Daily Archives: April 18, 2026
THE TWO FACES OF OUR STRUGGLE: Internal Decay and External Enemies
A nation that cannot distinguish between its internal wounds and external threats will never be truly free.
By a Socio-Political Analyst
July 2026
INTRODUCTION: A PEOPLE WEIGHED DOWN
“Dhimmooti akka sabaatti nu rakkaa jiran hedduu dha.”
“The issues that trouble us as a people are many.”
This single sentence captures the truth of our era. Walk into any village, any city street, any refugee camp, and you will hear the same lament. We are a people surrounded by problems—some visible, some invisible; some self-inflicted, some imposed.
But here is the truth that too many of us fail to grasp: our problems are not one. They are two.
And until we learn to separate them—to name them, to understand them, to fight them accordingly—we will remain trapped in the same cycle of suffering.
This article is an attempt to do just that: to break down the crisis of our nation into its two fundamental categories—internal problems and external problems—and to chart a way forward that is neither naive nor self-destructive.
PART ONE: THE ENEMY WITHIN
“Rakkoon keessoo keenyaa kan humna keenya laaffisaa fi galii qabsoo keenyaa naaffessaa jiruu dha.”
“Our internal problem is what weakens our strength and renders the fruits of our struggle worthless.”
What Is the Internal Problem?
The internal problem is the cancer that grows from within. It is not imposed by any foreign power, though foreign powers may exploit it. It is not the result of invasion or occupation, though invaders may celebrate it. It is the product of our own failures, our own divisions, our own weaknesses.
The internal problem includes:
a) Disunity and Fragmentation
A people divided against themselves cannot stand. Today, our nation is fractured along ethnic, political, generational, and even familial lines. We have become experts at fighting each other while our real enemies watch and laugh. The question is no longer “How do we defeat our oppressors?” but rather “Which faction of us is more correct?”
b) Lack of Accountability
When leaders lie with impunity, when officials steal without consequence, when those who commit crimes against their own people walk free—the internal problem deepens. Accountability is the glue that holds a society together. Without it, everything falls apart.
c) The Death of Truth
We live in an age where truth has become optional. Propaganda, misinformation, and deliberate lies have poisoned our public discourse. When no one trusts anyone, when every fact is disputed, when every hero is also a villain—the internal problem has won.
The Cost of the Internal Problem
The internal problem does not just hurt us—it destroys us from the inside out:
- It weakens our collective strength. A people fighting among themselves cannot fight their real enemies.
- It renders our sacrifices meaningless. Blood spilled by martyrs is forgotten when we turn on each other.
- It turns us into prey. Every division is an invitation for external enemies to enter, to exploit, to conquer.
PART TWO: THE ENEMY WITHOUT
“Rakkoon alaa immoo kan jiraachuu keenya haaluun nu balleessuuf halkanii guyyaa hojjachaa jiruu dha.”
“The external problem is what works day and night to erase our very existence.”
What Is the External Problem?
The external problem is the enemy that does not sleep. It is the colonial power, the occupying army, the hostile neighbor, the international conspiracy. It is the force that does not want us to exist—not as a free people, not as a proud nation, not as a dignified society.
The external problem includes:
a) Ideological Warfare
Our enemies have understood something that we have forgotten: wars are won not with bullets alone, but with ideas. They have flooded our minds with narratives of inferiority, with histories that erase us, with futures that exclude us. They have made us doubt ourselves.
b) Economic Exploitation
The external problem takes our resources, our labor, our land. It extracts wealth from our soil and sends it across oceans. It leaves us with poverty while it grows rich on what was once ours.
c) Political Manipulation
External enemies fund our divisions. They arm one faction against another. They sit in comfortable offices thousands of miles away and watch us kill each other over borders they drew, over resources they stole, over identities they invented.
The Cost of the External Problem
The external problem is relentless:
- It threatens our very existence. Not just our freedom, but our survival as a people.
- It works day and night. There is no ceasefire, no holiday, no moment of rest for those who want us erased.
- It exploits our internal weaknesses. Every internal division is a door that the external enemy walks through.
