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Feature News: Empowering Victoria’s Multicultural Homes in the Clean Energy Transition

MELBOURNE, VIC – As Victoria accelerates its shift toward renewable energy, one question remains central for many households: how can every family participate in and benefit from electrification? The answer lies not just in technology, but in accessible information and community-led support. Recognising this, the Ethnic Communities’ Council of Victoria (ECCV) is launching a pioneering new project designed to empower multicultural households to make confident, informed decisions about electrifying their homes.

Titled “Empowering Multicultural Communities at Home,” the initiative directly addresses a critical gap in the clean energy transition: ensuring that language barriers, cultural nuances, and access to trusted information do not leave diverse communities behind.

“Every Victorian deserves the opportunity to lower their energy bills and reduce their carbon footprint through home electrification,” a project spokesperson said. “But to do that, people need information that is clear, in their own language, and delivered by those they trust. That’s where this project comes in.”

A Tailored, In-Language Approach

The project will move beyond generic brochures by providing clear, culturally relevant, and in-language information about home electrification and available energy upgrades. This includes everything from understanding efficient electric heating and cooling (reverse-cycle systems) and hot water systems to navigating government rebates and installer qualifications. The goal is to equip people with the knowledge to understand their options and ask the right questions of providers.

“Information is power,” the spokesperson added. “We’re demystifying the process—from what an induction cooktop is really like to use, to how to finance upgrades—so households can make choices that are right for their family and budget.”

Community at the Core

The project’s methodology is deeply community-centric. Key activities will include:

• Local Information Sessions & Workshops: Held within community hubs, these sessions will provide practical, hands-on guidance.
• Training Community Electrification Leads: ECCV will train and support trusted community members to become local points of knowledge and guidance.
• Developing Accessible Multilingual Resources: Creating easy-to-understand guides, checklists, and digital content in multiple languages.
• Facilitating Peer-to-Peer Learning: Creating spaces for communities to share experiences, concerns, and successes.

This model ensures information is not only translated but also transcreated—adapted to be meaningful within specific cultural contexts—and delivered through trusted channels.

Navigating the Transition with Confidence

With a focus on practical support, the project aims to do more than just inform; it aims to build confidence. For many families, the upfront cost and complexity of upgrading appliances or installing solar can be daunting. By breaking down the steps, explaining long-term savings, and clarifying available support, the project helps households see a clear pathway forward.

“Our focus is on making sure multicultural communities across Victoria have the information and support they need to navigate this transition with confidence,” the spokesperson emphasised. “This is about equity, ensuring the benefits of a clean energy future—like healthier homes, lower bills, and a safer climate—are shared by all.”

The “Empowering Multicultural Communities at Home” project is set to launch in the coming months, with ECCV beginning outreach to communities across the state. It represents a vital step toward an inclusive and just energy transition for Victoria.

For more information or to express interest in partnering, community organisations are encouraged to contact the Ethnic Communities’ Council of Victoria (ECCV).

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FOR IMMEDIATE RELEASE

Community Leaders Unite in Condemnation Following Islamophobic Attack in Melbourne’s South-East

MELBOURNE, VIC – The Ethnic Communities’ Council of Victoria (ECCV) has issued a strong condemnation following a violent Islamophobic attack over the weekend that targeted an Imam and his wife in Melbourne’s south-eastern suburbs. Victoria Police have confirmed that charges have now been laid in connection with the incident.

In a firm statement, the ECCV declared, “There is no place for hate in Victoria.” The council emphasized that in the state’s multifaith and diverse community, no one should ever fear for their safety because of their religion or identity.

“We utterly condemn this attack,” an ECCV spokesperson said. “We reaffirm our shared responsibility to reject hate in all its forms and uphold the multicultural values that bind us together. This is more important than ever at a time when some elements in the community are seeking to stoke division.”

The attack has sent shockwaves through Victoria’s Muslim communities and drawn widespread concern from interfaith and multicultural leaders. It underscores a worrying trend of rising religious intolerance and highlights the urgent need for community solidarity.

Support Available for Victims

The ECCV has directed those affected by Islamophobia to crucial support services, reiterating that no one should suffer in silence.

Available resources include:

• Islamophobia Register Australia – Hayat Line: 1300 993 398
• Islamic Council of Victoria – Islamophobia Support: (03) 9328 2067
• Online reporting and support via the Islamic Council of Victoria’s website.

A Call for Unity and Vigilance

The incident has prompted a renewed call from community leaders for Victorians to stand together against bigotry. Leaders are urging the public to actively support their Muslim neighbours, report incidents of hate, and foster dialogues that reinforce mutual respect and understanding.

“An attack on one faith leader is an attack on the fabric of our entire multicultural society,” the ECCV statement concluded. “We stand in solidarity with the victims and with all Victorian Muslims, and we call on every member of our community to join us in loudly and clearly rejecting hatred and violence.”

The ECCV and other peak bodies are expected to work closely with faith groups and authorities in the coming days to address community safety concerns and promote cohesion.

The Unbroken Pen: “Daaniyaa” and the Price of Truth in Captivity

In a quiet but profound literary offering, a book titled “Daaniyaa” has emerged from a place of enforced silence, carrying a message that resonates far beyond its pages. “A person who reads this book, Daaniyaa,” it is said, “will not lose their faith, but will find their identity within it.” This is more than a tagline; it is a declaration of the book’s purpose and the defiant spirit of its author, Dhaabassa Waaqjiraa, who wrote it from within a prison cell.

The story of Daaniyaa is inextricably linked to the story of its creator, a narrative that reveals the high cost of integrity within a repressive system. Dhaabassa was not an anonymous activist in the shadows but a professional within the system itself—a producer for the Afaan Oromoo program at the Ethiopian Television (ETV). His colleagues from that time attest to his diligence and strength, calling him a “hard worker.” Yet, it was precisely this platform that became the stage for his principled stand, which would ultimately lead to his downfall.

His crime, as framed by the then-ruling EPRDF and its security apparatus (IHADIG), was a classic example of how truth-telling is criminalized. During a period when the city of Adama (Nazareth) was controversially designated as the “capital of Oromia,” Dhaabassa did what any responsible journalist and Oromo citizen might do: he challenged the official narrative on air. He presented evidence, arguing that Adama could not functionally serve as the regional capital, citing its history as a site of recurring conflict and displacement, particularly referencing the turbulent period of 1994/95.

This act of professional and civic duty was not received as such. It was twisted into an act of subversion. The state’s machinery swung into action: he was accused of having “ties with the enemy” for opposing the capital designation, and other pretexts were fabricated. Along with a colleague, Shifarra, he was arrested and imprisoned. His career was not just ended; it was used to paint him as a traitor.

Courtesy: https://www.pambazuka.org/categories/media-freedom-expression?page=150

But here lies the remarkable turn in this story: captivity became a crucible for creation. It was from within this very prison that Dhaabassa Waaqjiraa, alongside fellow inmates, gathered testimonies and composed Daaniyaa. The book is therefore a physical artifact of resistance—a testament that the walls meant to silence him only focused his voice. It embodies a powerful truth: “People who give themselves for their nation want to do something. To accomplish what they have envisioned, no circumstance or time is a limit to them. Their work is not measured by personal gain.” Dhaabassa himself is living proof.

The publication of Daaniyaa prompts a challenging reflection for the reader and the wider Oromo intelligentsia: “If you were in his place, could you have written this book? It doesn’t seem so to me.” This is not a challenge of capability, but of courage and commitment. It asks us to measure our own resolve against the standard set by those who write history from their shackles.

The final call is both an invitation and a charge: “Let the generation buy and read this book. You become for your nation what you are for yourself. You will find yourself in Daaniyaa.”

Daaniyaa is more than a memoir or a historical account. It is a mirror held up to the Oromo struggle, reflecting the enduring battle for narrative sovereignty, the persecution faced by those who speak inconvenient truths, and the indomitable will to create identity and history even from the darkest of places. It is a story of how a prison sentence was transformed into a sentence of liberation, written one word at a time.

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Historic Gathering at Odaa Roobaa: The Heero Council Ascends, Uniting the Five Branches of Arsii

In a landmark ceremony resonating with deep historical significance, the 20 Dhaddachas (Gadaa class leaders) of the Arsii Sikkoo Mandoo generation gathered under the sacred Odaa Roobaa sycamore. From this assembly, the most senior and pivotal leader, the Dhaddacha Heeroo, has formally risen, marking a decisive moment in the restoration and unity of the Arsii Gadaa system.

The ascension of the Dhaddacha Heeroo is the culmination of a major decree passed during the recent Dhaddacha Guutaa (Grand Assembly). This decree, rooted in a call made by the Abbaa Gadaa of all Arsii, Aliyyii Muhaammad-Suruur, mandated the reconstitution of this supreme council. Its purpose is to reunite the five historic branches (Baalli) of the Arsii nation—Birmajii, Bultuma, Bahara, Horata, and Roobalee—whose people are spread across the lands of Baale, Diida’a, Gadab, Albaso, Laangannoo, and Dambal.

A Unifying Vision for a Dispersed People

Abbaa Gadaa Aliyyii Muhaammad-Suruur, during his term of office, has spearheaded efforts to bring the dispersed children of Sikkoo Mandoo back to their rightful place within the Gadaa structure. Strengthening this mission, the recent decrees are a high-level strategy designed to foster unity among the five branches. The plan specifically allocates a dedicated week for the branches to meet, allowing communities separated by distance to see each other, share ideas, and discuss their collective concerns.

A Community’s Determined Effort

The successful execution of this profound ceremony is credited to the exceptional effort and organization of the broader community, particularly the people of Baalee Bahaa and the residents of the historic Laga Hidhaa district. Their deep commitment to the success of this Gadaa event underscores the living, community-driven nature of the institution.

This gathering at Odaa Roobaa transcends ritual. It is a powerful act of political and cultural revitalization, signaling the Arsii Sikkoo Mandoo’s intent to reclaim the cohesion and governance envisioned by their forefathers. As the Heero council takes its place, it reaffirms the core Gadaa principle: “Gadaan ta misaaf mirgaati” — “Gadaa is both a duty and a right.”

The rise of the Heero is not just a return to formality; it is the reassembly of a people’s parliament under their sacred tree, ready to guide their future through the ancient, yet ever-relevant, laws of balance, justice, and collective responsibility.

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The “Sera” Festival: Halaba People Herald the New Year with Ancient Timekeeping and Social Renewal

HALABA KULITO, ETHIOPIA – As the Gregorian calendar year winds down, the Halaba people are celebrating a different, deeply rooted transition: the “Sera” festival, their indigenous New Year. This annual celebration, observed from the end of the Ethiopian month of Tahsas to the beginning of Tir (late December to early January), is far more than a party; it is a vibrant testament to their ancestral timekeeping, social cohesion, and spiritual preparation for the future.

The festival is anchored in the “Mengesa,” the complex, lunar-based calendar of the Halaba. Mengesa is the final month of the year, serving as a bridge between the conclusion of the old year and the dawn of the new. During this period, the entire community engages in a profound psychological and practical reset.

“Farmers in their fields, traders in their businesses—everyone in their respective professions prepares themselves mentally and spiritually for new success,” explains a community elder. It is a time of reflection, planning, and communal alignment.

A Festival of Values: Rites of Passage and Social Reconciliation

The Sera festival encapsulates several core societal values. A key feature is the rite of passage for youth. As the festival concludes, adolescents who have come of age undergo a traditional circumcision ceremony, symbolically crossing the threshold into young adulthood and assuming new social responsibilities.

Equally significant is the festival’s role in social healing. During Sera, elders and fathers actively seek out individuals with whom they have conflicts and engage in reconciliation. This deliberate act of peacemaking ensures that the community enters the New Year united, leaving grievances behind. This social responsibility is a hallmark of the celebration.

“Sera”: More Than a Festival, A Governing Philosophy

The term “Sera” itself signifies much more than the New Year festival; it represents the Halaba’s entire traditional governance and legal system. It is the customary framework that has guided the community’s social interactions, conflict resolution, and daily life for generations.

This system includes specific institutions like:

• “Ogete Sera”: A traditional adjudication or justice system.
• “Mishala Sera”: Systems of mutual support and cooperation.

These customary laws have been preserved not in written codes, but through oral tradition and practical application, passed down meticulously from generation to generation. Their continued observance during the festival reinforces their relevance in modern life.

A Living Culture in Halaba Kulito

Today, the Halaba Sera festival is being celebrated with its traditional values intact in Halaba Kulito town. The event stands as a powerful assertion of cultural identity and intellectual heritage, showcasing the community’s sophisticated indigenous knowledge in astronomy (timekeeping), social governance, and sustainable community psychology.

As one participant noted, the festival is a dynamic display of a living culture that has navigated centuries. In an era of globalization, the Halaba’s Sera offers a compelling example of how ancient systems can provide continuity, social glue, and a unique sense of time and place, ringing in the New Year on their own enduring terms.

A City Rises, A People Displaced: Oromo Liberation Front Condemns ‘Mega Airport’ Project as Cultural Erasure

FINFINNEE / AABBUU SEERAA (BISHOOFTU) – In a forceful and detailed statement, the Oromo Liberation Front (OLF) has issued a scathing condemnation of Ethiopia’s planned new “Mega Airport” project and its adjoining “Airport City” in Aabbuu Seeraa (Bishoftu), framing it as the latest and most severe chapter in a decades-long campaign of displacing Oromo farmers and eroding their identity.

Marking a major political intervention, the OLF’s statement, dated April 9, 2026, draws a direct line from the historic displacement of Oromo clans around the capital to the imminent eviction of thousands in Bishoftu, warning that the project constitutes a form of “ethnic cleansing.”

“History Repeating, on a Grander Scale”

The OLF asserts that for the past thirty years, Oromo farmers across the region have been illegally displaced from their land for “development” projects, receiving minimal or no compensation. This, they argue, has systematically eroded Oromo culture, language, history, and collective identity.

“Particularly, the situation inflicted upon the farming community in the Finfinnee (Addis Ababa) periphery has dismantled social foundations, scattered families, and escalated to the level of national genocide (ethnic cleansing),” the statement declares. It points to the fate of clans like the Eekkaa, Galaan, Gullallee, and Abbichuu, who were displaced from their heartland to make way for the capital’s expansion and whose current whereabouts are often unknown.

The OLF accuses the government of surreptitiously reviving the controversial 2014 “Master Plan” for Addis Ababa—a proposal that sparked the historic Oromo youth (Qeerroo) protests—piece by piece under new names. The Aabbuu Seeraa airport project, they state, is a direct continuation of this plan, now “expanded and intensified.”

The Imminent Displacement: 15,000 Lives in the Balance

The core of the crisis, as detailed by the OLF, is the imminent eviction of farmers from six villages: Aabbuu Aciroo, Aabbuu Garbii, Aabbuu Kombolchaa, Aabbuu Looyyaa, Aabbuu Lugnaa, and Aabbuu Saarkamaa. This would affect an estimated 3,000 households, or about 15,000 people.

