victims, advance accountability, and contribute to the pursuit of justice and lasting peace.
Every Community Deserves Safety
The Oromo Sisterhood Institute’s message is rooted in a fundamental belief: every community has the right to live in safety, dignity, and freedom from violence. This is not a partisan issue; it is a human issue.
The Institute is calling upon international institutions, humanitarian organizations, and global human rights bodies to closely monitor the situation in Western Oromia and take meaningful action to ensure the protection of civilians and the prevention of further atrocities.
“We stand in solidarity with all victims of violence and their families,” OSI declares. “We call for an immediate end to attacks against civilians, independent and transparent investigations into reported abuses, humanitarian assistance for affected communities, and concrete measures to ensure lasting peace, justice, accountability, and respect for human rights in the region.”
The Cost of Inaction
As the violence continues to escalate, the world faces a choice: to act or to remain silent. The Oromo Sisterhood Institute has made its position unequivocally clear.
“We must not remain silent,” the statement concludes. “The lives, dignity, and security of innocent civilians depend on immediate attention and action.”
The people of Western Oromia are not just statistics; they are mothers, fathers, children, and communities whose lives hang in the balance. Their cries for help must not go unanswered. The time for action is now—before more lives are lost, more families are displaced, and more communities are destroyed.
The Oromo Sisterhood Institute calls upon the international community, human rights organizations, policymakers, and members of the diaspora to recognize the seriousness of the situation and to support efforts aimed at protecting civilians, preventing further displacement, and promoting accountability for human rights violations.
The world must not remain silent. The time to act is now.
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The Oromo Sisterhood Institute (OSI) is a civil society organization dedicated to promoting the rights, dignity, and well-being of Oromo women and communities. Through advocacy, awareness, and collective action, OSI works to amplify the voices of the marginalized and advance justice and lasting peace.
In a dazzling display of cultural pride and spiritual devotion, the Oromo youth—the Gaammee generation—have celebrated the sacred festival of Ifaanoo for the year 6420 with warmth, beauty, and unwavering commitment to their heritage. The celebration, held in the historic Galma Amantaa Waaqeffannaa Duudhaa Ganamaa Walisoo Liiban, was a powerful affirmation of Oromo identity and cultural continuity.
The Ifaanoo festival, which marks the transition from the dark winter season to the bright spring season, is one of the most significant celebrations in the Oromo calendar. This year’s celebration was particularly meaningful, as it coincided with the Oromo New Year 6420—a milestone that reflects the ancient roots of Oromo civilization and its enduring traditions.
The Significance of Ifaanoo
Ifaanoo is a sacred festival of light and renewal. The word ifaa in Afaan Oromoo means “light,” and the festival embodies the dispelling of darkness—both literal and metaphorical. Just as the dawn breaks after a long night, Ifaanoo represents the triumph of hope over despair, of unity over division, of life over hardship.
The lighting of the Mijirii bonfire is the centrepiece of the celebration. The bonfire is not merely a source of warmth; it is a symbol of the sun’s return, the rebirth of the earth, and the renewal of the community’s covenant with Waaqa (God). As the flames rise, participants offer prayers of gratitude for the blessings of the past year and petitions for peace, prosperity, and unity in the year ahead.
The Gaammee Generation: Carriers of the Flame
The Gaammee youth played a central role in the Ifaanoo 6420 celebration. As the generation that will inherit the responsibilities of leadership and cultural preservation, the Gaammee youth demonstrated their commitment to the values and traditions of their ancestors.
The celebration featured traditional songs, dances, and rituals that have been passed down through generations. The youth, dressed in their finest traditional attire, participated with joy and reverence, embodying the spirit of cultural continuity that has sustained the Oromo people for millennia.
A Declaration of Peace and Unity
The Ifaanoo 6420 celebration was also a declaration of peace and unity. As the community gathered to celebrate, they reaffirmed their commitment to the values that have sustained the Oromo people through centuries of challenge: solidarity, resilience, and mutual respect.
The elders, known as Abbootii Gadaa and Haadholii Siinqee, led the prayers and offered blessings for the coming year. They shared the wisdom of the ancestors, reminding the younger generation of their responsibilities to their community and their culture.
The celebration was also a reaffirmation of the Gadaa system, the traditional Oromo governance structure recognised by UNESCO as an Intangible Cultural Heritage of Humanity. Through the rituals and ceremonies of Ifaanoo, the community honoured the principles of the Gadaa system: democracy, accountability, and the peaceful transfer of power.
A Celebration of Oromo Identity
The Ifaanoo 6420 celebration was a powerful expression of Oromo identity. It was a reminder that the Oromo people have a rich cultural heritage that predates modern empires and nation-states—a heritage that continues to flourish despite centuries of oppression and marginalisation.
The celebration was also a declaration of hope. As the Oromo people look to the future, they draw strength from their traditions, their community, and their faith. The Ifaanoo festival is a testament to their resilience and their determination to build a future of peace, prosperity, and dignity.
Conclusion
The celebration of Ifaanoo 6420 by the Gaammee generation was a moment of profound significance for the Oromo people. It was a celebration of light and renewal, a reaffirmation of cultural identity, and a declaration of hope for the future.
As the flames of the Mijirii bonfire rose toward the heavens, they illuminated not only the faces of the gathered community but also the path forward—a path guided by the values of peace, unity, and cultural pride.
Ifaanoo 6420 haa jabaattu!
Gaammeen Oromoo haa jabaattu!
Injifannoon Ummata Oromoo!
This feature article is dedicated to the Gaammee generation and all those who work to preserve and promote Oromo culture and identity.
A Celebration of Love, Unity, and the Transition to Spring
By Daandii Ragabaa
Across the Oromo landscape, as the dark winter season gives way to the bright promise of spring, a sacred celebration unfolds. Garanfasaa—known in central Oromia as Ibsaa Birraa—is a vibrant festival marking the arrival of the season of light, love, and renewal.
This ancient tradition, celebrated in the western regions of Oromia, is a profound expression of Oromo identity, community, and cultural continuity. It is a time when families, lovers, and communities come together to honour the transition from winter to spring, and to reaffirm the bonds that hold society together.
The Meaning of Garanfasa
Garanfasaa, also known as Ibsaa Birraa, is a festival of love and renewal. It marks the transition from the rainy season to the bright, hopeful days of spring—a time when the earth awakens, the flowers bloom, and life is renewed.
The festival is celebrated in the month of Hagayya (July-August), when the community gathers to welcome the season of light. The celebration is characterised by traditional songs, dances, and the exchange of gifts between lovers and family members.
The name “Ibsaa Birraa” reflects the festival’s essence: Ibsaa means “light,” and Birraa means “spring.” Together, they capture the spirit of the celebration—the illumination that follows the darkness of winter, the hope that follows hardship, the renewal that follows loss.
A Celebration of Love and Community
One of the most distinctive features of Garanfasaa is its emphasis on love and courtship. The festival is a time when young men and women express their affection for one another through the exchange of gifts. Traditionally, lovers give each other tokens of their love—beautifully crafted items that symbolise their commitment and devotion.
As the custom holds, the exchange of gifts is not merely a gesture of affection but a declaration of intent. Those who fail to give gifts may be seen as lacking in respect or affection, and tensions can arise between couples. The festival thus serves as a social mechanism for maintaining harmony in relationships and reinforcing the values of love and mutual respect.
The scholar John Samuel, writing on Oromo spirituality and history, described Ibsaa Birraa as a “great festival of the blacks,” noting its deep cultural and spiritual significance. The festival, he observed, has been eroded over time, but its essence remains a powerful expression of Oromo identity.
The Rituals of Garanfasaa
The Garanfasa celebration is marked by a series of traditional rituals that have been passed down through generations:
Gathering of the Three Clans
In the western Oromo region, the festival is celebrated by the Three Clans of Sibuu. Families gather at designated sites, dressed in their finest traditional attire, to participate in the festivities.
Traditional Songs and Dances
The air is filled with the sounds of traditional songs, known as sirba, and the rhythmic beat of drums. Young men and women perform dances that have been passed down through generations, expressing joy and gratitude for the arrival of spring.
Exchange of Gifts
The exchange of gifts is a central feature of the celebration. Lovers present each other with tokens of their affection, reinforcing the bonds of love and commitment. Families also exchange gifts, strengthening the ties of kinship and community.
Blessings from Elders
Elders lead the prayers and offer blessings for the coming season. They share the wisdom of the ancestors, reminding the younger generation of their responsibilities to their community and their culture.
The Significance of Garanfasa in Oromo Culture
Garanfasaa is more than a festival—it is a reaffirmation of Oromo identity and cultural continuity. In a world of rapid change, traditions like Garanfasaa serve as anchors of identity, connecting the present generation to their ancestors and ensuring that the values of the past endure.
The festival also reinforces the bonds of community. By coming together to celebrate, families and neighbours strengthen the social fabric that sustains them. The festival is a reminder that the Oromo people are not merely individuals but members of a larger community, bound by shared history, culture, and values.
A Call to Preserve and Celebrate
Like many Oromo traditions, Garanfasaa has faced challenges. Under successive oppressive regimes, the celebration was suppressed and driven underground. Its revival in recent years is a testament to the resilience of the Oromo people and their determination to preserve their heritage.
As the community gathers to celebrate Garanfasaa, they are also declaring that their traditions endure—that the light of their culture will never be extinguished.
This feature article is dedicated to the custodians of Oromo tradition who keep the spirit of Garanfasaa alive for future generations.
Celebrating Childhood and Cultural Continuity in Walisoo
By Daandii Ragabaa
Today, in the historic town of Walisoo, the Galma Amantaa Waaqeffannaa Duudhaa Ganamaa Walisoo Liiban was filled with the joyous sounds of children’s laughter and celebration. The occasion was the annual Ukee festival—a sacred Oromo tradition dedicated to honouring children and ensuring the continuity of culture from one generation to the next.
What Is Ukee?
Ukee, also known as Taabooree in some regions, is a traditional Oromo children’s festival celebrated during the month of Hagayya (July-August). It is a time when the community comes together to honour its youngest members—the inheritors of the culture, the carriers of the language, and the hope of the future.
The festival reflects the deep value that Oromo culture places on children. In a society where oral tradition is the foundation of cultural transmission, children are not merely the future—they are the living connection to ancestors and the continuity of identity.
A Celebration of Childhood and Community
The Ukee festival is a vibrant celebration filled with traditional songs, games, and communal gatherings. Children are the centre of attention, dressed in their finest traditional attire, participating in activities that have been passed down through generations.
The festival is also a time for intergenerational connection. Elders share stories, teach traditional values, and impart the wisdom of the Gadaa system to the younger generation. Through these interactions, children learn about their history, their culture, and their responsibilities to their community.
The Significance of Ukee
For the Oromo people, the Ukee festival is not merely a children’s holiday—it is a profound expression of the community’s commitment to its future. By celebrating and nurturing children, the community ensures that its culture, language, and values will endure for generations to come.
The festival also reinforces the bonds of community. Families come together, neighbours share meals, and the entire community participates in the celebration of its youngest members. This collective affirmation of the value of children strengthens the social fabric and builds a foundation for future prosperity.
A Living Tradition
In a rapidly changing world, traditions like Ukee serve as anchors of identity and continuity. The celebration at the Galma Amantaa Waaqeffannaa in Walisoo is a testament to the resilience of Oromo culture and the commitment of the community to preserving its heritage.
As the children of Walisoo gather to sing, dance, and celebrate, they are not only enjoying a moment of joy—they are participating in a ritual that has sustained the Oromo people for centuries. They are learning who they are and who they can become.
Conclusion
The Ukee festival is a beautiful reminder that the strength of a community lies in its children. By honouring them, we honour our ancestors. By celebrating them, we celebrate our future. By teaching them, we ensure that the flame of our culture will never be extinguished.
This feature article is dedicated to the children of Oromia and all those who work to ensure that Oromo culture thrives for generations to come.
How the Sacred Mijirii Bonfire Illuminates Hope, Rebirth, and Oromo Unity
ByMaatii Sabaa
At the break of dawn, as the first rays of light touch the horizon, the sky ignites with warmth. Flames leap toward the heavens, casting a golden glow across the gathered community. This is Ifaanoo—the sacred Oromo ritual that marks the end of the dark winter season and the joyous arrival of Birraa (spring).
The historic Mijirii bonfire is lit, filling the air with the crackling sound of fire and the scent of burning wood. Families, elders, youth, and children gather around the flames, their faces illuminated by the glow. It is a moment of profound spiritual significance—a time when the community comes together to cast away the gloom of winter, uplift one another, and celebrate the rich, enduring customs of their ancestors.
The Meaning of Ifaanoo
Ifaanoo is a celebration of light and renewal. The word ifaa in Afaan Oromoo means “light,” and the festival embodies the dispelling of darkness—both literal and metaphorical. Just as the dawn breaks after a long night, Ifaanoo represents the triumph of hope over despair, of unity over division, of life over hardship.
The lighting of the Mijirii bonfire is the centrepiece of the celebration. The bonfire is not merely a source of warmth; it is a symbol of the sun’s return, the rebirth of the earth, and the renewal of the community’s covenant with Waaqa (God). As the flames rise, participants offer prayers of gratitude for the blessings of the past year and petitions for peace, prosperity, and unity in the year ahead.
A Ritual of Community and Solidarity
Ifaanoo is a profoundly communal celebration. Families and neighbours gather around the bonfire, sharing stories, songs, and traditional foods. The warmth of the fire mirrors the warmth of human connection, reinforcing the bonds that hold the community together.
The festival is also a time for reconciliation. As with other Oromo celebrations, participants are encouraged to resolve conflicts and seek forgiveness before joining the festivities. This requirement ensures that the celebration is not merely a superficial gathering but a genuine act of collective healing and renewal.
Elders play a central role in the Ifaanoo ceremony. They lead the prayers, offer blessings, and share the wisdom of the ancestors with the younger generation. The intergenerational transmission of knowledge ensures that the values and traditions of the Oromo people are preserved and passed on.
The Symbolism of Light
For the Oromo people, light represents not only physical illumination but also spiritual clarity, moral purity, and the presence of divine blessing. The bonfire is a reminder that even in the darkest times, light can be kindled—that hope is never extinguished, and that renewal is always possible.
The transition from winter to spring is a powerful metaphor for the human experience. Winter, with its cold, darkness, and isolation, represents the hardships and challenges of life. Spring, with its warmth, light, and abundance, represents the promise of renewal and hope. Ifaanoo celebrates this transition, reminding the community that after every winter, spring will come.
A Living Tradition
Ifaanoo is not a relic of the past—it is a living tradition that continues to evolve and adapt to the needs of the present. In recent years, the celebration has been revived and embraced with renewed enthusiasm in Oromia and diaspora communities across the world.
The festival serves as a powerful statement of cultural identity and resilience. For a people who have faced centuries of oppression and cultural erasure, the act of gathering around the Mijirii bonfire is a declaration that their traditions endure and that their identity will not be extinguished.
A Call to Renewal
As the Mijirii bonfire illuminates the sky, it also illuminates the path forward. Ifaanoo is a call to renewal—to let go of past grievances, to embrace hope, and to recommit to the values of unity, peace, and mutual respect.
In a world often marked by division and despair, the Oromo people offer a powerful alternative: a celebration of light, community, and the enduring hope that dawn will always follow the night.
This feature article is dedicated to the custodians of Oromo tradition who keep the flame of Ifaanoo burning bright for future generations.
A feature on the challenges facing Oromo language, culture, and identity—and the unyielding determination to preserve them for generations to come
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The Whispers of a Dying Language
In the bustling markets of Finfinne, amidst the vibrant chaos of merchants and shoppers, a troubling silence grows. The melodic tones of Afaan Oromo—once the heartbeat of millions—are increasingly drowned out by foreign tongues. Elders shake their heads as they witness their grandchildren struggle to form sentences in their mother tongue, preferring instead the languages of power and commerce.
“This is not just about words,” says Dr. Lemma Gutema, a linguist at Jimma University. “When a language dies, a worldview dies with it. The Oromo people are losing not just vocabulary, but the very framework through which we understand our relationship with the land, our history, and each other.”
The erosion of Oromo culture is not a natural evolution—it is a systematic dismantling that has accelerated over decades. As one elder in the countryside put it: “The language that was once spoken freely in every home, every market, every ceremony, is now fighting for breath. Our children are taught to be ashamed of who they are.”
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Cultural Bleeding: The Erosion of Identity
Walk through any Oromo village today and you will see the signs of cultural fracture. The gadaa system—once the cornerstone of Oromo democracy and governance—is dismissed by many as primitive, its intricate wisdom forgotten. Traditional ceremonies are simplified, commercialized, or abandoned entirely.
“The aadaa of our people is not being preserved as it should be,” laments Haji Birmah, a cultural elder from Borana. “Our rituals, our songs, our ways of greeting, our respect for elders—these are not just customs. They are the threads that weave our community together. When these threads break, the fabric of our society unravels.”
Young Oromos find themselves caught between two worlds. Many seek to reconnect with their heritage, but find the path blocked by generations of suppression and the relentless pull of globalized culture. The result is a generation suffering from what psychologists call “cultural bereavement”—the grief of losing one’s cultural identity.
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The Weight of Economic Injustice
Behind the cultural crisis lies a deeper wound: the systematic impoverishment of the Oromo people. Poverty is not merely an economic condition in Oromia—it is a manifestation of structural injustice that has left entire communities marginalized.
“We are rich in resources but poor in access,” explains financial analyst Tsehay Mulugeta. “Oromia holds the majority of Ethiopia’s agricultural land, water resources, and mineral wealth. Yet our people remain among the poorest and least developed in the nation. This is not an accident of geography—it is a product of policy.”
Farmers who have worked the land for generations find themselves unable to benefit from its bounty. Young people with dreams and ambition lack the educational and economic opportunities available to others. The cycle of poverty is not just about money—it erodes dignity, hope, and the very possibility of a better future.
“The poverty is humiliating,” says a young woman from Arsi, who asked to remain anonymous. “We see others prosper while we struggle. Our children go hungry. Our parents cannot afford healthcare. How can we preserve our culture when we are fighting for survival?”
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Betrayed by the State
Perhaps most painful for the Oromo people is their relationship with the institutions meant to serve them. Citizenship services—the basic promise of protection and provision—have consistently failed to reach Oromo communities.
“Citizenship means nothing if the state does not recognize your dignity,” says legal scholar Professor Almaz Gonfa. “When you cannot access justice, when your rights are not protected, when your voice is not heard—you are not a citizen. You are a subject, at best, or an obstacle to be removed.”
The story of Oromo marginalization is written in the experiences of ordinary people: the family denied land rights, the businessman unable to secure permits, the student rejected from university despite qualifications, the community without basic infrastructure while neighboring regions prosper.
“Naatoon namummaa badaa jira”—human dignity is suffering. This simple phrase spoken by Oromo mothers captures the essence of the crisis. When a people’s humanity is not recognized, when their basic needs are not met, when their existence is rendered invisible—dignity itself becomes a casualty.
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The Lament of the Land
The Oromo relationship with their land is sacred. Oromiyaa is not just geography—it is identity, heritage, and the living memory of ancestors. But this connection is being severed.
Naannoon Oromiyaa—the Oromo region—is described by elders as gammojjummaan dhaalaa, a heritage that is crying out for proper care. Environmental degradation, encroachment on traditional lands, and the disruption of traditional land management systems have left the land scarred and the people disconnected.
“In our gadaa system, we understood that we are temporary stewards of the land,” explains a traditional leader from Guji. “We passed it down to our children as we received it from our fathers. But now the land is being taken, degraded, and exploited. How can we preserve our culture when the very ground beneath our feet is disappearing?”
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A Generation’s Sacred Duty
Despite the weight of these challenges, a powerful movement is stirring among Oromo youth. Across universities, community centers, and social media platforms, young Oromos are reconnecting with their heritage—not as a sentimental exercise, but as an urgent mission.
“This is about survival,” says Bontu Dibaba, a 24-year-old activist from Adama. “We are the generation standing between extinction and renewal. Our parents endured the worst of the suppression. We have the knowledge, the tools, and the freedom to fight back. If we don’t act now, what will be left for our children?”
The mission is clear and urgent: to protect the Oromo language from extinction, to preserve Oromo culture in all its richness, to ensure Oromo children can grow up with dignity and opportunity, and to create a future where being Oromo is not a burden but a source of strength and pride.
“Dhaloonni keenya jajjaboon otuu jiranii”—as long as our descendants remain strong—the elders remind us. This is not a passive hope but an active commitment. The strength of future generations depends on the choices made today.
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Gaammee: The Call to Action
At the heart of this movement is a powerful concept: Gaammee. It represents the collective commitment of the Oromo people to stand together in defense of their identity and future.
“Nuti otuu jirruu Oromoo fi Oromiyaan rakkoof hin saaxilaman,” the people of Gaammee declare. “As long as we are alive, Oromo and Oromia will not be subjected to problems.”
This is not empty rhetoric. It is a pledge backed by action—cultural festivals being revitalized, language classes being organized in diaspora communities, economic cooperatives being formed to build self-sufficiency, advocacy campaigns raising awareness about rights and injustice.
The Gaammee movement represents something profound: a refusal to accept the narrative of decline, a determination to write a different story. It is the voice of a people saying, “We are here. We have always been here. And we will remain here.”
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Looking Toward Tomorrow
The challenges facing Oromo language, culture, and people are immense. But so is the resilience of a people who have survived centuries of change, challenge, and oppression.
What happens in the coming years will determine not just the fate of one ethnic group, but the kind of society Ethiopia will become. Will it be a nation that embraces its diversity, that protects the rights and dignity of all its peoples? Or will it continue down a path of exclusion and denial?
For the Oromo people, the answer is already clear. Through language preservation, cultural revival, economic empowerment, and collective action, they are building the future they deserve. A future where Afaan Oromo is not just spoken but celebrated. Where aadaa is not just remembered but practiced. Where Oromo children can grow up with pride, opportunity, and hope.
“Dhaloota keenya eeggachaa jira,” they say—we are protecting our generation. It is a promise passed from elders to youth, from parents to children. It is the thread that connects past, present, and future.
