Category Archives: Biography
Two and a Half Centuries of Freedom: Oromo Americans Celebrate America’s 250th Independence Day
From the shores of Lake Minnetonka to the bustling streets of Minneapolis, Oromo Americans across Minnesota have marked the Fourth of July with profound gratitude—celebrating not just a nation’s birthday, but the freedoms they have found in their adopted homeland.
A Celebration of Freedom, Democracy, and Resilience
The spirit of the Fourth of July was unmistakable across Minnesota’s Oromo community. Families gathered for barbecues, community picnics, and cultural celebrations—but beneath the festivities lay a deeper resonance. For Oromo Americans, Independence Day is more than a national holiday. It is a testament to the values they have embraced and the opportunities they have secured.
“We had a wonderful holiday, and we have captured the true spirit of the holiday: freedom, democracy, and resilience.”
This sentiment echoes across the community. For many Oromo Americans, the Fourth of July carries profound meaning—not just as a celebration of American independence, but as a reflection on the liberties they now enjoy compared to the struggles their families endured in Oromia.
The Weight of Gratitude: Freedom Found and Valued
For those who have fled political repression, persecution, and conflict, the freedoms of the United States are not abstract concepts. They are lived realities—the ability to speak one’s mind without fear, to worship freely, to pursue education and opportunity, and to participate in the democratic process.
“Freedom and democracy are indeed precious gifts, and it’s incredibly moving to hear how much we appreciate the liberties we’ve found here in the United States of America, compared to what our family or ancestors experienced back home in Oromia.”
These words capture the immigrant experience at its most profound: the recognition that freedom is not guaranteed, that democracy is fragile, and that the rights enjoyed in the United States are the result of centuries of struggle, sacrifice, and commitment.
Honoring Sacrifice: Those Who Made It Possible
Independence Day is also a time to honour those who have fought to protect the values of freedom and democracy—both in America and in the homelands left behind.
“The sacrifices made by the military and generations of leaders to protect those values are exactly what today is all about.”
For Oromo Americans, this recognition is twofold. It honours the American soldiers and leaders who have defended liberty across two and a half centuries. It also honours the Oromo freedom fighters, activists, and community leaders who have struggled for justice and self-determination in their homeland—often at great personal cost.
250 Years of Democracy: A Milestone Worth Celebrating
This year’s Fourth of July holds special significance: the United States is celebrating its 250th anniversary of independence.
“Just a quick, friendly note on history: the United States is actually celebrating its 250th anniversary of independence this year (1776 to 2026), two and a half centuries of this grand democratic experiment.”
Two hundred and fifty years is a remarkable milestone for any nation. It represents generations of Americans who have built, defended, and renewed the democratic experiment. It is a testament to the resilience of democratic institutions, the power of constitutional governance, and the enduring belief that all people are created equal and endowed with certain unalienable rights.
For Oromo Americans, this anniversary is particularly meaningful. It is a reminder that democracy, though imperfect, can endure. It is a source of hope for the future of their homeland. And it is an invitation to be part of the ongoing American story.
Becoming Part of the American Story
“Thank you for sharing the moment and being part of the American story.”
These words carry a profound invitation. The American story is not complete—it is still being written. And Oromo Americans are among those writing it.
From community leaders to small business owners, from students to professionals, from artists to activists, Oromo Americans are contributing to the fabric of American life. They are bringing their culture, their resilience, and their hopes to a nation that has welcomed them. They are honouring their heritage while embracing their new homeland.
The Big 250: How Are You Celebrating?
As the fireworks light up the Minnesota sky, as families gather around tables filled with traditional American fare and Oromo dishes, the question resonates:
“How are you and your family celebrating the big 250th today?”
For some, it is a quiet reflection—a moment to consider how far they have come and what they have overcome. For others, it is a jubilant celebration—a time to dance, to feast, and to give thanks. For all, it is a recognition that freedom is a gift to be cherished and protected.
Looking Forward: Freedom for All
As Oromo Americans celebrate the 250th anniversary of American independence, their celebrations are tinged with hope—hope that the freedoms they have found in the United States will one day be available to their families and communities back in Oromia.
The Fourth of July is not just about the past. It is about the future—the ongoing struggle for justice, equality, and freedom for all people, everywhere. And in that struggle, Oromo Americans are playing their part.
Happy 250th Independence Day to all Americans—and especially to the Oromo community in Minnesota, who remind us all that freedom is a precious gift, never to be taken for granted.
Minnesota’s Oromo community celebrates with gratitude, reflection, and hope—honoring two and a half centuries of American democracy while looking forward to a future of freedom for all.
The Ordeal of the Informed: What the Oromo Struggle Demands of Its Participants
By Our Special Correspondent
The question is deceptively simple, yet its answer carries the weight of generations: What should an Oromo person know before participating in and contributing to the Oromo struggle?
In the current climate of heightened political consciousness, young Oromos—and indeed, Oromos of all ages—are increasingly drawn to the movement for recognition, justice, and self-determination. The passion is palpable. The urgency is real. Yet, passion without preparation is a recipe for disillusionment, and urgency without understanding can lead to fragmentation.