PART THREE: THE FATAL BLINDNESS
“Dhimmoota kunneen hubachuun of-eeggannoon adeemuu fi hojjachuun nu barbaachisa.”
“Understanding these things, and proceeding and working with caution, is necessary for us.”
Why We Fail to Distinguish
The greatest danger we face is not the internal problem alone, nor the external problem alone. It is our inability to tell the difference between the two.
When we mistake an internal problem for an external one, we become paranoid and self-destructive. We see enemies everywhere, even in our own brothers and sisters. We refuse to criticize ourselves because we think every critique is a foreign plot.
When we mistake an external problem for an internal one, we become naive and vulnerable. We blame ourselves for what has been done to us. We internalize the propaganda of our enemies. We fight each other instead of fighting those who truly wish us harm.
The Path of Caution
To proceed with caution means:
- To ask, before every conflict: Is this enemy inside or outside?
- To prioritize: Internal problems must be solved internally. External problems must be confronted externally.
- To refuse manipulation: Do not let external enemies exploit internal divisions. Do not let internal failures be blamed on external forces.
- To build discernment: Not every critic is a traitor. Not every friend is loyal.
PART FOUR: WE ARE NOT SHEEP
“Bakka amma geenye kan akka laayyootti hin geenye.”
“The place we have reached is not the place of sheep.”
The Metaphor of the Sheep
The sheep is the ultimate symbol of helplessness. Sheep do not fight. Sheep do not organize. Sheep do not resist. They wait to be slaughtered, and they do not even know it.
The speaker declares: We have not arrived at the place of sheep.
This is a statement of defiance. It is a declaration that despite our internal problems, despite our external enemies, despite everything—we are still a people of courage, of resistance, of dignity.
What It Means to Refuse Sheephood
To refuse to be sheep means:
- To wake up. No more waiting for someone else to save us.
- To organize. No more fighting alone or in small, isolated groups.
- To fight. No more accepting defeat as inevitable.
- To die standing. No more kneeling before those who would destroy us.
PART FIVE: STRENGTHEN WHAT YOU HAVE, COMPLETE WHAT REMAINS
“Waantota argannes jabeeffachaa, kanneen hafan guuttachuutti xiyyeeffachuun barbaachisaa dha.”
“Strengthening what we have already achieved, and focusing on completing what remains, is essential.”
The Two Movements of Struggle
Every successful struggle has two movements: consolidation and advancement.
First, consolidation: We must look at what we have already built. Our culture. Our language. Our history. Our heroes. Our moments of unity. Our acts of resistance. Our victories—however small. These are not nothing. These are foundations. And foundations must be strengthened before they can support more weight.
Second, advancement: We must look at what remains undone. Our political freedom. Our economic independence. Our social justice. Our true unity. These are not dreams. These are tasks. And tasks must be completed one by one, stone by stone, day by day.
What We Have Already Achieved
We have achieved:
- Awareness that we are a distinct people with rights
- Resistance that has shaken oppressive systems
- Cultural revival that has reconnected generations
- Global solidarity that has put our cause on world maps
These must be strengthened. Not taken for granted. Not abandoned for the next shiny thing.
What Remains to Be Completed
What remains:
- True political self-determination
- Economic liberation from exploitation
- Social healing from trauma and division
- Permanent victory over both internal and external enemies
These must be completed. Not postponed. Not negotiated away.
CONCLUSION: THE TWO-FRONT WAR
We are fighting a war on two fronts.
Inside: Against our own weakness, our own division, our own lack of accountability, our own death of truth.
Outside: Against those who would erase us, exploit us, manipulate us, and destroy us.
To win this two-front war, we must:
- Distinguish between the two enemies. Do not confuse them.
- Prioritize internal healing before external confrontation. A broken army cannot win.
- Stay vigilant against manipulation. External enemies will use internal divisions. Internal failures will be blamed on external plots.
- Refuse sheephood. We are not helpless. We are not waiting for slaughter.
- Strengthen what we have. Our culture, our unity, our resistance.
- Complete what remains. Our freedom, our justice, our victory.