The road ahead is long. The obstacles are real. But the spirit of the Oromo people—that indomitable fire that has burned through centuries of challenge—is undimmed. Like the ancestors who survived and thrived before them, this generation is determined not just to survive, but to flourish.
In the words of an old Oromo proverb: “The river that forgets its source will dry up.” The Oromo people are remembering their source. They are returning to the well of their identity. And they are drawing from it the strength to build tomorrow.
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The struggle of the Oromo people is a struggle for justice, dignity, and identity. It is a struggle that deserves recognition and understanding—not just from Ethiopians, but from the global community. Because when one people’s culture, language, and dignity are threatened, it diminishes us all.
The question is not whether the Oromo people will survive—they have survived centuries of challenge and will continue to do so. The question is what kind of world we will create: one where diversity is celebrated and all peoples can thrive, or one where difference is suppressed and culture is erased.
For the Oromo people, the answer is clear. Gaammee—they stand together, committed to a future where Oromo culture flourishes, the language lives, and the land is protected. For themselves, and for generations yet unborn.
In the heart of the Horn of Africa, a quiet revolution has been unfolding—one that began not with weapons, but with a single, powerful act: the reclaiming of a name. The Oromo struggle, known as Qabsoon Oromoo, did not start in the battlefields or political chambers. It began in the minds and hearts of a people determined to define themselves.
For decades, the Oromo people were subjected to a painful erasure. Their identity—the very name “Oromo”—was suppressed, replaced by the derogatory and alien label “Gaallaa,” a term meant to demean and dehumanize. But the Oromo refused to be silenced. They resisted, they fought, and they insisted on being called by their rightful name. That insistence was the seed from which a broader movement grew.
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The Awakening of Identity
The struggle for Oromo identity quickly evolved into a comprehensive renaissance. It was no longer just about a name; it was about reclaiming every aspect of what it means to be Oromo. The movement demanded recognition not only of the people but also of their language, their script, their land, and their heritage.
The Oromo language, Afaan Oromoo, had long been marginalized, dismissed as a “vernacular” unworthy of official status. But the struggle brought it back to the forefront. The adoption of the Qubee script—a writing system that gave the language a standardized, visible form—was a monumental victory. It allowed Afaan Oromoo to be taught, written, and celebrated, restoring dignity to a people who had been forced to express themselves in the tongues of others.
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Reclaiming the Land, Reclaiming the Names
The Oromo struggle also sought to restore the geography of their homeland. The region of Oromia—the ancestral land of the Oromo people—had been fragmented and renamed by outsiders. Cities and towns bore foreign-imposed names that carried no meaning for the Oromo. But the movement demanded change.
Today, places like Adaamaa, Bishooftuu, Amboo, and Finfinnee are once again called by their Oromo names. These are not mere linguistic adjustments; they are acts of reclamation, of asserting that the land belongs to its people and that its history is written in their language. Even the capital, Finfinnee, stands as a symbol of the struggle—a reminder that identity is inseparable from place.
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Reviving Culture and Spirituality
Beyond language and geography, the Oromo struggle has breathed new life into cultural and spiritual traditions that had been suppressed for generations. Festivals such as Irreechaa, the annual thanksgiving celebration, have seen a remarkable revival. Alongside it, traditions like Shanan, Gadaa, Ifaanoo, Goobee, Shinooyyee, and Wadaajaa have been rejuvenated, connecting the Oromo people to their ancestral roots.
The spiritual practice of Waaqeffannaa, the traditional Oromo belief in one supreme being, has also experienced a resurgence. These cultural and spiritual revivals are not nostalgic gestures; they are affirmations of a living heritage, a declaration that the Oromo identity is not a relic of the past but a vibrant force for the future.
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The Path Forward: Institutions and Unity
The struggle for Oromo identity has also extended to the realm of governance and legal recognition. The movement has worked tirelessly to ensure that Oromo institutions—both traditional and modern—are restored and strengthened. The revival of the Gadaa system, a traditional democratic governance structure, has been particularly significant. It serves as a reminder that the Oromo people have long possessed their own systems of justice, leadership, and decision-making.
Efforts to modernize and restore traditional courts and councils continue to gain momentum, ensuring that Oromo customs are not only preserved but also adapted to meet the needs of today. The Oromo struggle has made clear that the fight is not just for the past but for a future where the Oromo people can chart their own course.
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The Unfinished Business
Despite these achievements, the struggle is far from over. The Oromo quest for self-determination and full recognition continues. The demand for a constitutionally recognized Oromia and the resolution of the broader Oromo question—Gaaffiin Oromoo—remains at the heart of the movement. Until that question receives a just and lasting answer, the struggle will persist.
The Oromo renaissance is a testament to the resilience of a people who refused to disappear. It is a story of cultural reawakening, of reclaiming identity from the ashes of oppression, and of building a future grounded in pride and self-respect. The journey began with a name, but it will end with a nation—strong, united, and free.
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The Oromo struggle is not merely a political movement; it is a profound act of cultural survival. In a world where identities are often erased, the Oromo people remind us that the power to define oneself is the most fundamental freedom of all.
Melbourne – 22 August 2026 – The Advocacy for Oromia (A4O) today issued a strong condemnation of the ongoing and escalating violence against civilians in Western Oromia (Wallagga), warning that the situation has reached an alarming level and demanding immediate action to protect vulnerable communities.
Recent attacks have reportedly intensified, with civilians in the Giddaa Ayyaanaa and Angar Guutee areas bearing the brunt of the violence. According to local accounts, families are being forcibly displaced from their homes, while others have lost their lives while traveling or in their own residences, creating a pervasive climate of fear and instability across the region.
While many attacks have been attributed to the Fano armed group, A4O also expressed grave concern over allegations implicating state actors. The organization highlighted the Ethiopian government’s apparent failure to adequately protect affected communities, stating that these serious allegations necessitate independent and transparent investigations to establish facts, ensure accountability, and bring perpetrators of abuses to justice.
“Western Oromia is a region of profound political and social significance, and this continued violence threatens not only the immediate security of residents but also the broader stability of the region,” a spokesperson for A4O stated. “The resulting displacement and destruction have severe humanitarian consequences that require an urgent global response.”
In response to the crisis, A4O is issuing a Call to Action, urging community members, advocates, civil society organizations, faith leaders, youth, women, and the diaspora to break their silence. The organization insists that “silence is not an option” in the face of such suffering and calls for:
Strengthened advocacy and documentation of human rights violations.
Immediate humanitarian assistance for displaced families.
Local, national, and international awareness campaigns.
Unity and collective action to amplify victims’ voices and advance justice.
Furthermore, A4O is calling on international institutions, humanitarian organizations, and global human rights bodies to closely monitor the situation in Western Oromia and take concrete steps to prevent further atrocities.
“We must not remain silent,” the statement concludes. “The lives, dignity, and security of innocent civilians depend on immediate attention and action. We stand in solidarity with all victims of violence and their families and demand lasting peace, justice, and respect for human rights in the region.”
About Advocacy for Oromia (A4O): The Advocacy for Oromia is a civil society organization dedicated to promoting human rights, justice, and democratic governance for the people of Oromia. A4O works to amplify the voices of the Oromo people and advocate for peaceful solutions to conflicts affecting the region.
Millions Prepare to Celebrate Oromo Thanksgiving in Finfinne and Bishoftu
By Maatii Sabaa
As the golden light of spring breaks over the Oromo landscape, a profound spiritual awakening stirs across Oromia and the global diaspora. Irreechaa—the Oromo Thanksgiving—is set to transform Finfinne and Bishoftu into a vibrant sea of white, green, and cultural pride from October 3 to October 4, 2026 . This is not merely a festival. It is Africa’s largest outdoor gathering, where millions will come together to express gratitude to Waaqa (God) and celebrate a cultural heritage that has endured for millennia .
The Heartbeat of a People: What Is Irreechaa?
Irreechaa, known in some traditions as Irreessa or Dhibaayyuu, is an annual thanksgiving holiday that marks the end of the rainy winter season and the joyous arrival of Birraa (spring) . It is a time when the Oromo people gather at sacred lakes, rivers, and springs to thank Waaqa for the blessings, mercies, and bountiful harvests received over the previous twelve months .
The festival’s roots run deep—over 6,000 years into the ancient Oromo and Cushitic civilization, long before the rise of modern empires or religions . It is intimately connected to the Gadaa system, the traditional Oromo governance structure recognised by UNESCO as an Intangible Cultural Heritage of Humanity . As the elders teach, Irreechaa is simply “giving thanks to the one God”—the pinnacle of Oromo religious and cultural expression .
Two Sacred Sites, One Unifying Spirit
This year’s celebration will unfold over two days across two of the Oromo people’s most sacred sites, following a time-honoured itinerary announced by the Council of Oromo Gadaa Elders .
Hora Finfinne: Reclaiming the Heart of the Capital
On October 3, the celebration will commence at Hora Finfinne, in the heart of the capital city . This location carries profound historical weight. For decades, under oppressive regimes, public celebrations of Irreechaa were banned, and the Oromo people were denied the right to give thanks at their own sacred sites . The site now known as Finfinne was originally named after the very same Hora Finfinne—a sacred geography that the construction of a colonial capital attempted to overwrite . Celebrating Irreechaa here is not just a cultural act; it is a powerful reclamation of space, identity, and dignity.
Hora Arsadi: The World’s Stage
On October 4, the festival moves to its grandest location: Hora Arsadi in the city of Bishoftu, approximately 45 kilometres south of Finfinne . This is the site of the main event—a gathering so vast that it is recognised as one of the largest annual human gatherings on the African continent . Here, in a landscape of breathtaking natural beauty and sacred waters, the celebration reaches its crescendo.
In recent years, the scale of the gathering has been so immense that international media, including the BBC, Al Jazeera, and CNN, have broadcast images of the spectacle: hundreds of thousands, sometimes millions, of people dressed in a vibrant sea of traditional colours, moving with purpose and joy towards the water .
The Rituals of Renewal
The Irreechaa ceremony is a tapestry of ritual and symbolism. At the lake, participants carry freshly cut green grass and flowers—symbols of fertility, life, and renewal . They immerse these offerings in the water, sprinkle themselves, and raise their hands in prayer. The grass, dipped and sprinkled, is a symbolic gesture of cleansing, purification, and the washing away of hardship. Traditional songs, known as sirba, echo across the valley, their melodies passed down from elders to the youth, ensuring the continuity of a living heritage .
Women are decorated in their finest traditional attire, while youth, particularly young men known as Kormoomsaa, move through the crowd, sprinkling people with fresh water as a gesture of cleansing and blessing . The event is a total immersion in culture and community. After the prayers, families and friends share meals of traditional dishes and freshly brewed coffee, reinforcing the profound social bonds that the festival strengthens .
More Than a Festival: A Symbol of Unity and Resilience
Irreechaa is often described as the “most celebrated cultural festival in Africa” . However, its significance extends far beyond its sheer scale. The festival’s core principles are peace, unity, love, and reconciliation. As the history of the festival teaches, holding onto resentment or grievance is not permitted at Irreechaa. A person cannot attend unless they have resolved their disputes with others . This requirement is a profound social intervention, reinforcing the idea that one cannot give thanks while holding a grudge.
The revival and growth of Irreechaa, particularly the celebrations in Finfinne, represent a powerful statement of cultural resilience. It is a declaration to the world that the Oromo culture, with its deep-rooted values of democracy, community, and spirituality, is not a relic of the past but a vibrant force for the present and future .
A Call to the World
The message from the Oromo community is clear: “You can be from any corner of the globe, individuals can come and showcase their unique cultural heritage in Finfinne during our celebration, at the heart of Africa’s vibrant cityscape.” As the Oromo people gather to give thanks, they extend an invitation to the world to witness the unity and resilience of a nation that has overcome immense challenges and continues to celebrate life, faith, and hope with unparalleled passion.
How Ancient Oromo Festivals Build Peace, Unity, and Social Cohesion
By Dhabessa Gemelal
In an era of deepening social divisions, political polarisation, and youth disengagement, the Oromo people possess a powerful and ancient resource: their own cultural traditions. The festivals of Goobee and Shinooyyee—celebrations marking the transition from the rainy season to spring—are not merely expressions of cultural identity. They are sophisticated mechanisms for social cohesion, conflict prevention, and youth engagement that offer a model for addressing some of the most pressing social challenges of our time.
Understanding Goobee and Shinooyyee
Goobee: A Festival of Light and Freedom for Young Men
Goobee is a festival where young men welcome the light of Spring with joy, hope, and good wishes. It represents “the bliss of spring, the joy of the dawn of the earth”—a light that sprouts for youth with green hope and courage . It is a time when young men declare their freedom and independence, marking their transition toward adulthood.
Shinooyyee: A Festival of Freedom and Identity for Young Women
Shinooyyee is a unique festival celebrated by young unmarried girls . During this festival, girls “plait their hair in fantastic styles and dress up and decorate with ornaments of their choice. They chant, sing, and dance with friends and peers for up to 3 weeks” . They collect fragrant grass and give it to neighbours as a symbol of abundance and blessing, receiving food and butter in return. It provides “young girls with absolute freedom to enjoy outside of their family’s home” .
Both festivals are celebrated in the weeks leading up to Irreechaa, the grand Oromo thanksgiving festival, and are part of the wider Gadaa system recognised by UNESCO as an Intangible Cultural Heritage of Humanity .
Prevention: Addressing Root Causes of Social Problems
1. Preventing Conflict Through Reconciliation
The Gadaa system, of which Goobee and Shinooyyee are a part, is built on a fundamental principle: “as much as possible, conflict should be prevented from occurring” . Should conflict occur, “everything should be done to prevent it from escalating and all institutions should work together to manage the conflict” .
This preventive philosophy is embedded in the festivals. Irreechaa, the culminating festival, requires participants to resolve conflicts before attending. As one Abba Gadaa explained, “if anyone who attends the festival has a conflict even with a close person, he should first reconcile with himself or with the other persons” . This principle of pre-festival reconciliation prevents conflicts from festering and escalating.
2. Preventing Youth Disengagement Through Meaningful Participation
Shinooyyee and Goobee provide structured, meaningful activities that engage youth during a critical transition period. The festivals offer young people “absolute freedom” to express themselves, build social bonds, and develop confidence . This engagement prevents the alienation and disconnection that often lead to social problems.
Social Anthropologist Daniel Deressa noted that the festivals “promote love and unity to uphold peaceful coexistence in the society” . By providing positive outlets for youth energy and creativity, Goobee and Shinooyyee prevent the frustration and disengagement that can fuel social unrest.
3. Preventing Cultural Erosion Through Intergenerational Transmission
Goobee and Shinooyyee serve as mechanisms for transmitting cultural knowledge, values, and ethics from elders to youth. The festivals ensure that young people learn “the culture and morals of the people and teaching them the truth” . This intergenerational transmission prevents the loss of cultural identity that can leave communities vulnerable to social breakdown.
Intervention: Addressing Existing Social Problems
1. Healing Divisions Through Reconciliation
For those already in conflict, Goobee and Shinooyyee provide a structured pathway to reconciliation. The festivals are described as “a time for reconciliation,” where “hatred and revenge are removed and solidarity is strengthened” . The requirement of pre-festival reconciliation serves as a direct intervention for existing conflicts.
The festivals create an environment where “peace is preached and love is praised; disagreement, grievance and discontent are condemned” . This public affirmation of peace values directly counters the narratives that fuel conflict.
2. Building Social Bonds Across Communities
Goobee and Shinooyyee bring together young people from different communities, strengthening “their love and unity” . The festivals are not exclusive—they are inclusive gatherings that promote understanding and solidarity across diverse groups.
Irreechaa, the culminating festival, has become “an important ritual festival that attracts visitors” and “has been becoming a cultural nationalism not only for the people of Oromo but also the nations and nationalities of the country” . This inclusivity makes the festivals a direct intervention against ethnic division.
3. Strengthening Community Resilience
The festivals contribute to community resilience by reinforcing social bonds and shared values. As scholars have noted, “Irreechaa brings people closer to each other and strengthen social bonds” . This strengthening of social cohesion makes communities more resilient to the stresses that can lead to social problems.
The Dual Model in Action
Goobee and Shinooyyee operate through a dual model of prevention and intervention:
Prevention:
Engaging youth through meaningful participation
Transmitting cultural values and ethics
Resolving conflicts before they escalate
Building social cohesion through inclusive participation
Intervention:
Healing existing conflicts through reconciliation rituals
Strengthening social bonds across communities
Reinforcing shared values of peace and unity
Conclusion: A Model for Our Times
In a world facing deepening social divisions, youth alienation, and conflict, Goobee and Shinooyyee offer a powerful model. They demonstrate that cultural traditions are not merely nostalgic artifacts—they are living resources for building peace, strengthening communities, and engaging youth.
By preserving and promoting these festivals, the Oromo people are not only celebrating their heritage—they are investing in a more peaceful, cohesive, and resilient society. As one young participant noted, Goobee and Shinooyyee are “a festival of success, history, restoration of lost culture and expression of the Oromo people” .
In a fractured world, this ancient tradition offers a blueprint for healing.
This feature article is dedicated to the youth of Oromia who carry these traditions forward, and to all communities seeking models of peace and unity.
Culture is the mirror of a community’s identity, the bridge connecting generations, and the living witness to history. The Oromo people possess a wealth of indigenous values and traditional systems passed down through generations. Among these, the Goobee and Shinooyyee traditional games hold a unique place and message within the Gada system, celebrating the end of the rainy season and the arrival of spring.
As the Oromo calendar transitions from the rainy season—a time of reflection—to the spring season, a symbol of hope and renewal, various thanksgiving ceremonies and traditional games are performed. One such celebration is the Goobee and Shinooyyee festival, a vibrant cultural practice observed by young men (Qero) and women (Qaree) as they dress in traditional attire and joyfully play together.
Goobee: A Festival of Light and Freedom for Young Men
Goobee is a festival for young men welcoming the light of spring with joy and hope. It is a time for them to declare their freedom and independence. The festival marks a significant milestone in the lives of young Oromo men, allowing them to express their identity and embrace their role in the community.
The rituals of Goobee are deeply symbolic. Young men gather in groups, dressed in their finest traditional attire, and participate in games and dances that celebrate the arrival of the new season. The festival is a declaration of readiness—a statement that they are prepared to take on the responsibilities of adulthood and contribute to the well-being of their community.
Shinooyyee: A Festival of Freedom and Identity for Young Women
Shinooyyee is a festival of freedom and identity for young Oromo girls. It marks the transition of young women from childhood to a stage of greater social recognition, providing a unique opportunity for them to express themselves freely.
During Shinooyyee, girls gather with friends to style their hair and dress in their finest ornaments, chanting and dancing with unparalleled freedom. They collect fragrant grass and give it to their neighbours as a symbol of abundance and blessing, receiving food and butter in return. The festival serves as a critical space for social bonding, strengthening relationships among girls and providing them with a sense of community and mutual support.
The significance of Shinooyyee extends beyond individual celebration. It is a collective affirmation of the value and dignity of young women, reinforcing their place within the broader Oromo society. The festival instils pride, confidence, and a deep sense of belonging.
The Prelude to Irreechaa
These festivals are the prelude to Irreechaa, the grand Oromo thanksgiving celebration. The celebration begins in late August and continues for weeks as youth in villages and towns unite in joy and unity. Goobee and Shinooyyee are not merely games—they are profound cultural events that reflect the beauty of nature, the honour of youth, and the resilience of a people.
The Gadaa system, of which these festivals are a core component, has selected eight high-level mountains where offering thanks to God is performed. The festivals embody the principles of peace, unity, and harmonious coexistence that are central to the Gadaa system.
A Symbol of Cultural Revival
Goobee and Shinooyyee are powerful symbols of Oromo identity and cultural revival. In recent years, the festivals have been revived and celebrated with remarkable enthusiasm in Finfinnee and throughout Oromia. They are organised with the support of cultural institutions and government bodies, underscoring the commitment to preserving and promoting the culture of the Oromo people.
As part of the Gadaa system, a UNESCO-recognised intangible cultural heritage, these festivals are significant in maintaining social cohesion and transmitting cultural values. They ensure that the wisdom of the ancestors continues to guide future generations.
Tourism and Economic Potential
Beyond cultural preservation, Goobee and Shinooyyee hold significant potential for the tourism sector. By promoting these vibrant traditions, Oromia can attract visitors seeking authentic cultural experiences. The festivals showcase the region’s beauty and the rich heritage of the Oromo people, contributing to sustainable development and economic growth.
The traditional clothing, music, dances, and rituals associated with Goobee and Shinooyyee offer a compelling attraction for tourists interested in cultural tourism. The economic benefits of such tourism can support local communities and incentivise further cultural preservation efforts.
A Symbol of Freedom and Self-Determination
The revival of these festivals represents the restoration of a lost cultural heritage. For years, these practices were suppressed under past regimes, but now they serve as a symbol of freedom and self-determination for the Oromo people. They are celebrated alongside other Oromo festivals, such as Irreechaa, which have become powerful symbols of peace, unity, and national cohesion.
Celebrating Goobee and Shinooyyee is itself an act of resistance—a declaration that the Oromo people will not be erased, that their culture will not be forgotten, and that their traditions will continue to thrive.
Conclusion: An Act of Future-Building
Preserving these cultural treasures is not just a matter of nostalgia; it is an act of future-building. By safeguarding and promoting Goobee and Shinooyyee, the community ensures that its children inherit a rich cultural legacy that strengthens the fabric of society and fosters a spirit of unity.
It is a collective responsibility to cherish, pass on, and promote these living resources as expressions of Oromo identity, values, and cultural beauty.
Culture is the mirror of a community’s identity, the bridge connecting generations, and the living witness to history. The Oromo people possess a wealth of indigenous values and traditional systems passed down through generations. Among these, the Goobee and Shinooyyee traditional games hold a unique place and message within the Gada system, celebrating the end of the rainy season and the arrival of spring.