To participate meaningfully in the Oromo struggle is to undertake an ordeal of the informed. It requires more than emotion; it demands historical literacy, strategic clarity, ethical grounding, and profound personal readiness.
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The Burden of History: Knowing Where You Stand
The first and most critical requirement is a deep, unflinching engagement with Oromo history. The struggle did not begin yesterday, nor will it end tomorrow. It is a continuum stretching from the 16th-century expansions, through the colonial-era subjugation of the 19th century, to the suppression of the Mecha and Tulema self-help association in the 1960s, and into the armed and civil resistance movements of the modern era.
An informed participant must understand the 1974–1991 armed struggle, the subsequent political transitions, and the unfulfilled promises of the 1991 transitional charter. They must grapple with the complex legacy of the Oromo Liberation Front (OLF), the rise of the Qeerroo movement, and the ongoing debates about federalism versus confederalism, or reform versus revolution.
Without this historical grounding, one risks repeating mistakes, falling prey to opportunistic narratives, and confusing tactical setbacks with strategic defeat.
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The Identity Question: What Does Oromummaa Mean?
Beyond history lies the deeper question of identity. What does it mean to be Oromo in the 21st century? Oromummaa—the essence of Oromoness—is often invoked but rarely examined.
The informed participant knows that Oromummaa is not a fortress of ethnic exclusivity. Historically, the Oromo nation has been remarkably inclusive, absorbing and assimilating diverse groups through the Gadaa system. The Oromo struggle, at its most principled, has never been about the domination of others but about the liberation of the self and the renegotiation of Ethiopia’s political compact.
The participant must therefore guard against the dangerous slippage from self-determination to ethnic supremacy. The struggle’s moral authority derives from its demand for justice, not its assertion of superiority. An Oromo who participates without understanding this distinction may find themselves perpetuating the very cycles of marginalization they seek to end.
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Strategic Literacy: Understanding the Political Terrain
The Oromo struggle operates within a complex federal system, characterized by overlapping jurisdictions, competing nationalisms, and a federal government that views regional assertiveness with suspicion.
An effective participant must understand the constitutional framework—its strengths and its profound weaknesses. They must know the difference between Article 39 (the right to self-determination) and the practical mechanisms for its implementation. They must comprehend the limits of regional power, the manipulation of ethnic federalism by federal actors, and the ways in which the current system simultaneously empowers and constrains the Oromo nation.
Strategic literacy also demands an understanding of allies and adversaries. The Oromo struggle does not exist in isolation. It intersects with the struggles of the Somali, Sidama, Wolaita, and other nations. It engages with the Amhara political project, with movements for religious freedom, and with the international discourse on minority rights. To participate blindly, without mapping this terrain, is to navigate a minefield in the dark.
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The Tools of Struggle: Armed Resistance, Civil Disobedience, and Political Engagement
The Oromo struggle has employed multiple modalities: armed resistance, civil disobedience, political party engagement, and international advocacy.
The informed participant must ask themselves: What is my role? Not everyone is called to the battlefield—whether literal or metaphorical. The liberation of a nation requires lawyers as much as it requires fighters, educators as much as activists, diplomats as much as demonstrators.
The participant should understand that these modalities are not mutually exclusive but often complementary. The armed struggle may create political space for negotiation, and civil disobedience may exert pressure that armed resistance cannot. Conversely, an over-reliance on any single approach can lead to stagnation or fragmentation.
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The Ethical Dimension: Means and Ends
Perhaps the most overlooked aspect of political participation is ethics. The struggle for justice must be conducted justly.
The informed participant knows that violence against civilians, extrajudicial detention, and the suppression of internal dissent within Oromo ranks undermine the very legitimacy of the cause. They understand that the Oromo struggle is fundamentally a moral claim; if that moral claim is advanced through immoral means, it corrodes itself from within.
Moreover, the participant must be prepared for the long haul. The struggle is not a sprint; it is a marathon that may well outlast the participant’s lifetime. Patience, resilience, and the ability to sustain hope in the face of setbacks are not optional virtues—they are essential equipment.
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The Personal Cost: What Participation Really Means
Participating in the Oromo struggle is not a badge of honor to be worn lightly. It carries real costs: the risk of imprisonment, the loss of employment, the strain on family relationships, the psychological toll of witnessing injustice and state violence.
The informed participant calculates these costs soberly. They do not romanticize martyrdom but prepare for the possibility of sacrifice. They build support networks. They plan for the psychological and material consequences of their involvement.
This is not a counsel of fear but of maturity. The struggle is too important to be undertaken by those who have not counted the cost.
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Unity in Diversity: The Unfinished Conversation
Finally, the participant must understand that the Oromo struggle is not monolithic. There are debates—vigorous, sometimes bitter debates—about strategy, ideology, leadership, and the relationship with the Ethiopian state.
An informed participant enters these debates with humility and respect. They recognize that difference of opinion is not treachery, and that the movement’s strength lies in its ability to accommodate diverse voices while maintaining a common front on the fundamental principles: the inviolability of Oromia, the centrality of Afaan Oromo, the governance model of Gadaa, and the recognition of Finfinnee and Diree Dawa as integral to Oromo identity and Ethiopian federalism.