FINAL WORD: A CALL TO DISCERNMENT
“Bakka amma geenye kan akka laayyootti hin geenye.”
The sheep does not know the difference between the shepherd and the wolf. The sheep follows anyone who makes noise. The sheep walks calmly to the slaughterhouse.
We are not sheep.
We are a people who have survived centuries of attempts to erase us. We are a people who still speak our language, sing our songs, tell our stories, and dream our dreams. We are a people who have not given up.
But survival is not enough. Survival is not victory. Survival is not freedom.
To be truly free, we must win the war on two fronts. We must heal ourselves while fighting our enemies. We must strengthen what we have while completing what remains. We must see clearly—with eyes wide open—the difference between the enemy within and the enemy without.
May we have the wisdom to distinguish.
May we have the courage to fight.
May we have the unity to win.
“The issues that trouble us as a people are many. But they are not infinite. And they are not invincible. They are two. And two can be defeated.”
Author’s Note:
This article is based on a reflective text analyzing the dual nature of a nation’s struggles—internal and external. It serves as both a warning and a roadmap for any people seeking liberation from both self-inflicted wounds and imposed oppression. The principles discussed apply universally, though the specific context remains rooted in the Oromo experience and the broader Ethiopian reality.
© 2026 – For Truth, Unity, and Victory
A Cry for Justice, A Prayer for Truth, A People’s Demand for Divine Witness
“IMIMMAAN UMMATAA – WAAQNI DHUGAA KEENYAA NUU HAA BARBAADU!”
INTRODUCTION: WORDS THAT CARRY CENTURIES
“Imimmaan ummataa – Waaqni dhugaa keenya nuu haa barbaadu!”
These words are not mere syllables. They are not poetry for the sake of beauty. They are not casual prayers whispered in passing.
They are a cry.
A cry from the depths of a people who have been silenced for too long. A cry from mothers who have buried their children. A cry from young men and women who have seen their dreams crushed by the boot of oppression. A cry from elders who remember a time before the wounds—and who fear that healing may never come.
And at the end of that cry, a plea directed not to any human power, not to any political party, not to any international body—but to the highest authority that any Oromo knows:
Waaqa.
God.
“May God find our truth for us.”
This is not a prayer of the weak. This is a prayer of those who have exhausted every earthly option—and who still refuse to give up.
PART ONE: THE MEANING BEHIND THE WORDS
What Is “Imimmaan Ummataa”?
In Afaan Oromo, imimma carries a weight that English struggles to capture. It is not simply “cry” or “shout” or “lament.” It is the specific sound of a people in collective anguish. It is the wail that rises from a village after a massacre. It is the groan of a farmer watching his harvest burn. It is the sob of a child who has lost both parents to a conflict they never understood.
Imimmaan ummataa = The cry of the people.
Not one person. Not one family. Not one clan.
The people.
The collective. The multitude. The nation.
When an Oromo says “imimmaan ummataa,” they are saying: I am not alone in my suffering. My pain is the pain of millions. And together, our cry rises louder than any gun, any prison, any lie.
What Does “Waaqni Dhugaa Keenya Nuu Haa Barbaadu” Mean?
This second half of the invocation is both a prayer and a challenge.
Waaqni – God (the supreme Creator, the Waaqa of the Oromo traditional religion, the same God known by many names across faiths)
Dhugaa keenya – Our truth (not “the truth” in abstract, but our truth—the specific, lived, historical reality of the Oromo people)
Nuu haa barbaadu – May He find for us (or “may He locate on our behalf”)
Put together: “May God find our truth for us.”
Why “find”? Because truth, for a people who have been systematically erased from history, from textbooks, from political representation, from economic opportunity—that truth has been buried. Hidden. Denied.
The speaker is asking God to dig up that buried truth. To unearth it. To present it to the world in a way that no human power can deny.
PART TWO: THE CONTEXT – WHY THIS PRAYER NOW?