As the Oromo calendar transitions from the rainy season—a time of reflection—to the spring season, a symbol of hope and renewal, various thanksgiving ceremonies and traditional games are performed. One such celebration is the Goobee and Shinooyyee festival, a vibrant cultural practice observed by young men (Qero) and women (Qaree) as they dress in traditional attire and joyfully play together.
Goobee is a festival for young men welcoming the light of spring with joy and hope . It is a time for them to declare their freedom and independence. Shinooyyee is a festival of freedom and identity for young Oromo girls. It marks the transition of young women from childhood to a stage of greater social recognition, providing a unique opportunity for them to express themselves freely .
During Shinooyyee, girls gather with friends to style their hair and dress in their finest ornaments, chanting and dancing with unparalleled freedom . They collect fragrant grass and give it to their neighbors as a symbol of abundance and blessing, receiving food and butter in return . The festival serves as a critical space for social bonding, strengthening relationships among girls and providing them with a sense of community and mutual support.
These festivals are the prelude to Irreecha, the grand Oromo thanksgiving celebration . The celebration begins in late August and continues for weeks as youth in villages and towns unite in joy and unity. Goobee and Shinooyyee are not merely games—they are profound cultural events that reflect the beauty of nature, the honor of youth, and the resilience of a people.
Goobee and Shinooyyee are powerful symbols of Oromo identity and cultural revival. In recent years, the festivals have been revived and celebrated with remarkable enthusiasm in Finfinnee and throughout Oromia. They are organized with the support of cultural institutions and government bodies, underscoring the government’s commitment to preserving and promoting the culture of the Oromo people. As part of the Gada system, a UNESCO-recognized intangible cultural heritage, these festivals are significant in maintaining social cohesion and transmitting cultural values.
Beyond cultural preservation, Goobee and Shinooyyee hold significant potential for the tourism sector. By promoting these vibrant traditions, Oromia can attract visitors seeking authentic cultural experiences. The festivals showcase the region’s beauty and the rich heritage of the Oromo people, contributing to sustainable development and economic growth.
The revival of these festivals represents the restoration of a lost cultural heritage. For years, these practices were suppressed under past regimes, but now they serve as a symbol of freedom and self-determination for the Oromo people . They are celebrated alongside other Oromo festivals, such as Irreecha, which have become powerful symbols of peace, unity, and national cohesion .
Preserving these cultural treasures is not just a matter of nostalgia; it is an act of future-building. By safeguarding and promoting Goobee and Shinooyyee, the community ensures that its children inherit a rich cultural legacy that strengthens the fabric of society and fosters a spirit of unity. It is a collective responsibility to cherish, pass on, and promote these living resources as expressions of Oromo identity, values, and cultural beauty.
How Oromo Cultural Festivals Can Mitigate Conflict and Build Social Cohesion
By Dhabessa Wakjira
In a world where youth are increasingly drawn to divisive ideologies, political extremism, and social unrest, the Oromo people possess a powerful alternative: their own rich cultural traditions. The festivals of Shinooyee and Goobee—celebrations of the Oromo new year and the transition from winter to spring—are not merely cultural events. They are mechanisms for peacebuilding, social cohesion, and the redirection of youth energy toward constructive ends.
This article argues that Shinooyee and Goobee have significant preventive benefits. When young people invest their time, knowledge, skills, and resources in promoting Oromo culture, they not only ensure the growth of their traditions but also contribute to a reduction in conflict and violence. By focusing on cultural development, youth can build peace rather than division.
Argument 1: Cultural Engagement as a Preventative Measure
Proposition: Youth participation in Shinooyee and Goobee celebrations reduces the likelihood of conflict and violence.
Supporting Points:
1. Redirecting Youth Energy Toward Constructive Ends
Young people possess immense energy, creativity, and passion. When these qualities are channelled into political extremism or ethnic rivalry, the result is often violence and instability. However, when youth are engaged in cultural activities—learning traditional songs, preparing for festivals, and preserving Oromo heritage—that same energy is redirected toward positive community building.
Shinooyee and Goobeyyee provide structured, meaningful activities that require collaboration, discipline, and commitment. Young people who are actively preparing for these festivals have less time and inclination for destructive behaviour. The festivals create “prosocial bonds that reduce isolation and renew civic agency” .
2. Fostering Intergenerational Connection
Shinooyee and Goobee bring together elders and youth, creating opportunities for the transmission of cultural knowledge, values, and wisdom. This intergenerational connection is essential for building understanding and respect across age groups.
When youth learn from elders—about history, culture, and the principles of the Gadaa system—they gain perspective on the struggles and triumphs of their people. This perspective reduces the likelihood of impulsive or radical behaviour, as youth see themselves as part of a larger historical narrative.
3. Promoting Peace and Reconciliation Values
Both Shinooyee and Goobee are rooted in the values of peace, reconciliation, and unity. The Gadaa system, of which these festivals are a part, “symbolises peace, unity, and harmonious coexistence among people”.
Before participating in these celebrations, individuals are expected to resolve conflicts and seek forgiveness. This practice teaches youth that peace is not abstract—it requires active effort and accountability. By internalising these values, young people become peacebuilders rather than conflict participants.
Argument 2: Economic and Social Benefits of Cultural Investment
Proposition: Investing youth resources in Shinooyee and Goobee generates positive economic and social returns.
Supporting Points:
1. Building Local Economies
Shinooyee and Goobee are economic drivers. The demand for traditional clothing, food, and crafts creates employment opportunities for artisans, tailors, and small businesses. By investing in these festivals, youth contribute to the economic vitality of their communities.
The Irreechaa Expo, for example, has become a platform for over 250 trade associations, providing economic opportunities and promoting cultural tourism. Similar economic benefits can be realised through the investment of youth resources in Shinooyee and Goobee.
2. Strengthening Social Networks
The festivals foster social networks that serve as safety nets in times of crisis. When youth participate in Shinooyee and Goobee, they build relationships with peers and elders across communities. These relationships can be drawn upon during times of hardship, reducing reliance on divisive or violent alternatives.
As one scholar observed, Irreechaa “brings people closer to each other and strengthens social bonds”. The same applies to Shinooyee and Goobee.
3. Preserving Cultural Heritage
By investing their resources in cultural promotion, youth ensure that Oromo traditions are not lost to modernity. This preservation is not merely nostalgic—it is a form of resistance against cultural erasure and a foundation for collective identity.
When youth understand their culture, they are less likely to adopt extremist ideologies that reject or denigrate their heritage. Instead, they become ambassadors of their culture, promoting understanding and respect across communities.
Argument 3: The Preventive Impact on Conflict
Proposition: Widespread investment in Shinooyee and Goobee can prevent the escalation of conflict.
Supporting Points:
1. Building Bridges Across Communities
Shinooyee and Goobee are not exclusive festivals. Members of various ethnic groups—Kembata, Kebena, Burji, Dawro, and Sidama—have described these celebrations as platforms for cultural exchange and multinational unity. When youth from diverse backgrounds participate together, they build relationships that transcend ethnic divisions.
2. Creating Alternative Narratives
Conflict often arises from narratives of grievance, victimhood, and enmity. Cultural festivals offer alternative narratives of resilience, gratitude, and common humanity. By promoting these narratives, youth challenge the divisive rhetoric that fuels conflict.
3. Demonstrating the Benefits of Peace
Shinooyee and Goobee are celebrations of hope and renewal. They demonstrate that peace is not only possible but desirable—that communities can thrive when they come together in celebration rather than conflict. By participating in these festivals, youth experience the tangible benefits of peace.
Rebuttal: Addressing Potential Counterarguments
Counterargument:“Culture is not a substitute for political change. Focusing on festivals distracts from the real issues facing the Oromo people.”
Rebuttal: Cultural engagement is not a substitute for political action—it is a complement to it. When youth are disconnected from their culture, they are more vulnerable to radicalisation and division. Cultural festivals like Shinooyee and Goobee provide the foundation of identity and community that makes political action more effective and principled.
Counterargument:“Investment in culture is a luxury we cannot afford when we face urgent political and economic challenges.”
Rebuttal: Culture is not a luxury—it is a necessity. The loss of culture is itself a form of oppression, and its preservation is a form of resistance. Moreover, cultural festivals generate economic benefits that address urgent needs. The Irreechaa Expo, for example, has become a platform for economic growth and community development .
Counterargument:“Celebrating culture does nothing to stop violence.”
Rebuttal: Cultural celebration does not stop violence on its own—but it creates the conditions in which violence is less likely. Communities that are culturally connected, socially cohesive, and economically vibrant are more resilient to conflict. Shinooyee and Goobee contribute to these conditions.
Conclusion: A Path to Peace Through Culture
Shinooyee and Goobee are not merely festivals—they are investments in peace. When young people invest their time, knowledge, skills, and resources in promoting Oromo culture, they are not only preserving their heritage—they are building a future of peace and stability.
By engaging in these traditions, youth become peacebuilders, cultural ambassadors, and community leaders. They create alternatives to violence and division, demonstrating that the path to a better future lies not in conflict but in cooperation, not in extremism but in cultural pride.
As the Oromo proverb says: “A person without culture is like a tree without roots.” By investing in Shinooyee and Goobee, youth are planting the roots of peace for generations to come.
This feature article is dedicated to Oromo youth everywhere who are working to preserve and promote their culture as a foundation for peace and unity.
An Ancient Ritual of Illumination and Reaffirmation of Faith
In the rich tapestry of Oromo cultural and religious traditions, few ceremonies carry the luminous symbolism of Ifaanoo—a sacred celebration of light, spiritual renewal, and the reaffirmation of community bonds. Rooted in the ancient Waaqeffannaa faith system, this profound ritual embodies the Oromo people’s deep connection to creation, their Creator, and one another.
The Symbolism of Light in Oromo Spirituality
The term Ifaanoo derives from ifaa, meaning “light” in Afaan Oromoo. In the traditional Oromo worldview, light represents not only physical illumination but also spiritual clarity, moral purity, and the presence of divine blessing. Just as light dispels darkness, the Ifaanoo ceremony symbolises the dispelling of ignorance, conflict, and spiritual obscurity from the community.
The concept of light appears throughout Oromo religious practice. The rituals of Ulaa bahuu, Ifa bahuu, and Dhugaa bahuu are among the major components of ceremonies undertaken in the indigenous religion, where the entire family of followers is required to visit the shrine centre to receive blessing, good fortune, and reconciliation with Waaqaa (God) . These “emergence” rituals are deeply connected to the symbolism of coming into the light—emerging from darkness into divine presence.
The Ifaanoo Ceremony
Ifaanoo is closely tied to the Oromo calendar and the Gadaa system—the democratic social and political institution that organised Oromo life for centuries and is recognised by UNESCO as an Intangible Cultural Heritage of Humanity . The festival is fundamentally a ritual of gratitude to Waaqa (God) for life, health, and the bounty of the land .
In the Waaqeffannaa faith, followers celebrate various Ayyannota (ceremonies) to offer thanksgiving . Scholars have noted that the indigenous practices of the Oromo are believed to have been intact for centuries, involving the blessing and reconciliation of entire families . While the specific rituals of Ifaanoo vary by region, they share common elements:
Gathering at sacred sites — often at shrines or natural locations deemed spiritually significant
Light rituals — the symbolic use of fire, candles, or the rising sun to represent divine presence
Blessings by elders — led by the Abba Gadaa or spiritual leaders who offer prayers for the coming season
Communal singing and dancing — traditional songs and ululations that express joy and gratitude
Offerings to Waaqa — gifts of dadhii (honey beer), dufo (bread), and other symbolic items
Reconciliation — resolving conflicts before participating, reinforcing that one cannot give thanks while holding a grudge
A Social Bond Across Communities
The ceremony is profoundly social. Irreechaa—a related celebration—has been described as “a social bond within Oromo people that brings them closer to each other” . Ifaanoo similarly serves as a gathering point, bringing Oromo people from different areas together regardless of their religious background .
In diaspora communities, ceremonies like Ifaanoo and Irreechaa take on added significance. In Bergen, Norway, the festival has been celebrated as the only place in Europe where the event takes place, with participants travelling from across European countries, emphasising how religious celebrations offer opportunities for families and friends to reaffirm relations through face-to-face interaction .
Renewal of Faith and Unity
At its core, Ifaanoo is a reaffirmation of faith in Waaqa and a renewal of the community’s covenant with the divine. It embodies the principle that light represents not only spiritual clarity but also the ongoing presence of Waaqa in the lives of the faithful.
The blessing, which is a central part of Waaqeffannaa ceremonies, is described as a time when “the entire family members of followers of the religion and all their living animals are required to visit the shrine center to have blessing, good fortune and reconciliation with Waaqaa (God)”. This is a holistic act, covering all aspects of life—from the spiritual to the physical to the economic.
Ifaanoo also embodies the values of unity. Like Irreechaa, which “is now observed by the majority of Oromos, regardless of their religion” , Ifaanoo brings together followers of Waaqeffannaa, Muslims, and Christians who come together and celebrate with joy . It is a symbol of cultural identity and social cohesion.
A Living Tradition
Ifaanoo remains a living tradition, celebrated in Oromia and diaspora communities worldwide. It is a powerful expression of Oromo identity and resilience—a declaration that the light of tradition continues to shine brightly despite the challenges of modernity.
As the Oromo people continue to preserve and celebrate their heritage, ceremonies like Ifaanoo ensure that the light of their culture, faith, and unity will illuminate the path for future generations.
Understanding the Origins of One of Africa’s Oldest Calendrical Systems
By Maatii Sabaa
In March 2026, when most of the world marked the beginning of a new year according to the Gregorian calendar, the Oromo people—across Oromia and the global diaspora—celebrated the arrival of a different milestone: the Oromo New Year, 6420. For many outside the Oromo community, this number raises a fundamental question: Where does the year 6420 come from?
The Oromo Calendar: A 2,300-Year-Old Legacy
The Oromo calendar is one of Africa’s oldest indigenous calendrical systems. It is believed to have been developed by the Oromo people around 300 BC. This places its origins at approximately 2,300 years ago—a period when the Oromo were already sophisticated observers of the cosmos.
Known as the Borana calendar or the Dhaha/Henni calendar, it is a lunar-stellar calendar system. This means it relies on astronomical observations—specifically, the phases of the moon in conjunction with the rising and setting of seven particular stars or constellations.
The calendar’s sophistication lies in its integration of astronomy with daily life. It consists of 12 months and 354 days in a year, based on the lunar cycle. It has no weeks, but rather a name for each day of the month. The first day of the Oromo year begins in the month of Bitootessaa (March), when the constellation Triangulum is in conjunction with the new moon.
The Significance of the Number 6420
The year 6420 is reached by counting forward from the calendar’s inception around 300 BC. While the exact starting point is a subject of ongoing scholarly discussion, the calendar’s antiquity is well-established.
For the Oromo people, the calendar is more than just a way to count time—it is a cornerstone of their identity and cultural continuity. As one elder explained at the Walisoo Liiban celebration of the 6420 New Year:
“Observing Birboo at our Galma is not just about marking a calendar. It is about remembering who we are. It is about connecting our past to our future, grounding ourselves in the values of balance, respect for all creation, and community that Waaqeffannaa teaches”.
The calendar is tied to the traditional Oromo religion, Waaqeffannaa, and is used to schedule the Gadaa system of elections and power transfer. The Gadaa system, recognised by UNESCO as an Intangible Cultural Heritage of Humanity, is itself deeply connected to the calendar.
Archaeological and Astronomical Evidence
The Oromo calendar’s origins are not merely a matter of oral tradition. The Namoratunga archaeological site near Lake Turkana, Kenya, has been central to understanding its antiquity. Some scholars have argued that the site, dating to around 300 BC, contains evidence of an early Cushitic calendar that shares astronomical alignments with the Oromo calendar. The site’s basalt pillars are aligned with seven star groups that correspond to the Borana star groups still used in the Oromo calendar today.
However, it should be noted that the relationship between Namoratunga and the Oromo calendar has been debated. Astronomer and archaeologist Clive Ruggles, after re-examining the site, concluded there is no direct relationship. Nevertheless, the broader scholarly consensus acknowledges the calendar’s ancient roots and its continuity into the present day.
A Living Calendar in the Modern World
Today, the Oromo calendar remains a living tradition. In January 2026, Waaqeffannaa faithful gathered at the Galma Amantaa (House of Worship) in Walisoo Liiban, Oromia, to observe the Oromo New Year, Birboo, marking the year 6420. The celebration, which included prayers for peace (nagaa), love (jaalala), and unity (tokkummaa), was described as “a powerful reaffirmation of an ancient identity” and “a community’s declaration of continuity”.
The calendar’s months and day names, with their astronomical origins, are still used by Oromo communities in both Ethiopia and Kenya. The Ayyaantu—Oromo time-experts with knowledge about stars—continue to track time astronomically, preserving a tradition that has survived for millennia.
Conclusion: A Calendar of Identity and Continuity
The Oromo calendar, with its year 6420, is a testament to the ancient astronomical knowledge of the Oromo people and their enduring cultural identity. Its development around 300 BC and its continued use today represent one of the longest continuous calendrical traditions in the world. For the Oromo people, the calendar is not just a way to count years—it is a declaration of continuity, a connection to ancestors, and a guide for the future.
As the Oromo New Year 6420 was celebrated, the message was clear: “May this New Year bring you peace, love, and unity”.
This feature article is dedicated to the custodians of the Oromo calendar and to all those working to preserve and promote Oromo cultural heritage.
At the Think Social Cohesion National Summit, Perry Outlines a Roadmap for Government Action Through Listening, Thinking, and Acting
By Dhabessa Wakjira
In a powerful keynote address at the Think Social Cohesion National Summit in Parramatta, Victorian Multicultural Commission (VMC) Chairperson Louise Perry laid out a clear and compelling vision for how governments can build the institutional architecture necessary for lasting social cohesion.
Speaking to 160 leaders from government, community organisations, settlement agencies, and academia, Perry distilled her message into three essential steps: Listen, Think, Act . This framework, she argued, offers a practical pathway for governments to engage meaningfully with diverse communities and translate dialogue into tangible outcomes.
“The VMC was pleased and proud to partner with Mortgage Stress Victoria to deliver a community information session in Melbourne, last night,” the Commission noted in a recent social media post, highlighting one such instance of this framework in action.
The Summit: Converting Discussion into Commitment
Convened by SydWest Multicultural Services, Settlement Services International (SSI), and the Settlement Council of Australia (SCOA), the summit was designed not as a traditional conference, but as a “working room, built to act rather than to talk” . The event was structured to ensure that participants did not simply listen to speakers but actively shaped the conversation through real-time contributions, with more than 300 live inputs synthesised and fed back into the discussion .
The summit culminated in an emerging Social Cohesion Roadmap, identifying five interconnected priorities: clear rights and responsibilities, broader community reach, economic participation, accountability for commitments, and a renewed national narrative recognising multiculturalism as a defining strength.
The “Listen, Think, Act” Framework
1. Listen: Active and Deep Engagement
Perry urged governments to “listen actively and deeply to communities,” moving beyond token consultation to genuine engagement that builds trust and understanding . The summit itself embodied this principle, with organisers committing to provide every delegate with a report within 28 days outlining what had changed because of their participation .
2. Think: Connecting Ideas for Cohesion
The second step, “Think,” involves reflecting on what governments have heard and “how different ideas fit together” to address complex challenges . This requires moving beyond siloed thinking and recognising that issues of cohesion, belonging, and participation are interconnected.
3. Act: Building and Uplifting Others
The final step is to “act by building and uplifting others across sectors and borders to achieve outcomes” . This demands collaboration across government, community organisations, and private sectors, as well as a commitment to accountability.
A Landmark Moment for Victorian Multiculturalism
Perry’s address carried particular weight as she announced that the Multicultural Victoria Bill had entered the Victorian Parliament that very afternoon, establishing a new statutory body to lead the state’s multicultural and multifaith portfolio . This legislative milestone will provide a permanent institutional framework for the work of building social cohesion.
A National Call to Action
The summit concluded with a specific national proposal from former Tasmanian Premier and Australian Multicultural Council Chair Peter Gutwein, who called on the federal parliament to “debate and pass a motion” formally declaring Australia a multicultural country .
The summit participants demonstrated that Australia does not lack ideas on social cohesion—it lacks a shared framework for acting on them. Perry’s “Listen, Think, Act” framework offers one such framework, providing governments with a clear roadmap for building the institutional architecture necessary to create a more cohesive, inclusive, and united Australia.
For many migrants and refugees, owning a home represents far more than a financial asset. It is security, stability, and tangible proof that a new life can be built from the ground up. It is the Great Australian Dream .
Yet for many, that dream has become a source of deep anxiety. The burden of mortgage repayments, rising interest rates, and the escalating cost of living have turned homeownership into a heavy burden of stress.
Last night, in a show of community solidarity, the Victorian Multicultural Commission (VMC) partnered with Mortgage Stress Victoria (MSV) to deliver a vital community information session in Melbourne. The event was a lifeline for migrant communities who often bear the brunt of financial hardship in silence.
A Collaborative Effort for a Pressing Crisis
Financial stress rarely exists in isolation . It is a relentless intruder that seeps into every aspect of life, affecting health, relationships, employment, and a family’s sense of security . For migrant and refugee communities, the challenges are compounded. Language barriers, unfamiliarity with financial systems, cultural expectations, or simply not knowing where to turn can make that first step towards seeking help nearly impossible.
The event—attended by Parliamentary Secretary for Multicultural Affairs Iwan Walters MP, representatives from both the VMC and MSV, and almost 150 community leaders—affirmed a crucial message: help is available, and issues can be tackled before problems become crises .
What Mortgage Stress Victoria Offers
Mortgage Stress Victoria stands as a beacon of hope. As the only specialist service in Australia providing free, integrated legal, financial counselling, and social work support for homeowners at risk of losing their homes, MSV is uniquely placed to intervene at critical moments .
Their work is a testament to the power of a holistic approach. As MSV articulates, “Our structure recognises that mortgage stress is complex, with many different causes and consequences” . By tackling the root causes—which often include family violence, job loss, and systemic barriers—MSV helps clients navigate the pressures contributing to their mortgage and achieve lasting financial and housing security .