They understand that to participate is to contribute to an unfinished conversation—a conversation that will shape not only the future of the Oromo but the future of Ethiopia itself.
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A Personal Reflection
As one elder activist put it, “The struggle is not about what we take from others; it is about what we build for ourselves and our children. It is about reclaiming our dignity and offering it as a gift to the nation we share.”
To participate in the Oromo struggle, then, is to embrace a profound responsibility. It is to carry the weight of history, to navigate the complexities of the present, and to dream, with clear eyes, a future of justice and peace.
The informed participant does not ask, What can the struggle give me? They ask, What can I give to the struggle—and through it, to Ethiopia?
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In the words of a famous Oromo proverb: “Namni waan hin beekne hin dhaabatu”—One who does not know does not stand firm. In the Oromo struggle, knowledge is not just power; it is the very ground upon which one stands.
The Unbroken Struggle: A History of Oromo Resistance and the Quest for Justice
From ancient freedom to colonial subjugation and the ongoing fight for self-determination, the Oromo people’s journey is a testament to resilience, sacrifice, and an unyielding commitment to justice.
A History of Freedom, Before the Fall
“Ummanni Oromoo otuu garbummaa jalatti hin kufiin dura nagaa fi bilisummaan jiraachaa ture.”
Before the shadow of subjugation fell upon them, the Oromo people lived in peace and freedom. Their culture, identity, and faith flourished without external interference, guided by the principles of the Gadaa system, the wisdom of their elders, and a deep connection to the land.
The Oromo identity was not a burden—it was a source of pride. The Oromo language was spoken freely, traditions were celebrated openly, and the community governed itself through indigenous institutions that predated the modern state. The Oromo were not merely inhabitants of their land; they were its custodians, its protectors, and its soul.
The Conquest: A People Forcibly Subjugated
“Haata’uutii, sirni Habashaa erga Oromiyaa humna qawween cabsee gabroomsee hiree ummata Oromoo roorroo jalatti kufe.”
This era of autonomy came to a violent end with the expansion of the Abyssinian (Habasha) imperial system. Through military conquest, the Oromo people were subjugated, their lands seized, and their social and political structures dismantled. The once-proud people were reduced to subservience, forced to labour for those who had conquered them.
Yet the Oromo did not simply accept their fate. “Ummati Oromoo garuu karaa danda’e maraan sirnicha faccisuu hin dhiifne ture.”—The Oromo people never ceased their resistance, using every available means to challenge the oppressive system. Whether through scattered uprisings, covert resistance, or open rebellion, the spirit of defiance remained alive.
The Systematic Erasure of Identity
The conquest was not only military—it was cultural, linguistic, and spiritual. The occupiers understood that to control a people, one must control their identity.
Land Dispossession: “Erga Oromoon humna Habashaa jalatti kufee kaasee lafti Oromoo kan abbootii lafaa ta’e, namni Oromoo lafa isaa irratti ciisanyaa ta’ee warra garboonfataa tajaajiluu ta’e.”—After the Oromo fell under Abyssinian control, the land that had belonged to their ancestors was taken from them. The Oromo became tenants on their own soil, forced to serve those who had dispossessed them.
Identity Erasure: “Eenyummaan Oromoo haalamee, maqaan jibbamaa fi tuffatamaa itti kenname.”—Oromo identity was systematically undermined. A derogatory name was imposed upon them, stripping them of the dignity of self-identification.
Language Suppression: “Afaan Oromoo akka afaan hojii fi barnootaa hin taane dhorkamee, Afaan Amaaraan akka tajaajilamu godhame.”—The Oromo language was banned from education and official use, replaced by Amharic. Generations of Oromo children were educated in a language that was not their own, severing their connection to their linguistic heritage.
Cultural and Religious Persecution: “Aadaa fi amantiin Oromoo ifaan akka dhorkamu labsiin dhorkame.”—Oromo culture and the indigenous faith of Waaqeffannaa were explicitly prohibited. Traditional practices were suppressed, and the sacred Odaa tree—the symbol of Oromo spirituality and governance—was targeted for destruction.
Systematic Marginalisation: “Gidiraa fi roorroon hamaan ummata Oromoo irratti fe’ame. Oromoon karaa hundaa akka boodatti hafu imaammanni mootummaa tolfamee irratti hojjatame.”—A comprehensive policy of marginalisation was implemented, ensuring that the Oromo would remain economically, politically, and socially subordinate in their own land.
The Seeds of Organised Resistance
“Kun booda keessa Oromoota dammaqoo fi quuqama sabaa qaban waan aarseef tooftaa addaddaan finciluu eegalan.”
Yet oppression breeds resistance. Among the Oromo, a new generation of awakening emerged—individuals and groups who refused to accept their subjugation. They recognised that open, armed rebellion alone would not succeed against a powerful state. Instead, they organised through alternative structures: mutual aid societies, development associations, and religious organisations.
“Ifatti bifa siyaasaan ijaaramnii qabsoo gochuun waan hin danda’amneef karaa waldaalee walgargaarsaa, waldaalee misoomaa fi waldaalee amantii jalatti gurmaa’anii waldammaqsuu fi sirna garboonfattuu Habashaa mormuu fi falmuu itti fufan.”