The OLF reports that despite a regional budget of 17 billion Birr earmarked for farmer resettlement and rehabilitation, the on-the-ground reality is brutal. “Starting last month,” the statement alleges, “farmers… have been forcibly ordered, in a manner of war, to leave without harvesting their crops, moving their property, or even selling their cattle.” They are reportedly being temporarily housed in Dhibaayyuu village on the outskirts of Bishoftu.

A Demand for Equity, Not Eviction

Moving beyond condemnation, the OLF lays out a concrete, four-point alternative path that rejects mere cash compensation:

1. Farmers as Shareholders: Displaced communities must be granted equity shares (abbummaa qabeenyaa) in the new airport project, making them co-owners, not casualties.
2. Intergenerational Rights: These shares must be inheritable, benefiting both current landowners and their descendants.
3. Rehabilitation Infrastructure: Immediate construction of schools, health centers, clean water, and electricity in resettlement areas.
4. Cultural Safeguards: Special programs must be established to prevent the loss of Oromo identity, language, and culture.

“The cultural genocide of a nation cannot be compensated with any amount of money,” the statement asserts.

A Broader Call to Action

The OLF pledges to fight for this solution for the Aabbuu Seeraa farmers. It also praises the legal advocacy of the Global Oda Nabe Association (GLONA) and calls on all Oromo institutions to learn from this case and proactively resist human rights violations carried out in the name of “development” across Oromia.

The statement concludes with a rallying cry: “Victory to the Broad Masses!” It frames the airport conflict as a microcosm of the larger Oromo struggle for land, self-determination, and the right to exist as a people on their own terms—not as obstacles to someone else’s progress. The coming weeks will test whether the government engages with these demands or if the bulldozers proceed, writing another painful entry in what the OLF calls a long history of displacement.

“Mega Airport or Mega Displacement?” Oromo Congress Raises Alarm Over Addis Ababa ‘Airport City’ Project

ADDIS ABABA – The Oromo Federalist Congress (OFC) has issued a stark warning and a detailed critique of the proposed “Mega Airport Project” and its adjoining “Airport City” development in the Aabbuu Seeraa (Bishoftu/Debre Zeit) area, framing it not as a symbol of progress but as a potential humanitarian and cultural disaster.

In a powerful statement of concern, the Congress denounced the current plan as a “grave and deeply worrying” strategy that will inevitably lead to the mass displacement of indigenous communities. The project, intended to expand Bole International Airport and construct a new urban center, threatens to forcibly evict over 3,000 farming families—more than 15,000 people—from villages including Aabbuu Aciroo, Aabbuu Garbii, and Aabbuu Saarkamaa.

A Violation of Land, Law, and Livelihood

The OFC forcefully challenged the narrative of the project, stating, “What is being carried out under the name of ‘development’ is in fact saamicha—dispossession.” They accused the government of ignoring their prior calls for a halt and said they are now “obliged to issue a special red alert” for the affected communities.

Citing Article 40 of the Ethiopian Constitution, which guarantees farmers’ rights to land and protection from displacement, the Congress argued the project’s “top-down” approach is illegal and unethical. “Land is the foundation of a farmer’s life, not a commodity for sale,” the statement declared, warning that short-term financial compensation will quickly vanish, leaving generations trapped in poverty.

Echoes of a Painful Past

The statement draws a direct and chilling parallel to the displacements that accompanied the expansion of the capital into surrounding Oromo areas like Boolee, Qooqaa, and Wonji. “At that time, the displaced Oromo community was scattered, losing its culture and way of life. We fear this will not be repeated in Aabbuu Seeraa,” the OFC cautioned.

They condemned the use of “world-class” labels to justify destroying the future of local inhabitants, arguing, “Any development project must be inclusive and create shared opportunities, not displace native residents from their own developmental path without their free, prior, and informed consent—a practice unacceptable both legally and historically.”

A Demand for Equity, Not Just Eviction

Moving beyond mere criticism, the OFC laid out a series of non-negotiable demands for a just path forward:

1. Immediate Halt: An immediate suspension of all eviction and demolition activities pending a credible, independent Social and Environmental Impact Assessment (SEIA).
2. Inclusive, Transparent Dialogues: Meaningful public consultations with the displaced community, local civil societies, and legal experts.
3. Community as Shareholders: The displaced community must be recognized as equity shareholders (Abbaa Aksiyoonaa) in the “Airport City” project, receiving annual dividends rather than a one-time payment for their land.
4. Cultural Safeguards: Strong legal mechanisms must be established to protect the local language, culture, and identity from being erased by the new urban sprawl.
5. Donor Accountability: The Congress called on financiers like the African Development Bank (AfDB) to verify that the project complies with international human rights standards before releasing funds.

A Question of True Development

The OFC’s intervention reframes the core question: Is this project truly for national development, or is it another chapter in the long history of displacing Oromo farmers for urban expansion? By demanding equity and inclusion, they propose a revolutionary alternative—that the original inhabitants of the land should not be its first victims of progress, but its lasting beneficiaries.

The ball is now in the court of the government and international financiers to respond. The future of Aabbuu Seeraa hangs in the balance, caught between the blueprint for a mega-city and the determined resolve of a community fighting to stay on the map.

Oromo Graduation Celebration Set to Showcase Cultural Pride in 2025 Ceremony

Organizers of the upcoming Annual Graduation Ceremony 2025 are issuing a heartfelt call to the Oromo community and its supporters, inviting them to celebrate academic achievement through a vibrant display of cultural identity.

In a statement filled with excitement, the message is clear: “We are so excited and love to meet everyone there with our Oromo attire.”

The event has positioned itself as more than just an academic milestone; it’s a powerful opportunity to affirm cultural heritage and communal pride. “We acknowledge that and are proud of how it feels to wear our traditional [attire],” the statement continues, emphasizing the deep personal and collective significance of donning cultural dress for such a landmark occasion.

This encouragement highlights a growing trend of graduates incorporating traditional garments into graduation ceremonies worldwide, transforming the standard academic regalia into a colorful tapestry of personal history and belonging. For many Oromo graduates and their families, wearing traditional attire is a profound statement of resilience, identity, and joy.

The 2025 ceremony promises to be a visually stunning and emotionally resonant gathering where caps, gowns, haddiisas, waaddas, and other traditional garments will intermingle—a celebration of both scholarly success and enduring cultural strength.

The organizers’ message has been met with enthusiastic anticipation, as the community prepares to turn the graduation into a unified and proud display of Oromummaa.

Event: Annual Graduation Ceremony 2025
Key Note: Attendees encouraged to wear Oromo traditional attire.
Message: A celebration of education, culture, and communal pride.

URGENT NEWS ALERT

CRITICAL WEATHER AND SAFETY ADVISORY: COMMUNITY COOPERATION URGED

Issued Immediately

At this moment, due to severe conditions in the region, community cooperation and information sharing are critical for safety. All residents are urged to take immediate and serious precautions.

URGENT ACTIONS REQUIRED:

1. STAY HYDRATED & CONSERVE WATER: Ensure you drink an adequate amount of water and store clean drinking water if possible.
2. MOVE TO SAFE AREAS: Immediately move away from riverbanks, floodplains, and low-lying areas.
3. SEEK RELIABLE INFORMATION: Monitor official channels for urgent updates from local authorities and emergency services.
4. AVOID NON-ESSENTIAL TRAVEL: Do not travel unless absolutely necessary. If you must travel, exercise extreme caution.
5. CHECK ON VULNERABLE NEIGHBORS: The community must now come together. Contact people you know who may be isolated, elderly, or have special needs.

COMMUNICATION IS KEY:
It is essential that we stay connected. Use your mobile phones and available online communication channels to contact family, friends, and neighbors to ensure everyone is safe and informed. Share verified information only to prevent panic.

This is a time for collective responsibility and immediate action. Please follow these instructions and await further updates from official sources.

Stay Safe. Stay Informed. Look Out for One Another.

URGENT NEWS

HISTORIC GADAA CEREMONY “BUTTAA QALUU” SUCCESSFULLY CONCLUDED IN TARREE LEEDII

MATAAHAARA, OROMIA – In a significant cultural event, the Karrayyu Oromo, specifically the Baasoo family, have successfully concluded the sacred Gadaa transfer ceremony, known as “Buttaa Qaluu” or “Irreessa Kennuu,” in their ancestral territory of Tarree Leedii. The ceremony marks a pivotal six-year preparation phase where the incoming Gadaa class prepares to assume leadership from the current “Baallii” grade.

Thousands of participants from the Baasoo family embarked on a traditional trek several kilometers from the Mataahaara area to the ceremonial grounds, meticulously observing the ancient protocols of their Gadaa system. The event was not isolated; it drew a multitude of attendees, including Abbaa Gadaas from across Oromia and other community members, who joined the Karrayyu in this profound ritual.

A Testament to Cultural Resilience

The ceremony stands as a powerful testament to the resilience of Oromo culture. Scholars and attendees highlighted its significance in an era marked by prolonged cultural pressure. “For over a century, the Oromo people have faced pressure on their culture and language,” noted one observer. “These elders, the Karrayyu, are preserving their morning culture and passing it on to future generations. Where they currently reside is a place of historical pressure.”

The Karrayyu’s ability to preserve their traditions against multifaceted pressures—linguistic, cultural, and religious—was a central theme. “They withstood pressure from all directions. The fact that they have endured and reached this point is a symbol of identity,” remarked a participant.

Scholarly Perspective on a Living System

Among the distinguished attendees was Dr. Asafa Tafarraa Dibaabaa, a researcher, writer, and academic. Dr. Asafa, who once taught among the Karrayyu thirty years ago, expressed deep reflection upon witnessing the ceremony. “As a scholar of Oromo culture, being present when called to this ceremony was a moment of great joy,” he said. “Seeing this ritual after so many years is deeply moving. What the Karrayyu are preserving is something from which other communities can also learn.”

He emphasized that the Karrayyu Gadaa system is a branch from which the wider Oromo society draws lessons, calling it a “great education.”

Logistical Triumph Amidst Challenges

Writer and journalist Wabii Kabbada, who documented the entire event, marveled at the organization. He described the immense logistical feat of assembling and hosting such a large gathering in a remote area with limited infrastructure. “The level of mobilization, the way food was provided for everyone, and the manner of inclusion was a tremendous and astonishing education. Their method of inclusion—hosting others without eating themselves—was truly distinct,” Wabii noted.

Dr. Asafa also praised the community’s collective effort in overcoming severe logistical hurdles to reach the site. “Tarree Leedii is a mountainous area, far from asphalt roads. People came from distant places under difficult conditions. The road they traveled is rough and blocked by fallen trees. From what we saw, people spent many days there clearing the trees from the road to make passage. What remained was that we attended the ceremony well and returned safely.”

The Karrayyu: Guardians of Tradition

The Karrayyu, primarily settled in the Fantaallee and Boosat districts of East Shewa, are renowned for their distinct traditions, including their attire, hairstyles (Gunfura), and dance forms. Historically pastoralists, the Baasoo and Dullachaa sub-groups have been steadfast guardians of their territorial boundaries, paying significant sacrifices to protect their land, a commitment they continue to uphold today.

This urgent news feature documents the successful execution of a vital cultural ceremony, underscoring the enduring strength and sophisticated social organization of the Karrayyu Oromo Gadaa system.

Bringing ‘Oromummaa’ into Focus: Four Decades of Reclaiming an Indigenous Legacy

JANUARY 9, 2026 – As the Oromo Studies Association (OSA) approaches its 40th anniversary, it has released a landmark statement that is part historical reflection, part scholarly triumph, and part urgent defense. The statement, authored by OSA President Dr. Ibrahim Amae Elemo, chronicles a transformative journey: from the systemic erasure of Oromo history to the global recognition of its indigenous democratic systems, and now, to a new wave of attacks targeting the scholars who brought this legacy to light.

Central to this four-decade effort is the concept of Oromummaa—a term embodying the collective values, institutions, and worldview of the Oromo people, the largest ethnic group in Ethiopia. Once dismissed, Oromummaa has been meticulously restored by OSA scholars through research that has redrawn the map of Horn of Africa studies.

From Erasure to Reclamation

The OSA’s founding in the 1980s was a direct response to a void. Prior to its establishment, Oromo heritage was not merely absent from academia and state narratives; it was actively suppressed. As the statement details, a state ideology of “Ethiopianism” promoted Orthodox Christianity, the Amharic language, and Abyssinian culture as the sole legitimate national identity. The Oromo language, Afaan Oromoo, was banned in schools and public life until 1992, and students were punished for speaking it or using Oromo names.

“The national project,” the statement asserts, “was to ‘Ethiopianize’ the peoples of the south and center through enforced cultural unification.” In this process, the Oromo—despite constituting about half of Ethiopia’s population—were portrayed as backward and ahistorical.

OSA’s intervention was revolutionary. Its scholars, many of whom were part of that first generation of students reclaiming their language, engaged in rigorous research that recovered suppressed histories. Through conferences, journals, and collaborative work, they produced a substantial body of knowledge that countered centuries of denigration and “restored collective dignity.”

Reshaping History and Highlighting Indigenous Democracy

A cornerstone of OSA scholarship has been re-examining Ethiopian state formation. Drawing on archives and oral histories, researchers have framed the expansion of the Abyssinian empire in the late 19th century as a colonial project, supported by European powers and marked by violent conquest, dispossession, and the enslavement of independent societies like the Oromo.

More celebratory research has focused on Oromummaa as an indigenous democratic worldview, anchored in three core institutions:

• The Gadaa System: A complex socio-political system featuring an eight-year leadership cycle, checks and balances, and principles of accountability and rule of law. Its global significance was recognized by UNESCO’s inscription on its Intangible Cultural Heritage list.
• Siinqee (Siiqee): A women’s institution that ensures gender balance and social justice.
• The Qaallu: The spiritual authority maintaining harmony between society, nature, and the spiritual realm.

Together, these institutions embody values of democracy, peace (nagaa), and ecological stewardship that OSA argues offer lessons of “global relevance.”

A New Era of Attacks and a Call to Action

This hard-won scholarly recognition is now under threat. The OSA statement warns of “renewed attacks on Oromo scholars and scholarship” from actors seeking to “restore inequitable power relations.”

These attacks have evolved from formal complaints accusing scholars of “hate speech” to coordinated social media campaigns that vilify Oromummaa itself as a dangerous ideology. Internationally respected figures like Professor Asafa Jalata, a pioneering sociologist, have been targeted.

“These attacks do not represent scholarly debate grounded in evidence,” the statement declares. “Rather, they reflect a politicized rejection of any scholarship that challenges centralized authoritarian narratives.” It draws a stark warning: “History demonstrates that vilification of a people’s identity is often a precursor to mass violence.”

In conclusion, the OSA issues a powerful call to the global academic community and the public. It urges the defense of academic freedom and support for Oromo scholarship, framing it not as a niche field but as vital to understanding one of the continent’s oldest continuous democratic traditions. The Oromo legacy, the statement concludes, is a contribution not only of “agricultural and animal bounty” but of a resilient, indigenous democratic way of life whose study is now more critical than ever.