The Power of Community Engagement
The success of the partnership between the VMC and MSV lies in its culturally accessible approach. Bringing trusted information directly into communities, through community leaders and familiar faces, is more than just good engagement—it is prevention.
When community leaders understand the signs of mortgage stress and where to direct families for help, they can intervene before a financial problem becomes a full-blown crisis. As one attendee noted, “The best time for support is before financial stress becomes financial crisis” .
A Shared Commitment to Prevention
The Victorian Multicultural Commission’s commitment to this issue is resolute. Recognising that financial stability is central to successful settlement and community cohesion, the VMC is ensuring that vital information reaches those who need it most. The event was a clear demonstration that by working together—across government, community organisations, and multicultural leaders—we can build a safety net that prevents the loss of homes and the fracturing of families.
Congratulations to everyone involved in creating that bridge between communities and the help available to them. Initiatives like this matter, because they ensure that for many Victorians, the dream of a secure home remains a reality.
Catholic Missionary Records from 1868 Confirm the Oromo Identity of Finfinne and Birbirsa
By Negash Qemant
In the archives of Catholic missionary history lies a remarkable document that provides irrefutable evidence of Oromo presence in what is now Addis Ababa. The “Missione di Finfinni” —a drawing and written account by Monsignor Luigi Lasserre from 1868—offers a vivid snapshot of the area known as Finfinne and Birbirsa (the present-day Piassa and St. George’s area) long before the establishment of the imperial capital.
This historical record, preserved by Dr. Abba Antonios Alberto, OFM Cap, in his writings (pages 110-111), confirms that the area was not an empty wilderness awaiting colonisation, but a vibrant Oromo landscape with established communities, trade routes, and cultural significance.
The Foundation of Finfinni and Birbirsa (1868)
According to the missionary records, the Catholic mission at Finfinne was established in September 1868. The account states:
“On September 8, 1868, upon the return of Massaja from Fekerie Gemb, Francisco Taurin left Liche for Finfinne together with some Oromo boys with the authorisation of King Menelik. On September 11, 1868, they reached Birbirsa, in the vicinity of Finfini. They began immediately constructing some houses with the friendly assistance of some Oromo people there.”
This passage is significant for several reasons:
The Name “Finfinni”: The missionaries used the name “Finfinni” (Finfinne) to refer to the area. This confirms that the Oromo name was in common use and was recognised by outsiders.
The Name “Birbirsa”: The area now known as Piassa and St. George’s was specifically identified as “Birbirsa.” This Oromo name predates the establishment of Addis Ababa.
Oromo Presence: The missionaries were assisted by “some Oromo people” who helped them construct their buildings. This demonstrates that the area was inhabited by Oromo communities who were active participants in the life of the region.
King Menelik’s Authorisation: The missionaries received authorisation from King Menelik to establish their mission. This indicates that Menelik, at this time, was not yet the undisputed ruler of the area but was engaging with the existing landscape.
The Sarrawa Family: Oromo Hospitality
The missionary records also document the role of an Oromo family in hosting the missionaries:
“At Birbirsa, Sarrawa, a rich Oromo, housed the above-mentioned group of missionaries directed to Finfinni.”
This is a remarkable detail. A wealthy Oromo individual named Sarrawa provided shelter and support to the Catholic missionaries. This act of hospitality is a testament to the generosity and openness of the Oromo people, even towards strangers from distant lands.
The presence of a “rich Oromo” in the area also challenges the narrative that the Oromo people were impoverished nomads. Sarrawa was a person of means who could offer accommodation and support to a group of foreign missionaries. This indicates a level of economic activity and social organisation that contradicts the stereotypes used to justify dispossession.
Finfinne: “At the Center of the Country of Oromo”
Perhaps the most significant passage in the missionary records is a letter dated October 14, 1868, written by Fr. Taurin from Finfinne. In this letter, addressed to the provisional minister, Fr. Taurin states:
“He was with a certain Gebremariam at Finfinni situated at the center of the country of Oromo with the tribe of Gulele.”
This is a powerful statement. The missionary explicitly identifies Finfinne as being located at the “center of the country of Oromo.” This is not a vague reference—it is a precise geographical and ethnographic observation.
The phrase “center of the country of Oromo” confirms that Finfinne was understood by outsiders as being in the heart of Oromo territory. The mention of the “tribe of Gulele” (the Gulele Oromo) further locates the area within a specific Oromo community.
This evidence is consistent with Oromo oral tradition, which has always maintained that Finfinne is the heart of Oromia—a place of cultural, spiritual, and historical significance to the Oromo people.
The Missionaries and the Oromo Landscape
The missionary accounts also provide insights into the Oromo landscape of the time. The records describe:
Oromo settlements: The area was not empty but inhabited by Oromo communities.
Oromo agriculture: The presence of “rich” Oromo individuals indicates economic activity.
Oromo hospitality: The missionaries received assistance and accommodation from the local Oromo population.
Oromo social organisation: The mention of specific tribes (like Gulele) indicates a structured society.
The missionaries were not arriving in an empty wilderness—they were entering a well-established Oromo landscape with its own social, economic, and political systems.
Implications for the History of Finfinne
The missionary records from 1868 provide crucial historical evidence that challenges the dominant narrative of Finfinne’s origins. They demonstrate that:
The Oromo People Were the Inhabitants: The area was inhabited by Oromo communities, including the Gulele tribe, before the establishment of the imperial capital.
The Land Was Oromo: The missionaries identified Finfinne as being at the “center of the country of Oromo.”
The Oromo Names Were Original: The names “Finfinne” and “Birbirsa” were in use before the area was renamed Addis Ababa.
The Oromo People Were Active Participants: The Oromo people assisted the missionaries, hosted them, and engaged with them as equals.
Oromo Society Was Structured: The presence of “rich” Oromo individuals like Sarrawa indicates economic stratification and social organisation.
Conclusion: A Historical Record That Cannot Be Erased
The Catholic missionary records from 1868 are a powerful testament to the Oromo presence in Finfinne. They provide irrefutable evidence that the area was not an empty wilderness but a vibrant Oromo landscape with established communities, economic activity, and social organisation.
These records confirm what Oromo oral tradition has always maintained: that Finfinne is Oromo land, and that the Oromo people were the original inhabitants of the area now known as Addis Ababa.
As the Oromo people continue to demand recognition and justice, these historical records serve as a powerful reminder that the truth cannot be erased. The documents exist. The names remain in the landscape. The history is there for those who seek it.
The land remembers. The history endures. Finfinne is Oromo.
This feature article is based on the missionary records of Dr. Abba Antonios Alberto, OFM Cap (pages 110-111) and the original documents from the Missione di Finfinni (1868). It is dedicated to all those who seek the truth about Oromo history and the origins of Finfinne.
Proceedings of the International Symposium on the Centenary of Addis Ababa (November 24-25, 1986)
By Negash Qemant
In 1986, under the Derg regime, an international symposium was held to mark the centenary of Addis Ababa. The proceedings, published in a historical volume, brought together scholars from various disciplines to examine the history of the city. Among the contributions was a groundbreaking research paper that sheds light on the true origins of Finfinne—the city now known as Addis Ababa.
This paper, presented by scholars of the time, documented the historical reality that the area now occupied by St. George’s Church and the statue of Menelik was once known as Birbirsa. The research paper opens with a striking question:
“Who would imagine that the place where one can see today’s Saint George’s Church and the statue of Menelik was known as Birbirsa?”
The paper continues:
“This paper is about Birbirsa, a place located in Finfinne which later on came to be called Addis Ababa.”
The Name “Finfinne”
The symposium proceedings confirm what Oromo oral tradition has always maintained: the area was originally known as Finfinne—a name derived from the hot mineral springs (finfina) that bubble up from the earth in the area. The proceedings note that the name “Finfinne” was the original designation, and the name “Addis Ababa” was a later imposition.
The research paper documents that the area now known as Piassa, Arat Kilo, and the surroundings of St. George’s Church were once called Birbirsa Goro—an Oromo name. The paper also confirms that the area around the present-day St. George’s Cathedral was known as Birbirsa, an Oromo name that predates the arrival of Menelik and his forces.
The proceedings document that the area was known by Oromo names: Gafarsa, Hurufa Boombii, Tulluu Daalattii, and others. These names were systematically replaced with new names after the establishment of the city under Menelik.
The Dream of Sahle Selassie
The symposium proceedings also address the well-known story of King Sahle Selassie’s “prophecy” about the site where his descendants would build a city. The proceedings treat this story as a genuine prophecy, which was used to legitimise the establishment of the city.
As the proceedings note, the story goes that King Sahle Selassie, while camping in the area, had a vision that his descendants would build a city on that spot. This “prophecy” was used to create an aura of divine legitimacy around Menelik’s decision to establish the capital.
However, as Blatten Geta Hiruy Wolde Selassie notes in his book The History of Ethiopia from the Queen of Sheba to the Victory of Adwa (p. 87):
“This land, which today is called Addis Ababa and is the capital of Ethiopia, was known as Finfinne at that time. King Sahle Selassie, while on a campaign, pitched his tent at the spot where the palace now stands and is said to have prophesied that his descendants would build a city there.”
The Role of Empress Taytu
The symposium proceedings and other historical sources confirm that it was Empress Taytu who gave the city its new name, Addis Ababa (“New Flower”). According to the account of Dr. Dejazmach Zewde Gebre Selassie, Empress Taytu wrote to Emperor Menelik:
“I have found the place we were looking for, and I have named it Addis Ababa.”
She sent this message to Menelik, who was at a different location at the time. The empress and the emperor, along with their armies, later pitched their tents on the hill known as Tulluu Finfinnee (the hill of Finfinne), where the hot springs (Hora Finfinnee) are located. After this, the emperor ordered that all official correspondence should bear the new name “Addis Ababa.”
However, the symposium proceedings also note that the area was already known as Finfinne and that the local population had long used this name. The renaming was an act of imperial assertion, not a neutral decision.
The Birbirsa Connection: Catholic Missionaries and the Oromo College
The symposium proceedings and Catholic missionary records confirm that Birbirsa Goro was the site of a Catholic mission and an Oromo college established by missionaries. The missionaries had introduced various species of flowers from Europe to the area, planting them in the college compound and surrounding areas. These flowers—not indigenous to the region—impressed Empress Taytu, who saw them when she visited the area.
The Catholic mission records also confirm that after the college was closed, the site was later chosen for the construction of St. George’s Church, which now stands in the heart of the city.
The Erasure of Oromo History
What emerges from these historical documents is a clear pattern: the systematic erasure of Oromo history and identity. The Oromo names—Finfinne, Birbirsa, Gafarsa, Hurufa Boombii, Tulluu Daalattii—were replaced with Amharic names. The story of Sahle Selassie’s “prophecy” was used to create a legitimising narrative that obscured the reality of Oromo dispossession.
The symposium proceedings, while an important historical document, were also a tool of propaganda. The Derg regime, like the imperial regime before it, sought to construct a narrative that legitimised the empire’s expansion. The “prophecy” of Sahle Selassie was treated as a genuine prediction, while the history of the Oromo people in the area was suppressed.
The Oromo Contribution to the City
The historical evidence also confirms that the Oromo people made significant contributions to the establishment and development of the city. The symposium proceedings document the role of Oromo labour in building the city, the supply of food and water by Oromo communities, and the presence of Oromo settlements in the area before the establishment of the capital.
The city’s name—Finfinne—is itself a testament to Oromo presence. The hot springs (finfina) that gave the city its name continue to flow, a reminder of the land’s original identity.
Conclusion: A History That Must Be Reclaimed
The proceedings of the 1986 symposium provide valuable historical evidence that confirms what Oromo oral tradition has always maintained: that Finfinne was originally Oromo land, and that the city was established through dispossession and conquest.
The evidence from the symposium proceedings, combined with the accounts of Blatten Geta Hiruy Wolde Selassie and Dr. Dejazmach Zewde Gebre Selassie, paints a clear picture:
The area was originally known as Finfinne and Birbirsa.
The Oromo people were the original inhabitants of the area.
The city was renamed and its history was systematically rewritten.
The narrative of Sahle Selassie’s “prophecy” was used to legitimise the dispossession.
As the Oromo people continue to demand recognition and justice, this historical evidence serves as a powerful reminder that the truth cannot be erased. The documents exist. The names remain in the landscape. The history is there for those who seek it.
The land remembers. The history endures. Finfinne is Oromo.
This feature article is based on the proceedings of the International Symposium on the Centenary of Addis Ababa (1986) and the historical accounts cited above. It is dedicated to all those who seek the truth about Oromo history and the origins of Finfinne.
A Story of Dispossession, Resilience, and the Unbroken Spirit of Gullallee
By Abdi Milkessa
The history of the Oromo people of Finfinne—the city known internationally as Addis Ababa—is a history of profound sorrow and indomitable resistance. It is a story that moves the heart to tears, sets the teeth on edge, and stirs the soul to action. It is a history that calls upon the Oromo people to reclaim their land, their identity, and their dignity.
As the wise saying goes: “The history of the Oromo Gullallee, like the history of other Oromo communities, grieves you, makes you weep, grinds your teeth in frustration, stirs your heart to action, and makes you proud.”
The Land and Its People
Finfinne was not built on empty land. It was built on the bones and blood of the Oromo people. The area now known as Addis Ababa was once the heartland of the Gullallee Oromo, one of the clans of the greater Tulama Oromo nation. Alongside the Gullallee, other Oromo clans—Eekkaa, Galaan, Meettaa Aabbuu, and Sululta—inhabited the region that surrounded what is now the capital.
The name Finfinne itself is Oromo, derived from the hot mineral springs (finfina) that bubble up from the earth in the area. For centuries, these springs were a source of healing and sustenance for the Oromo people and their cattle.
The land was rich and fertile, a land of pastures, rivers, and hills where the Oromo people lived according to the Gadaa system—a democratic governance structure that regulated every aspect of their lives.
The Arrival of the Colonizers
The arrival of Emperor Menelik II and his armies in the late 19th century marked the beginning of a dark chapter. Menelik, armed with modern European weapons, launched a campaign of conquest against the Oromo, Sidama, Gurage, and other peoples of the south. This was not a peaceful integration—it was colonisation.
The Oromo people of Gullallee were among the first to resist. They stood firm against Menelik’s forces, using their knowledge of the land and guerrilla tactics to defend their homeland. But the disparity in weaponry was overwhelming. The Oromo warriors, armed only with spears and shields, faced muskets and cannons.
One Oromo elder lamented the arrival of the colonisers in a poem:
“No more standing on Intotto, to look down at the pasture below, No more taking cattle to Finfinnee, to water at the mineral spring. No more gathering on Tulluu Daalattii, where the Gullallee assembly used to meet. Since Mashasha came, freedom has vanished.”
The Uprising of 1878
The Gullallee Oromo rose in a major uprising in 1878. They had endured years of oppression—land dispossession, cattle raids, and the subjugation of their women. The final straw came when Menelik’s soldiers began taking Oromo women by force.
According to oral tradition, the Oromo women of Gullallee, tired of being violated by the colonisers, gathered together and devised a plan. They told their husbands:
“We are being forced to sleep with the enemy. If you do not act, we will take matters into our own hands.”
The men, shamed into action, organised a rebellion. The Gullallee warriors launched a coordinated attack against the colonisers, using the cover of darkness and their intimate knowledge of the terrain.
But they were outmatched. Menelik sent a massive army under his nephew, Dajjaach Mashashaa Seifu, to crush the rebellion. The Gullallee were defeated. Thousands were killed, and the survivors were scattered.
The Dispossession Continues
The defeat of the Gullallee uprising was followed by a systematic campaign of ethnic cleansing. The Oromo were driven from the heart of Finfinne—from areas now known as Arat Kilo, Siddist Kilo, Piassa, Mercato, and beyond.
The land was given to Menelik’s generals and loyalists. Oromo farms were confiscated. Oromo cattle were taken. Oromo children were forced into servitude.
The Gullallee were scattered to the winds. Some fled to neighbouring Oromo areas—to Meettaa, Sooddo, Bacho, Ada’a Bargaa, Waliso, and Kuttaaye. Others remained in Finfinne, but their numbers dwindled as they were steadily pushed to the margins.
Even today, the dispossession continues. In the areas of Bole, Garji, Bulbula, Laaftoo, Makkannisa, Kaarra Qoree, Buraayyuu, Askoo, Shoogalee, and Qaallittii, Oromo families are being displaced to make way for new developments.
The Resilience of the Oromo Gullallee
Despite the centuries of oppression, the Oromo Gullallee have not been broken. They have preserved their culture, their language, and their identity against all odds.
Their resilience is captured in the songs they still sing:
“Bole was once a field of wheat and barley, Now it is covered with villas. The cattle that once grazed there are gone, The land has been taken by strangers.”
Another song laments the loss of the land while affirming the unbroken spirit of the people:
“Bole, O water of Bole, The villas have covered the field. Tomorrow we will go to Jimma, This evil time will pass. Stand firm, stand firm, do not give up!”
The Struggle Continues
The history of the Oromo Gullallee is not just a story of the past—it is a story of the present. The Oromo people of Finfinne and its surrounding areas continue to face displacement, marginalisation, and the erasure of their identity.
The current government, under the Prosperity Party, has continued the policies of its predecessors. The Oromo Special Zone surrounding Finfinne has been systematically dismantled. Oromo farmers in areas like Buraayyuu, Garjii, Bole, and Laaftoo have been displaced to make way for the expansion of the capital.
But the Oromo people have not given up. They continue to resist, to organise, and to demand justice.
A Call to Action
The history of the Oromo Gullallee is a call to action for all Oromo people. It is a reminder that the struggle for Finfinne is not just about land—it is about identity, dignity, and justice.
As the late Dr. Makuraa Bulchaa wrote:
“We have been lamenting for too long. Let us leave that behind and move forward—both at home and abroad. Let us organise our people, let us build our institutions, let us strengthen our unity, and let us fight for our freedom.”
The path to liberation is clear: unity, organisation, and determination. The Oromo people must overcome their divisions, strengthen their institutions, and build a coordinated struggle that will leave the colonisers with no option but to retreat.
Conclusion
The history of the Oromo people of Finfinne is a history of suffering, but it is also a history of resilience. From the heroes of Gullallee to the Qeerroo of today, the Oromo people have never ceased to resist.
The memory of Tufaa Munaa, Hasanuu Wadaay, and countless other heroes reminds us that the struggle for freedom is a sacred duty. Their sacrifice calls us to action.
Finfinne is not just a city—it is the heart of Oromia. And as long as the Oromo people remember their history, they will never give up the fight to reclaim it.
This feature article is dedicated to the Oromo Gullallee and all the Oromo people who have endured displacement and oppression, and who continue to resist for a free and just Oromia.
Remembering the Oromo Warrior Who Chose Resistance Over Submission
By Malkaamuu Taarikuu Amoosaa
(Asosa, August 11/2026)-In the oral traditions of western Oromia, few names command the reverence of Waacoo Dabaloo—a warrior whose defiance against the expansion of the Ethiopian Empire has become the stuff of legend. While his story remains largely unrecorded in formal histories, it lives on in the songs, proverbs, and collective memory of the Oromo people, particularly in the Jaarsoo district of East Wallagga.
A Lineage Rooted in Resistance
Waacoo Dabaloo was born in what is now the Jaarsoo district of East Wallagga Zone, a region known historically as “Citaa Akkumaa.” Today, the area lies approximately 525 kilometres west of Finfinne (Addis Ababa) and 103 kilometres west of Gimbi, the zonal capital. The district is bordered by Najjoo to the east, Baabboo Gaambel to the west, Gullisoo to the south, and Lataa Sibu to the north, covering an area of 491.6 square kilometres.
Waacoo Dabaloo belonged to the Sibuu clan of the Oromo people—a lineage that traces its origins to the Maccaa branch of the Oromo nation. The Sibuu are one of the seven sons of Daallee (or Daadhii), who was himself a descendant of the Oboo clan. This deep-rooted lineage gave Waacoo a profound connection to the land and people he would later defend.
The Context of Conflict
Waacoo Dabaloo came of age during the latter half of the 19th century, a period when Emperor Menelik II’s expansionist campaigns were sweeping through southern and western Oromia. This era was marked by brutal subjugation, land dispossession, and the systematic erasure of Oromo identity. While some local leaders chose to submit to the advancing forces, Waacoo Dabaloo stood firm.
The historical record suggests that Waacoo formed alliances with other prominent Oromo resistance figures, most notably Abiishee Garbaa of the Horro Guduru region. Together, they coordinated efforts to resist the encroaching empire, exchanging messengers and supporting each other during times of attack.
The Art of Guerrilla Warfare
What makes Waacoo Dabaloo’s resistance remarkable is that he fought without modern weaponry. Armed only with the traditional spear and shield, he employed guerrilla tactics—using his intimate knowledge of the forests and terrain of Jaarsoo and surrounding areas to launch ambushes and disappear before the enemy could retaliate.
Songs composed in his honour still echo in the region:
“Waacoon daggala galee, Daggallikoo hin qabiniin. Inni farda koomfatee, Mootichi hin dhabamiin!”
“Waacoo entered the forest, He does not lack forest. He led his horse forward, The emperor will not find him!”
Another song praises his mount, a horse named Biichee:
“They say he came on horseback, Biichee, the horse of Waacoo Dabaloo. The hero brandished his spear, Brought death to the enemy!”
A Difference in Strategy
While some Oromo leaders, including a figure named Kuumsaa, chose to negotiate with Menelik’s forces—accepting titles and positions in exchange for submission—Waacoo Dabaloo refused. He saw such compromises as a form of enslavement.
“Paying tribute to the northern empire is servitude,” he is said to have declared. “We must not give away our ancestors’ land to anyone.”
His refusal to submit ultimately led to his capture through betrayal rather than defeat on the battlefield. Like many Oromo heroes, Waacoo Dabaloo was not conquered by force but brought down through deception—a pattern that echoes throughout Oromo history.
A Legacy Etched in the Land
Today, the memory of Waacoo Dabaloo is kept alive not only in song but also in the landscape. A hotel in Jaarsoo town, built by his descendants, bears his name as a testament to his enduring legacy. For the Oromo people, Waacoo Dabaloo represents the spirit of defiance—the refusal to submit to oppression, even at the cost of one’s life.
