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.