#Oromummaa #OromoStudies #Gadaa #AcademicFreedom #OSA40

NEWS FEATURE

Peacemakers of Naqamtee: How a Community-Based Reconciliation Council is Healing Families

NAQAMTEE, OROMIA — In this bustling city, a quiet revolution is taking place inside homes, not on the streets. It’s led not by politicians, but by elders and respected community figures who have come together to form a local reconciliation council, or gaa’ila. Their mission: to mend the fractures within families before they reach the courthouse, and to restore peace one household at a time.

The council’s impact is tangible. To date, its members have successfully mediated and reconciled over 300 families teetering on the brink of permanent separation. But their work doesn’t end with a handshake. “It’s not just about reconciliation,” explains Luba Haayilu, a founding member. “We also follow up by visiting their homes to see how the healing is progressing, and we counsel and educate them about the principles of gaa’ila itself. The benefit is immense.”

From Courtrooms to Living Rooms

The traditional path for marital or family disputes in Ethiopia often leads to a costly, adversarial, and public court battle. The Gaa’ila council of Naqamtee offers an alternative rooted in Oromo customary law (Aadaa Seera). They describe a common scenario: a husband and wife separate, divide their property through the court, and go their separate ways, often leaving deep wounds.

“Afterwards,” says Luba Haayilu, “they come to us separately, gain understanding, seek each other out, and are reconciled. They are now living together anew, with love.”

A Personal Mission Born from Observation

For Luba Haayilu and his wife, Aadde Yashii Abbabaa, this mission is personal. They founded their council 25 years ago. The catalyst was the pain they witnessed around them. “We didn’t start this work while sitting idle,” Luba recalls. “It was because of what we saw happening on the streets.”

He shares a poignant story that compelled them to act: “A young man would marry a girl and they would have a child. However, while they loved each other, her family would intervene and separate them. ‘No, this boy is not the right man for you,’ they would say, and they would take their daughter back after she had borne his child. The young man would be left utterly heartbroken.”

Seeing this cycle of unnecessary familial destruction, Luba and Yashii decided to intervene. “We want everyone to have a stable family (gaa’ila tasgabbaa’aa),” Luba explains. “So we asked ourselves, ‘Why are we just sitting here while families are breaking apart?’ and we began this work of mercy.”

The Methodology: Listening and Facilitating Dialogue

The council’s power lies in its process. The two key principles, Luba states, are equal listening and openly identifying the root cause of the conflict. “We listen to both sides equally and we bring the source of the problem out into the open to discuss it frankly,” he says.

A primary technique is facilitating direct communication. Council members visit the family home and mediate a conversation between the spouses about their union. “We talk with them about their marriage together, and that’s how we reconcile them,” Luba notes.

Fruits of Reconciliation: A Legacy of Peace

The rewards of this decades-long work are measured in human futures restored. Luba beams with pride when speaking of the families they’ve helped. “Today, that family has had many more children. Their children have grown into adults. One of their children is now studying for a second degree. I am very happy,” he says, reflecting on one of their early successes.

The Gaa’ila council of Naqamtee stands as a powerful testament to community-driven justice. It operates on the belief that the best resolution is not a legal verdict that divides property, but a healed relationship that preserves a family. In a world of complex legal systems, they offer a simple, profound alternative: deep listening, honest dialogue, and the patient rebuilding of trust. Their 300 reconciled families are a living archive of their success, and a model for communities everywhere.

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News Feature: Portraits from a Generation of Sacrifice — The Untold Legacy of Qeerransoo

A black-and-white photograph, weathered by time yet sharp in its clarity, has resurfaced across Oromo social media and community forums. Captioned as a moment from 1980 in the Western Front (Dirree Dhihaa), it shows a group of young fighters known as Qeerransoo — “the fearless” or “the brave ones.”

These were not just any fighters. They were the children — some barely in their teens — who grew up within the folds of the Oromo Liberation Front (OLF), raised by the struggle itself. The poignant caption that accompanies the image tells a profound story: “These children were raised by the OLF and made to carry the Oromo liberation struggle — from basic membership to leadership.”

From Cadets to Commanders: A Generation Forged by Struggle

The image is more than a historical artifact; it is a testament to a generation that knew no life outside the quest for freedom. They were the Agartuu Ummata Oromoo — the “hope of the Oromo people.” In the absence of conventional childhoods, their schools were the forests and their curriculum was resistance.

As the caption powerfully notes, “The OLF is the foundation of Oromo peace.” This statement frames the sacrifice of the Qeerransoo not merely as a martial endeavor, but as the painful, necessary groundwork for a future peace — a peace they were often too young to remember but were tasked to secure.

A Living Legacy and a Call to Memory

The accompanying message is a direct, urgent appeal: “If you are in this picture and are alive, share this history with us in an orderly way. Pass it on through your own means.”

This call highlights a critical gap in the recorded history of the Oromo struggle. While the political narratives and major battles are documented, the personal, human stories of those who lived their entire youth inside the movement are at risk of being lost. The Qeerransoo represent a unique demographic: survivors of a conflict that was their only home, now living with memories that are both a personal burden and a national inheritance.

Why This Photo Matters Now

The resurgence of this image comes at a pivotal moment. As debates about the OLF’s legacy, its factions, and the path forward for Oromo nationalism continue, this photograph grounds the discussion in human cost and generational sacrifice. It asks uncomfortable questions:

• What happened to these children of the revolution?
• How does a society recognize and reintegrate those whose entire upbringing was militarized for a cause?
• Where do their stories fit into the official history of the struggle?

The photo of the Qeerransoo is a silent but powerful rebuttal to any simplified history. It reminds viewers that the OLF was not just a political or military structure; for many, it was a family, a home, and a fate. Their faces, frozen in a moment from 1980, are a bridge between a past of immense sacrifice and a present still grappling with its meaning.

Epilogue: Seeking the Faces

The search is now on, led by historians, veterans, and a curious younger generation. The plea is clear: if you recognize yourself or a loved one in this frame, your story is not just your own. It is a vital chapter in the story of the Oromo people’s long walk toward dignity and self-determination. The request is for more than just identification — it is for testimony, for context, and for the preservation of a legacy written in the youthful faces of the fearless.

Melbourne, VIC – The Ethnic Communities’ Council of Victoria (ECCV) has extended its deepest sympathies to the family and friends of 16-year-old Ater Good, who was killed near his home on a Fitzroy street in the early hours of Saturday morning.

The tragic death has sent waves of grief through the local community, particularly impacting Victoria’s South Sudanese community, who are mourning yet another young life lost.

“We are deeply aware of the impact this tragic event has had on Victoria’s wider South Sudanese community,” an ECCV spokesperson said. “Too many young lives have already been lost over the past year, and community leaders are right to ask why.”

Ater has been described by his family as a deeply loved and cherished son and friend. Victoria Police are investigating the circumstances surrounding his death.

In a statement, the ECCV expressed solidarity with South Sudanese families and community members who are rallying to support one another during this painful time. The council also acknowledged the community’s urgent calls for answers and concrete measures to improve safety.

“ECCV stands with South Sudanese families and communities who are supporting one another at this time,” the spokesperson added. “We also acknowledge their urgent calls for safety, answers, and practical action, so that no more families have to experience such loss.”

The loss of Ater Good has amplified concerns about youth safety and community violence, with many urging greater support for young people and stronger intervention strategies to prevent future tragedies.

Funeral arrangements and community-led vigils are being organized, as friends, family, and community leaders come together to mourn and seek a way forward.

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FEATURE COMMENTARY

Buttaa Qaluu: The Gadaa Ceremony of Consecration and the Sacred Bond of Karrayyu Stewardship

In the heart of Oromia, among the intricate pillars of Gadaa governance and ritual, there exists a sacred ceremony known as Buttaa Qaluu. Often referred to poetically as “Irreecha goobaa kennuu” — the giving of the festival of Irreecha — this ritual transcends mere celebration. It is a profound act of spiritual and political consecration, a moment when cyclical authority is solemnized, and the land itself is entrusted to its guardians.

The ceremony is anchored in a specific and revered geography: the plains of Tarree Reeddii, within the territory of the Warra Baasoo in the Ardaa Jilaa district. This is not a random location. Tarree Reeddii is more than land; it is a historical and ritual fulcrum, a site where the cosmic order reflected in the Gadaa system touches the earth.

The text reveals a crucial dimension of this ritual: “Tarree Reeddii ardaa jilaa Karrayyuun itti baallii waliif dabarsee kennuu dha.”
(It is at Tarree Reeddii in Ardaa Jilaa that the Karrayyu mutually confer and bestow the Baallii [authority/term of power].)

This single line unravels deep layers of meaning:

1. The Karrayyu as Custodians of the Ritual: The ceremony is intrinsically tied to the Karrayyu clan, a major Oromo lineage known as stalwart guardians of Gadaa traditions. Their role here is not passive; they are the active conduits and mediators of power. The act of “mutually conferring” the Baallii suggests a collective, deliberative process rooted in consensus, a core democratic principle of Gadaa.
2. Baallii: More Than Just Power: The Baallii is the Gadaa grade of leadership, an eight-year term of political, military, and ritual authority. Its conferral is the climax of the Buttaa Qaluu. The use of “kennuu” (to bestow/give) frames this not as a seizure of power, but as a sacred offering and a heavy responsibility being passed from the outgoing Gadaa class to the incoming one, under the auspices of the Karrayyu and witnessed by the community and the divine (Waaqa).
3. Irreecha Goobaa Kennuu – A Metaphor of Renewal: Linking this ceremony to Irreecha (the Oromo thanksgiving festival) is deeply symbolic. Irreecha celebrates the end of the dark rainy season and the blossoming of spring; it is a festival of gratitude, cleansing, and renewal. To call Buttaa Qaluu the “giving of Irreecha” implies it is the source of that renewal, the ritual moment that ensures the cyclical rebirth of the natural and social order. The new leadership (Baallii) is thus bestowed as a gift to the people, meant to usher in a season of peace, fertility, and justice.

The Larger Significance

The Buttaa Qaluu at Tarree Reeddii is therefore a linchpin in the Gadaa universe. It is:

• A Transfer of Mandate: The peaceful, ritualized transfer of supreme authority.
• A Covenant with the Land: The ceremony ties the new leaders’ legitimacy to a specific, sacred geography, grounding their rule in the soil and history of their people.
• A Clan’s Sacred Duty: It highlights the essential, non-competitive role of specific clans like the Karrayyu as upholders of the system’s integrity.
• A Living Democracy: It demonstrates Gadaa as a living system where power is not taken but received, not owned but held in trust, and always linked to the well-being of the community and the environment.

In an era where political transitions are often marked by conflict, the image of the Karrayyu at Tarree Reeddii, overseeing the mutual and solemn bestowal of the Baallii, stands as a powerful testament to an indigenous African model of democratic renewal, sacred stewardship, and enduring peace.

This ceremony reminds us that true authority is a gift given by the people, through tradition, for the renewal of all life.

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A Call to Heritage: The Sikkoo Mandoo Gadaa Assembly Convenes in Baalee Bahaa

LAGA HIDHAA DHAADDACHOO, OROMIA, ETHIOPIA – In a significant cultural and political event, the Sikkoo Mandoo Gadaa generation is set to hold its major assembly, the Ya’a Dhaddacha Guutaa (Grand Assembly of the Dhaddacha), from April 9th to 11th, 2026. The gathering will take place on the historic lands of the Dhaddacha Heeroo in Laga Hidhaa Dhaddacha, Baalee Bahaa Zone, marking a powerful moment of revival and continuity for the Oromo people’s indigenous governance system.

The assembly follows a pivotal decision made during a previous meeting, where twenty Dhaddachas (Gadaa class leaders or representatives) of the Sikkoo Mandoo generation resolved to formally return to their positions. The 21st Dhaddacha is located in Hosaana.

This convocation is more than a ceremonial gathering; it is a deliberate act of cultural reclamation. “The Oromo people are in a critical and necessary time to reclaim their identity under the Gadaa System from the places where it was taken from them in the past,” the announcement states. The event is positioned as distinct and vital, especially during a period of political transition in Ethiopia, where the Oromo are placing great emphasis on recovering their historical identity and autonomous systems.

A Gathering of National Significance

The Baalee Bahaa Zone Administration Communications Office, which released the call, emphasized the national importance of the event. “This assembly belongs to all Oromos,” the announcement declares, extending a special invitation to the children of Arsii, particularly the Ilmaan Arsii Sikkoo Mandoo, the specific lineage of this Gadaa generation.

The message is a communal summons: “We share this call together so that we may restore our system in its rightful place.” The statement underscores a collective responsibility to witness and participate in this act of restoration, urging Oromos from near and far to attend. Reports indicate that participants are already beginning their journeys from distant areas to converge on the historic site.

Context: The Gadaa System in Modern Ethiopia

The Gadaa system is a millennia-old, complex socio-political system of the Oromo people, based on democratic principles, generational classes, and cyclic leadership. It was historically suppressed by successive Ethiopian states. Its contemporary revival is deeply intertwined with the Oromo political awakening and struggle for self-determination over the past decades.

The convening of such a formal, large-scale Gadaa assembly in 2026 occurred against a backdrop of major political change in Ethiopia. It reflected a grassroots-driven movement to assert cultural sovereignty and provide a framework for governance and social organization rooted in Oromo tradition, parallel to the modern state structures.

The Site: Dhaddacha Heeroo

The choice of location is deeply symbolic. Dhaddacha Heeroo is not a random field but a site laden with historical memory for the Arsii Oromo and the Sikkoo Mandoo generation. Holding the assembly there represents a physical and spiritual return to a source of authority and law, anchoring the future of the Gadaa system in the sacred geography of the past.

As final preparations are completed, the Ya’a Dhaddacha Guutaa stands as a testament to the resilience of the Gadaa system. It is a vivid demonstration of a people actively piecing together the fragments of their heritage, not as a museum exhibit, but as a living, breathing framework for identity and governance in the 21st century.

FEATURE: 75th Goba System Ceremony in Oromia Showcases Living Gadaa Legacy for Modern Development

ARDHA JILA TARE LEDI, Fantale District, East Shewa, Oromia – In a vibrant display of living heritage, the 75th Gadaa System handover ceremony, known as Goba, was successfully held last week, transferring leadership from the outgoing Gadaa Michile (age-set in power) to the incoming Gadaa Halchisa. The ceremony, meticulously observed in Ardha Jila Tare Ledi, underscores a determined revival of a system once under pressure, now being actively harnessed for contemporary social and economic progress.

The Gadaa system, the indigenous democratic socio-political governance system of the Oromo people, is more than a cultural ritual. As emphasized by speakers at the event, it is a repository of values increasingly seen as crucial for national development.

From Ritual to Resource: Gadaa Values for Modern Development

Gobenya Hola, Secretary of the Union of Tulema Abba Gadaas and Oromo Abba Gadaas, articulated this forward-looking vision. “The Gadaa system possesses values useful for the country’s development and growth,” Hola stated. He highlighted ongoing efforts to make these values serve economic and social development, pointing to the Busa Gonofa—a traditional conflict resolution and reconciliation method—as a prime example now being implemented at the regional state level.