These organisations became the vehicles through which Oromo consciousness was nurtured, resources were mobilised, and resistance was sustained—often hidden in plain sight.
Historic Uprisings: The Legacy of Resistance
The history of Oromo resistance is marked by significant uprisings that shook the foundations of the Abyssinian state:
The Raayyaa Uprising: A rebellion in the Raayyaa region that demonstrated the Oromo people’s willingness to fight for their freedom despite overwhelming odds.
The Baalee Peasant Revolt: The farmers of Baalee rose up against oppressive land policies, demanding the return of their ancestral lands and an end to feudal exploitation.
The Maccaa-Tuulamaa Movement: The historic alliance between the Maccaa and Tuulamaa Oromo groups represented a unification of forces against a common oppressor, setting the stage for broader Oromo nationalism.
These uprisings were not isolated incidents—they were expressions of a collective will that refused to accept subjugation as the natural order.
The Birth of Modern Oromo Political Organisation
“Qabsoon diddaa garbummaa karaa addaddaa adeemsifamaa ture kan gurmaa’ee bifa qindoomina siyaasaa qabuun adeemsifamuu eegale ijaarsa ABO kan bara 1970moota keessa finiinaa tureen ture.”
The scattered resistance of the past gave way to a new era with the formation of the Oromo Liberation Front (OLF) , initially established as the Oromo Liberation Front (ABO) in the 1970s. The creation of ABO represented a watershed moment: Oromo resistance was now organised, unified, and operating with a clear political vision.
“Ijaaramuun ABO akka qabsoon Oromoo bifa gurmuu qabu godhatee adeemu godhe. Oromoota shira gita bittootaan addaan qoqqodamanii turan walitti deebisee akka Oromiyaaf gaaddisa tokko jalatti qabsaa’an godhe.”
ABO brought together Oromos who had been divided by region, clan, and class, uniting them under a single banner for a common cause. It gave the Oromo people a voice on the national and international stage, asserting their rights and demanding justice.
“Ijaarsi ABO, akka Oromoon waan humnaan sarbame ifatti baasee beeksisuun akka Oromoon roga hundaan ka’ee waan dhabe akka deebifatu taasise.”
The organisation’s formation enabled the Oromo people to clearly articulate what had been taken from them and to mobilise all sectors of society to demand its restoration.
Achievements and Unfinished Business
The Oromo struggle has achieved significant victories over the decades:
Land Rights: “Gaaffiin lafaa fincila bara 1960 moota keessa tureen lafa harka qonnaan bultoota Oromootti deebisee jira.”—The land question, first raised in the 1960s, has seen partial resolution, with land returned to Oromo farmers.
Language Recognition: “Qabsoon Afaan Oromoo fi Qubee Afaan Oromoos afaan hojii fi barnootaa taasisus, bara 1990moota keessa haga tokko deebii argatee jira.”—The struggle to make Afaan Oromo an official language of work and education achieved partial success in the 1990s, with the adoption of the Oromo alphabet (Qubee).
Regional Autonomy: “Daangaan Oromiyaas ifatti beekamee, ijaarsa mootummaa naannoo Oromiyaa jalatti gaaffiin sabummaa Oromoo akka deebii argatu godhameera.”—The creation of the Oromia Regional State marked the recognition of Oromo nationhood within Ethiopia’s federal system.
However, the struggle remains incomplete. “Garuu, gaaffiin Oromoo guutummaatti waan hin deebineef, amma illee karaa addaddaa falmaan itti fufee jira.”—The fundamental questions of Oromo self-determination, justice, and equality have not been fully addressed, and the struggle continues on multiple fronts.
The Struggle Continues: Why the Fight Is Not Over
“Qabsoon Oromoo haga galma akeekkate ga’utti qabsoon Oromoo hin dhaabbatu.”
The Oromo struggle will not cease until its objectives are achieved. The goal is clear and uncompromising:
“Kaayyoon qabsoo Oromoo mirgoota Oromoon humna alaagaatiin sarbaman deebisuun akka Oromoon nagaa fi bilisummaan jiraatu taasisuu dha.”
The objective is to restore the rights that the Oromo people were stripped of through external force—to ensure that they can live in peace and freedom, as they once did before subjugation.
Three Essential Goals:
- Dismantling the Roots of Oppression: “Hundee garbummaa buqqisuun”—Uprooting the foundations of subjugation, dismantling the structures that have kept the Oromo people subordinate.
- Rebuilding on Oromo Terms: “Sirna Oromoof ta’u deebisanii ijaaruu”—Rebuilding systems and institutions that serve the Oromo people, reflecting their values, aspirations, and needs.
- Restoring Hope and Vision: “Waan Oromoon sirna alagaan dhabe, deebisanii ijaaruu fi hawwii fi abdii Oromoo lachhisuu”—Restoring what was lost under the alien system, and nurturing the dreams and hopes of the Oromo people for a better future.
