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

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

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

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

A Prayer Across Five Sacred Groves

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

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

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

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

A Ritual of Purification and Unity

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

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

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

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

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

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

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

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

A strengthen our own institution for the Current Struggle

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

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

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

A Celebration Steeped in Purpose

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Background Notes:

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