Furthermore, Hola detailed structural initiatives to integrate Gadaa into governance, noting the establishment of traditional courts (Sirnaa Seeraa) down to the smallest administrative unit (Kebele) to ensure justice is accessible through the system’s principles.

A System Reclaimed and Institutionalized

Abba Gadaa Gobenya also outlined the remarkable institutional comeback of Gadaa. “The Gadaa system and its value, which had weakened due to various reasons, is being restored,” he declared. This revival is now formalized within the education system, with curricula developed for schools to teach the principles of Gadaa, actively guiding the public.

“The focus now transcends just strengthening and preserving Gadaa,” he continued. “We are working intently to apply it to the nation’s landscape development, and to make it serve social and economic progress.”

Ensuring Democratic Continuity

The Union of Oromo Abba Gadaas is also leveraging the system’s inherent democratic checks and balances. Through the union, efforts are underway to ensure the Baallii (term of power) is not extended and that the transfer of power is timely and orderly—a principle at the very heart of the Gadaa cycle’s eight-year leadership transition.

Preparations are already in motion for the next major transition in the upcoming Ethiopian year (2018 E.C.), where the 70th Tulema Oromo Abba Gadaa will formally hand over authority to the 71st.

A Testament to Enduring Democracy

Other participants echoed the system’s contemporary relevance. Abba Gadaa Sabu Godana noted that the Goba ceremony itself is a testament to how profoundly democratic the Gadaa system is. He explained the ceremony’s symbolism, marking the transfer of leadership from the Karrayyu clan to members of the Dulecha clan, a rotation predetermined by the system’s generational classes.

Abba Gadaa Qumbi Waqeyo, organizer for the Boset District Abba Gadaa Committee, framed the system in national terms. “The Gadaa system, founded on democratic principles, is one under which peace and development continue, and a nation and generation is built,” he said. He issued a collective call to action, urging the current generation to work together to safeguard the system’s values, support its structures, and ensure its implementation for a resilient future.

The successful ceremony in Fantale stands as a powerful symbol: a millennia-old system is not only being preserved but is being actively studied, structured, and promoted as a viable framework for governance, justice, and sustainable development in modern Ethiopia.

Forging Connections in the West: SSI Leads Cross-State Mission to Strengthen Multicultural Services and Combat Family Violence

PERTH, WA – In a significant push to expand national collaboration on migrant integration and social support, a delegation of senior leaders from Settlement Services International (SSI) recently concluded a strategic multi-day mission to Western Australia. The visit, centered on relationship-building and knowledge exchange, highlighted a shared commitment to enhancing services for multicultural communities across state lines.

The delegation, which included SSI CEO Violet Roumeliotis AM, alongside senior colleagues Brad Chilcott AM, Gulnara Abbasova, and the author, traveled to Perth to support their newest WA-based colleague, Tharanga De Silva, and engage directly with key stakeholders on the ground.

“This was a mission of listening, learning, and laying the groundwork for stronger partnerships,” the delegation noted. “The insights gained from stakeholders in Western Australia are invaluable as we work to tailor and improve national service delivery.”

The itinerary underscored the trip’s high-level strategic nature. A major highlight was being hosted at WA’s Parliament House by the Hon Klara Andric MLC. The delegation also held productive meetings with federal and state parliamentarians, including Senator the Hon Sue Lines, Sook Yee Lai MLA, and Tania Lawrence MP, Member for Hasluck, appreciating their openness and commitment to community-focused policy.

Moving from government to grassroots, the week featured a series of impactful meetings:

• With the City of Stirling, where officials including Janeice Carrascalao and Elizabeth Richard exchanged vital program knowledge and local government perspectives.
• With the Western Australia Multicultural Association (WAMA), engaging with Mr. Simon Lee and Mrs. Helen Job to understand the local multicultural landscape.
• With Ramdas Sankaran, CEO of the Multicultural Services Centre of WA (MSCWA), and Louise Giolitto, CEO of the Western Australian Council of Social Service (WACOSS), discussing systemic support and collaboration.

A key focus of the visit was SSI’s innovative work in combating Family and Domestic Sexual Violence (FDSV) within multicultural communities. This culminated in a Community & Faith Leaders Forum, generously hosted by the Hon Ayor Chuot MLC. The forum, attended by over 18 leaders, showcased a new e-learning module developed by SSI in partnership with the Federation of Ethnic Communities’ Councils of Australia (FECCA). The module is designed to equip community leaders with the tools to identify signs of FDSV and respond appropriately, a critical step in early intervention.

“We were particularly grateful for the opportunity to present our FDSV prevention tools,” the delegation shared. “Empowering community leaders with this knowledge is essential to creating safer environments for all.”

The visit also served to highlight SSI’s specific service offerings, such as a productive discussion with Caroline Speirs, Director of Community Engagement Projects at the Department of Communities, regarding SSI’s Multicultural Foster Care services.

The SSI delegation expressed profound gratitude to all stakeholders for their warm welcome and candid discussions. The trip has firmly established a foundation for future collaboration, with a shared goal of strengthening support systems and fostering more inclusive, resilient communities across Australia.

Beyond 16 Days: Dandenong Advocate Champions Sustained Action Against Family Violence

DANDENONG, VIC — While the global campaigns of the 16 Days of Activism against Gender-Based Violence and International Human Rights Day have concluded for another year, a clarion call for continuous, localised action echoes through one of Victoria’s most diverse communities. Local advocate and member of the Victoria Police Multicultural Reference Advisory Board is urging residents to make the fight against family violence a daily commitment.

“The calendar may have moved on, but our work cannot stop,” the advocate stated. “We must continue to raise Family Law awareness and call out behaviours that encourage violence every single day. This is how we build a truly safe environment for everyone in our multicultural community.”

The call to action follows powerful local demonstrations of solidarity. Last month, the advocate joined over 1,000 community members in the City of Greater Dandenong’s annual Walk Against Family Violence—a visible testament to the growing collective resolve to address this critical issue.

The event was highlighted by a stirring address from keynote speaker Elvis Martin, whose personal insights resonated deeply with the diverse audience. “Hearing from voices like Elvis is powerful,” the advocate noted. “It connects the issue to real experiences and inspires others to speak up and seek change.”

The advocate directly linked the path to safer communities with two key pillars: the adoption of Australian family law and the promotion of healthy lifestyles. This dual approach, they argue, is essential for protecting the most vulnerable and shaping future generations.

“Understanding and adopting Australian law is non-negotiable for safety and justice,” they explained. “Coupling this with a healthy, respectful lifestyle creates the foundation we need. Together, they allow us to lead our younger generation toward a better, violence-free future.”

This perspective underscores a crucial mission within multicultural advocacy: navigating the complex intersection of cultural practices, legal rights, and community safety. As a bridge between Victoria Police and diverse communities, the advocate’s work focuses on ensuring all residents, regardless of background, know their rights, understand the law, and can access support without fear.

The message from Greater Dandenong is clear: ending gender-based and family violence is not a seasonal campaign. It is a sustained, community-wide effort that demands ongoing education, unwavering courage to challenge harmful norms, and a united front dedicated to safety for all.

The community is encouraged to seek information on family law and support services through local councils, legal aid, and family violence hotlines.

In a powerful display of unity, a coalition of Victoria’s diverse multicultural and multifaith communities gathered last night for a solemn vigil, offering a collective embrace to the Jewish community following the devastating antisemitic terror attack in Sydney.

Held at St Peter’s Eastern Hill Hall and convened by the Victorian Multicultural Commission (VMC), the event marked one week since the tragedy at Bondi Beach that claimed fifteen innocent lives. The vigil served as a profound reaffirmation of the state’s shared commitment to respect, compassion, and the unbreakable bonds of social cohesion.

“Antisemitism has no place in our society,” stated the VMC, a sentiment that echoed throughout the evening. “Together, we stand united against hate and violence, committed to building a Victoria where every community feels safe, respected and supported.”

The ceremony saw leaders from across Victoria’s social fabric standing shoulder-to-shoulder. The Minister for Multicultural Affairs, Ingrid Stitt MP, joined the gathering, underscoring the government’s solidarity. The atmosphere was one of shared grief and unwavering support.

Naomi Levin, CEO of the Jewish Community Council of Victoria, delivered a heartfelt address, giving voice to the profound pain and anxiety reverberating through the Jewish community. “The trauma of such a targeted attack is deep and personal,” she shared with the assembled crowd, her words met with a respectful and empathetic silence.

This theme of shared humanity was amplified by faith leaders. Archbishop Ric Thorpe, Phong Nguyen, and Batul Gulani each offered condolences and emphasised the critical importance of maintaining harmony and mutual understanding among all Victorians.

In one of the vigil’s most poignant moments, fifteen candles—provided by the Jewish Museum of Victoria—were lit by multicultural community leaders. Each flame represented a life lost in Sydney, a silent, glowing tribute to the victims. Following the lighting, Rabbi Ralph Genende OAM offered a moving memorial prayer, filling the hall with a spirit of remembrance and solace.

The evening culminated in a symbolic act of communal care. Together, the diverse assembly walked the candles and bouquets of flowers from the hall to the nearby East Melbourne Synagogue. This quiet procession through the streets was a visible testament to a simple, powerful truth: in Victoria, no community mourns alone.

The vigil, marked by the hashtags #UnityandSolidarity, #VMC, and #MulticulturalVictoria, stands as a clear counterpoint to the language of division. It demonstrated that the collective response to hatred is not fear, but a stronger, more determined fellowship—a promise etched in candlelight to protect the inclusive heart of the state.

FEATURE NEWS

“WE ARE NOT FREE FROM FEAR”: A COMMUNITY LEADER’S SOBERING ASSESSMENT ON THE STATE OF OROMO SOLIDARITY

By Maatii Sabaa
Date: December 11, 2023

In a poignant and critical address that has resonated across the Oromo diaspora and within Ethiopia, Obbo Dirribi Damusee, the former Chairman of the influential Maccaa and Tuulamaa Association (MTA), has delivered a stark analysis of the current condition of the Oromo people. His message, steeped in the gravity of lived experience and historical awareness, cuts to the heart of contemporary struggles.

“The Oromo people today are not free from fear; they live in a state of fragmentation and internal division,” Dirribi stated, articulating a concern shared by many observers. “The community has awakened, yes, but it has not yet unified itself. It still lacks genuine ownership of its own cause.”

These words, shared during a recent community forum, transcend mere opinion. They represent a sobering diagnosis from a figure deeply embedded in the long history of Oromo organizational and intellectual resistance. The MTA, which Dirribi once led, is historically recognized as a crucial incubator for Oromo national consciousness, making his critique particularly significant.

Awakening Without Unity: The Core Dilemma

Dirribi’s statement draws a critical distinction between awakening and ownership. The Oromo people, especially following the watershed protests of 2014-2018, have undergone a profound political and cultural awakening. A new generation has fiercely challenged historical narratives and demanded rights, visibility, and self-determination.

However, Dirribi suggests this awakening has not yet crystallized into a sustained, unified, and self-directed movement. The term “of-birratee jira” (fragmented, divided) points to the internal fractures—political, ideological, and regional—that continue to hamper collective action. The “sodaarraa bilisa miti” (not free from fear) acknowledges the persistent climate of political repression, violence, and insecurity that prevents the full and free expression of Oromo political will.

The Challenge of “Ownership” (Keessummaa)

The most profound part of his message lies in the concept of “keessummaa” – ownership, agency, or authentic stewardship. Dirribi contends that for the Oromo struggle to transcend reaction and achieve its objectives, the community must move beyond being merely awakened to external stimuli. It must cultivate an internal, collective ownership of its institutions, its political projects, and its future direction.

This implies building resilient, accountable, and transparent structures that are truly of the people, by the people, and for the people. It is a call to move from protest to sustained institution-building, from fragmented reactions to a cohesive, long-term strategy owned by the community itself.

A Veteran’s Voice in a Critical Time

Obbo Dirribi Damusee’s intervention comes at a critical juncture. The Oromo people, and Ethiopia at large, face immense uncertainty. His words serve as both a caution and a guide:

• A Caution: Against the dangers of division and the illusion that awakening alone is sufficient. Fear and fragmentation remain formidable adversaries.
• A Guide: Toward the harder, more meticulous work of building internal unity, fostering genuine leadership accountable to the people, and claiming full ownership of the struggle’s direction and destiny.

The message is clear: the path to true freedom requires conquering internal divisions as surely as it requires confronting external obstacles. The awakening was the first, essential step. The challenge now, as framed by this elder statesman, is to transform that awakening into an unshakeable, self-determined unity. The question left to the community is how to answer this call.

Feature Commentary: “Gender-Based Violence: The Global War – A Survivor’s Call to Conscience”

By: Najat Hamza | January 5, 2026

Najat Hamza’s return to writing is not a quiet one. It is a roar of pain, a meticulously argued indictment, and a survivor’s manifesto. Her article, “Gender-based Violence: The global War against Women and Girls,” transcends a simple opinion piece. It is a forensic analysis of a global crisis, a psychological breakdown of domestic terror, and a deeply personal plea rooted in the specific soil of Oromia, Ethiopia. Hamza masterfully weaves the universal with the local, forcing the reader to see a worldwide epidemic through the devastatingly specific cases of Qanani and Ayyantu.

From “Women’s Issue” to Human Catastrophe: Reframing the Crisis

Hamza’s opening salvo is a crucial reframing. She immediately dismantles the marginalizing label of “women’s issue.” Her language is deliberate and expansive: a “global human-rights crisis,” a “public-health emergency,” a “social and economic catastrophe.” This terminology is strategic. It moves the problem from the periphery of societal concern to the center of our collective survival. By citing the WHO statistic—that staggering 1 in 3—she universalizes the experience, proving this is not confined by geography, wealth, or culture. The “global south and global north” both bear this stain. This establishes her authority; she is not speaking from parochial anger, but from a documented, planetary reality.

The Anatomy of Entrapment: Demystifying “Why Didn’t She Leave?”

The core of Hamza’s commentary is a brilliant, painful public service. She directly confronts the chorus of victim-blaming questions that inevitably arise: “Why did she stay?” She doesn’t just condemn these questions; she annihilates their premise with a clinical walkthrough of the cyclical mechanics of abuse.

Her breakdown of the phases—Tension, Explosion, Justification, Honeymoon—is more than descriptive. It’s an education. She explains how violence is not the beginning, but the “completing act” of a long process of psychological and spiritual dismantling. The “honeymoon phase” is identified with chilling accuracy as the engine of entrapment, a “false sense of security” that is, in fact, a survival trap.

Most critically, she highlights the lethal paradox: “The most dangerous time for a woman… is when she decides to leave.” This single sentence is a devastating rebuke to simplistic solutions. It explains why leaving is not an act of simple courage, but a high-stakes gamble with life itself. The abuser’s ultimate tool, she argues, is not just the fist or the acid, but the “fear of retaliation and death” that freezes victims in place.

