Why Oromian Defense Force-ODF necessary and important?

The term “Oromia Defence Force” is commonly used to refer to the Oromo Liberation Army (OLA), an armed group fighting in the Oromia region of Ethiopia. The OLA, distinct from the now-defunct Oromo Liberation Front (OLF), has engaged in guerrilla warfare and is known for its alliance with the Tigray People’s Liberation Front (TPLF) against the Ethiopian federal government. The conflict is complex, involving clashes with the Ethiopian National Defense Force (ENDF) and reports of violence against civilians by all parties. 

Key aspects of the OLA

Impact: The conflict has led to significant violence and displacement, with reports of thousands of people killed in clashes and attacks. 

The Oromian Defense Force (ODF), represented prominently by groups such as the Oromo Liberation Army (OLA), is considered necessary and important primarily to protect the rights, self-determination, and security of the Oromo people in Ethiopia. Historically, Oromia’s indigenous defense mechanisms have evolved to resist political exclusion, economic exploitation, and cultural marginalization, functioning within both traditional frameworks like the Gadaa system and modern liberation movements.[1][2][3][4]

Goals: The OLA states it is fighting for the rights of the Oromo people, with some reports indicating goals to achieve independence and overthrow the current government.

Conflict: The group is engaged in an armed conflict with the Ethiopian government and its forces, which has included taking control of towns and fighting in various parts of Oromia.

Alliances: The OLA has formed alliances, most notably a military partnership with the Tigrayan rebels, which was announced in 2021.

Accusations: The OLA has been accused of human rights violations, including attacks on civilians, though the group has denied some of these claims. The Ethiopian government designated the OLA as a terrorist group in May 2021.

Historical context: A splinter group that refused to disarm after the OLF was removed from a terrorist list in 2018, the OLA is the successor to a long-standing armed movement formed in the 1970s.

Defense of Rights and Sovereignty
The ODF’s central role is to ensure Oromos can freely determine their political future and establish governance responsive to their community. This necessity arose from a long history of systemic oppression and a lack of autonomy under various Ethiopian regimes, making self-defense structures vital for safeguarding basic freedoms.[4][1]

Security and Protection
With ongoing regional instability, the ODF defends the Oromo population from violence perpetrated by state and non-state actors, especially in the absence or perceived failure of federal security forces. The dissolution of regional special forces and controversial federal interventions have made localized defense more critical for community survival and resilience.[5]

Cultural and Social Empowerment
The ODF supports socio-cultural rights, fighting against marginalization, and upholding the Oromo identity. It mobilizes not only militarily but also ideologically, drawing strength from community participation and moral legitimacy among Oromos. Activists emphasize the necessity for a united movement to preserve language, values, and collective security, especially as diaspora resources grow.[6][7]

Political Leverage and Defense
The ODF functions as both a deterrent and a negotiating force, influencing balance-of-power dynamics within Ethiopia. Its continued existence sustains Oromo representation amidst competing ethnic interests and shifting alliances, preserving a critical, independent voice in national affairs.[7][8]

Traditional Legitimacy
Rooted historically in the Gadaa system, the ODF symbolizes continuity in indigenous governance, promoting peace, security, and self-rule while resisting exploitation. Its importance is also recognized in academic and cultural discussions as a means of upholding democratic principles and Oromo sovereignty.[2]

In summary, the ODF is seen as both a practical and symbolic bulwark for protecting Oromo communities’ political, social, and cultural futures, while enabling the pursuit of peace, security, and empowerment within Ethiopia.[1][2][4][6]

Sources
[1] A BRIEF POLITICAL MANIFESTO https://www.fnnmedia.org/media/images/OLA_Brief_Manifesto.pdf
[2] Copyright © 2023 The Author(s): This work is licensed under a Attribution-NonCommercial 4.0 International (CC BY-NC 4.0) https://isrgpublishers.com/wp-content/uploads/2023/10/ISRGJAHSS2032023.pdf
[3] Mission – Oromo Liberation Front https://oromoliberationfront.org/english/mission/
[4] Country policy and information note: Oromos, the … https://www.gov.uk/government/publications/ethiopia-country-policy-and-information-notes/country-policy-and-information-note-oromos-the-oromo-liberation-front-and-the-oromo-liberation-army-ethiopia-march-2022-accessible
[5] EPO November 2023 Monthly: An Evolving Conflict … https://acleddata.com/update/epo-november-2023-monthly-evolving-conflict-environment-oromia
[6] THE OROMO NATION: TOWARD MENTAL LIBERATION … https://advocacy4oromia.org/article/the-oromo-nation-toward-mental-liberation-and-empowerment/
[7] OLF-OLA, the Northern Alliances, and the Oromo Cause https://oromia.today/olf-ola-the-northern-alliances-and-the-oromo-cause/
[8] Conflict in Ethiopia | Global Conflict Tracker https://www.cfr.org/global-conflict-tracker/conflict/conflict-ethiopia
[9] OLF is the immune system of the Oromo nations https://advocacy4oromia.org/oromia/olf-is-the-immune-system-of-the-oromo-nations/
[10] Analyzing Why Ethiopia Launched a New Military … https://futureuae.com/clients.tar.bz2/Mainpage/Item/9780/fano-militia-analyzing-why-ethiopia-launched-a-new-military-operation-in-the-amhara-region

Why is the coordination of OLF, OFC and OPP necessary for the advancement of political interest of Oromo?