Conclusion: A People’s Unbreakable Will
The history of Oromo resistance is a testament to the unbreakable will of a people who have refused to accept subjugation as their destiny. Despite centuries of oppression—land dispossession, cultural erasure, linguistic suppression, and systematic marginalisation—the Oromo have persisted.
They have organised, fought, and sacrificed. They have achieved significant victories and continue to press forward. The struggle is not merely political—it is existential. It is about the right to exist as a people, to speak their language, to govern themselves, and to determine their own future.
“Qabsoon Oromoo haga galma akeekkate ga’utti hin dhaabbatu.”
The struggle of the Oromo will continue until the goals are achieved. It is a struggle for justice, for dignity, and for the restoration of what was taken. And it is a struggle that, in the end, will not be denied.
The Oromo people have endured. The Oromo people have resisted. And the Oromo people will prevail.
Beyond Separatism: The Six Pillars of Oromo Identity and the Transformative Vision for Ethiopia
In the turbulent theatre of Ethiopian political discourse, few narratives are as polarising as the aspirations of the Oromo people. Too often reduced to a simplistic caricature of ethnic nationalism or separatist ambition, the Oromo political project is frequently misunderstood.
Yet, underneath the surface of party politics and electoral calculations lies a deeper, more cohesive reality. Regardless of political function, ideological leaning, or generational gap, there exist critical political common denominators shared and protected by the Oromo people. These are not revolutionary slogans designed to dismantle a nation; they are foundational principles intended to reshape, support, and sustain Ethiopia into the future.
They are Oromia, Afaan Oromo, Gadaa, Oromummaa, Finfinnee, and Dirree Dhawa.
To understand these six pillars is to understand the soul of modern Oromo political consciousness—and to recognise that the Oromo quest is fundamentally a quest for a more equitable, federal, and democratic Ethiopia.
Oromia: The Territorial Bedrock
For the Oromo, Oromia is far more than an administrative region drawn on a map; it is the historical and political homeland. Spanning vast swathes of the Ethiopian highlands and lowlands, it anchors the collective memory of a people who have inhabited these lands for millennia.
Oromia embodies the historical struggle for autonomy and self-determination. It is the territorial foundation upon which claims to political representation, federal restructuring, and resource control are built . In the current constitutional era, the debate surrounding Oromia is central to Ethiopia’s federal future. For the Oromo, the protection of Oromia’s territorial integrity is non-negotiable—not as a fortress against the rest of Ethiopia, but as a recognised base from which the Oromo can contribute equally to the national fabric.
Afaan Oromo: The Linguistic Unifier
If Oromia is the body, Afaan Oromo is the soul. After over a century of systemic suppression, the Oromo language has re-emerged as the strongest cultural and political bond among scattered Oromo communities . It is more than a tool for communication; it is a symbol of restored dignity and a vibrant declaration of identity.
In the political arena, Afaan Oromo serves as a practical instrument for mass mobilisation. Its expansion into federal institutions—from the parliament floor to educational curricula—is viewed not as an encroachment but as an essential correction for historical inequality. Asserting Afaan Oromo enhances Oromo political visibility and ensures that the voice of the country’s largest ethnic group is heard in its own tongue . For the Oromo, linguistic pluralism is not a threat to national unity but the very bedrock of a just and inclusive Ethiopian state.
Gadaa: The Indigenous Democratic Blueprint
While the initial prompt highlights the political pillars, the Gadaa system stands proudly among them as the indigenous democratic governance system of the Oromo people. Recognised by UNESCO as an Intangible Cultural Heritage of Humanity, Gadaa represents a sophisticated political, social, and ritual framework that has governed Oromo society for centuries .
Gadaa is built upon principles of term limits, checks and balances, and consensus-based decision-making—ideas that resonate deeply with modern democratic values . For contemporary Oromo political thought, Gadaa is not merely an ancient relic; it is a living philosophy that informs the demand for transparent, participatory, and decentralised governance. To dismiss Oromo political aspirations is to dismiss a system that predates many modern states, and which offers profound lessons for Ethiopia’s own governance challenges.
Oromummaa: The Cultural Conscience
Oromummaa translates roughly to “Oromoness”—but it defies a simple definition. It is the collective cultural ethos, the shared moral compass, and the intricate web of values, histories, and worldviews that unite the Oromo people.
Critically, Oromummaa is historically inclusive. It is not an ethnic fortress; rather, it embodies a form of cultural nationalism that has traditionally welcomed outsiders and assimilated diverse groups . In the political sphere, Oromummaa serves as the ethical conscience of the Oromo struggle. It underscores the demand for justice not out of a desire for superiority, but out of a profound belief in equity, respect, and the fundamental dignity of all peoples. It is this cultural resilience that has sustained the Oromo through decades of marginalisation and continues to fuel their push for constitutional recognition.
Finfinnee: The National Crucible
Few spaces in Ethiopia are as contested—or as symbolic—as Finfinnee (Addis Ababa). Historically Oromo land, it has evolved into the cultural and political melting pot of the nation, serving as the seat of the federal government and the headquarters of the African Union .