A Spotlight on Home: Patriarchy as a Justice-Denying System

While grounding her argument in global data, Hamza makes a powerful choice to focus on Ethiopia. Here, her analysis sharpens into a critique of systemic patriarchy. She moves beyond individual perpetrators to indict the “system built to protect men,” a system that “revictimizes” the dead and “forbids healing” to the living by “denying justice.” This is a crucial pivot from seeing violence as discrete criminal acts to understanding it as a culture-sanctioned phenomenon. The cases of Qanani (killed) and Ayyantu (disfigured, living without justice) are not presented as anomalies, but as logical outcomes of this system. They become symbols of a spectrum of suffering—from stolen life to a life sentenced to visible and invisible scars.

The Call: Men’s Accountability and the Crime of Silence

Hamza’s prescription is unambiguous and challenging. “The hard truth is that men must hold men accountable.” She calls out the gap between opposing violence “in theory” and tolerating it “in practice.” Her most potent moral charge is against complicity: “Silence is not neutrality. Silence is protection for the perpetrators.” This transforms every bystander, every relative who looked away, every community elder who urged reconciliation, into an actor in the tragedy. The “witnesses who choose silence for their comfort” are, as she states, “part of the problem.”

Her final, impassioned crescendo universalizes the victim again—she can be educated, powerful, traditional, of any class or color. “It can look like me, you… the daughter you love…” This is an empathetic bridge, a plea to see every woman as potentially vulnerable within the unequal architecture of our societies.

Conclusion: A Survivor’s Resolve

Najat Hamza signs off not just as a commentator, but as “A survivor !!!” This personal claim transforms the entire article. It is no longer just analysis; it is testimony. Her hashtags—#JusticeforQanani, #BreakYourSilence—are not slogans, but the distilled essence of her argument: memory and voice.

Hamza’s commentary succeeds because it is intellectually rigorous and emotionally resonant. It educates as it accuses, explains as it condemns. She provides the language, the framework, and the moral imperative to see gender-based violence for what it is: a pervasive war requiring not just individual compassion, but systemic rebellion and the relentless, vocal accountability of an entire society—starting with the men within it. Her return to writing is a gift of clarity and a formidable call to arms.

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A Window into Continuity: The Karrayyu “Jila” Ceremony and the Passing of a Sacred Covenant

The report from the Karrayyu community offers a profound glimpse into a living tradition, where the ancient and the contemporary intersect in a ceremony of deep cultural and spiritual significance. At its heart, this is a story of covenant, continuity, and the careful orchestration of communal responsibility.

The Central Act: A Sacred Transfer of Responsibility

The core event is the “Jila,” a cornerstone Gadaa ceremony for the Karrayyu. The focal point is the transfer of the sacred “Baallii” (often a wristband or a strip of leather) from Abdoo Gobbee to a young boy, Arbooyyee. This is not a simple gift; it is the symbolic passing of a sacred duty. The Baallii represents a covenant—a promise and a responsibility that is now entrusted to the next generation. The fact that it is given to a 10-year-old boy, with the instruction to prepare for a ceremony two years hence, illustrates the Gadaa system’s precise, long-term pedagogy. Leadership and spiritual stewardship are cultivated from childhood.

The Community in Concert: A Symphony of Roles

Perhaps the most powerful aspect of the report is its detailed depiction of communal mobilization. The ceremony is not just about the principal actors (Abdoo Gobbee and Arbooyyee) or the political leaders (Warri Aangoo). It is a societal undertaking:

• The Elders (Jaarsi Hawaas): They are the temporal custodians. Their role in passing the Baallii after six years and overseeing the final covenant (waadaa) is crucial. They bridge the human and the divine, ensuring protocols are followed.
• The Administrators (Bulchiinsa): They handle logistics and governance, ensuring the event’s structure aligns with both tradition and practical necessity.
• The Families and Community Members: Their duties are vividly enumerated: purchasing finery (fiinoo/fiingee), building temporary structures (mana godhata), preparing sacred food and drink (nyaataafi dhugaatii ayyaanaa), and contributing livestock (bokkuu murata). This list transforms the ceremony from an abstract ritual into a tangible, collective project.

The Ultimate Purpose: Peace, Blessing, and Stability

The final goals of this immense effort are unequivocally stated: to ensure peace (nagaan), blessing (araaraan), good governance (bulchu), and national stability (biyya tasgabbeeffachuu). The Jila is, therefore, not a retrospective festival but a proactive, spiritual investment in the future. The community, through prescribed roles and shared labor, participates in a ritual act intended to generate cosmic and social harmony. The “irreessa fuudha” (taking of the covenant) is the solemn moment where these collective efforts are sanctified.

A Living System in a Modern World

The text, signed by [Abba Ebba] (a Gadaa title), stands as a testament to the resilience of the Gadaa system. It functions as both a sacred script and a community bulletin. In one frame, it records a timeless ritual transfer; in another, it actively coordinates modern logistics—from shopping for clothes to managing resources. This duality is its strength. The Karrayyu are not merely performing a relic; they are dynamically applying their constitutional system to administer a ceremony designed to secure their wellbeing for another cycle.

In conclusion, this brief report opens a window onto a world where governance, spirituality, social duty, and art are inseparable. The passing of the Baallii from an elder to a child is the seed; the meticulously organized labor of the entire community is the soil that allows the ancient tree of Gadaa to bear fruit once more—fruit intended to be peace, blessing, and stability for all.

Feature News: A New Year’s Covenant – Oromo Youth Pledge Action to Fulfill “The Price of Freedom”

As the Oromo community worldwide celebrated the dawn of a new year, a powerful and solemn pledge emerged from its youth vanguard, framing the occasion not just as a celebration, but as a moment of collective accounting and renewed commitment.

In a statement reflecting the spirit of the season, representatives of the Oromo youth movement affirmed their core aspirations: “Our hope is for the freedom, dignity, peace, and security of our people.” This declaration, however, was immediately coupled with a stark acknowledgment of responsibility. They stated they stand firmly “under the vanguard of the Qeerroo Bilisummaa Oromoo (QBO), which is led by the OLF,” ready to shoulder the burden required to make that hope a reality.

The most striking element of their message was the concept of a debt to be paid. “To fulfill that hope… we have paid and will continue to pay the necessary price,” the statement read. This “price” is understood as the immense sacrifices—lives lost, freedoms curtailed, and years of struggle—endured by the Oromo people throughout generations of what they term “the darkness of subjugation.”

The message transforms New Year’s optimism into a blueprint for action. It positions the coming year not as a passive waiting period, but as an active campaign to “lead our people from the darkness of subjugation into the light of freedom.” This imagery powerfully defines their political struggle as a journey toward enlightenment and liberation.

The closing acclamations—“Long live the OLF! Victory is for our people!”—root this forward-looking energy in the existing political structure and collective identity. It confirms the QBO’s alignment with the Oromo Liberation Front’s historical mission while placing the agency for the final push squarely on the shoulders of the mobilized youth.

Analysts see this statement as a significant articulation of the movement’s current phase. It moves beyond protest and resistance toward a language of fulfillment and debt settlement. The youth are not just asking for freedom; they are announcing their intention to actively “pay for it” through continued struggle and sacrifice, seeing themselves as the executors of a long-held national promise.

The feature of this news is its encapsulation of a pivotal mindset: the Oromo New Year has become a time to audit the balance sheet of the struggle. The hopes are the credit; the sacrifices are the debit. The message from the youth is clear—they are committed to closing the ledger, whatever the cost, until the account of freedom is settled. The journey from darkness to light, they assert, is a bill they are prepared to pay in full.

Feature Commentary: The Covenant Renewed – How a Washington D.C. Celebration Forged a Blueprint for Continuity

On the surface, the gathering by the Washington D.C. chapter of the Oromo Liberation Front (OLF-Konyaa) was a familiar ritual: the commemoration of Oromo Liberation Army (WBO) Day and the celebration of Amajjii, the Oromo New Year. Yet, within the traditional prayers (eebba), speeches, and shared resolve, a powerful and sophisticated blueprint for the struggle’s future was being articulated—one that skillfully wove together gratitude, clear-eyed assessment, intergenerational blessing, and a philosophy of endurance.

The ceremony, opened by the spiritual invocation of veteran leader Jaal Qaxalee Waaqjiraa, immediately grounded the political in the spiritual. His thanksgiving prayer, “We thank God who, after years of wandering, has brought us here,” was profoundly layered. It acknowledged a journey—a long, arduous “wandering” of exile, displacement, and conflict—while celebrating the “here”: a community intact, organized, and capable of gathering in defiance of that very displacement. It framed the present not as an endpoint, but as a providentially granted platform, creating a sense of both debt and opportunity.

This spiritual framing set the stage for a starkly realistic assessment from chapter chairperson Jaal Bilisummaa Tasgara. By openly detailing “the current situation of the struggle,” he performed a crucial act of transparency. There was no empty triumphalism. Instead, there was a communal acknowledgment of the “complex and difficult” (ulfaataa) reality. This honesty is the bedrock of trust and mature mobilization. It prevents disillusionment and transforms collective understanding from a source of despair into a foundation for strategic perseverance. As he noted, the day was both a “day of mourning and celebration,” a duality that honestly captures the Oromo condition—grieving the fallen while celebrating the unbroken spirit.

From this realistic ground sprang the core directive: “Our people must become stronger and more resilient.” This was not a vague wish but a clear, operational imperative. The call for jabeenya (strength) and ijaarsa (building/construction) shifts the focus from merely reacting to oppression to proactively building communal, institutional, and personal fortitude. It answers the “how” of continuing in a difficult phase.

The most poignant moment of strategic continuity was the virtual participation of legendary elder Jaal Dhugaasaa Bakakkoo. His Zoom presence was a powerful technological bridge across time. By thanking him for his “guidance and perseverance,” the assembly did more than honor a hero; it ritually drew a line of legitimacy and tactical wisdom from the founding generation directly into the present. It signaled that the current path is not a divergence but an inheritance, blessed by those who laid the first stones.

This synthesis of elements reveals a sophisticated political culture. The event masterfully connected:

1. Spiritual Legitimacy (Eebba) with Political Analysis.
2. Honest Acknowledgment of Hardship with a Call for Proactive Strength.
3. Reverence for the Past with a Practical Roadmap for the Future.

The closing reflection, “Our struggle is alive and will continue to be remembered as one with a clear direction and sustainable objective,” is thus not a hopeful slogan but a conclusion drawn from the evening’s architecture. They have defined “alive” not as mere existence, but as the state of being guided, united, building strength, and connected to one’s source.

The Washington D.C. celebration, therefore, was a masterclass in sustaining a liberation movement in the long haul. It moved beyond mere remembrance into the realm of active stewardship. It showed that the covenant of struggle is renewed not by ignoring the present cost, but by confronting it with faith, honesty, unity, and an unwavering commitment to building the resilience needed to see the journey through. The message was clear: the wandering has brought us to this point of clarity. Now, we build, we endure, and we march, strengthened by the very weight of the journey itself.

FEATURE NEWS: “Steadfastness Is Our Leaders’ Mark” – A Legacy Charge from Veteran Oromo Fighter Jaal Dhugaasaa Bakakkoo

A powerful and symbolic passing of the torch was highlighted this week as activist Raajii Gudeta Geleta shared a personal charge received from revered Oromo elder and liberation stalwart, Jaal Dhugaasaa Bakakkoo. The message, simple yet profound, cuts to the core of the movement’s enduring philosophy: “Strengthen yourself for the goal you stand for. Do not let this trust (amaanaa) wither.”

The directive, shared by the activist, transcends mere encouragement. It is framed as a sacred covenant between the generations of the struggle. Jaal Dhugaasaa, a former senior executive of the Oromo Liberation Army (WBO/OLA) and a foundational figure in the Oromo Liberation Front (OLF), is seen as a living repository of the movement’s history and its original kaayyoo (objective). His words are therefore treated not as casual advice but as a veteran’s strategic and moral bequeathal.

“This trust (amaanaa) is the entire struggle itself,” explained Raajii Gudeta in contextualizing the message. “It is the sacrifice of those who came before us, the dream of freedom they carried, and the responsibility they placed in our hands. When Jaal Dhugaasaa says ‘do not let it wither,’ he is speaking to every Oromo, especially the youth, to guard the purity and focus of our objective.”

The activist’s commentary elaborated further, emphasizing the non-negotiable direction of the journey. “The starting point and destination of the Oromo struggle—sovereign statehood—is not something that turns back until it is realized.” This statement reinforces the movement’s foundational claim to self-determination and dismisses any notion of tactical retreat from its ultimate goal.

Most striking was the framing of resilience itself as a defining leadership trait. “Steadfastness (cephoominni) of the Objective is the hallmark of our leaders,” Raajii Gudeta stated. In a political landscape often marked by fragmentation and shifting allegiances, this highlights an internal metric for legitimacy within the community. True leadership, by this measure, is defined not by fleeting popularity but by unwavering fidelity to the kaayyoo, even under immense pressure.

The event underscores a recurring theme in Oromo political discourse: the vital link between historical memory and contemporary action. Figures like Jaal Dhugaasaa Bakakkoo serve as both inspiration and accountability mechanisms. Their public presence and private exhortations are constant reminders that today’s political calculations are judged against the backdrop of decades of sacrifice and a clearly stated destination.

This reported exchange is more than a personal anecdote; it is a microcosm of the movement’s ongoing dialogue with its own soul. It reaffirms that the Oromo struggle views itself as a generational relay race, where the sacred amaanaa of sovereignty is the baton, and cephoominni—unyielding steadfastness—is the only acceptable posture for those who dare to carry it. The message from the elder is clear: the path is set, the trust is given. Now, guard it, strengthen yourselves, and do not waver.

FEATURE NEWS: Artist’s Viral Plea Sparks Debate on Aid, Ethics, and the Limits of Social Media

A recent social media post by prominent Ethiopian artist Andualem Gosaye has ignited a firestorm of empathy, introspection, and difficult questions about crisis response, the ethics of public appeals, and the role of online communities.

In a post detailing an unspecified but severe personal hardship, Andualem laid bare a struggle that has resonated with painful familiarity for many. The raw vulnerability of the appeal, which many describe as “heart-wrenching” (hedduu garaa nama nyaata), has gone viral, drawing thousands of reactions and shares.

However, beyond the initial wave of sympathy, a more complex conversation is emerging from the comment sections and private discussions. The core of the debate centers on two poignant issues Andualem himself alluded to: the helplessness of lacking the specific skills or resources to help (gargaarsi ogummaa dhabamuun), and the profound difficulty of finding solutions for deeply entrenched problems (rakkoota akkanaa nama mudatan akkamiin akka furatan).

“This situation shows us our own limitations,” commented one social media user, echoing a sentiment felt by many. “We see the pain, we feel the urge to help, but the problem is complex. Simply sending money might not be the solution, yet doing nothing feels wrong. It puts us all in a difficult position.”

https://www.facebook.com/share/v/14SqvDrKmA7

The public nature of the plea has also sparked a meta-discussion about the mechanisms of aid. While many commend Andualem for speaking out and see crowdfunding as a valid modern tool, others express unease. They question whether social media, with its algorithms optimized for engagement over resolution, is the appropriate venue for resolving sensitive, multi-faceted personal crises. Concerns have been raised about privacy, the pressure of public scrutiny on the individual in need, and the potential for exploitation.