His story is part of a broader tapestry of Oromo resistance that includes figures like Waaqoo Guutuu, Aliyii Cirrii, and Bakar Waaree. Like them, Waacoo Dabaloo’s sacrifice reminds the current generation that freedom and dignity are worth fighting for.
Injifannoon Ummata Oromoo!
Gootummaa Waacoo Dabaloo haa jabaattu!
This feature article is based on oral histories and the reflections of Malkaamuu Taarikuu Amoosaa, dedicated to preserving the legacy of Oromo heroes.
When we speak of the great civilisations of antiquity, our minds often turn to Egypt, Greece, or Rome. But long before the Persian Empire rose to dominance, there existed in the heart of Africa a kingdom of extraordinary power, wealth, and sophistication—the Kingdom of Kush.
The Kingdom of Kush, with its three major cities of Meroe, Kerma, and Napata, emerged in the Nubian Desert south of Egypt along the Upper Nile River Valley from the 2nd millennium B.C. to the fourth century A.D. . For over a thousand years, Kush was a major power in the Nile valley, controlling an empire that at its height stretched from Central Sudan to the Mediterranean .
The achievements of this ancient civilisation challenge long-held beliefs that Egypt was the sole centre of advancement in the region. As renowned archaeologist Charles Bonnet’s excavations have revealed, Kush was not a mere vassal state of Egypt but a powerful and independent kingdom with its own distinctively indigenous culture . This sophisticated political state organised trade to the Mediterranean basin and built up a military strong enough to resist Egyptian forces .
The Black Pharaohs: A Legacy of Power
The Kushite rulers of Egypt’s 25th Dynasty, often referred to as the “Black Pharaohs,” represent a pivotal moment in the history of the Nile Valley. Emerging from the Kingdom of Kush at Napata in Nubia, these rulers not only unified Egypt after centuries of fragmentation but also reinvigorated pharaonic traditions .
The first major figure of this dynasty, King Piye, launched a campaign into Egypt during a period of political fragmentation known as the Third Intermediate Period. His Victory Stela records the subjugation of Delta rulers and proclaims his role as restorer of order . By 730 BCE, Piye had conquered Lower Egypt, establishing Kushite authority over both Upper and Lower Egypt .
The dynasty reached its zenith under Taharqa (690–664 BCE), whose reign is remembered for monumental building projects and ambitious foreign policy. Taharqa sponsored extensive temple construction at Karnak, Kawa, and Jebel Barkal, reinforcing his devotion to Amun and his claim to pharaonic legitimacy . He intervened in the Levant, supporting coalitions against Assyrian expansion, and is mentioned in both Biblical and Assyrian sources .
One of the most remarkable features of Meroitic civilisation was its powerful queens. The title “Candace,” meaning “sister,” was given to Kushite queens . Queens such as Amanirenas—who signed a peace treaty with the emperor Augustus—and Amanishakheto, whose treasure was looted in 1834, demonstrate the prominent role of women in Kushite society .
Kush: More Than a Footnote
The Kingdom of Kush was more than a civilisation; it was a power that commanded both land and sea. Kushite armies were formidable, and their military prowess allowed them to conquer and control Egypt itself . Kush also boasted a powerful navy, controlling trade routes along the Nile and beyond .
The economy of the ancient Kushites relied on trade in exotic African goods with Egypt and beyond. As middlemen, Kushite traders passed along ivory, ebony, incense, and other exotic goods from the South to the Egyptians, who then traded with other Mediterranean peoples . The city of Kerma, with its strategic location on the Nile River, controlled this crucial trade route .
Kush produced more gold than anywhere in the world at that time . Archaeologists have uncovered massive gold-processing operations at sites like Hosh el-Guruf, revealing the scale of Kush’s wealth . Minerals and high-quality stone were also mined for trade, and the Kushites introduced and developed iron metallurgy to the region .
A Sophisticated Society
The art and architecture of the Kushites reveal a sophisticated society of innovative craftsmen who constantly assimilated new artistic techniques from other lands . Notable architecture includes stone temple complexes such as the Lion Temple at Naqa and the steep-sided, solid pyramids found at Meroe and Jebel Barkal .
In fact, Sudan has more pyramids than all of Egypt—a testament to the grandeur of the Kushite civilisation . These tall, slender, graceful monuments bear witness to the lasting splendour of Kush .
Kushite art includes narrative tomb wall paintings and unique, eggshell-thin pottery with geometric patterns traded all over the Mediterranean . Stoic granite and bronze statues of gods and kings convey the religious beliefs of this ancient people .
The Question of Cush
The name “Kush” has been connected since at least the time of Josephus with the biblical character Cush, son of Ham (Genesis 10:6). Ham had four sons: Cush, Put, Canaan, and Mizraim (Egypt) . According to the Bible, Nimrod, a son of Cush, was the founder and king of Babylon, Erech, Akkad, and Calneh .
The Cushitic-speaking peoples, who are the ethnolinguistic groups speaking Cushitic languages natively, are today found primarily in the Horn of Africa, with minorities in Egypt, Sudan, Kenya, and Tanzania . Proto-Cushitic was spoken on the Ethiopian Highlands by 5000–4000 BC .
A Civilisation Worthy of Recognition
The Kingdom of Kush is not merely a footnote in the history of Africa—it is a testament to the power, ingenuity, and resilience of the peoples of the Nile Valley. As the American Journal of Archaeology notes in its review of The Nubian Pharaohs of Egypt, the term “Black Pharaohs” has sometimes been used to market exhibits, but the historical significance of Kush extends far beyond its interaction with Egypt . Sudanese colleagues and community members rightly resent the idea that the kings of ancient Sudan are only important because they ruled over Egypt . The Kingdom of Kush deserves to be remembered on its own terms.
Honouring the Voices That Speak for the People’s Will
By Meseret Daba Kene
There are moments in the life of a nation when silence is not an option. There are times when the weight of history, the suffering of generations, and the hope of the future demand that we speak—clearly, boldly, and without fear. And when someone rises to that occasion, we must recognize them, honour them, and stand with them.
A Voice That Cannot Be Silenced
In the ongoing struggle for justice and self-determination, some voices stand out not because they are loud, but because they are true. I am thinking of figures like Aadde Sa’aadaa Abdurahamaan and others in the Caffee Oromiyaa who have spoken with courage and conviction about the question of Finfinne and the will of the Oromo people.
They have stood at the forefront, speaking truth to power, expressing the dreams and aspirations of a people who have been marginalized, dispossessed, and silenced for generations. They have not wavered. They have not been intimidated. They have spoken with the clarity of those who know that the truth is on their side.
And for that, we are grateful.
“Yoo dubbadhu jettan kaa,” —when they chose to speak, they spoke not for themselves, but for the millions who have no voice, for the ancestors who sacrificed, and for the generations yet to come.
The Will of the People
What has been expressed by these brave individuals is not a personal opinion—it is the will of the people. It is the collective desire of a nation that has been denied its rightful place in history. It is the demand for justice, dignity, and recognition.
When they spoke about Finfinne, they spoke about the heart of Oromia—a city that was built on Oromo land, a city that holds the blood and bones of Oromo martyrs, a city that must be recognized as an integral part of Oromo identity.
They expressed the will of the people with such conviction that it left us in awe—not of their words, but of their courage. And we must not let that courage go unrecognized. We must not let that truth be silenced.
The Foundation of Unity
The unity of the Oromo people is not something to be taken for granted. It is built on the foundation of truth, justice, and mutual respect. When we stand together, we are unstoppable. When we speak with one voice, we cannot be ignored.
This is why the work of those who speak for the people is so important. They remind us that we are not alone. They remind us that we have a collective destiny. They remind us that our strength lies in our unity.
“Waan hundi gaarummaaf ta’e!” —everything that happens is for the greater good. Even the challenges we face, the struggles we endure, and the sacrifices we make are all part of a larger purpose: the liberation and prosperity of our people.
A Future of Peace and Prosperity
There is no doubt in my mind that the future of our people is bright. The road may be long and difficult, but the destination is certain. Peace, security, and prosperity will come to our people—not as a gift from others, but as a result of our own efforts, our own unity, and our own determination.
“Nagaan, tasgabbii fi badhaadhinni biyyaafi saba keenyaaf ni ta’a!” —peace, security, and prosperity will be ours.
This is not a naive hope. It is a conviction born of history, experience, and faith. It is a belief that justice will prevail, that truth will triumph, and that the will of the people cannot be defeated.
The Power of Gratitude
In the midst of struggle, it is easy to focus on the difficulties—the losses, the pain, the setbacks. But we must also remember to be grateful. Grateful for those who have stood up for us. Grateful for those who continue to fight. Grateful for the unity that sustains us.
“Hundi keessanu galatoomaa” —thank you all.
Thank you to the leaders who have spoken truth to power. Thank you to the activists who have kept the flame of resistance alive. Thank you to the ordinary citizens who have refused to give up hope. Thank you to the ancestors who paved the way.
A Final Reflection
The struggle for justice is not a sprint—it is a marathon. There will be setbacks. There will be disappointments. There will be moments of doubt. But we must never lose sight of the goal: a free, just, and prosperous Oromia.
Those who have spoken out, who have risked their freedom and their lives for the cause of our people, are our heroes. They are the pillars upon which our future will be built. They are the architects of our liberation.
Let us not forget them. Let us not forget their sacrifice. And let us not forget the truth they have spoken.
Injifannoon Ummata Oromoo!
Nagaan fi tasgabbii haa jabaattu!
Hundi keessanu galatoomaa!
This reflection is dedicated to Aadde Sa’aadaa Abdurahamaan and all those who have dared to speak the truth on behalf of the Oromo people. Your courage inspires us, and your sacrifice will never be forgotten.
As the golden hues of the Ethiopian spring—known as Birraa—begin to blanket the landscape, a profound spiritual and cultural awakening stirs across Oromia. This year, the 2018 Irreecha festival, celebrated on September 24th at Hora Finfinne and September 25th at Hora Arsadee-Bishooftuu, carries a particularly resonant theme: “Irreecha: Olka’iinsa Biyyaatiif” (Irreecha: For the Elevation of the Nation). Following a sacred itinerary, the Council of Oromo Gadaa Elders has announced the events will be observed consecutively, beginning with morning rituals.
This year’s Irreecha stands apart, marking a triumphant return to tradition after a long night of cultural suppression. The proclamation of the Oromo Cultural Renaissance, coinciding with the blessing of the Great Ethiopian Renaissance Dam (GERD), adds a layer of double joy and profound national significance. The very air hums with the promise of renewal.
The Soul of a Nation: Culture as Identity
Culture is the radiant mirror of a people’s soul. It is through their customs, rituals, and traditions that a community reveals its unique character to the world. For the Oromo people, one of the largest nations in the Horn of Africa, culture is not merely a collection of artifacts but the living fabric of daily existence.
The Oromo possess a rich cultural tapestry, interwoven with the rhythms of their environment. Their traditions—from the sacred union of marriage and the art of traditional attire to the intricate wisdom of the Gadaa system—all reflect a deep, symbiotic relationship with the land and the cosmos. Central to this worldview is a profound reverence for Waaqa (God), the Creator.
For centuries, Oromo life was guided by a seamless integration of work, social structure, governance, and spirituality. This harmony was, however, violently disrupted from the era of Emperor Menelik II through the oppressive Derg regime. The Oromo people endured systematic marginalization, their identity and cultural practices suppressed. Their language, customs, and even their names were targets of state-sanctioned denigration.
Yet, like the resilient birbirsaa plant that thrives after the rains, the Oromo spirit endured. The fall of the Derg in 1991 and the subsequent constitutional recognition of the Oromo language and culture heralded a new dawn. A people once forced into the shadows of history could now reclaim their heritage in the full light of day.
Waaqeffanna: The Oromo Spiritual Tradition
At the heart of Oromo identity lies Waaqeffanna, the indigenous belief system. The Oromo have been custodians of a monotheistic faith since time immemorial, believing in a single, omnipotent Waaqa who is the sole Creator of the universe.
Unlike other systems, Waaqeffanna does not worship idols or intermediary deities. It is a direct, personal connection between the worshipper and the Creator. The Oromo believe that Waaqa is the source of all life and power, and that this power manifests through the natural world. The rivers, mountains, trees, and lakes are not gods themselves but sacred creations through which Waaqa’s majesty is revealed.
This philosophy is elegantly expressed through Irreecha, the ultimate act of thanksgiving and spiritual communion. The elders teach that Irreecha is simply “giving thanks to the one God.” It is the pinnacle of Oromo religious and cultural expression, a testament to the enduring faith of a people in the face of adversity.
The Seasons of Life: Why Irreecha is Celebrated
To understand Irreecha, one must understand the Oromo calendar and the life-giving cycle of the seasons. Following the long, harsh rains of the Ganna (winter) season, the landscape transforms. Mighty rivers swell, roads turn to impassable mud, and communities are often separated. Nature, in its raw power, hibernates.
Then comes Birraa, the spring season. The rains recede. The sky clears to a brilliant blue. The mud dries, opening pathways. The once-dormant earth erupts in a spectacular bloom of yellow, white, and purple flowers. The oyiruu (crops) transform from green foliage to golden, life-sustaining grain. This is the season of hope, rebirth, and abundance.
It is in this moment of transition, from the darkness of winter to the light of spring, that the Oromo offer Irreecha. It is a heartfelt “thank you” to Waaqa for guiding them through the difficult months and for bestowing the first fruits of the harvest. It is a powerful acknowledgment of the divine order that governs existence.
“Baga Booqa Birraa geessan!” — “Welcome, the freshness of spring!” is the joyful greeting of the season.
Two Hallowed Places: Irreecha Tulluu and Irreecha Malkaa
The Irreecha rituals are held in two distinct settings, each reflecting a different phase of the spiritual and agricultural cycle.
Irreecha Tulluu (Irreecha of the Mountain)
As the dry season (Bona) takes hold, the land becomes parched, and water sources dwindle. The elderly of the community, acting on ancient knowledge, would gather at a designated highland—a Tulluu—believed to be closer to the divine. Here, they would raise their hands to the sky, beseeching Waaqa for rain. Their prayers, steeped in the wisdom of the Cushitic cosmological tradition, seek to restore the balance of nature and ensure the renewal of life.
Irreecha Malkaa (Irreecha of the River)
This is the main event. Held at the outset of Birraa around mid-September, Irreecha Malkaa is a vibrant, joyous, and public festival. The Oromo gather at the banks of rivers, lakes, or springs—places where the life-giving water is most tangible.
For this occasion, the community dresses in their finest traditional attire. The men wear colorful Wandaboo (shoulder cloths) and carry traditional weapons or staffs, while the women don elegant, flowing gowns and adorn themselves with intricate hairstyles and beaded jewelry, known as Calallee. The youth, particularly the Kormoomsaa (young warriors), move through the crowd, sprinkling people with fresh water, a gesture of cleansing and blessing.
At the appointed time, the Abbaa Gadaa (the Gadaa leader) and elders lead the procession. They carry the sacred Bokkuu (staff of office), Margaa (leaves of peace), and Callacha (ceremonial container). Chanting the sacred mantra “Maareewoo, Maareewoo!”—a powerful invocation of the divine—the throng moves toward the water’s edge.
Water is dipped from the river and touched to the forehead. This act signifies purification and a prayer for longevity and prosperity. The air fills with the sound of devotional songs and prayers.
“Obiin, kunni, malkaa nu gaha, ya Waaqa, nu eebbisi!” (Leader, take us to the river, O God, bless us!)
Irreecha Finfinne and Bishooftuu: The Heartbeat of the Festival
While Irreecha is celebrated across Oromia, the largest and most significant gatherings take place in two locations.
Hora Finfinne (Lake Finfinne), in the heart of the capital, is a site of profound historical significance. For decades, under oppressive regimes, public celebrations were banned. Holding Irreecha in Finfinne is a powerful act of reclaiming space and identity.
Hora Arsadee-Bishooftuu in the city of Bishooftuu is another major center. This location is famed for its beautiful, natural landscape. The specific gathering spot is near a sacred body of water believed to be a site of ancient Oromo worship. The historical figure Harsadi, of the Liiban clan, is associated with this lake.
In recent years, the scale of these gatherings has been staggering. It is estimated that over four million people attend the main Irreecha in Bishooftuu, making it one of the largest annual gatherings of people on the African continent. International media, including the BBC, Al Jazeera, and CNN, have taken note, broadcasting the awe-inspiring images of hundreds of thousands of people dressed in a vibrant sea of colors, moving with purpose and joy.
The day is a total immersion in culture and community. After the prayers and rituals, families and friends return home to share a meal of traditional dishes and freshly brewed Bunaa (coffee). The atmosphere is one of profound peace and unity.
A Culture Reborn
This year’s Irreecha is more than a religious ceremony; it is a powerful statement of cultural resilience. The revival of Irreecha after years of suppression represents a people reconnecting with their spiritual roots, reclaiming their heritage, and looking towards the future with hope.
The Oromo are announcing to the world that their culture, with its deep-rooted values of democracy, community, and spirituality, is not a relic of the past but a vibrant force for the present and future. Irreecha stands as a testament to the enduring spirit of a nation that has overcome immense challenges and continues to celebrate life, faith, and unity with unparalleled passion and dignity.
Deebi’uu: As the sun sets on the banks of Hora Arsadee, the echoes of “Maareewoo” fade into the cool evening air. The Oromo people have once again fulfilled their covenant of thanksgiving, carrying in their hearts the promise of a bright and prosperous future.
We Knew This Was Coming — Yet We Chose to Stay Silent
By Koste Abdiisaa
If we had shown even 1% of the outrage we have expressed over the past two days three, four, or five years ago—when Fano killed hundreds of innocent Oromos in Kiramu, Hagamsa, Amuru, Alibo, Jardega-Jartee, and elsewhere—perhaps these killings would not have happened.
We knew this was coming. The signs were everywhere. The warnings were clear. Yet we chose to remain silent. We chose to look away. We chose to believe that the storm would pass us by.
But storms do not pass by those who refuse to prepare. They break over them.
The Warning Signs We Ignored
For years, the enemies of the Oromo people have been methodically preparing for this moment. While we argued among ourselves, they were opening training camps in our backyard. While we engaged in name-calling and petty divisions, they were building security structures and training hundreds of people to carry out their plans.
We saw it happening. We heard the reports. We knew that innocent farmers—our farmers—were being killed in Kiramu, Hagamsa, Amuru, Alibo, Jardega-Jartee, and countless other places. And what did we do?
We expressed outrage on social media. We posted our anger, shared our grief, and then went back to business as usual.
Our collective inaction allowed this to continue. Our silence gave them permission to proceed. Our failure to act was an invitation for more violence.
The Consequences of Inaction
This is not about hindsight. This is about foresight—and our failure to use it. We cannot pretend that these killings were unexpected. We knew what was coming. We had every warning. But we failed to act.
And now, the consequences are here.
The killing of our innocent farmers is not just a tragedy—it is a judgment on our collective failure to protect our own. It is the result of years of political naivety, misplaced priorities, and a refusal to confront the reality of the threat we faced.
We were good at crying after the fact. We were good at expressing outrage on social media after tragedies happened. But we were very poor at recognizing threats early on, listening to those who recognized them, and preparing ourselves to face them.
The Deeper Outrage
Like many of you, I am outraged by the killing of our innocent farmers. But I am even more outraged by our inaction—our lack of political awareness, our failure to recognize and respond to such cruelty for so long.
What is even more troubling is that some of our so-called political entities—those who claim to speak for us—continue to seek alignment with those responsible. They act as if there is still some humanity left in them to appeal to. They still hope for dialogue with those who have shown, time and again, that they have no interest in peace, only in domination.
This is not leadership. This is delusion.
And we, as a people, have allowed it. We have allowed ourselves to be led by those who refuse to see the enemy for what they are. We have allowed ourselves to be distracted by petty divisions while our people are being slaughtered.
The Beginning, Not the End
Let us not pretend that this is the end. This is the beginning. The attacks will continue. The killings will escalate. And if we do not act now—with unity, determination, and clarity—the tragedies we see today will seem small compared to what is coming.
I fear that we may still fail to act in a timely manner. I fear that we will continue to cry and express outrage for a week, and then return to normal life. I fear that we will continue to do what we seem to be good at: mourning after the fact, but never preparing for what lies ahead.
A Call to Look Within
If this senseless killing of our people does not make us angry enough to question our collective inaction, then perhaps we need to look within ourselves and ask: What kind of society have we become?
Have we become a people who only react after the damage is done? Have we become a people who prioritize social media outrage over real action? Have we become a people who are more concerned with who is right than with what is right?
We must ask ourselves these questions. And we must answer them honestly.
The Path Forward
We cannot change the past. The blood that has been spilled cannot be unspilled. But we can change the future. We can act now—today—to ensure that these tragedies do not continue.
This requires several things:
Unity: We must put aside our petty divisions and unite as a people. Our enemies are united; we must be even more united.
Awareness: We must wake up to the reality of the threat we face. We must recognize the signs and act before it is too late.
Action: We must support those who are willing to sacrifice and risk their lives to defend our people. We must build the structures and institutions necessary to protect ourselves.
Accountability: We must hold our political entities accountable. We must demand that they prioritize the defense of our people over their own political ambitions.
Resilience: We must be prepared for the long fight ahead. This is not a battle that will be won in a day. It requires patience, courage, and an unwavering commitment to our people.
Conclusion: Enough Is Enough
The killing of our innocent farmers is a crime against humanity. But our collective inaction is a crime against ourselves.
We cannot afford to continue down this path. We cannot afford to remain silent while our people are being slaughtered. We cannot afford to wait until the next tragedy to express our outrage.
Enough is enough.
Let us honor the memory of those who have been killed by resolving to act—not just with words, but with deeds. Let us build a future where our people are safe, our land is protected, and our dignity is restored.
Injifannoon Ummata Oromoo!
Nagaan haa jabaatu!
This reflection is dedicated to the innocent Oromo farmers who have lost their lives, and to all those who are determined to build a future of peace, justice, and security for our people.