For the Oromo, Finfinnee represents more than a capital city; it is a living testament to their historical rootedness in the central highlands . The political consciousness of modern Oromo movements was largely shaped within the streets and universities of Finfinnee. The governance of this city is tied inextricably to Oromo identity, the balance of federal power, and national symbolism. The Oromo claim to Finfinnee is not a call for exclusivity, but a demand for a seat at the table in deciding its future. Recognising the Oromo heritage of Finfinnee is seen as essential for healing historical grievances and fostering true federal balance.
Dirree Dhawa: The Multicultural Frontier
Finally, Dirree Dhawa stands as a testament to Ethiopia’s complex diversity and the unresolved questions of its federal architecture. As a multicultural frontier shared among Oromo, Somali, Amhara, and other communities, its administrative status is a microcosm of the nation’s broader federal challenges.
Unlike the exclusivist narratives that often dominate ethnic politics, the Oromo perspective on Dirree Dhawa symbolises a vision of inclusive governance . The city’s mixed demographic makeup and strategic economic importance require a governance model that transcends ethnic domination. For the Oromo, the resolution of Dirree Dhawa’s status represents a litmus test for whether Ethiopia can truly accommodate its diverse peoples within a single, unified federal system.
A Transformative, Not Separatist, Agenda
Taken together, these six pillars present a compelling counternarrative to the accusations of separatism often levelled against the Oromo political movement . The Oromo demand for territorial integrity, linguistic equality, cultural recognition, democratic governance, and balanced federalism is not an attempt to break up Ethiopia. On the contrary, it is an attempt to save it—to build a nation where no group is marginalised, where resources are shared equitably, and where federalism functions as originally intended.
These Oromo political common-denominator aims are not merely separatist or nationalist—rather, they are transformative, aiming to reshape, support, and sustain Ethiopia into the future . A strong Oromia is a strong Ethiopia. A recognised language is a unified nation. A respected culture is a peaceful society.
The question for Ethiopia is not whether it can accommodate these Oromo pillars, but whether it can afford not to. For in the recognition of these fundamental rights lies the potential for a new dawn—one where the Oromo, and all Ethiopians, can walk forward together.
The Oromo quest is not a call for division. It is a call for a new Ethiopia—one built on justice, equality, and the recognition that diversity is not a weakness, but the nation’s greatest strength.
The Voice That Refuses to Fade: Rift Valley University Students Honor Haacaaluu Hundeessaa
On the sixth anniversary of his assassination, students at Rift Valley University’s Waliso Campus gathered to pay tribute to the artist who became the soundtrack of a revolution—proving that some voices, once heard, can never truly be silenced.
A Date Etched in Memory
Today marks the sixth anniversary of the assassination of Haacaaluu Hundeessaa, the iconic Oromo singer and activist whose music became the anthem of a movement . On June 29, 2020, the 34-year-old artist was shot dead by unknown assailants in Addis Ababa, sending shockwaves through the Oromo community and Ethiopia as a whole . His death was described as “a spear through the heart of the Oromo nation” .
At Rift Valley University’s Waliso Campus, students and faculty have chosen to commemorate this day with a solemn act of remembrance. Despite circumstances that might have made such a tribute difficult, they have come together to ensure that Haacaaluu’s legacy is not forgotten.
More Than a Musician
Haacaaluu Hundeessaa was born in 1986 in Ambo, a city that would later become a symbol of Oromo resistance . At the age of 17, he was arrested for his political activities and imprisoned for five years without ever being charged. It was during this time that he composed most of the songs that would define his career .
His first album, Sanyii Mootii (Royalty), was released in 2009 and propelled him to national stardom . But it was his 2015 single Maalan Jira (What Existence Is Mine) that cemented his place in history. The song became the rallying anthem of the 2015-2018 Oromo protests, which fundamentally altered Ethiopia’s political landscape and swept Prime Minister Abiy Ahmed to power in 2018 .
In his lyrics, Haacaaluu captured the pain, displacement, and marginalization of the Oromo people with astonishing depth . He sang of farmers evicted from their lands, of a culture in jeopardy, and of a community refusing to disappear . Yet his music also offered hope and resilience—most notably in his 2017 follow-up Jirra (We Are Here), a defiant statement of endurance and self-affirmation .
A Legacy Carried Forward
At the Waliso Campus memorial, speakers emphasized that Haacaaluu was not merely a musician—he was a moral compass and a unifying symbol for the Oromo nation . His music inspired an entire generation to be proud of their Oromo identity and to stand up against oppression .
His legacy has been carried forward in tangible ways. In 2022, Rift Valley University renamed its Dirre Gafarsa Campus after Haacaaluu, ensuring that his history would not be forgotten. The ceremony was attended by scholars, students, and family members who spoke of his enduring impact.
Today, at Waliso Campus, students continue that tradition—standing in solidarity, honoring a man whose voice became the soundtrack of a people’s longing for justice.
The Questions That Remain
Six years after Haacaaluu’s death, fundamental questions remain unanswered. There has never been a full investigation into who ordered his assassination or why . For many, this absence of justice has itself become a source of deepening wounds .
Yet Haacaaluu’s message persists. His songs remain alive because the conditions that inspired them have not entirely disappeared . They continue to be sung at protests, at memorials, and in the quiet moments when a people reflect on their journey.