Amidst this, Andualem’s concluding remarks are being highlighted as a crucial guiding principle. He advocated for “seeking a fair, consensus-based solution” (murtii ariifannaa kennuu irra furmaata waloo) and emphasized that “the desire to help someone is good; thinking together is the better way” (nama gargaaru barbaaduun gaarii dha; waliif yaaduun karaa gaarii dha).

This has shifted the focus from a simple call for donations to a broader call for collective problem-solving. Followers and public figures are now asking: What structures exist—or should exist—within the artistic community and society at large to provide discreet, effective, and sustainable support for members facing extreme difficulties? How can goodwill be channeled into intelligent, respectful assistance?

The incident has become a mirror, reflecting a society grappling with how to care for its own in the digital age. It underscores the gap between immediate viral empathy and the slower, more complicated work of constructing lasting support networks. Andualem Gosaye’s personal struggle has, perhaps unintentionally, launched a public audit of communal responsibility, pushing a conversation about moving from reactive sympathy to proactive, thoughtful solidarity.

As the discussion continues, one thing is clear: the artist’s post has done more than share a hardship. It has issued a challenge to his audience and his community to evolve in how they respond when one of their own is in crisis. The path forward, as he suggested, lies not in a single transaction, but in waliif yaaduu—thinking together.

Feature Commentary: Beyond the “Cichoominaa” – The Unbreakable Symphony of Ilfinesh Qannoo

There is a word in Oromiffa that falls painfully short in describing the life of artist Ilfinesh Qannoo: cichoominaa. It translates roughly to “perseverance” or “steadfastness,” but like a thimble trying to hold an ocean, it cannot contain the vast, roaring symphony of her existence. To speak of Ilfinesh Qannoo is not to speak of merely enduring. It is to speak of a life as a deliberate, unbroken act of revolutionary art, where every strand of hair, every whispered verse, and every labored breath is a note in the grand composition of the Oromo struggle.

The call from the global Oromo community is correct and profound: she must be honored not with a single, simplistic label, but with a full-throated acknowledgment of her multi-dimensional defiance. Her life is a triptych of resistance, each panel inseparable from the others.

The First Panel: The Body as Battleground and Banner. “From the hair on her head shaved by prison guards to the fields of struggle where she stood with the WBO…” This is not merely a chronological note; it is a map of sacred scars. The shaved head was an attempt by oppressors to strip her of dignity, to reduce her to anonymity. Yet, this very act transformed her body into a public testament to state brutality. She wore that violation not as a mark of shame, but as a badge of a battle endured. Her physical presence, later frail yet carried to podiums, became a living flag—a testament that the spirit they tried to break only grew more visible, more potent.

The Second Panel: The Art as Weapon and Compass. Ilfinesh Qannoo was not an artist who occasionally addressed politics. She was a freedom fighter whose medium was verse and song. Her art was never decorative; it was directional. She took the ancient proverbs of the Oromo, like “Ilkaan socho’e buqqa’uun isaa hin oolamu” (A seed that moves does not rot), and charged them with urgent, contemporary meaning. She didn’t just write poetry; she crafted mantras for the movement, spiritual fuel for the weary, and ideological compasses for the young. Her voice, whether thundering from a stage or trembling from a frail body, did not entertain—it awakened and oriented.

The Third Panel: The Bridge Between Fronts. Her legacy dismantles artificial barriers. She stood with the Oromo Liberation Army (WBO) in spirit and solidarity, strengthening their resolve, while also being the soulful voice that reached diaspora halls, university students, and international audiences. She connected the armed vanguard to the cultural heartland, proving that the struggle is fought with both the gun and the weeduu (hymn), in both the forest and the concert hall. She was the human synapse between the political and the poetic, the military and the moral.

To call this cichoominaa is to call a hurricane a breeze. Hers is a story of alchemical resistance. She transformed personal suffering into collective strength. She translated historical oppression into timeless art. She converted the malice of her jailers into an unquenchable love for her people.

The Oromo community worldwide is right to insist on a fuller recognition. Honoring Ilfinesh Qannoo requires a vocabulary of reverence fit for a prophet-artist of liberation. She is the embodiment of Safuu (moral balance) under fire, the living Weeduu of resistance, the unyielding Odaa (sacred sycamore tree) providing shade and shelter for the movement’s spirit.

Her life proclaims that true revolution is not just a political project but an artistic and spiritual one. To honor her is to understand that the fight for bilisummaa (freedom) must also be a fight to preserve and elevate the culture, the language, and the artistic soul that she so fiercely represented. The seed she planted, through her art and her agony, is in perpetual motion. It will not rot. And for that, our gratitude must be as deep, as complex, and as enduring as her monumental life.

Feature Commentary: The Architects of Awakening – Recovering the Forgotten Genesis of Qeerroo

In the grand, often simplified narrative of the Oromo struggle, certain chapters risk fading into the footnotes of history. We speak in broad strokes: “The Qeerroo movement,” “The 2014-2018 protests,” “The youth uprising.” But movements are not spontaneous eruptions; they are meticulously seeded, nurtured, and ignited by individuals whose names deserve to be more than whispers in the wind. The story of Jaal Abdii Raggaasaa and Jaal Gaashuu Lammeessaa is one such pivotal, yet under-sung, genesis story.

The year was 2010. As the embers of the Arab Spring began to glow in Tunisia, a parallel spark was being carefully struck in the heart of Oromia. The narrative, often repeated, is that the Qeerroo Bilisummaa Oromoo (QBO) formally announced itself on April 15, 2011. But what happened in the crucible of 2010? This is where our architects enter.

Jaal Gaashuu Lammeessaa, then a key organizational figure, performed a crucial act of political translation. He looked at the revolts cascading across North Africa—Tunisia, Egypt, Libya—and posed a radical, mobilizing question to Oromo students in universities and secondary schools: “If this can happen there, why not in Oromia?” This was not mere rhetoric; it was a strategic incitement, a deliberate framing of possibility. He channeled a global moment of youth defiance into a specific, localized call to action, providing the intellectual and motivational catalyst for a generation to organize.

But a spark needs structure to become a sustained fire. This is where the senior vanguard, Jaal Abdii Raggaasaa of the Oromo Liberation Army (WBO), provided the essential scaffolding. The formal launch of the QBO on April 15, 2011, was not a rogue student act. Testimony confirms it was discussed, planned, and ratified in conjunction with Jaal Abdii Raggaasaa. This was a strategic, top-down and bottom-up alliance. The WBO, the seasoned armed wing, provided political sanction, strategic direction, and a sense of historic continuity, blessing the nascent youth movement as a legitimate front in the broader struggle.

This partnership reveals the true, hybrid nature of the movement’s birth. It dismantles the simplistic binary of “armed struggle” versus “civil protest.” Instead, it shows a calculated synergy: the WBO offering veteran legitimacy and strategic depth, and the Qeerroo injecting massive, youthful energy, digital savvy, and a broad-based civil resistance front. As noted, Jaal Abdii Raggaasaa’s enduring vision was to “integrate the Qeerroo movement and the WBO,” seeing them not as separate entities but as interlocking forces of the same liberation engine.

Yet, herein lies the poignant thrust of this recovered history: “We must acknowledge their contribution while they are still with us, not only when they are gone.” In the rush of events and the elevation of newer faces, the foundational work of such architects can be obscured. The commentary is a corrective—a call for historical accountability and gratitude within the community itself. It insists that every member, from the highest leader to the grassroots organizer, played a part, but we must be diligent in naming those who laid specific, catalytic cornerstones.

The story of Abdii Raggaasaa and Gaashuu Lammeessaa is more than a tribute; it is a lesson in movement-building. It teaches that revolutions are born at the intersection of inspiration (Gaashuu’s translational mobilizing) and institutional sanction (Abdii’s strategic integration). It reminds us that before the hashtags and the mass marches, there were quiet meetings, risky conversations, and deliberate plans.

To remember them is to understand that the “Qeerroo spirit” was not an accident of history but a deliberate construction. It is to honor the blueprint alongside the building. As the closing refrain, “Oromiyaan Biyya!” echoes, it does so with the recognition that the path to that homeland was charted by both the soldier in the field and the strategist in the shadows, by the veteran’s resolve and the organizer’s spark. Their combined legacy is the unbreakable chain that links the struggle’s past to its restless, enduring present.

FEATURE NEWS: A Salute to the Steadfast – Honoring Veteran Oromo Freedom Fighter Jaal Dhugaasaa Bakakkoo on Oromo Liberation Army Day

In a moment that bridged generations of struggle, the presence of revered Oromo elder and veteran freedom fighter Jaal Dhugaasaa Bakakkoo became the defining symbol of this year’s Oromo Liberation Army (OLA) Day commemorations.

Attendees at the ceremony were deeply moved as the elder, a foundational figure from the very inception of the Oromo Liberation Struggle, was honored. His physical presence served as a powerful, living connection to the movement’s roots and sacrifices.

“To see with my own eyes pioneers of the Oromo struggle like Jaal Dhugaasaa, who were among the first to take up the mantle of our liberation, has filled me with immense honor,” shared one emotional attendee. “It is a profound blessing.”

The honor was made tangible with the presentation of a symbolic Alaabaa Oromoo—a ceremonial scarf of love and respect in the Oromo flag’s colors of red, green, and red. “Receiving this Alaabaa Oromoo from his hands filled me with great joy,” the recipient added. “My heartfelt thanks. You have set a supreme example for us.”

The celebration was not just a political remembrance but a heartfelt communal wish for the elder’s wellbeing. Attendees expressed their prayers for his long life, continued health, and prosperity, alongside the hope that he remains with his people for years to come. “May you live a long, healthy, and fulfilled life among your people,” was the collective sentiment, acknowledging his irreplaceable role as a living archive of the struggle’s history and values.

Jaal Dhugaasaa Bakakkoo is widely recognized as a senior figure within the Oromo Liberation Front (OLF) and a former executive member of its armed wing, the OLA (WBO). His life’s journey maps the evolution of the modern Oromo quest for self-determination, making his participation in contemporary commemorations a potent act of continuity.

The event underscored a central theme resonating across the diaspora this year: the unbroken chain of commitment. Honoring figures like Jaal Dhugaasaa reinforces the understanding that today’s political space and determination are built upon the sacrifices of yesterday’s pioneers. It served as both a thanksgiving to the past and a solemn passing of responsibility to ensure the “support and sustenance for the freedom struggle continues to receive continuity.”

As one participant powerfully noted, the very act of organizing such gatherings is a declaration: “By doing this, saying ‘we are here!’ is a duty that must continue.” The presence of Jaal Dhugaasaa Bakakkoo at its center was a vivid reminder of where “here” began, and why the journey must persist.

Feature News: Dawn Reclamation – Oromo Gadaa Assembly Ushers in New Era at Historic Tarree Leedii Site

FANTAALLEE, SHAWA BAHAA, OROMIA – In a powerful act of cultural restoration and communal resolve, the Oromo Gadaa system of the Karrayyuu region has formally reinstated its traditional assembly, the Sirna Goobaa, at the sacred grounds of Ardaa Jilaa, Tarree Leedii. This landmark gathering, conducted at dawn on Saturday according to sacred custom, marks not just a meeting, but the revival of an ancient democratic and spiritual heartbeat in Eastern Shawa.

The ceremony, led by Abbaa Gadaas, elders, and community representatives, began in the pre-dawn hours, adhering strictly to the profound rituals and aesthetics of Oromo tradition. Participants gathered under the ancient trees of Ardaa Jilaa, a site long held as a seat of ancestral wisdom and collective decision-making, to reignite the principles of the Sirna Goobaa—the assembly of law, justice, and social order.

“This is not a symbolic gesture; it is a homecoming,” declared one senior elder, his voice echoing in the crisp morning air. “We are reclaiming our space, our process, and our responsibility to govern ourselves according to the laws of our forefathers and the balance of nature. The Goobaa is where our society heals, deliberates, and progresses.”

The choice of location and time is deeply significant. Tarree Leedii is historically a cornerstone of socio-political life for the Karrayyuu. By convening at dawn (ganamaa), the assembly honors the Oromo cosmological view that links the freshness of the morning with clarity, purity, and the blessing of Waaqaa (the Supreme Creator). The meticulous observance of rituals involving sacred items, chants (weeduu), and the pouring of libations underscores a commitment to authenticity and spiritual sanction.

Community members, young and old, observed in reverent silence as the protocols unfolded. For many youth, it was a first-time witnessing of the full, unbroken ceremony. “To see our governance system in action, here on this land, is transformative,” said a young university student in attendance. “It connects the history we read about directly to our future. It shows our systems are alive.”

The reinstatement of the Sirna Goobaa at Ardaa Jilaa sends a resonant message beyond the borders of Fantuallee District. It represents a grassroots-driven renaissance of indigenous Oromo governance, asserting its relevance and authority in contemporary community life. It serves as a forum to address local disputes, environmental concerns, and social cohesion through the framework of Gadaa principles—Mooraa (council), Raqaa (law), and Seera (covenant).

Analysts view this move as part of a broader movement across Oromia where communities are actively revitalizing Gadaa and Waaqeffannaa institutions as pillars of cultural identity and self-determination. The successful convening at Tarree Leedii demonstrates local agency and the enduring power of these systems to mobilize and inspire.

As the sun rose over the assembly, illuminating the faces of the gathered, the event concluded with a collective affirmation for peace, justice, and unity. The revival of the Sirna Goobaa at this historic site is a dawn in every sense—a new beginning for community-led governance, a reconnection with ancestral wisdom, and a bold statement that the Gadaa of the Karrayyuu is once again in session, ready to guide its people forward.

In Cairo, a Distant Diaspora Keeps the Flame Alive: Commemorating the Oromo Liberation Struggle

CAIRO – In a gathering marked by solemn reflection and resilient spirit, the Oromo community in Cairo recently commemorated Oromo Liberation Army (OLA) Day on April 1, 2026. The event was more than a calendar observance; it was a powerful act of collective memory, a reaffirmation of identity, and a declaration of unwavering commitment to a cause that spans decades and continents.

The atmosphere was charged with the weight of history. As noted by Mr. Nasralla Abdu, Chairman of the Association, the day serves a dual purpose: to honor the souls of fallen freedom fighters and to fortify the resolve of those who continue the struggle. This is not mere ritual; it is the lifeblood of a diaspora movement, a vital mechanism to ensure that distance does not dilute purpose nor time erode sacrifice.

The historical anchor of the commemoration, as recounted, is crucial. The reference to the OLA’s reconstitution in 1980, following the severe challenges of the late 1970s, transforms April 1st from a simple date into a symbol of regeneration and stubborn endurance. It marks a moment when the struggle, against formidable odds, chose to persist. Celebrating this anniversary yearly, as the chairman explained, is to ritually reaffirm that same choice to persist, generation after generation.