This is a fundamental question in contemporary Oromo politics. The argument that coordination between the OLF, OFC, and OPP is necessary stems from a strategic analysis of the challenges facing the Oromo people.

Here is a breakdown of the reasoning, based on common political arguments:

1. Overcoming Political Fragmentation

The Oromo people, despite being the largest ethnic group in Ethiopia, have often found their political influence weakened by internal divisions. Each of these three parties represents significant, but distinct, segments of Oromo society:

· OLF (Oromo Liberation Front): Represents the longstanding nationalist and self-determination struggle. It has historical credibility, a strong diaspora base, and is seen by its supporters as the standard-bearer for Oromo sovereignty.
· OFC (Oromo Federalist Congress): Represents a civil disobedience and legalist approach. Led by prominent figures like Merera Gudina and the imprisoned Jawar Mohammed, it has massive grassroots mobilization within Oromia and focuses on working within (or challenging) the constitutional federal system.
· OPP (Oromo People’s Party): Often seen as representing a pragmatic and moderate wing. It aims to build broader coalitions and may appeal to constituencies wary of the more hardline stances of the other parties.

The Necessity: When these groups work at cross-purposes, they split the Oromo vote, confuse the international community, and allow the central government to employ a “divide and rule” strategy. Coordination creates a unified front, presenting a single set of demands and a coherent political vision, which is far more powerful than fragmented voices.

2. Creating a Unified Bargaining Position

A divided opposition has little leverage in negotiations with a powerful central government. The incumbent Prosperity Party (PP) can easily ignore, co-opt, or suppress isolated groups.

· Strength in Numbers: A coordinated bloc of the OLF, OFC, and OPP would represent an overwhelming majority of Oromo political sentiment. This makes it impossible for the government to dismiss them as a “fringe group” and forces genuine negotiation.
· Negotiating from Strength: Whether the goal is greater autonomy, fairer distribution of resources, or a genuine federal system, a unified Oromo position would have significantly more weight in determining the future of the Ethiopian state.

3. Pooling Resources and Capabilities

Each party has unique strengths that, when combined, create a more formidable political force:

· The OLF brings a clear, historic ideology and a dedicated network of supporters.
· The OFC possesses unparalleled grassroots mobilization and a proven ability to organize mass movements.
· The OPP can offer a bridge to other ethnic groups and a platform for more moderate or coalition-oriented politics.

The Necessity: By coordinating, they can pool their organizational skills, international advocacy efforts, and grassroots networks. This makes their collective action—be it electoral campaigns, diplomatic outreach, or peaceful protest—infinitely more effective.

4. Countering External Threats and Ensuring Security

The phrase “thwart the campaign from the north to Oromia” directly references security concerns, particularly the expansion of the war involving the Tigray People’s Liberation Front (TPLF) or other Amhara forces into Oromia.

· A fragmented Oromo political leadership cannot coordinate a unified defense or security strategy.
· A coordinated command or political directive would be essential to organize resistance, protect civilians, and present a united stance against any invading force. Disunity makes Oromia vulnerable.

5. Legitimizing the Struggle and Providing a Clear Alternative

For the average Oromo, political disunity at the top leads to disillusionment and apathy. When parties are squabbling, it delegitimizes the entire struggle for self-determination.

· A Credible Alternative: Coordination shows the Oromo people and the world that these leaders can put aside differences for the greater good. It presents a credible alternative to the current government, not just as protest movements, but as a potential governing coalition.
· Restoring Faith: It helps rebuild public trust in the political process by demonstrating that the leadership is serious about achieving tangible results rather than pursuing individual party agendas.

In summary, the argument is that the political interests of the Oromo people are too vast and face too powerful an opponent to be advanced by any single party acting alone. The coordination of the OLF, OFC, and OPP is seen not as a preference, but as a strategic imperative to

· Consolidate political power.
· Negotiate effectively with the state.
· Defend the region with coordinated force-Oromian Defense Force.
· Present a viable path forward for the Oromo nation.

Without this unity, the risk is continued marginalization, despite the Oromo people’s numerical majority and historical claims.

The Oromo Liberation Front (OLF) announces with profound sadness the passing of our devoted member and comrade, Jal Girma Didha Beyana. He died on October 21, 2025, at the age of 62, after suffering from an illness contracted during his imprisonment. His funeral was held on October 26, 2025, at the Sululta Church Silasie town, surrounded by family, relatives, and comrades.

Comrade Girma was born in December 1964 in the rural village of Abichu, in the heart of Oromia, to his father, Mr. Didha Bayana, and his mother, Mrs. Jorro Arado. A dedicated son, he supported his family from a young age and pursued his education with determination, attending Gullalle Dannaba school, Wednesday Market school, and the ‘Ethiopia Tikdem’ teacher training institute in Finfinne.