A People Exhausted
The Oromo cause is not new. It stretches back generations:
| Era | Oppression | Oromo Response |
|---|---|---|
| Pre-19th Century | Independent Oromo societies with their own governance (Gadaa system) | Flourishing |
| Menelik’s Expansion (late 1800s) | Conquest, occupation, incorporation into Abyssinian Empire | Armed resistance |
| Haile Selassie Era | Cultural suppression, language ban, land alienation | Continued resistance, marginalization |
| Derg Era (1974-1991) | Mass atrocities, forced resettlement, Red Terror | Emergence of armed liberation fronts |
| EPRDF Era (1991-2018) | Ethnic federalism on paper, continued marginalization in practice | Mass protests (2014-2018) |
| Current Era (2018-present) | New promises, old patterns, renewed repression | Ongoing struggle |
After all of this—after the deaths, after the displacements, after the broken promises—what do the people have left?
Their cry. And their God.
When Earthly Justice Fails
The invocation “Waaqni dhugaa keenya nuu haa barbaadu” is spoken most often when all human systems have failed:
- Courts that refuse to prosecute those who killed Oromo protesters
- Parliaments where Oromo voices are outnumbered and ignored
- International bodies that issue statements but take no action
- Media that either ignores Oromo suffering or distorts it
- Even Oromo leaders who have betrayed the trust of their own people
When every door is closed, when every judge is bought, when every diplomat looks away—where does a people turn?
Upward.
Not out of resignation. Out of faith.
The prayer is not “God, do everything for us.” The prayer is “God, find our truth—and then let that truth do what truth always does: set the captives free.”
PART THREE: THE THEOLOGY OF OROMO RESISTANCE
Waaqa in Oromo Tradition
Long before Christianity or Islam arrived in Oromia, the Oromo people believed in a supreme Creator: Waaqa Tokkicha (the One God). This was not a distant, uninvolved deity. Waaqa was present in the rhythms of nature, in the justice of the Gadaa system, in the blessings of rain and the warning of drought.
The traditional Oromo prayer begins with:
“Waaqa, Waaqa, Waaqa – kan biyya fi samii uume, kan nama uume, kan beeylada uume…”
“God, God, God – who created the earth and the sky, who created humanity, who created animals…”
This Waaqa is a God of dhugaa (truth) and haqa (justice). The Gadaa system, which governed Oromo society for centuries, was built on the belief that leaders must be accountable to Waaqa and to the people. A leader who lied, who stole, who killed innocents—such a leader had lost the favor of Waaqa and could be removed.
The Integration of Faith
Today, most Oromos are either Muslim or Christian. But the deep structure of Oromo spirituality remains: the belief that God is on the side of truth, and that truth will eventually triumph.
When an Oromo Muslim says “Waaqni dhugaa keenya nuu haa barbaadu,” they are calling upon Allah by one of His names (Al-Haqq, The Truth).
When an Oromo Christian says the same, they are echoing the Psalmist: “Vindicate me, O God, and plead my cause against an ungodly nation” (Psalm 43:1).
When an Oromo follower of the traditional religion says it, they are calling upon Waaqa in the oldest way—as the witness to all covenants, the judge of all wrongs, the restorer of all balance.
The prayer unites. The cause unites. The God of truth is one.
PART FOUR: WHAT DOES IT MEAN FOR GOD TO “FIND OUR TRUTH”?
This is the heart of the invocation. Let us break it down.
1. Truth That Has Been Buried
For over a century, the Oromo story has been told by non-Oromos. Oromo history has been erased or rewritten. Oromo heroes have been forgotten or vilified. Oromo language was banned from schools and courts for generations.
“Finding our truth” means excavating history—bringing to light what was deliberately buried.
2. Truth That Has Been Denied
When Oromos say “We are marginalized,” the response from Addis Ababa is often denial. “Look at the constitution,” they say. “Look at the ministries,” they say. “Look at the prime minister’s ethnicity,” they say.
But the lived reality of ordinary Oromos tells a different story: land alienation, political arrests, economic exclusion, cultural contempt.
“Finding our truth” means validating lived experience—declaring that what Oromos have suffered is real, is wrong, and must be addressed.
3. Truth That Has Been Mocked
The world has a long history of laughing at the suffering of the weak. Oromo activists are called “terrorists.” Oromo protests are called “instability.” Oromo deaths are called “collateral damage.”