The Students’ Tribute
The memorial at Waliso Campus was not a grand political statement—it was a simple act of remembrance by those who refuse to let his voice fade. In choosing to honor Haacaaluu on the sixth anniversary of his death, these students have affirmed that his music still matters.
As his widow stated at his funeral, “Haacaaluu is not dead. He will remain in my heart and the hearts of millions of Oromo people forever” .
Today, in Waliso, that promise is being kept.
“He was a true freedom fighter. He was a singer who raised our spirits.” — Belay Aqenaw, at Haacaaluu’s funeral
Echoes of a Martyr: Nairobi’s Oromo Community Commemorates Haacaaluu Hundeessaa’s Legacy
Six years after his assassination, the spirit of the iconic artist and activist burns as brightly as ever in the hearts of the Oromo diaspora.
In the vibrant city of Nairobi, the Oromo community came together with a profound sense of purpose to mark the 6th anniversary of the passing of their beloved icon, Artist Haacaaluu Hundeessaa. The commemoration was not merely a somber remembrance of a life tragically cut short, but a vibrant reaffirmation of the enduring legacy he left behind.
The event, attended by community members from all walks of life, was a powerful tapestry of poetry, music, and impassioned speeches, all woven together to honor the man who became the indisputable voice of the Oromo struggle for justice and recognition. As a prominent international analysis described him, Haacaaluu was “the soundtrack of the Oromo revolution, a lyrical genius and an activist who embodied the hopes and aspirations of the Oromo public”.
A Legacy Forged in Struggle
Haacaaluu Hundeessaa was more than a musician; he was a symbol of resistance and a catalyst for change. His music, particularly the iconic songs “Maalan Jira” and “Jirra,” served as rallying anthems during the historic 2015-2018 Oromo protests, which fundamentally altered Ethiopia’s political landscape. His intensely political lyrics, sung in the Oromo language, articulated a profound sense of marginalisation and a yearning for freedom that resonated with millions.
Born in 1986 in the storied city of Ambo, Haacaaluu’s path to becoming a cultural icon was forged in hardship . At just 17 years old, he was arrested for his political activities and imprisoned for five years without charge. It was in that incarceration that he shaped his identity and composed most of the songs that would define his career .
His assassination on June 29, 2020, in Addis Ababa sent shockwaves through the Oromo nation and Ethiopia as a whole, described as “a spear through the heart of the Oromo nation”. The grief was so intense it triggered major protests that led to the loss of hundreds of lives.
The Call to Action: Responding to Sacrifice
At the Nairobi commemoration, participants emphasized that the anniversary was a time not just for mourning, but for reflection and renewed commitment. They spoke of the immense service Haacaaluu rendered to his people, sacrificing his personal safety for the collective hope of the Oromo nation. Community leaders declared that his blood and his art demand a response from the Oromo people, calling on the community to continue the struggle for justice and to secure a future where the Oromo have their rightful place .
The message was clear: Haacaaluu’s legacy is an obligation. The participants reminded the community that Haacaaluu left behind a mandate to continue the fight for justice, and that the struggle he represents is not just about remembering the past but about securing a future where the Oromo people have their rights and dignity fully recognized. As his widow powerfully stated at his funeral, “Haacaaluu is not dead. He will remain in my heart and the hearts of millions of Oromo people forever”.
An Enduring Spirit
As the poignant strains of Haacaaluu’s most famous anthems echoed through the venue, the atmosphere was charged with a mix of profound grief and a renewed sense of purpose. The commemoration in Nairobi is part of a global movement, with the Oromo diaspora from New Zealand to the United States holding similar events to ensure his spirit is never forgotten .
Haacaaluu Hundeessaa’s legacy is a testament to the power of art as a weapon of resistance and a tool for unity. He inspired a generation to be proud of their Oromo identity and to stand up against oppression. His music, which captured the displacement, loss, and subjugation of his people, offered roadmaps of resistance and continues to be a beacon of light for his community.
In the heart of Nairobi, far from the hills of his homeland, Haacaaluu’s spirit finds a permanent home. The community’s message was unequivocal: his sacrifice was not in vain, and his dream of dignity and justice for the Oromo nation will be pursued with relentless vigor until it is fully realized.
A Divine Offering: The Inauguration of Assegid Abebe’s Worship Album
In the vibrant landscape of Ethiopian worship music, a new milestone has been reached. Renowned prophet and psalmist, Assegid Abebe, has officially inaugurated a powerful new worship album, marking a profound addition to the genre of contemporary spiritual music.
This project is described as a stirring display of divine anointing, poised to deeply move listeners and strengthen the spirit of worship among the faithful.
A Legacy of Spirit-Filled Ministry
Assegid Abebe is widely recognized not just as a musician, but as a prophetic voice in the Ethiopian Christian community. His ministry has long been associated with songs that carry a strong presence of worship and spiritual depth.
Following his previous releases, which have garnered a large and dedicated following, this new album is expected to continue his legacy of creating music that resonates with the soul. The inauguration ceremony was likely attended by fellow ministers, artists, and congregants who share a deep appreciation for his unique calling.