The testimonies from attendees cut to the heart of the matter. For them, this was an “anniversary of covenant”—a renewal of the sacred promise to the struggle—and a moment of remembrance for those who paid the “ultimate price.” This language transcends politics; it enters the realm of collective oath and sacred duty. Furthermore, their powerful statement linking the ongoing sacrifice of Oromo people inside the homeland—for their identity, culture, history, and land—to the diaspora’s obligation to “stand in solidarity and fight for our people’s rights” creates a potent bridge. It connects the internal resistance with external advocacy, framing a unified struggle on two fronts.

This event in Cairo is a microcosm of a global phenomenon. It demonstrates how diasporas function as custodians of history and amplifiers of voice when direct expression at home is constrained. The careful observance in Egypt underscores that the Oromo quest for recognition, justice, and self-determination is not confined by geography. It is nurtured in community halls abroad as much as it is in the hearts of people within Oromia.

Ultimately, the commemoration was a tapestry woven with threads of grief, pride, and ironclad resolution. It acknowledged a painful past of loss and “severe circumstances,” celebrated the resilience that emerged from it, and boldly projected that spirit into an uncertain future. As long as such gatherings occur—where names are remembered, covenants renewed, and solidarity declared—the narrative of the Oromo struggle remains alive, authored not just by fighters on the ground but by communities in exile holding vigil for the dawn they believe must come.

Feature News: Celebrating Heritage and Harmony – Waaqeffannaa Faithful Usher in Oromo New Year 6420 at Walisoo Liiban Temple

WALISOO LIIBAN, OROMIA – In a profound celebration of cultural rebirth and spiritual unity, the Waaqeffannaa faithful gathered at the sacred Galma Amantaa (House of Worship) here on Thursday to solemnly and joyfully observe the Oromo New Year, Birboo, marking the dawn of the year 6420.

The ceremony was far more than a ritual; it was a powerful reaffirmation of an ancient identity, a prayer for peace, and a community’s declaration of continuity. Under the sacred Ficus tree (Odaa) that stands as a central pillar of the Galma, elders, families, and youth came together in a vibrant display of thanksgiving (Galata) to Waaqaa (the Supreme Creator) and reverence for nature and ancestry.

The air was thick with the fragrance of burning incense (qumbii) and the sound of traditional hymns (weeduu) as the Qalluu (spiritual leader) guided the congregation through prayers for blessing, prosperity, and, above all, peace for the coming year. The central message of the celebration, as echoed by the organizers, was a heartfelt benediction for the entire Oromo nation: “May this New Year bring you peace, love, and unity!” (Barri kun kan nagaa, jaalalaafi tokkummaa isiniif haa ta’u!).

This public and dignified observance of Birboo carries deep significance in the contemporary context of Oromia. As Ethiopia’s largest ethnic group navigates complex social and political landscapes, the celebration at Walisoo Liiban served as a potent symbol of cultural resilience.

“Observing Birboo at our Galma is not just about marking a calendar,” explained an elder attending the ceremony. “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. In praying for peace, we are actively willing it into being for our people.”

The sight of children learning the rituals and youths actively participating underscored a vital theme: the intergenerational transmission of indigenous knowledge and spirituality. The celebration was a living classroom, ensuring that the philosophy of Safuu (moral and ethical order) and the connection to the Oromo calendar, based on sophisticated astronomical observation, are not relegated to history books but remain a vibrant part of community life.

The event concluded with a communal meal, sharing of blessings, and a collective sense of renewal. As the sun set on the first day of 6420, the message from the Galma Amantaa at Walisoo Liiban was clear and resonant. It was a declaration that the Oromo spirit, guided by its ancient covenant with Waaqaa and nature, remains unbroken, steadfastly hoping for and working towards a year—and a future—defined by nagaa (peace), jaalala (love), and tokkummaa (unity).

Feature Commentary: The Unbroken Circle — How Oromo New Year Gatherings Forged a Global Covenant

As the world celebrated the turning of another calendar year, scattered communities across the globe engaged in a different kind of reckoning. From the quiet halls of Victoria, Canada, to the solitary open office in Gullalle, Oromia, and across the digital squares of a global Zoom call, the Oromo people marked the dawn of 2026 not with fleeting resolutions, but with a profound, collective covenant.

What emerged from these simultaneous gatherings—Amajjii (Oromo New Year) fused with the commemoration of the Oromo Liberation Army (OLA)—was not merely a series of cultural events. It was the clear, unified heartbeat of a movement at a critical inflection point, revealing a sophisticated national narrative being woven across continents.

The Dual Flame: Culture and Resistance

The first striking feature is the intentional fusion of the sacred and the strategic. This is no coincidence. The Eebba (invocation) of elders in Minneapolis, the shared meals in Victoria, and the celebration of Ayyaana Amajjii online are acts of cultural sustenance. They root a people in an identity that predates the current conflict. But this cultural flame is deliberately kept in the same hearth as the martial memory of the OLA. The message is unambiguous: to be Oromo is to cherish their heritage and to acknowledge the armed struggle undertaken in its defense. This duality—the cultural citizen and the resistance fighter—forms the inseparable core of the modern Oromo political identity.

From Vigil to Vanguard: The Diaspora’s Vital Role

The events in Victoria, Toronto, Minneapolis, and Edmonton powerfully redefine the role of a diaspora. This is not a community looking wistfully homeward. It is an active, organized, and indispensable limb of the body politic. When an elder in Victoria prays, “God bless our sons who sacrificed for us,” the grief is intimate and immediate. When the Edmonton chapter is honored for ensuring the “continuity” of support, it is framed as a duty, a logistical and moral lifeline.

The diaspora’s gatherings are described as declarations: “ni jirra!” — “we are here!” This presence is more than symbolic; it is the foundation for institutional strength (jabeenya jaarmiyaa), a theme hammered home in Toronto and Edmonton. In the movement’s calculus, a robust community hall abroad is as strategically vital as a forest clearing in Oromia.

The Strategic Pivot: From Resistance to Responsibility

The most significant revelation comes from the heart of the struggle itself—the Gullalle office. The address by Jaal Jabeessaa Gabbisaa there was not just a speech; it was a strategic state-of-the-union. His declaration that the OLF is transitioning from “resistance” to “elections” is a monumental shift. It signals an evolution from a movement seeking to challenge a state to one preparing to administer one.

This pivot reframes the entire struggle. The goal is no longer just recognition or even victory in a conflict, but the establishment of a democratic standard “for the world.” It is an audacious claim that immediately raises the stakes, transforming the narrative from one of victimhood to one of future governance. The admission of challenges in campaigning in certain regions underscores this new, sober, political realism.

The Unbroken Chain: Seed, Sphinx, and Succession

Amidst this strategic planning, the gatherings were anchored by powerful, human symbols of continuity. The frail but fiery activist Ilfinesh Qannoo, carried to the Gullalle stage, became the living soul of the struggle. Her proverb, “Ilkaan socho’e buqqa’uun isaa hin oolamu” (A seed that moves does not rot), provided the perfect metaphor. The Oromo movement, she argued, is that moving seed—its perpetual motion, its constant struggle, is what prevents its dream from decay.

This connects directly to the intergenerational charge that echoed in every location, from the global Zoom call to the local chapter halls. The youth are not an audience; they are, as Dr. Daggafaa Abdiisaa stated, the “beloved children of the fallen heroes” upon whom the “duty” now rests. The movement is consciously passing the torch, framing the next generation as the rightful heirs and executors of a will written in sacrifice.

Conclusion: The Virtual Hearth and the Perpetual Motion

Together, these scattered celebrations formed a single, coherent Chaffe—a traditional assembly for the digital age. The virtual Zoom hearth, the solitary Gullalle office, the prayerful halls in North America—all were nodes in a network of unwavering resolve.

They balanced the sorrow of memory with the rigor of strategy. They honored sacrifices not with passive remembrance, but with a pledge to build a future where such sacrifices cease. They announced a movement in motion, guided by the wisdom of elders, fueled by diaspora resolve, executed by a preparing youth, and strategically pivoting toward the responsibilities of a political future.

The Oromo New Year 2026, therefore, was more than a celebration. It was a global statement of perpetual motion. The seed is moving. The covenant is renewed. And the message, from every corner of the world, is one of unbroken and determined continuity.

Feature Commentary: “Ni Jirra!” – The New Year’s Covenant in Edmonton

EDMONTON, ALBERTA — In a community hall thousands of miles from the Oromian highlands, a simple, powerful declaration resonated among the gathered Oromo diaspora this past week: “Ni jirra!” “We are here!”

The occasion was the celebration of the Oromo New Year, Amajjii 1, 2026, and World Brotherhood Day (WBO), organized by the Oromo Liberation Front (OLF) chapter in Edmonton. But this was far more than a cultural festival. It was a strategic affirmation, a renewal of vows, and a conscious act of political endurance in the long winter of exile.

The ceremony’s significance was amplified by the distinguished presence of Jaal Dhugaasaa Bakakkoo, a senior OLF leader and a foundational figure in the WBO movement. His attendance was not merely ceremonial; it was a symbolic bridging of generations and geographies. It connected the grassroots organizational work in the diaspora directly to the historical leadership of the struggle, reminding attendees that their gatherings in Edmonton are not isolated events, but nodes in a global network of resistance.

The core of the event, however, transcended any single individual. As the commentary notes, the celebration focused intensely on “jabeenya jaarmiyaa”—the strength of the institution. This is a critical, mature evolution in diaspora political consciousness. The discussions and shared reflections (yaada ijaaraa waliif qooduu) were not just about grievances or nostalgia, but about organizational resilience, strategic continuity, and the mechanisms required to sustain a liberation movement across decades and continents.

The meticulous preparation of the program itself was framed as a direct, tangible contribution to the struggle. Organizers were thanked explicitly for ensuring that “deeggarsii fi tumsi qabsoo bilisummaa akka itti fufiinsa argatu”—that “support and sustenance for the freedom struggle continues to receive continuity.” Every detail, from the logistics to the speeches, was thus imbued with political purpose. It transformed community work from social activity into a vital supply line for a distant war of liberation.

This context makes the attendees’ declaration—“Qophii akkanaa qopheessuun ‘ni jirra!’ jechuun hojii boonsaa fi itti fufuu qabuu dha”—so profoundly meaningful. They stated: “By organizing such programs, saying ‘we are here!’ is a duty and a task that must continue.”

Here, “Ni jirra!” operates on three levels:

1. Existential: We, as a people and a national project, persist. We have not been erased.
2. Geopolitical: We are present and active in this Canadian city, maintaining our identity and mission.
3. Institutional: The OLF, as the vehicle of our aspirations, is alive, functioning, and organizing here.

In the vastness of the Canadian prairie, this declaration is a defiant act of presence. It counters the forces of assimilation, the fatigue of a long struggle, and the sheer physical distance from the homeland. The Edmonton celebration demonstrated that for the Oromo diaspora, cultural preservation and political mobilization are inseparable. Celebrating Amajjii is an act of memory; organizing it under the OLF banner is an act of future-making.

The message from Edmonton is clear: The new year is not just a change in calendar, but a renewal of contract. The diaspora’s role is not passive waiting, but active institutional maintenance. Their prayer is not just for a good year, but for a stronger organization. Their declaration, “We are here,” is the essential, unwavering foundation upon which the dream of “being there”—in a free Oromia—ultimately depends.

Feature Commentary: Amajjii 2026 at OLF HQ – A Ceremony of History, Resolve, and the “Moving Seed”

(SBO, Amajjii 3, 2026)-The celebration of Amajjii (Oromo New Year) and History Makers’ Day at the headquarters of the Oromo Liberation Front (OLF) on Amajjii 3, 2026, was more than a ritual. It was a multidimensional gathering—part solemn remembrance, part strategic council, and part generational baton-passing—that laid bare the soul of a movement at a critical juncture.

Held at the OLF’s Gullalle office, the ceremony brought together leaders, officials, members, and supporters. It began, as Oromo tradition dictates, with the Eebba of the elders, a spiritual invocation that roots contemporary struggle in ancient covenant. This set the tone: the day was to be a bridge between timeless cultural identity and urgent modern politics.

The core of the event was a powerful narrative arc, presented by key OLF figures. Jaal Kennasaa Ayyaanaa framed the day, connecting the act of commemoration to the tangible outcomes of the struggle. But the strategic heart of the discourse came from Jaal Jabeessaa Gabbisaa of the National Council (Shanee Gumii). His address was a stark, clear-eyed audit of the OLF’s journey.

Jaal Jabeessaa declared a pivotal transition: the OLF has moved from a phase of “resistance” to one of “elections.” This is not merely rhetorical. It signifies a strategic evolution from opposing a state to preparing to administer one. He acknowledged the immense difficulties—the “severe and grueling conditions”—under which the OLF is preparing for the “7th round of elections,” a task requiring immense internal fortification (danqaa fi danqaraan). The goal, he stated, is to conduct an election that is not only fair but a “standard” and “example” for the world. This is an ambitious reframing of the Oromo quest from a struggle for recognition to one setting a global benchmark in democratic practice.

He candidly addressed challenges, noting difficulties in campaigning in regions like Amhara, Benishangul-Gumuz, and Harar due to insecurity, while asserting preparedness elsewhere. This admission of uneven political terrain was a mark of sober realism, not weakness.

The ceremony’s most profound moment, however, was human, not strategic. The presence of Jaal Ilfinesh Qannoo, the revered activist and poet, now frail and carried to the event, served as the gathering’s moral and emotional compass. Her voice, quoting the proverb “Ilkaan socho’e buqqa’uun isaa hin oolamu” (A seed that moves does not rot), electrified the room. She transformed the metaphor: the OLF and its supporters are the “moving seed,” their constant struggle preventing the dream from decaying. Her declaration—“The OLF is a sphinx; no one can defeat it”—was a spiritual charge to the youth to prepare for the final sacrifices needed for victory. In her, the audience saw the living cost of the past and the unwavering faith required for the future.

This intergenerational dialogue was emphasized by Jaal Alamaayyoo Diroo, who noted, “The OLF is forged; it has become strong because it resisted oppression.” His message reinforced that the movement’s strength lies in its tested resilience, and the only path forward is mutual self-construction (of ijaaruu fi wal ijaaruu).

In closing, Jaal Amaan Filee tied the threads together, thanking organizers and issuing a call for broader support, emphasizing that the responsibility to sustain the movement lies with every Oromo, at home and abroad.

The Amajjii 2026 ceremony at the OLF HQ was, therefore, a masterful orchestration of symbolism and strategy. It honored history not as a distant memory but as an active, guiding force. It audited the present with unflinching honesty, announcing a new, electoral phase of the struggle. And most importantly, it connected these strands through the powerful imagery of the “moving seed” and the living embodiment of sacrifice in Ilfinesh Qannoo.

The message was clear: the Oromo movement is in motion, transitioning from resistance to governance, fortified by its history, steeled by its struggles, and propelled by an unbreakable spirit that refuses to let the seed of freedom rot. The new year’s celebration was, in essence, a recommitment to that perpetual motion.