“Finding our truth” means vindication—proving to a skeptical world that the Oromo cry is not propaganda, not exaggeration, not victimhood theater. It is blood. It is tears. It is real.
4. Truth That Sets Free
Jesus of Nazareth said: “You will know the truth, and the truth will set you free” (John 8:32).
The Qur’an says: “And say, ‘The truth has come, and falsehood has perished. Indeed falsehood is ever bound to perish'” (Surah Al-Isra 17:81).
Oromo tradition says: “Dhugaan du’uu hin danda’u” – Truth cannot die.
“Finding our truth” means liberation—not because truth has magical powers, but because truth, once fully known, demands action. It demands justice. It demands change.
PART FIVE: THE CRY AS A POLITICAL ACT
Is This Prayer an Escape from Politics?
Some might say: “Prayer is fine, but what about organizing? What about protests? What about armed struggle?”
The Oromo invocation does not reject political action. It grounds it.
Throughout history, oppressed peoples have prayed before they fought. The enslaved Africans in America sang spirituals before they escaped. The Jews in Egypt cried out before the Exodus. The early Christians prayed in catacombs before they transformed an empire.
Prayer is not the opposite of action. Prayer is the source of action that is sustainable, ethical, and rooted in something deeper than rage.
When an Oromo says “Waaqni dhugaa keenya nuu haa barbaadu,” they are not sitting passively. They are:
- Naming their suffering as truth, not as fate
- Calling a witness higher than any human court
- Refusing despair – because if God is for us, who can be against us?
- Building community – because the cry is collective, not individual
- Claiming hope – because truth, once found, cannot be hidden again
The Cry That Cannot Be Silenced
Governments can shut down newspapers. They can arrest journalists. They can block websites. They can ban protests.
But they cannot stop a people from crying out to God.
That is why the invocation is so powerful. It operates in a realm that no earthly power can fully control. It is the voice of the voiceless. It is the prayer of the prisoner. It is the last weapon of the unarmed.
And history shows: that weapon works.
PART SIX: RESPONSES TO THE CRY
What Happens When Oromos Cry Out?
| Response | Description |
|---|---|
| From the State | Arrests, violence, denial, propaganda – the state fears the cry because it cannot fully control it. |
| From the World | Mostly silence. Sometimes a statement. Rarely action. But the cry plants seeds that may grow over time. |
| From God | This is not for any human to say. But those who cry out in faith believe that God hears – and that hearing is the first step toward answering. |
| From Within the Oromo Community | Solidarity. Shared grief. Renewed commitment. The cry reminds Oromos that they are not alone. |
A Warning to the Oppressor
To those who have caused the Oromo people to cry out – whether in Addis Ababa, in regional capitals, or in international boardrooms:
The cry has been heard.
Not just by other Oromos. Not just by human rights groups. Not just by journalists.
By Waaqa.
And Waaqa, in the end, is not mocked. Every tear has a witness. Every drop of innocent blood has a voice. Every buried truth has a resurrection day.
The cry of the Oromo people is not a threat you can shoot. It is not a protest you can disperse. It is not a story you can delete.
It is a prayer.
And prayers have a way of being answered.
PART SEVEN: LIVING THE INVOCATION – WHAT OROMOS CAN DO
Saying “Imimmaan ummataa – Waaqni dhugaa keenya nuu haa barbaadu” is not a magical formula. It is a way of life.
1. Tell the Truth
Do not lie about the Oromo cause. Do not exaggerate. Do not spread propaganda. Do not hate. The truth is strong enough on its own. Speak it. Write it. Live it.
2. Bear Witness
When you see injustice, do not look away. Take photos. Write names. Record dates. Build archives. The truth needs evidence. Be a witness.
3. Support the Cry
Financially support Oromo media, Oromo legal aid, Oromo human rights documentation. The cry needs resources to reach the world.
4. Pray – And Act
Pray as if everything depends on God. Act as if everything depends on you. These are not contradictions. They are the two wings of the same bird.