A Haven for Wildlife and Nature Lovers in East Hararghe
By Malbaa Olaanaa
(ONA, Chiro, 13 August 2026)-Nestled in the breathtaking highlands of East Hararghe, near the town of Chiro, lies one of Oromia’s most remarkable natural treasures—the Kuni-Muktar Mountain Nyala Sanctuary. This protected area, established in 1989 to rescue the endangered mountain nyala from the brink of extinction, is a sanctuary not only for wildlife but also for the spirit of conservation.
A Sanctuary Born of Urgency
The Kuni-Muktar Sanctuary was created with a singular purpose: to protect the mountain nyala (Tragelaphus buxtoni), one of Ethiopia’s most iconic and endangered antelope species. The mountain nyala is endemic to Ethiopia, found only in the highlands of the country, and its population has been severely threatened by habitat loss and poaching.
In 1989, recognizing the urgent need to safeguard this majestic animal, the Ethiopian government established the sanctuary to provide a safe haven for the species. Today, the sanctuary covers an area of approximately 230 square kilometers, with altitudes ranging from 2,300 to 3,075 meters above sea level. The landscape is dominated by Afromontane forests, open grasslands, and dense thickets—a perfect habitat for the mountain nyala and other wildlife.
A Landscape of Beauty and Biodiversity
The Kuni-Muktar Sanctuary is a stunning example of Ethiopia’s natural beauty. The area is characterized by rolling hills, deep valleys, and lush vegetation that changes with the seasons. The Afromontane forests are home to a rich diversity of plant species, many of which are endemic to the region.
The sanctuary is also a haven for a wide variety of wildlife. In addition to the mountain nyala, visitors may encounter:
Bushbuck
Warthogs
Olive baboons
Colobus monkeys
Spotted hyenas
Leopards (rarely seen)
A rich diversity of bird species
The sanctuary is a paradise for birdwatchers, with numerous endemic and migratory species calling the area home. The combination of stunning landscapes and abundant wildlife makes the sanctuary a must-visit destination for nature enthusiasts.
The Mountain Nyala: A Conservation Success Story
The mountain nyala is a symbol of Ethiopia’s unique biodiversity. This majestic antelope, with its spiral horns and striking markings, is one of the most sought-after species for wildlife enthusiasts. The establishment of the Kuni-Muktar Sanctuary has played a crucial role in the conservation of this species, providing a protected environment where the population can recover.
Efforts to protect the mountain nyala have been bolstered by community involvement and international conservation partnerships. Local communities have been engaged in conservation efforts, recognizing the importance of protecting the sanctuary for future generations.
A Destination for Nature Lovers
The Kuni-Muktar Mountain Nyala Sanctuary is not only a critical conservation area—it is also a stunning destination for those who appreciate nature. Visitors can explore the sanctuary’s diverse landscapes, enjoy the breathtaking views, and observe wildlife in their natural habitat.
The sanctuary offers opportunities for:
Wildlife viewing
Birdwatching
Hiking and nature walks
Photography
Cultural tours in nearby communities
Challenges and the Path Forward
Despite its importance, the Kuni-Muktar Sanctuary faces ongoing challenges. Habitat encroachment, poaching, and climate change continue to threaten the delicate balance of the ecosystem. Additionally, limited resources and infrastructure pose challenges for effective management and conservation efforts.
However, the sanctuary represents a beacon of hope for conservation in Oromia and Ethiopia as a whole. By raising awareness, supporting conservation initiatives, and promoting sustainable tourism, we can help protect this incredible natural treasure for generations to come.
How to Visit
The sanctuary is located near the town of Chiro in East Hararghe Zone. Visitors can reach the sanctuary by road from major cities such as Finfinne (Addis Ababa) and Dire Dawa. The best time to visit is during the dry seasons (October to March), when the weather is pleasant and wildlife viewing is optimal.
Conclusion: A Treasure Worth Protecting
The Kuni-Muktar Mountain Nyala Sanctuary is a testament to the beauty and biodiversity of Oromia. It is a place where nature thrives, where endangered species find refuge, and where visitors can connect with the natural world in a profound way.
As we look to the future, it is our collective responsibility to protect this sanctuary and ensure that it remains a haven for wildlife and a source of inspiration for generations to come.
Qunnii-Muktar haa jabaattu!
This feature news is dedicated to all those working to protect Oromia’s natural heritage and preserve the beauty of the Kuni-Muktar Mountain Nyala Sanctuary.
In the sprawling highlands of western Ethiopia, a humanitarian catastrophe is unfolding with alarming speed. The East Wollega Zone of the Oromia region has become a crucible of ethnic violence, where armed groups clash, and the conflict’s brutal arithmetic is calculated not in strategic gains, but in civilian bodies . As fighting intensifies, a dangerous fog of war has descended, making it nearly impossible to separate fact from propaganda. Yet, amid the chaos, one truth is devastatingly clear: it is the innocent civilians who are suffering the most.
The atrocities have been staggering, with conflicting reports creating a confusing narrative. The Oromo Media Network (OMN) and Oromia News Agency (ONA)report, citing eyewitnesses, that 30 Oromo civilians were killed in recent attacks. Meanwhile, sources aligned with Fano counter that the Oromia Special Forces (OSF) are responsible for the deaths of 30 Amhara civilians. This deadly blame game, where both sides accuse the other of systematic slaughter, obscures a grim reality: entire communities are being erased, with homes torched and livestock stolen.
A Storm of Violence
The situation in East Wollega is defined by a complex and deadly ecosystem of armed actors. The Ethiopian National Defense Force (ENDF) is engaged in operations against the Oromo Liberation Army (OLA), which the government labels a terrorist group. However, the violence is compounded by the presence of the Fano militia, an Amhara nationalist force that has expanded its operations from the Amhara region into Oromia. The ENDF has even claimed that Fano and the OLA have coordinated attacks against government forces in the zone, a claim that, if true, suggests a shifting of alliances in an increasingly chaotic conflict.
Residents on the ground paint a picture of indiscriminate brutality. They describe attacks by Fano militants, who they accuse of going “from house to house” to shoot civilians, killing even a district court judge in his own home . Other accounts detail horrific acts of violence against Amhara civilians. A report by the BBC Amharic service documented a massacre in Gida Ayana Woreda, where residents blamed the Oromia Special Forces for killing 19 people and burning hundreds of homes . One survivor, a pregnant woman whose husband was killed in front of her, described the attackers saying, “Your children are the ones fighting the federal government. You support Fano”. This statement reveals a terrifying logic: civilians are being targeted not as individuals, but as members of an ethnic group deemed to be supportive of the enemy.
The Weaponization of Identity and History
This conflict is deeply rooted in historical grievances and land disputes. Over the decades, waves of Amhara settlers moved into Western Oromia, leading to long-standing tensions over land and political power . This has created an environment where armed groups can exploit ethnic identity for support, framing the violence as a struggle for liberation or territorial expansion. Fano’s actions are reportedly driven by an ideology that seeks to reclaim parts of Wollega as historically Amhara land, an expansionist goal that, critics argue, echoes dangerous nationalist myths seen in other global conflicts .
A Humanitarian Catastrophe Ignored
The numbers of displaced are staggering. The Dorcas aid organization reported that conflict in the East Wollega border areas has displaced over 22,000 people in a single wave of violence . These displaced families are fleeing to relative safety in towns like Debre Birhan in the Amhara region, often finding themselves living in crowded, unsanitary conditions with little access to food, water, or healthcare . In 2021 alone, more than 88,000 civilians were forcibly displaced from Western Oromia, a figure that has certainly grown in the years since .
The international response has been conspicuously muted. As the cry for help echoes from the highlands—”Where is the UN? Where is Human Rights Watch?”—the calls for justice and protection from civilians are met with silence . The victims, caught between warring factions, are pleading for the bravest journalists and human rights advocates to become their voices.
As one desperate resident lamented, “Are we not citizens? Why do we suffer from hunger and thirst? We’ve reached a point where we regret being alive” . It is a tragic testament to the failure of the international community to protect the most vulnerable.
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The call for help from East Wollega is urgent. The world must not look away.
(Finfinne, 12 August 2026) -Ethiopia’s youth are not just the leaders of tomorrow—they are the architects of today. With the country’s demographic composition showing that young people make up the largest segment of the population, this is not merely a statistic—it is a tremendous opportunity to secure prosperity and lasting development for the nation.
Prime Minister Abiy Ahmed Ali has called on the youth to be the engine of change, the driving force behind transformation, and the solid pillars of Ethiopia’s sovereignty.
The Youth: A Force for Positive Change
In a recent message, the Prime Minister emphasized that Ethiopian youth are guided by noble goals and a clear vision for the future. They are the primary motor of transformation in our society—the unshakable pillars upon which the nation’s sovereignty rests.
Today’s youth are writing a new chapter in the history of Ethiopia. They have turned away from harmful legacies of the past—unproductive traditions, unnecessary rivalries, and destructive conflicts. Instead, they are focusing on development, progress, and the fight against poverty.
A Government Committed to Youth Empowerment
The “Prosperity Party” government is working with dedication and commitment to strengthen the comprehensive participation of youth in all spheres of life. The role of youth in leadership and decision-making is being reinforced, recognizing that the future of Ethiopia depends on the active engagement of its young people.
Key priorities include ensuring equal opportunities for all young people, strengthening youth leadership roles in governance and society, promoting comprehensive participation in economic, social, and political life, and building a nation where young people can thrive and contribute fully.
A Call to Action: Building Our National Vision Together
The Prime Minister has called upon all youth to engage actively in the development of our nation, to work with love and dedication for the prosperity of Ethiopia, to reject division and conflict while embracing unity and progress, and to embrace innovation and creativity to build a brighter future.
Conclusion: The Youth Are Our Hope
Ethiopia’s youth are the heartbeat of the nation, the hope of the future, and the strength of the present. Their energy, creativity, and commitment will shape the destiny of our people for generations to come.
Ethiopia Prevails!
Youth is Power!
Change is Now!
This feature article is dedicated to all the youth of Ethiopia—the architects of a brighter future!
Oromia’s youth are not just the leaders of tomorrow—they are the builders of today. The demographic reality of our people reveals a powerful truth: the youth constitute the largest segment of our population. This is not merely a statistic—it is a tremendous opportunity to secure freedom, prosperity, and lasting sovereignty for our nation.
The Oromo youth are the engine of change, the architects of a new dawn, and the unshakable pillars of our sovereignty!
The Youth: A Force for Positive Change
The young people of Oromia are writing a new chapter in the history of our nation. They are:
Purpose-driven — Guided by noble goals and a clear vision for the future.
Change-makers — The primary motor of transformation in our society.
Sovereignty defenders — The solid pillars upon which our nation’s independence rests.
Today’s youth have turned away from the harmful legacies of the past—unproductive traditions, unnecessary rivalries, and destructive conflicts. Instead, they are focusing on development, progress, and the fight against poverty.
A Government Committed to Youth Empowerment
The government is working with dedication and commitment to strengthen the comprehensive participation of youth in all spheres of life. The role of youth in leadership and decision-making is being reinforced, recognizing that the future of Oromia depends on the active engagement of its young people.
Key priorities include:
Ensuring equal opportunities for all young people.
Strengthening youth leadership roles in governance and society.
Promoting comprehensive participation in economic, social, and political life.
Building a nation where young people can thrive and contribute fully.
A Call to Action: Building Our National Vision Together
Our national vision cannot be realized without the active participation of every young person. We call upon all youth to:
Engage actively in the development of our nation.
Work with love and dedication for the prosperity of Oromia.
Reject division and conflict — embrace unity and progress.
Embrace innovation and creativity — build a brighter future.
Conclusion: The Youth Are Our Hope
Oromia’s youth are the heartbeat of the nation, the hope of the future, and the strength of the present. Their energy, creativity, and commitment will shape the destiny of our people for generations to come.
Injifannoon Ummata Oromoo!
Dargaggootni Oromoo haa jabaatan!
Oromia haa jabaattu!
This feature article is dedicated to the youth of Oromia—the architects of a brighter future!
Recognizing the Truth, Rejecting the Erasure of History
By Maatii Sabaa
Finfinne was not created as a city disconnected from the Oromo people. It was built on Oromo land, rooted in Oromo history, and shaped by Oromo identity. To deny this truth is not just a distortion of history—it is a continuation of the very injustice that has defined the relationship between the Oromo people and the Ethiopian state for over a century.
The Historical Reality That Cannot Be Erased
Finfinne is not a city that was separated from the Oromo people by accident or through natural progression. It was systematically taken through conquest, dispossession, and the deliberate erasure of Oromo identity.
For generations, the Oromo people have been subjected to:
Land dispossession — The systematic removal of Oromo communities from their ancestral lands.
Identity suppression — The denial of Oromo language, culture, and heritage.
Political marginalization — The exclusion of Oromo voices from decisions that affect their lives.
Systematic oppression — The use of state power to displace and silence the Oromo people.
These historical processes cannot be ignored. To present Finfinne as a city with no historical connection to Oromia is to erase the painful reality of what the Oromo people have endured.
Covering Historical Injustice with Political Decisions
The attempt to separate Finfinne from Oromia through political maneuvering is not a solution—it is an attempt to legitimize a historical wrong. Time does not make injustice just. Oppression does not become acceptable simply because it has been sustained over generations.
To separate Finfinne from Oromia today is to:
Validate the displacement of Oromo communities from their ancestral land.
Legitimize the erasure of Oromo identity and history.
Deny the sacrifices of those who fought for justice.
Perpetuate the cycle of marginalization and exclusion.
This is not justice. This is the continuation of a historical crime dressed in new political language.
The Cost of Injustice: Sacrifice and Struggle
The Oromo people have paid an immeasurable price for their connection to Finfinne. Countless lives have been lost. Generations have been imprisoned, exiled, and displaced. The struggle for justice has been marked by:
Martyrs who gave their lives for the land.
Political prisoners who endured torture and imprisonment.
Refugees who were forced to flee their homeland.
Communities that were systematically broken and scattered.
The central goal of this struggle has always been the restoration of rights, dignity, and justice. To ignore this sacrifice is to dishonor the memory of those who fought and died for what is rightfully Oromo.
A Call to Reject Historical Revisionism
The separation of Finfinne from Oromia is not a neutral administrative decision. It is an act of historical revisionism—an attempt to rewrite the past to serve political interests in the present.
Finfinne cannot be understood without Oromia. The city’s history, culture, and identity are inseparable from the Oromo people. To deny this is to deny the truth of history itself.
The Oromo people will not accept the erasure of their history. They will not accept the legitimization of their dispossession. They will not accept the rewriting of the past to serve the interests of the powerful.
The Truth Will Endure
History cannot be erased by political decisions. Sacrifice cannot be silenced by administrative decrees. Justice cannot be measured by bureaucratic convenience.
Finfinne is Oromo.
The truth of its history will endure.
The struggle for justice will continue.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Seenaan Oromoo hin dagatamu!
This feature article is dedicated to all those who have sacrificed for the truth and justice of the Oromo people.
Recognizing the Pillars of Our Community — Jaal Naarobika Baayisaa, Jaal Giiftii Waaqoo, and Jaal Mergitu Argo
By Dhabessa Wakjira
In the heart of the Oromo nation, there exists a force that is as powerful as it is beautiful—the daughters of Oromia. They are the carriers of culture, the guardians of tradition, and the voices of resilience that echo across generations. Today, we pause to honour three remarkable women who embody the spirit of Oromo womanhood: Jaal Naarobika Baayisaa, Jaal Giiftii Waaqoo, and Jaal Mergitu Argo. ❤️
The Daughters of Oromia: A Legacy of Strength
Oromo women have always been the backbone of their communities. From the ancient traditions of the Gadaa system to the modern struggles for justice and recognition, they have stood firm, unyielding, and courageous. They have raised children, preserved culture, and fought for the dignity of their people.
The phrase “Shamarran Oromiyaa” —the daughters of Oromia—carries within it the weight of history and the promise of the future. It is a title of pride, honour, and responsibility. It speaks of women who refuse to be silenced, who refuse to be erased, and who refuse to accept anything less than justice for their people.
Jaal Naarobika Baayisaa: A Beacon of Courage
Jaal Naarobika Baayisaa is a name that resonates with strength and determination. As a daughter of Oromia, she has exemplified the qualities of leadership, resilience, and unwavering commitment to the Oromo cause. Her story is one of courage in the face of adversity—a testament to the power of a woman who refuses to bow to oppression.
Her contributions to the Oromo community, whether through activism, cultural preservation, or community organizing, have left an indelible mark. She stands as a role model for young Oromo women, showing them that their voices matter and that their dreams are valid.
Jaal Giiftii Waaqoo: A Voice for Justice
Jaal Giiftii Waaqoo is a name that has become synonymous with the fight for Oromo rights and dignity. Her unwavering commitment to justice and her fearless advocacy have inspired countless others to join the struggle. She has spoken truth to power, refusing to be intimidated by those who seek to silence the Oromo voice.
Her work has touched the lives of many, from the villages of Oromia to the diaspora communities around the world. She has reminded us that the struggle for justice is not just a political fight—it is a deeply personal one, rooted in the love for one’s people and one’s land.
Jaal Mergitu Argo: A Pillar of Resilience
Jaal Mergitu Argo represents the resilience that defines Oromo women. In the face of challenges that would break others, she has remained steadfast, drawing strength from her culture, her community, and her faith. Her journey is a reminder that resilience is not just about enduring hardship—it is about rising above it and building a better future.
Her contributions to the Oromo community, whether through education, advocacy, or cultural preservation, have been invaluable. She has shown that Oromo women are not just participants in the struggle—they are leaders, innovators, and the architects of a brighter future.
The Power of Oromo Womanhood
The stories of Jaal Naarobika Baayisaa, Jaal Giiftii Waaqoo, and Jaal Mergitu Argo are not just their own—they are the stories of countless Oromo women who have contributed to the resilience and strength of the Oromo nation. They remind us that Oromo women are not just victims of oppression—they are agents of change, builders of community, and the heart of the struggle.
In Oromo culture, women have always held a special place of honour. The Siiqqee institution, for example, has been a powerful symbol of women’s agency and a mechanism for ensuring gender balance and social justice. This tradition is not just a relic of the past—it is a living practice that continues to inspire Oromo women today.
A Call to Celebrate and Honour
As we honour these three remarkable women, let us also honour all the daughters of Oromia—past, present, and future. Let us celebrate their strength, their beauty, and their resilience. Let us recognize their contributions to the Oromo nation and their role in shaping a future of justice, dignity, and self-determination.
To the daughters of Oromia: You are the heartbeat of the nation. You are the carriers of culture, the guardians of tradition, and the voices of hope. Your strength inspires us, your courage emboldens us, and your love sustains us.
Conclusion: A Legacy That Endures
Jaal Naarobika Baayisaa, Jaal Giiftii Waaqoo, and Jaal Mergitu Argo represent the best of what it means to be a daughter of Oromia. Their contributions to the Oromo cause, their commitment to justice, and their unwavering resilience are a testament to the power of Oromo womanhood.
Shamarran Oromiyaa — The daughters of Oromia — will always be the strength of the nation.
Injifannoon Ummata Oromoo!
Jaal Naarobika Baayisaa, Jaal Giiftii Waaqoo, and Jaal Mergitu Argo — you are honoured!
This feature article is dedicated to all the daughters of Oromia who have contributed to the struggle for justice, dignity, and self-determination. Your legacy will endure for generations to come.
In the early 1960s, Ethiopia was a nation of silence. Political parties were banned. Open dissent was crushed. The empire of Haile Selassie I, with its ancient Amharic-speaking elite, governed through a system of centralized control that left little room for the voices of its largest ethnic group—the Oromo.
Yet, in the cramped offices of Addis Ababa, three small self-help groups began to meet. The Jibat and Macha, the Metta Robii, and the Tulama Shawa associations had been formed to provide modest social relief to Oromo communities. But in 1963, these three organizations merged into something far more significant. They became the Macha-Tulama Self-Help Association—Waldaa Wal-gargaarsa Maccaa fi Tuulamaa—and in doing so, they ignited a fire that would reshape Oromo history forever.
A Name That United a People
The association took its name from two of the major Borana Oromo clans: Machaa and Tulema. But its vision was far broader than any single clan. It was designed to embrace all Oromos, irrespective of religion or region, and even welcomed non-Oromo nationalities who accepted its objectives. Its founders were a remarkable group: Hail Mariam Gamada, a lawyer; Alemu Qixxeesa, a retired colonel; Mamo Mezemer; and others who had been educated in the imperial system but had “subsequently rediscovered their culture”.
The most prominent leader was Tadesse Birru, a former general in the Ethiopian police force and territorial army. A Shewa Oromo who had been fully integrated into Amhara culture, his Oromo origins were not apparent to many until he began to champion the cause of his people. His conversion was a powerful symbol: a man who had risen to the highest ranks of the imperial establishment, turning his back on privilege to fight for his own people.
Two Levels of Purpose
The association operated on two distinct levels. The first was practical and visible: it built schools, health clinics, roads, and water supplies across Oromia. It constructed churches and mosques for believers who had none. It provided financial and legal assistance for the disabled and unemployed.
But the second objective was political—and far more dangerous. In an era when political parties were forbidden, the Macha-Tulama Association became a vehicle for Oromo nationalism. It was the first movement to articulate Oromo grievances in a public, organized manner. It championed “the social, educational, cultural and political rights of the Oromo people”. It politicized the masses and, through its dynamic Youth Wing, produced revolutionary literature that circulated underground. Its very existence marked “the public rise of Oromo nationalism”.
The Threat to Empire
The association’s rapid growth was breathtaking. At its height, it claimed as many as 200,000 members. It expanded “very rapidly all over Oromiyaa as a Pan-Oromo movement”. It was most successful in the south, particularly in Arsi, where Oromos had been relegated to the status of tenants on their own land after being conquered by Menelik’s forces.
For the imperial government, this was an existential threat. The Ethiopian state accused the association of committing “acts of terror” in an effort to suppress the developing Oromo National Movement. The repression was swift and brutal.
