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.