5. Forgive – But Do Not Forget
The cry of the Oromo people is not a cry for revenge. It is a cry for justice. Forgiveness is possible without forgetting. And justice is possible without hatred.
6. Unite
The single greatest obstacle to the Oromo cause is Oromo disunity. The cry is one cry. Let it come from one mouth, one heart, one people.
CONCLUSION: THE ANSWER IS COMING
Imimmaan ummataa – Waaqni dhugaa keenya nuu haa barbaadu.
The cry of the people – may God find our truth for us.
This is not a prayer of desperation. It is a prayer of certainty.
Certainty that truth exists, even when it is buried.
Certainty that God exists, even when He seems silent.
Certainty that justice exists, even when it is delayed.
The Oromo people have cried out for generations. And each generation has added its voice to the cry. Sons and daughters. Mothers and fathers. Farmers and teachers. Fighters and poets.
One day – perhaps not today, perhaps not tomorrow, but one day – that cry will be answered.
The truth will be found.
The buried will be unearthed.
The silenced will speak.
The dead will be remembered.
And Waaqa – the God of truth, the Creator of heavens and earth, the One who hears every cry – will say:
“I have heard. I have seen. I have found your truth. Now – be free.”
Until that day, the Oromo people will not stop crying out.
Because the cry is all they have.
And because the cry is enough.
May God find our truth for us.
Waaqni dhugaa keenya nuu haa barbaadu.
Imimmaan ummataa – hin duunu.
The cry of the people – never dies.
© 2026 – A Prayer for Truth, A Cry for Justice, A People’s Invocation
“NIMOONAA CAALII” AND THE SHADOW OF AMBO: One Name Among Many in a Growing Crackdown
A routine morning arrest at 6:20 AM raises urgent questions about justice, security forces, and the fate of Oromo activists.
INTRODUCTION: A NAME, A TIME, A PLACE
Nimoonaa Caalii jedhama. Jiraataa magaalaa Ambooti.
His name is Nimoonaa Caalii. He is a resident of Ambo city—a town whose very name has become synonymous with Oromo resistance, with political awakening, and with the heavy hand of state security.
On a recent morning, at exactly 6:20 AM, Nimoonaa Caalii was taken.
He was not alone. According to sources, he was arrested alongside “many other people” in an operation that has sent shockwaves through the community. They were detained at Police Station of Kebele 02 in Ambo.
The official reason? Unclear.
The accuser? The city’s security chief, Obboo Hacaaluu Gammachuu—a name that carries a painful irony for anyone familiar with recent Oromo history.
This article investigates what is known about the arrests in Ambo, the pattern of crackdowns targeting Oromo activists and residents, and the deeper questions these events raise about justice, accountability, and the rule of law.
PART ONE: WHO IS NIMOONAA CAALII?
The information available about Nimoonaa Caalii is limited—by design, perhaps, on the part of those who wish to keep his story hidden. What is known:
- Name: Nimoonaa Caalii
- Status: Resident of Ambo city
- Occupation: Not publicly confirmed, but described by community sources as a local activist or involved in community organizing
- Date of Arrest: Recent (exact date not specified in available reporting)
- Time of Arrest: 6:20 AM
- Location of Arrest: Ambo city
- Detention Location: Police station, Kebele 02, Ambo
The early morning hour—6:20 AM—is significant. This is not the time of a spontaneous arrest. This is the time of a coordinated operation: security forces moving before dawn, targeting specific individuals, catching them at home, often before families are awake.
This pattern is familiar across Oromia. It is the signature of a state that prefers to act in darkness.
PART TWO: THE ACCUSER – OBBOO HACAALUU GAMMACHUU
The man reportedly leading or authorizing these arrests is Obboo Hacaaluu Gammachuu, the security chief (kantiibaa) of Ambo city.
The name Hacaaluu carries enormous weight in Oromo memory.
Hachalu Hundessa (also spelled Hacaaluu Hundeessaa) was the beloved Oromo singer, activist, and “voice of the revolution” who was assassinated in Addis Ababa on June 29, 2020 .
Who Was Hachalu Hundessa?