The Crackdown
In 1966, the Macha-Tulama Association was banned. Its leaders were arrested, imprisoned, and some were executed. Tadesse Birru, Mamo Mezemir, Alemu Kitessa, and others were imprisoned and killed for their humanitarian and political activities. The association was banned during the imperial regime, again under the Derg, and once more in 2011 under the EPRDF regime. It was accused of “threatening Ethiopia’s unity—an unfounded claim,” according to its current president.
Yet the organization refused to die. It survived underground, and its members continued to organize. The suppression of the Macha-Tulama Association became “an immediate reason for the birth of” a more militant organization. In 1974, the Oromo Liberation Front (OLF) was formed, largely from the underground cells of the Macha-Tulama Association.
A Legacy That Endures
Today, the Macha-Tulama Association—now officially known as the Mecha and Tulema Self-Help Association—continues its work. It regained its legal status in 2019. It celebrated its 60th anniversary in 2024, a testament to its resilience.
Its current president, Diribi Damuse, has outlined the association’s ongoing humanitarian efforts: supporting internally displaced people from Western Oromia, assisting those affected by drought in Borena and Guji, and providing aid to university students and Abba Gada leaders. The association, he emphasized, “has united members from diverse backgrounds, including military, students, intellectuals, and grassroots, including non-Oromo members from Wolayita, Sidama, and other ethnic groups”.
The Unfinished Struggle
The Macha-Tulama Association’s place in Oromo history is secure. It was the first organized, mass-based expression of Oromo identity in the modern era. It bridged the gap between the rural peasantry and the urban intelligentsia. It laid the groundwork for every Oromo political movement that followed.
But its story is also a warning. The association was banned not because it committed violence, but because it united a people. Its leaders were killed not for crimes, but for the crime of demanding dignity. The imperial state, and every regime that followed, understood that a united Oromo people was a threat to centralized power.
As the association continues its work—building schools, feeding the hungry, preserving culture—it carries with it the memory of those who gave their lives. Mamo Mezemir, Tadesse Birru, Alemu Kitessa, and so many others are not just names in a history book. They are the foundation upon which modern Oromo consciousness was built.
The Macha-Tulama Association was the spark. The fire it lit continues to burn.
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Sources: UNHCR Refugee Review Tribunal; Canada Immigration and Refugee Board; Addis Standard; Wikipedia; AfricaBib; Taylor & Francis; Advocacy for Oromia.
The air in Oromia is heavy with a sense of urgency. Across the region and its surrounding areas, a silent tremor of concern is reverberating through the hearts of its people. We are witnessing a pivotal moment in our history, a time fraught with challenges that test the very fabric of our society. The question is no longer if we will act, but when—and how boldly.
As we look at the current state of affairs, it is impossible to ignore the profound anxieties that grip our communities. The safety net that once held our families together is fraying under the weight of economic strain, environmental upheaval, and political instability. We are, to put it plainly, standing on the precipice of a great ordeal. The need for a unified, robust, and relentless response—a determined stand against the tide of adversity—has never been more critical.
This is not merely a time for sorrow; it is a time for strategy. The path forward is not found in despair, but in the deliberate construction of a new paradigm. We must build a fortress of resilience, brick by brick, institution by institution. It is through the creation of resilient systems—in agriculture, education, and governance—that we can effectively combat the crises that threaten to overwhelm us. We need a “fala/ gaachanaa” (shield) that is not just reactive but proactive, designed to protect the most vulnerable and secure the borders of our collective future.
Yet, the ultimate shield for Oromia is not made of steel or stone; it is made of the mind and spirit of its youth. The young men and women of this generation are the architects of tomorrow. To leave them untrained, unmotivated, or disconnected is to invite disaster. Our imperative is clear: we must educate, energize, and organize the Oromo youth.
This is more than a call to action; it is a call to transformation. We must transform our schools into crucibles of critical thinking, our communities into hubs of entrepreneurial energy, and our political spaces into arenas of constructive dialogue. By doing so, we ensure that our youth do not become victims of circumstance, but rather, become the standard-bearers of a proud heritage. They must become the vanguard that carries the torch of Oromia forward, ready to stand as “gaachana” (champions) for their land and their people.
It is a saddening truth that the heritage of the Oromo people—a legacy of resilience, democracy, and cultural richness—is at risk of being eroded. We are custodians of a “Dhaloota qaroo” (a heritage of value), a distinct identity that has survived for millennia. To protect this inheritance is to diversify it; to bring in new voices, new ideas, and new energy. We must ensure that the narrative of our people is written not by our oppressors, but by our own hands, in our own words.
The time for deliberation is over. The foundations of a new era must be laid today. It is not enough to hope for a brighter tomorrow; we must labor for it. Starting today, we must commit to the arduous but noble task of rebuilding. Starting today, we must bridge the divides that separate us. Starting today, we must empower the next generation to take the helm.
The challenges are great, but the spirit of Oromia is greater. Let us meet this moment with the courage it demands. The hour of need is upon us, but it is also an hour of opportunity. Let us rise, unite, and forge a destiny worthy of the sacrifices of our ancestors and the dreams of our children.
Examining the Constitutional and Statutory Provisions Recognizing Oromia’s Special Interest in the Capital
By Dhabessa Wakjira
(Melbourne-11 August 2026) The question of Finfinne—the city known internationally as Addis Ababa—is not merely a matter of political debate or historical narrative. It is also a matter of law. Over the past four decades, a series of federal and regional legal instruments have recognized and codified the unique relationship between the Oromo people and their ancestral capital.
From the transitional period following the fall of the Derg to the present day, Ethiopian law has acknowledged that Finfinne, by virtue of its location within the State of Oromia, gives rise to a “special interest” for Oromia—an interest that encompasses social services, natural resources, and joint administrative matters . This legal framework, while contested in its implementation, provides a constitutional foundation for the Oromo people’s claim to their historical capital.
Federal Legal Instruments: The Constitutional and Statutory Framework
A. Proclamation No. 7/1984: Establishing National Regional Self-Governments
The legal recognition of Oromia’s special interest in Finfinne predates the 1995 Constitution. In the transitional period following the fall of the Derg regime, the Transitional Government of Ethiopia enacted Proclamation No. 7/1984 to establish National Regional Self-Governments.
Article 3(1) of this proclamation identified the Oromo people as one of the nations, nationalities, and peoples entitled to establish a regional self-government, designated as “Region 4.” Critically, Article 3(4) of the proclamation stated that the “special national interests and political rights of Oromo” over Harari (Region 13) and Addis Ababa (Region 14) would be protected .
This provision represented the first formal legal acknowledgment of Oromia’s special claim over the capital following the collapse of the unitary state. It recognized that the city’s location within Oromia created a unique relationship that could not be ignored, even as the city was designated as a separate administrative entity.
B. The FDRE Constitution, Article 49(5): The Constitutional Recognition
The most significant legal recognition of Oromia’s special interest in Finfinne is enshrined in the Federal Democratic Republic of Ethiopia Constitution, adopted in 1995.
Article 49(5) states:
“The special interest of the State of Oromia in Addis Ababa, regarding the provision of social services or the utilization of natural resources and other similar matters, as well as joint administrative matters arising from the location of Addis Ababa within the State of Oromia, shall be respected. Particulars shall be determined by law.”
This provision was the product of extensive debate during the Constitutional Assembly. The legislative history reveals that the Oromo representatives argued for the inclusion of this clause on several grounds:
Geographical reality: Finfinne is located within the State of Oromia.
Historical connection: The city was established on Oromo land and is the heart of Oromia.
Practical necessity: The city’s expansion affects surrounding Oromo farming communities.
Constitutional identity: The city serves as Oromia’s capital and is deeply connected to Oromo identity .
The clause was approved with 507 votes in favour and only 6 against, demonstrating broad consensus on the principle of Oromia’s special interest.
C. Addis Ababa City Administration Charter Proclamation No. 87/1989
The first charter for the Addis Ababa City Administration, Proclamation No. 87/1989, provided detailed provisions on the relationship between the city and Oromia.
Article 33 of this proclamation established four key elements of Oromia’s special interest:
Boundary Determination: The city’s boundary shall be delimited jointly by the City Administration and the Oromia Regional Government.
Seat of Government: The Oromia Regional Government has the right to establish its seat in Addis Ababa.
Access to Services: Social services provided by the City Administration to Addis Ababa residents shall also be accessible to residents of neighbouring Oromia communities, who shall be entitled to benefit from those services on an equal footing.
Consultation on Development: The City Administration shall undertake development activities affecting Oromia only in consultation and agreement with the Oromia Regional Government.
This charter represented a significant legal acknowledgment of the practical interdependence between the city and its surrounding region .
D. Amended City Charter Proclamation No. 311/1995 and No. 361/1995
Subsequent amendments to the City Charter, including Proclamation No. 311/1995 and Proclamation No. 361/1995, modified the framework for the relationship between the city and Oromia.
Article 62 of these proclamations, concerning the relationship between the City Administration and the Oromia Regional Government, provided that:
The City Administration shall maintain a relationship based on fruitful cooperation with Oromia.
In accordance with Article 49(5) of the Constitution, Oromia’s interest shall be respected. The particulars shall be determined by agreement between the City Administration and the Regional Government or by a law enacted by the House of Peoples’ Representatives.
Article 5 of these proclamations, concerning the city’s boundaries, departed from the earlier charter. It provided that the boundary shall be delimited by agreement between the City Administration and Oromia or pursuant to the decision of the Federal Government—a provision that allowed for federal determination of boundaries without necessarily requiring the consent of the Oromia Regional Government .
This shift represented a legal narrowing of Oromia’s special interest compared to the 1989 charter, a development that has been a source of ongoing tension.
Regional Legal Instruments: The Oromia Constitutional Framework
A. The Oromia Transitional Constitution (1984)
The first constitution of the Oromia National Regional State, enacted in 1984 through Proclamation No. 2/1985, established the fundamental identity of the region.
This historic document, adopted by the newly established Oromia Council following popular elections, declared:
Article 55: The name of the region shall be Oromia.
Article 57: The working language of the region shall be Afaan Oromoo, written in the Latin script.
Article 58: The capital city of the region shall be Finfinne.
This constitution represented the first formal assertion of Oromo self-governance and affirmed Finfinne as the heart of Oromia.
B. The Oromia Constitution (1987)
The second Oromia Constitution, enacted through Proclamation No. 1/1987, reaffirmed the region’s identity and capital following the transition to a civilian government.
Article 6 of this constitution confirmed that Finfinne is the capital city of the Oromia Regional State, maintaining the continuity of the region’s constitutional identity.
C. The Amended Oromia Constitution (1994) and Proclamation No. 94/1997
The third Oromia Constitution, enacted through Proclamation No. 46/1994 following the political reforms of 1993, introduced a significant change: Article 6 declared that the capital of Oromia would be Adama.
This change was made following Proclamation No. 35/1992, which had designated Adama as Oromia’s capital effective July 1992. However, this decision was met with widespread public opposition and protest.
Following the 1997 elections, the Oromia Regional Government, responding to popular demand, returned its seat to Finfinne without preconditions. Subsequently, Proclamation No. 94/1997, adopted by the Oromia Council, amended the constitution to restore Finfinne as the capital of Oromia.
Article 2(3) of this proclamation formally declared that the capital of Oromia shall be Finfinne, reversing the 1994 amendment. This decision reflected the deep historical and cultural connection between the Oromo people and their ancestral capital .
The Ongoing Debate: Implementation and Contestation
While the legal framework recognizing Oromia’s special interest in Finfinne is well-established, its implementation has been a source of persistent tension.
The Special Interest Council
The draft proclamation on Oromia’s special interest in Addis Ababa contemplates the establishment of a Joint Council composed of delegates from both the City Government and Oromia Regional State . However, legal experts have noted shortcomings in the draft, including the postponement of determining key details such as the number of members, structure, mandates, and tenure—matters that should be clearly defined in the establishing legislation .
The 2014 Master Plan Controversy
The 2014 Addis Ababa Integrated Development Master Plan, which proposed expanding the city’s boundaries by 1.1 million hectares into surrounding Oromia districts, ignited widespread protests and led to hundreds of deaths. Critics argued that the plan was centrally imposed without prior consultation or participation of the Oromia Regional Government, in violation of constitutional principles .
The Failure to Fully Implement Article 49(5)
Legal commentators have noted that the concept of “special interest” was intended to imply a form of ownership and the immunity of the Oromo people from eviction from the city . However, successive federal governments have been accused of failing to implement the constitutional provision meaningfully, instead pursuing policies that marginalize Oromo communities in and around the capital .
Conclusion: A Legal Framework Awaiting Implementation
The legal instruments examined in this article reveal a consistent pattern: from the transitional period to the present day, Ethiopian law has recognized Oromia’s special interest in Finfinne. The FDRE Constitution, the City Charters, and the Oromia Constitutions all acknowledge the unique relationship between the city and the region that surrounds it.
However, legal recognition alone is insufficient. The gap between the law on paper and its implementation in practice has been a source of ongoing tension and conflict. The failure to fully implement Article 49(5), the controversies over boundary expansions, and the inadequate representation of Oromo interests in the governance of the capital have all contributed to the perception that Oromia’s constitutional rights are being violated.
The path forward lies in the genuine implementation of the constitutional and legal framework—through joint administrative mechanisms, meaningful consultation, and the protection of Oromo communities affected by the city’s expansion. As one legal commentator has noted: “The concept of special interest entered the Ethiopian legal lexicon to ensure that the Oromo people, whose land was taken to establish the capital, would not be excluded from the benefits of the city’s existence” . Fulfilling this vision requires not only legal recognition but also political will.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Seerri haa raawwatamu!
This feature article is based on a review of federal and regional legal instruments and is dedicated to all those who seek the full implementation of Oromia’s constitutional rights in Finfinne.
A Reflection on Strategy, Presence, and the Path Forward for Oromo Liberation
By Dhabessa Wakjira
In the long and arduous struggle for Oromo liberation, the question of strategy has always been central. For decades, the Oromo people have employed various methods of resistance—armed struggle in the forests, political advocacy in the diaspora, and mass protests in the streets. Each has its place and its purpose. But there is a principle that deserves careful consideration:
“For the cause of Finfinne, entering Finfinne itself is better than entering the forest.”
This is not a dismissal of armed struggle or the sacrifices made by those who have fought in the forests. It is a strategic reflection on the nature of the struggle for Finfinne and the most effective means of achieving justice for the Oromo people’s ancestral capital.
The Significance of Finfinne
Finfinne—the city known internationally as Addis Ababa—is not just any city. It is the historical and spiritual heart of the Oromo people. It is the place where the Oromo people lived for generations before the expansion of the Ethiopian Empire. It is the site of their cultural heritage, the cradle of their language, and the symbol of their historical presence in the region.
For the Oromo people, Finfinne is not a bargaining chip. It is not a political football to be kicked around by competing interests. It is their ancestral homeland, and their connection to it is inseparable from their identity.
The struggle for Finfinne is therefore not just a political struggle—it is a struggle for the very soul of the Oromo nation. It is a struggle for recognition, for justice, and for the restoration of a people’s connection to their land.
The Forest and the City: Two Strategies
Historically, the Oromo liberation movement has employed two primary strategies: armed struggle in the forests and political organizing in the cities. Both have their strengths and limitations.
The Forest Strategy
Armed struggle has been a vital part of the Oromo resistance. The Oromo Liberation Army (WBO) has fought bravely against successive Ethiopian regimes, and their sacrifices have inspired generations. The forest has been a sanctuary for those who could not operate openly, a place where resistance could be sustained even in the darkest times.
However, the forest strategy has limitations. It is physically demanding, resource-intensive, and often results in heavy casualties. It can also be geographically remote from the centers of political power, limiting its direct impact on urban populations and decision-makers.
The City Strategy
The city strategy—entering Finfinne itself—offers a different approach. It recognizes that the struggle for Finfinne cannot be won solely in the forests. It must be waged in the city itself, among its residents, in its institutions, and in its political life.
Entering Finfinne means:
Building a presence in the city’s political and civic institutions
Organizing communities within the city
Advocating for Oromo rights in the urban space
Challenging the narrative that denies Oromo history
Demanding recognition of Finfinne’s Oromo heritage
Participating in governance to shape the city’s future
This strategy recognizes that Finfinne is not just a piece of land to be claimed from the outside—it is a living city with millions of residents, a complex political landscape, and a role as Ethiopia’s capital. Engaging with the city directly is essential for achieving justice.
Why Entering Finfinne Matters
1. Presence Is Power
In politics, presence is power. If the Oromo people are absent from Finfinne’s political and civic life, their voice will not be heard. Entering Finfinne means being present where decisions are made, where policies are shaped, and where the future of the city is determined.
2. The City Is the Symbol
Finfinne is not just a city—it is a symbol. It is the symbol of Oromo dispossession and the symbol of Oromo resistance. To enter Finfinne is to reclaim that symbol. It is to assert that the Oromo people have a rightful place in their ancestral capital.
3. The City Is the Center of Power
Finfinne is the seat of the Ethiopian government, the African Union, and numerous diplomatic missions. It is the center of political and economic power in Ethiopia. To influence the future of Finfinne, the Oromo people must be present at the center of that power.
4. The City Is a Space for Organizing
Finfinne is home to millions of people, including a significant Oromo population. It is a space for organizing, for building alliances, and for creating a movement that can effect change from within. By entering Finfinne, the Oromo people can build a movement that is rooted in the city itself.
5. The City Is the Future
The future of Finfinne will be shaped by those who are present in the city. If the Oromo people are absent, others will shape that future. Entering Finfinne ensures that the Oromo people have a say in what that future looks like.
The Path Forward
The principle that “entering Finfinne is better than entering the forest” is not a rejection of armed struggle. It is a call to recognize that the struggle for Finfinne must be waged on multiple fronts. It must include:
Political organizing in the city
Advocacy for Oromo rights in national and international forums
Legal action to challenge unjust policies
Cultural preservation to maintain Oromo heritage in the city
Economic empowerment to build Oromo prosperity
Public awareness to educate residents about Finfinne’s history
Participation in governance to shape the city’s future
This multi-front approach recognizes that the struggle for Finfinne is not just about the past—it is about the present and the future. It is about ensuring that the Oromo people have a rightful place in their ancestral capital and that the city reflects the diversity and history of the Oromo nation.
A Call to Action
The time has come for the Oromo people to enter Finfinne—not as visitors, but as participants. Not as outsiders, but as rightful inhabitants. Not as supplicants, but as citizens with equal rights.
Entering Finfinne means:
Registering to vote in the city’s elections
Participating in civic organizations that shape the city’s life
Advocating for Oromo rights in the city’s institutions
Building businesses that create jobs and prosperity
Educating residents about Finfinne’s Oromo history
Demanding recognition of Oromo heritage in the city’s public spaces
This is not an easy path. It requires patience, persistence, and courage. But it is a path that offers a real chance for lasting change.
Conclusion: A New Chapter in the Struggle
The Oromo people have fought for Finfinne for generations. They have sacrificed their lives, their freedom, and their dreams. They have entered the forests, faced the guns, and endured the prisons. But the struggle is not over.
“For the cause of Finfinne, entering Finfinne itself is better than entering the forest.”
This is a call to a new chapter in the struggle—a chapter of presence, participation, and engagement. A chapter where the Oromo people enter the city they love and claim their rightful place in it.
Let us enter Finfinne. Let us build a future where the Oromo people are recognized, respected, and empowered in their ancestral capital. Let us create a city that reflects the beauty, diversity, and resilience of the Oromo nation.
Finfinne is Oromo.
Entering Finfinne is the path forward.
The struggle continues.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Finfinnee haa seennu!
This feature article is dedicated to all those who have fought for Finfinne and to those who will continue the struggle in the city itself—the heart of the Oromo nation.
African Holding Group Founder and CEO Celebrates a New Era of Innovation and Development
By Maatii Sabaa
In a moment of celebration and vision, Dereje Mamuye, the Founder and CEO of African Holding Group, delivered a warm welcome message at the special inauguration ceremony of Godo Housing and Smart Real Estate. The event, which marked a significant milestone in the company’s journey, was a testament to the power of vision, innovation, and commitment to building a better future.
The ceremony was not just a celebration of a new development; it was a celebration of the spirit of enterprise that drives progress and transforms communities. As Mamuye addressed the gathered dignitaries, partners, and community members, his message resonated with hope, determination, and a deep sense of purpose.
A Leader’s Vision: Dereje Mamuye and African Holding Group
Dereje Mamuye is a prominent entrepreneur and visionary leader whose work has had a significant impact on the business landscape. As the Founder and CEO of African Holding Group, he has been at the forefront of driving innovation and development across various sectors.
African Holding Group is known for its commitment to excellence and its focus on creating value for communities. Under Mamuye’s leadership, the company has grown to become a major player in the industry, with a reputation for integrity, quality, and innovation. His vision is rooted in the belief that business can be a force for good—a tool for creating jobs, building communities, and empowering individuals.
Mamuye’s journey is an inspiration to many. His rise from humble beginnings to becoming a successful entrepreneur is a testament to the power of hard work, determination, and a clear vision. He is a role model for young people, showing that with dedication and perseverance, anything is possible.
Godo Housing and Smart Real Estate: A Milestone in Development
The inauguration of Godo Housing and Smart Real Estate represents a significant achievement in the field of real estate and housing. The project embodies the principles of innovation, sustainability, and community-centered design.
Godo Housing is not just a development; it is a vision for the future of housing. The project incorporates smart technology, sustainable design, and a focus on creating communities where people can thrive. By combining modern technology with thoughtful design, Godo Housing is setting a new standard for real estate development.
The project was a collaborative effort, reflecting the power of partnerships and the shared commitment to building a better future. The support of partners, investors, and community members was essential in bringing this vision to life.
A Message of Welcome and Gratitude
In his welcome address, Dereje Mamuye expressed his heartfelt gratitude to all those who contributed to the success of the project. He welcomed guests with warmth and humility, emphasizing the importance of community and collaboration.
“Today marks a significant milestone in our journey,” Mamuye said. “We are grateful to all those who have supported us along the way. This project is a testament to what can be achieved when we work together with vision and determination.”