News Feature: The Unbroken Flame – Ilfinash Qannoo Embodies a Lifetime of Struggle and Steadfastness

GULLALLE, OROMIA – In the bustling activity of the Oromo Liberation Front (OLF) headquarters this Amajji 1 celebration, one figure sits with a quiet, palpable gravity. Ilfinash Qannoo, her body bearing the weight of years and the toll of relentless struggle, is a living archive of the Oromo quest for freedom. Too weak to stand, too ill to move independently, she is carried to gatherings, not as an invalid, but as a revered ember of the movement’s enduring fire.

Her presence is a testament, not to frailty, but to an indomitable will. It is the final, physical testament of a life offered completely—uleetti rarraatee—stretched across the altar of the Oromo struggle. Her commitment, born of a profound and unwavering love for the cause, saw her pour her energy into every space she could reach, for as long as she could manage, until her very body could no longer sustain the pace of the fight.

Today, on Oromo World Brotherhood Day (WBO), surrounded by a new generation of activists and leaders at the OLF Gullalle office, Ilfinash Qannoo’s role has transformed from frontline mobilizer to living monument and moral compass. Her journey is a bridge connecting the sacrifices of the past to the responsibilities of the present.

“A Seed That Moves Does Not Rot; The Dead Do Not Rise, So Do Not Fear Them.”

This powerful Oromo proverb, evoked by those who know her story, encapsulates her legacy. Ilfinash Qannoo was never static. She was a “seed” that moved—organizing, advocating, supporting—ensuring the ideas of liberation never stagnated or “rotted” in passivity. Her life’s work was to keep the movement in motion.

Now, her physical stillness speaks volumes. It forces a confrontation with the cost of the struggle and the solemn duty of those who remain. “Do not fear the dead,” the proverb advises, urging the living to act with the courage of those who can no longer stand. In her silent, observant presence, she embodies this charge, a silent reminder that the true threat is not the fallen, but the inaction of those who inherit their dreams.

Her life has been one of radical interdependence—naamaan deeggaramtee—leaning on and being leaned upon by the community she helped build. From providing shelter and intelligence in perilous times to offering counsel and moral support, her strength was always relational, woven into the fabric of the collective struggle.

As officials and well-wishers approach her chair on this day of celebration, they do not offer pity. They offer kabaja—deep respect. They bend to whisper words of gratitude, to seek a silent blessing from her weary eyes. The whispers that surround her are not about illness, but about endurance; not about an ending, but about a transcendent persistence.

“Ulfaadhu, umurii dheeradhu jenna!” – “Be strong, may you have long life!” is the fervent wish expressed for her. It is a wish for the longevity of the spirit she represents: the spirit of self-sacrifice, unconditional love for the cause, and an resilience that refuses to be extinguished.

Ilfinash Qannoo, in her dignified fragility, is more than an individual. She is a symbol. She represents every parent who lost a child, every activist who endured prison, every anonymous supporter who carried the movement forward in shadows. On this Amajji 1, as the Oromo people worldwide celebrate their brotherhood and identity, the image of Ilfinash Qannoo, carried to the heart of the movement’s headquarters, serves as the most profound reminder: that the journey is long, the cost is high, and the flame, once lit by love, must be tended by every generation.

Her silent message echoes in the hall: The seed must keep moving. Do not let it rot. And do not fear—build the future with the courage her life has demanded.

Breaking: A Pillar of Education and Family, Dr. Hailé Fida’s Wife, Passes Away

ADDIS ABABA — With profound sadness, we report the passing of Bernadette Hailé Fida, the beloved wife of the renowned Ethiopian scholar, linguist, and politician, Dr. Hailé Fida. Mrs. Hailé Fida, a French national and cherished mother to their children Sara and Yodit, departed this world after a period of illness. The news of her transition was shared by family, sending waves of grief through their wide circle of loved ones, colleagues, and the communities touched by the family’s legacy.

Bernadette Hailé Fida was more than the spouse of a prominent figure; she was the steadfast anchor of her family, providing unwavering support throughout Dr. Hailé Fida’s significant academic and political journey. Her life was one of quiet strength, cultural bridge-building, and deep devotion to her children and grandchildren.

Dr. Hailé Fida, a monumental intellectual force, is celebrated for his pivotal role in the development of Qubee, the Latin-based Oromo alphabet, and for his extensive scholarly contributions to Oromo language, history, and literature. Behind this public legacy stood a private partnership of mutual support, of which Bernadette was an integral part.

Her passing leaves a deep void in the hearts of her family. The announcement, accompanied by a prayer—“May the Creator grant comfort to their children, their family, and their friends”—reflects the profound sorrow of this moment. The family is currently observing a period of private mourning.

As condolences begin to pour in from across Ethiopia and abroad, many remember Bernadette Hailé Fida for her grace, her resilience in navigating life between two cultures, and her role in nurturing a family dedicated to education and Ethiopian heritage.

We join the nation in offering our deepest sympathies to Dr. Hailé Fida, their children Sara and Yodit, and the entire family. May her soul find eternal peace, and may her loved ones find solace in their cherished memories and the outpouring of love and support.

Rest in Peace, Bernadette Hailé Fida. 🙏

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.

Prominent Oromo Figure Jaal Mulgeetaa Tirfeessaa Recovers After Serious Health Scare, Welcomes New Year

January 2, 2026-Prominent Oromo community leader and activist Jaal Mulgeetaa Tirfeessaa, who suffered a severe health crisis in late 2025, has made a remarkable and joyous recovery. Supporters and colleagues are celebrating his return to full health as he joins family and friends to welcome the new year.

According to close sources, Mulgeetaa’s condition had become critical last year, requiring an emergency eight-hour surgical intervention. Following the procedure, his health remained at a concerning stage for some time, causing widespread anxiety among his community and supporters.

Happily, Mulgeetaa has not only stabilized but has now returned to full health. In a testament to his recovery, he was recently seen publicly meeting with fellow community member Lami Begna to celebrate the dawn of 2026—a moment that has brought immense relief and joy to many who have followed his ordeal.

Jaal Mulgeetaa Tirfeessaa is widely respected and known as “one who has made significant sacrifices for the Oromo people.” His advocacy and work have made him a key figure within the community, making his health a matter of deep concern for many.

The news of his complete recovery has been met with an outpouring of relief and celebration on social media and within community circles. Well-wishers are expressing profound happiness, with many adding the hopeful sentiment: “We continue to pray for his lasting and complete well-being.”

Background:

• Subject: Jaal Mulgeetaa Tirfeessaa, a respected Oromo community leader.
• Event: Recovery from a critical health crisis and emergency surgery in late 2025.
• Current Status: In full health, recently seen celebrating the New Year.
• Community Reaction: Widespread relief, celebration, and continued prayers for his sustained wellness.

Oromo Community in Victoria Marks New Year’s Eve with Vigil for Fallen Fighters, Vows to Continue Struggle

VICTORIA – In a gathering marked by both reflection and resolve, members and supporters of the Oromo Liberation Front (OLF)-Konyaa ABO Victoria convened on December 31, 2025, to usher in the new year. The event, characterized by shared meals and quiet conversation, transcended a typical celebration, becoming a vigil for those lost in the long-running conflict in Ethiopia’s Oromia region.

The atmosphere blended familiar camaraderie with what participants described as a “profound and collective gravity.” Speakers framed the evening as a confluence of two powerful themes: the universal hope of a new beginning and the specific, solemn remembrance of the Oromo Liberation Army (OLA) and its sacrifices since its founding.

The emotional core of the evening was the acknowledgment of those sacrifices. An elder’s voice resonated through the hall with a simple, powerful prayer: “God bless our sons who sacrificed for us.” This sentiment connected the diaspora community directly to the personal losses endured by families across Oromia.

The acknowledgment took on a sharper, more political edge from current Oromo fighters present. One stated plainly, “We were able to come out in the open because of the sacrifices of a few people.” The remark highlighted a perception that their ability to gather publicly was a hard-won space, paid for by others’ lives.

This reflection on the past quickly pivoted to a commitment for the future. Organizers reported that the celebration evolved into a collective covenant. The final, prevailing message to emerge was a call to continue the struggle with the explicit aim of ending the cycle of sacrifice.

“The ultimate honor to the fallen,” a summary of the closing remarks noted, “is not just in remembrance, but in forging a future where such sacrifices are no longer required.” The evening concluded, balancing the joy of community, the sorrow of memory, and a reinforced determination to continue their political journey.

The OLF, and its armed wing the OLA, have been engaged in a protracted conflict with the Ethiopian federal government, fighting for what they describe as the self-determination and rights of the Oromo people, Ethiopia’s largest ethnic group. The event in Victoria underscores how the diaspora community remains deeply engaged with the political and human cost of the ongoing situation in Oromia.

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About OLF-Konyaa ABO Victoria: A chapter representing the views and objectives of the Oromo Liberation Front within the Oromo diaspora community in Victoria.

Feature Commentary

Last night, a community gathered. On the surface, it was a familiar scene: shared food, murmured conversations, the easy laughter of comrades. But to be in that room was to feel a profound undercurrent, a collective gravity that transformed a simple New Year’s Eve gathering into something far more potent—a vigil of resilience and a strategic recalibration of purpose.

Members and supporters of the Oromo Liberation Front (OLF)-Konyaa ABO Victoria marked the eve of January 2026 not just with celebration, but with conscious remembrance. The traditional wishes for peace and happiness, exchanged warmly, hung in the air with a distinctive weight. Here, these are not platitudes but goals etched in the stone of a long and costly struggle.

As one speaker powerfully framed it, the evening existed at a confluence of two powerful streams of consciousness: the universal hope that accompanies a turning calendar, and the specific, solemn memory of the Oromo Liberation Army (OLA)—its founding and its ongoing sacrifice. This duality defined the night.

The true heartbeat of the evening was not in anticipation of the new year, but in acknowledgment of the price already paid. It was heard in the voice of an elder, weathered by time and loss, who offered a simple, devastating prayer: “God bless our sons who sacrificed for us.” This was more than sentiment; it was a benediction that connected every person in the room to countless homes across Oromia, binding them with a thread of raw, personal loss.

This acknowledgment was then echoed with the hardened clarity of those on the front lines. An Oromo fighter’s statement reframed the entire gathering’s reality: “We were able to come out in the open because of the sacrifices of a few people.” In one sentence, he articulated that their very presence—their ability to convene, to speak, to organize—was not a given, but a space hard-won, purchased with the lives of others. It was a stark recognition of a debt that cannot be repaid, only honored through action.

And it is here that the evening’s true significance crystallized. The celebration evolved, organically and inevitably, into a covenant. The warmth of camaraderie became a crucible for renewed determination. The final, prevailing message that emerged from both gratitude and grief was a call to action: the struggle must continue to put an end to the sacrifices.

This is a critical evolution in narrative. It moves beyond remembrance as passive honor. It defines the ultimate tribute to the fallen not merely in memory, but in the relentless pursuit of a future where such sacrifices are rendered unnecessary. It is a strategy born of sorrow, aiming for its own obsolescence.

The gathering closed, then, holding a powerful tension in balance: the genuine joy of sustained community, the deep sorrow of collective memory, and the unwavering steel of a resolve hardened by both. They did not just usher in a new year; they reaffirmed a promise, forged in the memory of the old.

News: Gujii Adoolaa’s “Reeddee Ardaa Jilaa” Tournament Sparks Community Celebration and Competition

Gomboba, Oromia – In a vibrant display of community spirit and youth engagement, Gujii Adoolaa’s Reeddee Ardaa Jilaa sports tournament kicked off today in Gomboba. The event, centered around the traditional game of Hookkuu (a hockey-like sport), is drawing enthusiastic participation from across the area.

The opening ceremony was highlighted by a special match for elementary school children, adding a festive and inclusive atmosphere to the proceedings. However, the spirit of friendly competition took center stage as the tournament formally began.

The focus of the day was a decisive match officiated by Murtii Doorii Galaanaa Ciraa. In a thrilling and closely contested game, the Woddeessaa team emerged victorious, earning a commendable win on the field.

In a unique and celebratory local tradition following the match, supporters of the Daballee team, though disappointed by the loss, engaged in the customary practice of “qooxoo saaquu”—a playful and symbolic act of good-naturedly pursuing their rivals. This tradition underscores the deep-rooted cultural context of the tournament, where competition is balanced with communal bonds and customary expressions of sportsmanship.

The Reeddee Ardaa Jilaa tournament is seen as a significant event for Gomboba, promoting physical activity, preserving traditional games, and strengthening social ties within the community. The tournament is expected to continue with further matches in the coming days.

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Feature Commentary:

This conference was a gathering convened by the Oromo Liberation Front (OLF) in 2017 on matters of governing Oromia. Among the attendees, some have since passed on, becoming memories. Others have strayed from the cause they came for, abandoning the Oromo freedom struggle. Yet others, who entered the struggle with purpose and vision, hold firm to their commitment, sharing in both the grief and the triumphs of their people.

This is not just a recounting of a meeting; it is a stark and powerful metaphor for the very anatomy of a long and arduous liberation movement. It lays bare the divergent paths that unfold when a theoretical struggle meets the harsh, grinding reality of the fight.

The Crucible of Commitment

Every movement begins with a conference—a moment of unity, shared vision, and fiery resolve. But time is the great sifter. As the text so poignantly notes, it separates the comrades from the converts, the steadfast from the sidelined. Some, unable to bear the weight when the goal seems distant, disengage. Their exit is a quiet tragedy, a dissolution of energy.

Others pay a steeper price—the ultimate sacrifice of life or limb, a permanent scar etched into the heart of the nation they sought to free. Theirs is a sacred debt, a “guarantee” written in blood for the cause.

The True Test: When the Ground Shakes

However, the most revealing—and perhaps most painful—test comes not in the planning chamber, but “when the struggle erupts on the ground.” This is the moment of truth. Here, some who falter do not merely step back; they cross over. They become tools for the enemy, turning their knowledge and erstwhile passion against their former allies. This betrayal cuts deepest, for it weaponizes intimacy.

And then, there are those who “enter the fray.” They are the bearers of the vision. Theirs is the generational task: to grasp the core objective and ideology, to nurture it, to teach it to the next generation, and to march it, however slowly and painfully, toward its destination. They are the sustainers, the living bridge between the dream of yesterday and the reality of tomorrow.

A Legacy of Fire and the Imperative of Peace

The commentary concludes with a sobering and urgent reality check. The Oromo freedom struggle, forged through such sacrifice and complexity, has reached a critical juncture. Yet, the “security problem” raging within Oromia today is a glaring indicator that the final, sustainable peace for the Oromo people and all residents of Oromia is not yet secured.

The closing line, “May there be peace for the Oromo and the peoples of Oromia,” is therefore not a gentle benediction, but a pressing demand. It acknowledges that the symphony of struggle, with its movements of unity, betrayal, sacrifice, and resilience, is unfinished. The final movement must be one of lasting and just peace. Until that peace is composed and lived, the sacrifices of those who entered the fray—the ones who held fast, the ones who fell, and even the legacy of those who faltered—remain an unresolved echo in the heart of the nation.