Hachalu’s music gave voice to the pain, hope, and aspirations of the Oromo people. His songs—like “Maalan Jira” (“What Is Mine”)—spoke directly to issues of land alienation, displacement from Addis Ababa, and the struggle for dignity .
His assassination in 2020 sparked massive protests across Ethiopia, leading to dozens of deaths, internet shutdowns, and political instability .
The Irony of the Name
That the security chief of Ambo—the very city that produced Hachalu Hundessa—shares the name Hacaaluu is a bitter irony.
Whether Obboo Hacaaluu Gammachuu is named in honor of the late singer or not is unknown. What is clear is that the man bearing that name is now using state power to arrest residents of the same city—including, reportedly, activists and “sabboontota” (patriots or fighters) who may share the political consciousness that Hachalu Hundessa represented.
It is as if the spirit of resistance that Hachalu embodied is being policed by someone who carries his name.
PART THREE: THE PATTERN – WHAT IS HAPPENING IN AMBO?
The arrest of Nimoonaa Caalii is not an isolated incident. According to the information provided, Obboo Hacaaluu Gammachuu has been “following the mafia group and their actions” and has been sending “many sabboontota and residents” to prison.
Key Questions
| Question | What We Know |
|---|---|
| Who is the “mafia group”? | Unclear. The term could refer to organized criminal networks, political opposition groups, or a label applied by authorities to discredit activists. |
| What are the charges? | Not publicly disclosed. |
| How many arrested? | “Many” – exact number unknown. |
| Legal process? | Unclear if detainees have access to lawyers, family visits, or courts. |
| Status of Nimoonaa Caalii? | Detained at Kebele 02 police station as of last report. |
A Broader Context
Ambo has a long history as a center of Oromo political consciousness. It is the birthplace of Hachalu Hundessa. It is home to Karchale Prison, where generations of Oromo political prisoners have been held and tortured . It is a town that has seen protests, crackdowns, and the heavy presence of security forces for decades.
The current arrests fit a pattern seen across Oromia:
- Early morning raids – Security forces target homes before dawn
- Vague accusations – Detainees are often not told the specific charges against them
- Prolonged detention – Many are held without trial for weeks or months
- Lack of transparency – Families are not notified; lawyers are denied access
- Use of labels – Activists are called “terrorists,” “mafia,” or “saboteurs” to justify arrests
PART FOUR: THE HUMAN COST – BEYOND THE NAMES
Behind every name—Nimoonaa Caalii, and the “many others” arrested alongside him—is a human story.
A Family’s Morning Destroyed
Imagine: 6:20 AM. The sun is just rising over Ambo. A family is asleep. Children are in their beds. Then—banging on the door. Flashlights. Uniformed men. Demands. Confusion. Fear.
A father is taken. A son is handcuffed. A breadwinner disappears.
The family is left behind: a wife who does not know where her husband has been taken; children who do not understand why their father is gone; parents who age overnight from worry.
This is the reality of political arrest in Ethiopia today. It is not abstract. It is not statistics. It is human life interrupted by state power.
The Prison Cell
Kebele 02 police station in Ambo is now holding Nimoonaa Caalii and others. What happens inside?
History suggests: interrogation. Possibly torture. Denial of medical care. Isolation from the outside world. Pressure to confess to crimes that were never committed.
This is not speculation. It is the documented pattern of Ethiopian security forces in Oromia, as reported by human rights organizations and survivor testimonies for decades.
PART FIVE: THE DEEPER QUESTION – WHO IS THE REAL “MAFIA”?
The information provided states that Obboo Hacaaluu Gammachuu has been “following the mafia group and their actions.”
But the term “mafia” is slippery. In the context of Ethiopian state discourse, it has been used to describe:
- Political opposition groups (including Oromo activists)
- Organized criminal networks (actual criminals)
- Anyone the state wishes to discredit
A Question Worth Asking
If security forces arrest people without charge, hold them without trial, and deny them legal representation—who is acting like a “mafia”?
The state has a monopoly on legitimate violence. But when that power is used arbitrarily, without due process, to suppress political dissent—it ceases to be legitimate. It becomes its own form of organized lawlessness.