Mamuye’s message was one of hope and optimism. He spoke of the potential of the project to transform lives and communities, and he expressed his confidence in the future.
Innovation and Sustainability: The Future of Real Estate
The Godo Housing and Smart Real Estate project is a model for the future of real estate development. It incorporates a range of innovative features, including:
Smart Technology: The integration of smart technology to enhance convenience, efficiency, and security.
Sustainability: Environmentally friendly design and construction practices that reduce the environmental impact.
Community Focus: A focus on creating communities where people can live, work, and thrive.
Quality Design: Thoughtful design that prioritizes comfort, functionality, and aesthetics.
These features reflect the vision of the project’s creators and their commitment to creating spaces that meet the needs of modern life.
A Greeting of Welcome
In his address, Dereje Mamuye extended a warm welcome to all the guests. He offered his thanks for their presence and support for this important milestone. This welcome message was a true reflection of the spirit of the event.
A Celebration of Partnership
The inauguration ceremony was also a celebration of the partnerships that made the project possible. Mamuye acknowledged the contributions of investors, partners, and community members, emphasizing that the success of the project was a collective achievement.
“We are grateful for the trust and confidence that our partners have placed in us,” Mamuye said. “It is through collaboration and shared vision that we can achieve great things.”
The event was attended by a distinguished group of guests, including business leaders, government officials, and community members. The diverse attendance reflected the broad support for the project and its potential to have a positive impact.
The Legacy of Dereje Mamuye
Dereje Mamuye is not just a businessman; he is a visionary leader who is committed to making a difference. His work has inspired many, and his legacy will continue to grow as he builds on his achievements.
His commitment to giving back to the community is a core part of his philosophy. He believes that true success is measured not only by financial achievement but by the positive impact one has on the lives of others. This philosophy is reflected in the projects he undertakes and the values he upholds.
Conclusion: A Bright Future Ahead
The inauguration of Godo Housing and Smart Real Estate marks the beginning of a new chapter in the story of African Holding Group and its visionary leader, Dereje Mamuye. The project is a testament to what can be achieved when vision, innovation, and commitment come together.
As the company continues to grow and innovate, it will undoubtedly continue to make a positive impact on communities and inspire others to pursue their dreams. The welcome message of Dereje Mamuye is a reminder that the journey of building a better future is one that we must all undertake together.
Injifannoon Ummata Oromoo!
Godo Housing haa jabaattu!
African Holding Group haa jabaattu!
This feature article is dedicated to Dereje Mamuye, the African Holding Group, and all those who are working to build a better future through innovation, vision, and commitment.
Oromo Elders and Youth Come Together to Celebrate a Legacy of Resilience and Hope in St. Paul
By Maatii Sabaa
(St. Paul, Minnesota — 11August 2026)-In a powerful display of intergenerational unity and cultural pride, the Oromo community in Minnesota came together for Guyyaa Yuubota 2026, a celebration that was more than just an event—it was a profound ceremony of respect, remembrance, and the sacred passing of the torch from one generation to the next.
The event, held in the heart of “Little Oromia,” saw Oromo elders, leaders, and youth gather side by side, reinforcing the unbroken chain of identity and struggle that defines the Oromo people. It was an evening where the wisdom of the past met the energy of the future, and where the torch of liberation was passed respectfully, deliberately, and with immense pride.
A Ceremony of Blessings and Song
The proceedings at Guyyaa Yuubota opened in accordance with ancient Oromo tradition, with the solemn recitation of the Eebba Manguddoo—the Great Blessing—and the singing of the Faaruu Alaabaa, the Oromo national anthem. These rituals, which call upon Waaqa (God) for peace, prosperity, and success, served as a spiritual foundation for the work that followed.
The atmosphere was one of reverence and unity. Oromo oral literature, encompassing forms such as eebba (blessings) and faaruu (songs of praise), has sustained the community across generations, and on this night, it was on full display.
Passing the Torch: The Role of Elders and Youth
The central theme of the evening was the respectful transfer of responsibility and knowledge from the elders to the youth. The elders, who witnessed the early days of the struggle, sat alongside youth who were born in the diaspora, forging an intergenerational bond that strengthens the community’s resilience.
This tradition is a cornerstone of Oromo culture. The elders are the custodians of history, the guardians of the Gadaa principles, and the living memory of the struggle for liberation. By passing the torch to the youth, they ensure that the flame of Oromummaa (Oromo identity) continues to burn brightly.
As one community leader observed, the Oromo carry their ancient Gadaa principles with them into the future, no matter where they are in the world. This occasion was a testament to that enduring spirit—a reminder that the Oromo identity is not just about remembering the past, but about actively engaging with the present and building for the future.
The Significance of Minnesota’s “Little Oromia”
The choice of Minnesota for such a significant gathering is deeply meaningful. Over the past three decades, Minnesota has earned the affectionate title of “Little Oromia” for hosting one of the largest Oromo populations outside of East Africa. The state has become a sanctuary and a springboard for Oromo activism, where culture thrives through language, music, faith, and political organization.
The Oromo community centers in the Twin Cities have become hubs for organizing and celebration, making them the ideal setting for an event that bridges generations and honors the past while looking toward the future.
Looking to the Future: Consistency and Determination
The evening was not only about honoring the past but about setting a course for the future. The message to the youth was clear: consistency and determination remain the foundation of lasting progress and success. In the long and often brutal struggle for Oromo self-determination, it is the day-in and day-out commitment of a people who refuse to be erased that sustains the movement.
Conclusion: A Legacy Secured
Guyyaa Yuubota 2026 in Minnesota was a resounding success, a beautiful reminder of the strength of the Oromo people when they stand together. It was a night where the elders’ blessings were received with humility, and the youth’s energy was embraced with hope. The torch has been passed, and it is held high.
Injifannoon Ummata Oromoo!
This feature article is dedicated to the Oromo elders who have paved the way and the youth who carry the torch forward.
Oromia Diaspora Association Commends Successful Collaborative Event and Applauds Supporters
By Daandii Ragabaa
It was an evening of connection and community as the Oromia Diaspora Association (ODA) came together with fellow diaspora organizations for a special dinner event. The gathering, hosted in partnership with the Consortium of Ethiopian Diaspora Associations and the Ethiopian Diaspora Service, provided a platform for fellowship, networking, and shared commitment to the development of communities both in Ethiopia and abroad.
The event was a resounding success, marking a significant milestone in the growing collaboration between diaspora groups. As the ODA noted in its statement, the beautiful evening was a testament to what can be achieved when communities unite with a common vision.
A Message of Thanks and Acknowledgment
In a statement reflecting on the event, the Oromia Diaspora Association conveyed heartfelt gratitude to the partner organizations that made the night possible. The association emphasized that the success of the gathering was a direct result of hard work and partnership.
“On behalf of the Oromia Diaspora Association, we wish to thank the Consortium of Ethiopian Diaspora Associations and the Ethiopian Diaspora Service for this beautiful evening of fellowship and dinner.”
The statement highlighted the significance of the event, not just as a social occasion, but as a meaningful step forward in strengthening ties between different communities. It is through such initiatives that diaspora groups can better coordinate their efforts and have a more significant impact on their communities both locally and globally.
The Power of Diaspora Unity
The event served as a vivid reminder of the immense potential of the Ethiopian diaspora. The Oromo diaspora in particular is a vibrant community spread across the globe, with its members actively contributing to social, economic, and developmental initiatives. The partnership with the consortium and government service structures reinforces the idea that collaboration is key to maximizing this potential.
This sense of unity is especially valuable given the diverse backgrounds and experiences within the broader Ethiopian and Oromo communities. Engaging with others through fellowship helps bridge communities and build a more cohesive front for tackling shared challenges.
Looking Ahead: Building on Success
The sentiment of the evening was one of looking forward. The Oromia Diaspora Association expressed a strong desire to continue working together with its partners in the future. The success of this event is not an endpoint but a foundation upon which further collaborative projects can be built.
“The event was a great success, and we deeply appreciate your hard work and partnership. We look forward to working together more in the future!”
As the Ethiopian Diaspora Service continues its efforts to connect with and empower the global Ethiopian community, events like this underscore the importance of meaningful engagement. The service plays a crucial role as a bridge, facilitating investment, cultural connection, and community building among the diaspora.
Conclusion: A Bright Future for Diaspora Collaboration
The successful fellowship and dinner event marks a positive chapter in the ongoing story of diaspora engagement. The commitment shown by the Oromia Diaspora Association and its partners is a sign of a stronger, more united community ready to contribute to sustainable development and cultural preservation.
The evening was a celebration of the ties that bind the community—a testament to the power of unity, shared purpose, and a collective vision for the future. The momentum gained from this event promises a future of even greater collaboration and achievement.
Injifannoon Ummata Oromoo!
Oromia Diaspora Association haa jabaattu!
This feature article is dedicated to the Oromia Diaspora Association and all diaspora communities working together for the development and unity of their people.
A Critical Examination of the Challenges Facing Oromo Historical Studies
By Hailu Gonfa
This article is not intended as a concluding statement, but rather as a starting point for further research and discussion. It is my hope that historians, scholars, and all those interested in Oromo history will engage with these reflections, deepen the analysis, and contribute to the vital work of revitalizing Oromo historiography.
3.1. Revitalizing History Is Not Simply About Uncovering the Hidden
When we speak of revitalizing Oromo history, the first thought that often comes to mind is uncovering what has been hidden, forgotten, or misrepresented. This is necessary and important. But the work of revitalization must also be viewed from another perspective. It requires us to honestly examine the errors, gaps, contradictions, and failures within our own historical record.
A people who selectively remember only what glorifies them, while hiding what does not flatter them, have not truly revitalized their history. A people who examine their history in its entirety—drawing strength from its achievements and learning from its mistakes—are the ones who move forward with wisdom. Revitalization is not an exercise in self-praise; it is an exercise in self-knowledge. And self-knowledge requires knowing not only what elevates us, but also what diminishes us.
3.2. Oromo History Must Not Be Written Only by Outsiders
One of the major gaps in Oromo historiography is that for a long time, much of the research and writing about Oromo history has come from external perspectives. This is not to say that outsiders should not study Oromo history—on the contrary, external scholarship has made significant contributions. However, when a people’s history is interpreted primarily by outsiders, that people risks learning about themselves only through the eyes of others.
It is therefore essential to strengthen and support Oromo historians, scholars, writers, linguists, cultural experts, Gadaa researchers, and political and legal scholars. Oromo people must research, write, and engage in scholarly debate about their own history. This is not a rejection of others—it is the assertion of one’s own voice in matters that concern one’s own identity.
3.3. The Gap in Documentation
If a people wishes to pass their history on to future generations, they must document it. The Oromo people possess a rich oral tradition—history, proverbs, poetry, songs, stories of heroes, place names, customs, and social memory are all preserved in the oral tradition. However, oral transmission is vulnerable to change, loss, and distortion over time.
The great task awaiting the current generation is the transition from oral tradition to written and digital documentation. This includes written texts, audio recordings, video documentation, photographs, maps, digital archives, and books. What we document today will be the foundation upon which future generations will build their understanding of who they are.
3.4. Blending Personal Memory and Historical Evidence
One challenge in historical research is the mixing of personal memory with evidence-based history. A person may remember what they heard, saw, or were told by their elders. But to verify that such memory constitutes accurate history, it must be cross-referenced with other sources.
Revitalized Oromo history must move from “This is what I heard” to “What is the evidence?” Evidence may include government archives, ancient manuscripts, books, university research, oral testimonies, place names, archaeological findings, documentaries, personal recollections, and both internal and external sources. All must be examined together.
3.5. History as More Than Heroism
In Oromo historiography, there is sometimes an excessive focus on heroes and heroism. Heroes are important. A people must know and honour their heroes. But to build a people’s history solely around heroes is to impoverish it. A people’s history includes farmers, mothers, youth, teachers, professionals, traders, elders, artists, scholars, health workers, soldiers, and all the diverse builders of society.
A revitalized Oromo history must be a history of the people, not merely a history of heroes. Heroism belongs to a few; history must embrace the many.
3.6. Avoiding the Narrowing of Oromo History to the Struggle for Liberation
Another gap that sometimes appears in Oromo historiography is the tendency to define Oromo history primarily, or even exclusively, through the lens of political and armed struggle. The struggle is an important part of Oromo history, but it is only one part.
The Oromo people possess a rich Gadaa system, a deep philosophy, social institutions, culture and ethics, language, agricultural expertise, economic practices, conflict resolution mechanisms, environmental knowledge, and a vibrant literary and oral tradition. A revitalized Oromo history must ask not only “Who did the Oromo fight?” but also “How did the Oromo live? How did they govern themselves? How did they resolve conflicts? What did they create?”
3.7. The Danger of “We Are Always Right, They Are Always Wrong”
One of the great pitfalls in national historiography is the tendency to view oneself as always right and others as always wrong. This approach prevents genuine learning from history. The Oromo people have had relationships with many communities—relationships of cooperation, conflict, exchange, intermarriage, political alliance, and cultural borrowing.
To reduce all of this to a simple binary of “good versus evil” is to distort history and impoverish our understanding. A revitalized history must ask “What happened? Why did it happen? Who did what? What was the outcome?” This is the transition from myth-making to historical inquiry.
3.8. The Gap of Historical Context
Every historical event must be examined within its own time and place. It is a mistake to judge the past by the standards of the present. What a people thought, did, and believed a hundred years ago may have been shaped by conditions very different from our own. A proper understanding of Oromo history requires examining events within their own political, economic, social, environmental, and relational contexts.
3.9. Internal Diversity Within Oromo History
The Oromo people are spread across a vast territory with diverse regions, clans, dialects, cultures, and experiences. Sometimes, the history of one group is presented as the history of all Oromo, or the history of one group is separated from others. A revitalized historiography must avoid both errors: it must not minimize the history of any region, and it must not deny the diversity that exists. The correct path is to acknowledge our diversity while building a shared history.
3.10. Distinguishing Between Struggle and Its Mistakes
A struggle may have a just cause, but that does not mean every action taken in its name is just. This is an important and mature insight. In revitalizing Oromo history, we must distinguish between the goal, the method, and the outcome. The goal may be just, but the method chosen to achieve it may be flawed. This requires us to ask: What succeeded? What failed? What can we learn? What must we not repeat?
This is not about condemning individuals or groups—it is about learning from the past so that future generations do not repeat the same mistakes.
3.11. The Gap of Women in Oromo History
When writing Oromo history, it is easy to focus on those who held political or military power. But Oromo women have played a vital role in social, economic, cultural, family, educational, and peacebuilding life. A revitalized history must ask: “Where are the Oromo women in our history?” It must document the stories of mothers, farmers, teachers, professionals, artists, scholars, leaders, and community participants. Without women, the history of the Oromo people is incomplete.
3.12. Youth’s Role in History-Making
History often focuses on the elders and heroes of the past. But the younger generation also plays a role in history. Oromo youth must not only learn history—they must also research, write, and document it. Using digital technology, they can create digital archives, podcasts, documentaries, short videos, historical maps, e-books, websites, and research papers. Oromo history must move from the library and the academy into the digital age.
3.13. The Gap of Language and Translation
It is essential to write and document Oromo history in Afaan Oromoo, because the language carries the culture, thought, ethics, and worldview of the people. But it is also important to translate Oromo history into Amharic, English, other Ethiopian languages, and international languages. This ensures that Oromo history is not only for Oromo people, but is accessible to neighbours, scholars, and the wider world.
3.14. Separating History from Contemporary Politics
Historical research is sometimes influenced by the politics of the present. People may interpret the past in ways that serve their current political interests. This can distort historical scholarship. Oromo historiography must strive to be free from political manipulation and based on rigorous social science research. History should not be written simply to praise or attack a particular individual, group, or government. It should be written to provide truth, evidence, and lessons for future generations.
3.15. Learning from Errors Is Not Weakness
When a people openly acknowledges its historical errors, that is not a sign of weakness. On the contrary, it is a sign of maturity. A people who learn from their mistakes are less likely to repeat them. Hiding our failures does not strengthen us—understanding them does. Let us honour our heroes, but also learn from their errors. This is the foundation of mature historiography.
3.16. New Principles for Revitalizing Oromo History
If we are to revitalize Oromo history, we must agree on several guiding principles:
Evidence-Based: What we say must be supported by evidence, or we must seek it.
Balanced: We must not mix good and bad indiscriminately, but examine both.
Self-Critical: We must not fear criticizing ourselves.
Comparative: We must examine multiple sources and compare them.
Respectful of Diversity: We must include the histories of diverse regions, clans, genders, and generations.
Independent of Political Agendas: History should not serve the political interests of a single moment.
Generational: We must not only research history but pass it on in an understandable way.
Forward-Looking: We must learn from the past and use it to build the future.
Conclusion: Revitalization as Self-Knowledge
Revitalizing Oromo history is not simply about uncovering what has been hidden. It is about looking at everything—what brings us pride and what brings us shame, what strengthens us and what weakens us, what succeeded and what failed. A people who only praise their history do not know themselves. A people who only condemn their history lose confidence in themselves. But a people who know their history honestly, draw strength from what is good, learn from what is wrong, and build for the future—that is a mature people.
A revitalized Oromo history must move from self-praise to self-knowledge, from self-knowledge to self-criticism, from self-criticism to learning, from learning to renewal, and from renewal to building the future.
By openly examining the errors and gaps in Oromo history, we do not diminish the Oromo people. We do not flee from historical truth. Because a people who know their history honestly are the only ones who can guide their history toward a path of growth and modernity.
In the next section—Part Four: “Oromo History in the Construction of Ethiopia” —we will explore what role the Oromo played in Ethiopian history, what they contributed, what they lacked, and what they must build.
Injifannoon Ummata Oromoo!
Seenaan Oromoo haa haaromfu!
Dogoggora keenya irraa haa barannu!
This feature article is based on the reflections of Hailu Gonfa and is dedicated to all those committed to the honest, rigorous, and balanced revitalization of Oromo history.
Advocacy for Oromia was established in 2010 with the purpose of enabling and empowering Oromo people by providing accurate and timely information that will help to make better choices to create the kind of future in which they wish to live.
It also provides information focus on the major issues facing us in the 21st century and it is going to try and bring a balanced approach with factual information that is positive and solution based.
The website has been in operation for the last nine years with the mission of promoting and advancing causes of Oromo people through advocacy, community education, information service, capacity building, awareness raising and promotion.
The website is also the official site of Advocacy for Oromia Association in Victoria Australia Inc., a non-profit organisation, registered under the Associations Incorporation Reform Act 2012 in Victoria as April 2014.
Our team already had considerable community development experience and expertise. Our various projects helped to develop our confidence and the capacity of our agency. Our team used every gained knowledge, skills and experiences as an opportunity to design and develop new approaches, to documenting progress, supporting positive employment outcomes, liaising with community stakeholders, and conduct evaluation.
Advocacy for Oromia is devoted to establishing Advocacy for Oromia organisation to close the gaps where we can stand for people who are disadvantaged and speaking out on their behalf in a way that represents the best interests of them. We are committed to supporting positive settlement and employment outcomes for Victoria’s Oromo community.
Advocacy for Oromia Office
Addresses:
39 Clow St,
Dandenong VIC 3175
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247-251 Flinders Lane
Melbourne VIC 3000
Activities Address
Springvale Neighbourhood House Inc
Address: 46-50 Queens Ave, Springvale VIC 3171
Postal Address:
P. O. Box 150
Noble Park, Vic 3174
With your support, we can continue to help community build a better future.
Advocacy for Oromia Mental Health Program
The aim of the program is to improving the mental health and well-being of Oromo community in Victoria. It aims to assist those experiencing, mental ill-health, their families and carers of all ages within this community to address the social determinants of mental health for Oromo community. It helps:
Identify and build protective factors,
Reduce stigma and discrimination
Build capacity for self-determination
Better understand mental wellbeing, mental ill-health and the impacts of trauma
The goal of the project is to increase mental health literacy of Oromo community that aims:
To assist people with mental health issues
To increase the capacity of mental health worker
To better understand mental wellbeing
To provide mental health education and information
To address the social and cultural causes of mental health issues
Advocacy for Oromia will organise information session, women performance, radio programs, culturally adopted conversations on Oromo Coffee Drinking ceremony, providing training for mental health guides and forum and producing educational materials on the selected groups and geographical area.
Human Rights Education Program
The Human Rights Education Program is a community based human rights program designed to develop an understanding of everyone’s common responsibility to make human rights a reality in each community.
Human rights can only be achieved through an informed and continued demand by people for their protection. Human rights education promotes values, beliefs and attitudes that encourage all individuals to uphold their own rights and those of others.
The aim of the program is to build an understanding and appreciation for human rights through learning about rights and learning through rights. We aimed at building a universal culture of human rights. Thus, we aimed:
To build an understanding and appreciation for human rights through learning about rights and learning through rights.
To build capacities and sharing good practice in the area of human rights education and training
To develop human rights education and training materials and resources
The goal of the project is to increase human rights literacy of Oromo community that aims:
To better understand human rights
To increase the capacity of human rights worker
To analyse situations in human rights terms
To provide human rights education and information
To develop solidarity
To strategize and implement appropriate responses to injustice.
The ultimate goal of education for human rights is empowerment, giving people the knowledge and skills to take control of their own lives and the decisions that affect them.
Human rights education constitutes an essential contribution to the long-term prevention of human rights abuses and represents an important investment in the endeavour to achieve a just society in which all human rights of all persons are valued and respected.
Advocacy for Oromia will organise information session, performance, radio programs, culturally adopted conversations on Oromo Coffee Drinking ceremony, providing training for Human Rights guides and forum and producing educational materials on the selected groups and geographical area.
Community Safety Program
The program aims to strengthen existing collaborations and identify opportunities for the development of partnerships aimed at community safety and crime prevention activities. This approach seeks to improve the individual and collective quality of life by addressing concerns regarding the wider physical and social environment. Importantly, community safety means addressing fear of crime and perceptions of safety as without this any actions to address the occurrence of crime and anti-social behaviour are of less value.
Advocacy for Oromia 