His life was defined by unwavering commitment to his family and his people. Upon the death of his mother, he returned home as the only son to support his father. From a young age, he was politically conscious, and he formally joined the Oromo Liberation Front, where he received military and political training. He served with distinction during the Charter era and played a vital role in the struggle, often undertaking long and dangerous journeys to advance the cause.

Comrade Girma paid a heavy personal price for his convictions. The former Woyane regime, unable to capture him, brutally beat his father, Mr. Didha Beyana, in an attempt to find him—an act witnessed by the entire community. He endured repeated imprisonment and torture for his political views in prisons such as Chancho, Sululta, and Maikelawi. Despite being a father of 14, he was forced to leave his ancestral home in 2006 and relocate to Sululta, where he continued to face persecution and incarceration.

Beyond his political struggle, Comrade Girma was a pillar of his community. He was a founding member of the Sibilu River Development Association in 2003, initiating projects that continue to benefit many today. He also tirelessly advocated for infrastructure, such as the rural road in Abichu, striving to serve his people through tangible development.

The Oromo Liberation Front expresses its deepest condolences to the family, children, and close relatives of Comrade Jal Girma Didha Beyana. We pray for your patience and strength during this immeasurable loss.

His legacy of resilience and service will not be forgotten.

The struggle continues!
Victory for the masses!

Oromo Liberation Front
October 26, 2025
Finfinne

Kadir Said is celebrated as one of the most revered figures in Oromo music and cultural history. Born in Gara Mulata, Eastern Oromia, he rose from humble beginnings to become a profound voice of resilience and identity for his people. By masterfully blending traditional Oromo melodies with powerful themes of justice, freedom, and belonging, his work has not only preserved but also elevated Oromo cultural expression for generations.

Kadir transformed profound personal hardship into a powerful artistic purpose. After years in exile, including time as a refugee in Djibouti before resettling in Minnesota, his music became both a sanctuary and a rallying cry. His songs have united the Oromo diaspora worldwide through a shared sense of memory and pride. Few artists have carried the Oromo story with such depth, authenticity, and emotional power.

It was therefore a profound honor to see Kadir Said at Jafar Yusuf’s recent film screening. Witnessing Jafar’s recognition of Kadir’s immense contribution was deeply moving. The moment served as a powerful symbol of the continuity of Oromo creativity—where music, film, and storytelling intertwine to sustain a legacy rooted in endurance, dignity, and hope.

In response to numerous inquiries, we are pleased to guide you to the book Daaniyaa. We recommend asking for it at bookstores in your city.

This seminal work, authored by Dhaabasaa Waaqjiraa, stands as a testament to his dedicated effort to connect with and educate the Oromo people. We honor his contribution and offer our sincere gratitude.

Daaniyaa offers an unparalleled exploration of Oromo religious traditions, the structure of the Gada system, and the foundational philosophies of Oromo existence.

We consider it an invaluable and priceless resource for anyone seeking to understand our cultural heritage.

The Irreecha festival made a triumphant return to Nairobi’s Uhuru Park after a ten-year hiatus.

For many participants, the celebration held profound significance, marking the first time they could celebrate freely since the period of the kidnapping and disappearance of Oromo activist Dabbasaa Guyyoo.

Attendees expressed deep emotion, noting that the festival’s return symbolized a powerful renewal of culture and community after a long and difficult interruption.

History will never forget you, Jaal Mahammad Ali and Jaal Bakkalchoo Asaffa.

Jaal Mahammad Ali, a dedicated member of the SBO/OLF, was martyred in 1999. Jaal Bakkalchoo Asaffa, a courageous OLF commando, was martyred in 1997. The struggle of this nation knows no bounds.

Through it all, the OLF has been the great and wide Odaa—the shelter that has carried this nation and its struggle forward. To this day, it remains a deeply rooted force.

The Oromo struggle is eternal, and the OLF has been its enduring sanctuary—the great Odaa that has borne this nation forward. Its roots are deep and unshakable. Though they push, they will never prevail.

What can ancient traditions teach us about raising well-rounded youth? This article delves into the rich cultural and moral values of the Oromo cradle tradition, exploring its powerful role in fostering positive behavior and personal development.

We investigate the often-overlooked educational wisdom within Oromo practices. Through careful analysis of historical documents, a clear pattern emerges: indigenous traditions like Waaqeffannaa have frequently been dismissed as outdated or ungodly, while religions like Orthodox Christianity and Islam were cast as more modern.

This marginalization isn’t new. During the feudal era, the Orthodox Church dominated public life. The socialist regime that followed suppressed all religion, though Orthodox Christianity and Islam managed a fragile presence. Today, Ethiopia’s federal system officially embraces secularism, with no state religion.

Yet, despite this secular framework, a critical gap remains. The profound educational value of indigenous Oromo beliefs and socio-cultural institutions continues to be sidelined in our modern discourse. This article argues for a re-examination of these traditions, not as relics of the past, but as vital resources for nurturing the future.