The real “mafia” may not be the activists being arrested. It may be the system that arrests them.
PART SIX: THE LEGACY OF HACHALU HUNDESSA
It is impossible to write about Ambo, about arrests, about the name “Hacaaluu,” without invoking the memory of the singer who changed everything.
What Hachalu Sang
Hachalu Hundessa did not just sing love songs. He sang about:
- Land rights – The displacement of Oromos from their ancestral lands
- Political freedom – The right to speak, to assemble, to govern oneself
- Dignity – The refusal to be treated as second-class citizens in one’s own homeland
- Resistance – The obligation to fight injustice, even at great personal cost
His music was the soundtrack of the Qeerroo (Oromo youth) movement that shook Ethiopia between 2014 and 2018. His songs were banned from state media. He was harassed, threatened, and ultimately killed .
What Hachalu Said About His Imprisonment
As a teenager, Hachalu was arrested and spent nearly five years in Karchale Prison in Ambo—the same city where Nimoonaa Caalii is now detained .
His father’s advice to him during that imprisonment is worth remembering:
“Jabaadhu gurbaa, hidhaan qoraasuma dhiiraati.”
“Be strong, boy. Prison is the crucible of manhood.”
Hachalu emerged from prison not broken, but determined. He wrote his first album while incarcerated. He turned suffering into art. He turned oppression into anthem.
The Question for Today
Would Hachalu Hundessa be arrested today, if he were still alive?
The answer is almost certainly yes.
The same state that could not tolerate his songs cannot tolerate those who carry his legacy. The arrests in Ambo—including of Nimoonaa Caalii—are part of the same dynamic: the state’s fear of Oromo political consciousness, and its willingness to use force to suppress it.
PART SEVEN: WHAT MUST BE DONE
For the sake of Nimoonaa Caalii, for the “many others” arrested, and for the future of justice in Oromia and Ethiopia, several actions are urgently needed:
1. Immediate Legal Access
- Detainees must be allowed to see lawyers
- Families must be notified of charges and locations
- Medical care must be provided for any detainee who needs it
2. Transparency
- The charges against Nimoonaa Caalii and others must be made public
- The basis for the “mafia” label must be explained
- The number of detainees and their identities must be disclosed
3. Accountability
- If crimes were committed, the accused deserve fair trials
- If no crimes were committed, the accused deserve immediate release
- Security officials who violate the law must face consequences
4. International Attention
- Human rights organizations should investigate the arrests in Ambo
- Diplomatic pressure should be applied to ensure due process
- The Oromo diaspora should document and publicize these cases
5. Community Solidarity
- Families of detainees should not be left alone
- Legal funds should be established
- The stories of the arrested must be told
CONCLUSION: A NAME THAT MUST NOT BE FORGOTTEN
Nimoonaa Caalii jedhama.
His name is Nimoonaa Caalii.
He is a resident of Ambo. He was arrested at 6:20 AM. He is held at Kebele 02 police station. He is one among many.
His name may not be known to the world. It may not trend on social media. It may not be spoken in parliaments or written in human rights reports.
But it is a name. And behind that name is a human being. And behind that human being is a family, a community, a people who have suffered too much and waited too long for justice.
The security chief who shares the name of Hachalu Hundessa—Obboo Hacaaluu Gammachuu—has power over Nimoonaa Caalii’s fate today.
But history has a way of reversing such power.
The name Hachalu is remembered not because of the authority he held, but because of the truth he spoke and the injustice he opposed.
The same will be true of Nimoonaa Caalii—and all the others arrested in the darkness of 6:20 AM.
Their names will be remembered. Their stories will be told. And one day, the system that took them will answer.
May justice come to Ambo.
May the detainees see freedom.
May the cry of the people never be silenced.
“Jabaadhu. Hidhaan qoraasuma dhala namaati.”
—“Be strong. Prison is the crucible of human being.”
This applies to Nimoonaa Caalii as well. And to all who are held for the crime of seeking justice.
© 2026 – A Report on the Arrests in Ambo, Oromia
Advocacy for Oromia 