What to Expect
The term “ድንቅ” (remarkable or wondrous) is often used to describe the spiritual atmosphere surrounding Assegid Abebe’s performances. This album is anticipated to feature:
- Profound Worship: Songs designed to lead listeners into a state of deep reverence and connection.
- Prophetic Declarations: Lyrics that speak to the present times and offer spiritual insight.
- Artistic Excellence: High-quality production that blends traditional Ethiopian sounds with contemporary worship styles.
Joining the Celebration
The inauguration of this worship album is a significant event for fans of Ethiopian gospel music. Whether you are a long-time follower of Assegid Abebe or new to his ministry, this release invites you into a space of worship and reflection.
The album is expected to be available on major digital platforms, allowing the “remarkable spirit” of these songs to reach homes and churches around the world.
Celebrating Muhuba: A Story of Kindness in Crisis
When a labouring patient arrived alone, unable to speak English, ISS placemaker Muhuba didn’t hesitate. She was on her way home from a cleaning shift at The Royal Women’s Hospital when she got a call—and she turned around without a second thought.
It was the end of a long shift. Muhuba had spent her day cleaning at The Royal Women’s Hospital in Melbourne—ensuring that rooms were sanitised, surfaces were spotless, and the environment was safe for patients, families, and staff. She was tired. She was heading home.
Then her phone rang.
On the other end was a voice from the hospital, asking if she could help. A labouring patient had arrived alone. She was scared. She couldn’t speak English. And staff had just discovered that Muhuba spoke her language.
Muhuba didn’t hesitate. She turned around and came straight back.
“I just wanted to help,” she said.
A Labour of Love
What happened next would change a woman’s birth experience—and inspire people around the world.
Muhuba was quickly thrown a pair of scrubs and rushed into the operating theatre. For the next five hours, she stayed by the patient’s side. She held her hand. She spoke to her in her own language. She calmed her fears.
She was not a midwife, a nurse, or a doctor. She was a placemaker—a cleaner. But in that moment, she was the only person who could truly communicate with a terrified mother about to bring a new life into the world.
The woman gave birth safely, comforted by the presence of someone who spoke her words, understood her heart, and gave her the dignity of being heard.
The Kind of Care That Transcends Job Titles
At The Royal Women’s Hospital, patient safety and comfort are paramount. But sometimes, the most profound care comes from unexpected places. Muhuba’s story is a testament to the fact that compassion does not require a clinical degree—it requires a human heart.
In her five hours in the theatre, Muhuba was not just translating words. She was translating trust. She was bridging the gap between a foreign medical system and a terrified mother. She was giving that woman the single most powerful gift a caregiver can offer: the feeling that she was not alone.
When the award nomination was announced, those who know Muhuba were not surprised. Her act was not a one-time gesture—it is a reflection of who she is. Every day, staff at the Women’s see the quiet dignity and dedication of workers like Muhuba, who clean rooms, deliver meals, and ensure the hospital runs smoothly, often without recognition.
Recognition Across the World
Muhuba’s extraordinary kindness did not go unnoticed.
Last year, she was recognised with a state-wide award from ISS—the global facility services company that employs her. Her act of going above and beyond stood out as an example of the power of compassion in healthcare.
This year, she has been named one of four international finalists in a global awards program. In May, ISS will fly her to Denmark for the awards ceremony, where she will represent The Royal Women’s Hospital—and Australia—on the international stage.
It is a remarkable journey for a woman who was simply heading home after a shift and answered a call for help.
The Placemaker’s Role: More Than Cleaning
ISS describes its role as “placemaking”—creating environments where people thrive. Muhuba’s story exemplifies this mission. In a hospital setting, the role of cleaning staff is often invisible, taken for granted. Yet without them, the hospital could not function. They are the quiet guardians of hygiene, the unseen hands that ensure safety, and, as Muhuba proved, sometimes the most compassionate voices in a time of crisis.
Muhuba’s willingness to drop everything and stay for five hours speaks to a deeper philosophy: care is not confined to job descriptions. It is a human duty, a moral impulse, and a gift that can be given by anyone, regardless of their title.
A Hospital Community That Cheers Her On
The Royal Women’s Hospital has expressed profound pride in Muhuba’s recognition. In a social media post celebrating her achievement, they wrote:
“We are incredibly proud of Muhuba and the compassion she brings to our hospital community. Join us in cheering her on as she represents the Women’s on the international stage.”
The post resonated widely—drawing thousands of reactions, comments, and shares. People from around the world responded with admiration. They saw in Muhuba’s story something universal: the power of one person to make a difference when it matters most.
One commenter wrote: “This is what true compassion looks like. Thank you, Muhuba, for showing the world that kindness has no boundaries.”
Another said: “She may not have a clinical degree, but she has a degree in humanity. This is the kind of care we all need.”
The Language of Kindness
Muhuba’s act of kindness also highlights a broader issue in healthcare: the importance of language access and culturally safe care.
Australia is one of the most multicultural nations in the world, yet language remains a significant barrier to equitable healthcare. Patients who cannot speak English are often at risk of miscommunication, misdiagnosis, and poor health outcomes. They may feel isolated, frightened, and unable to advocate for themselves.
Muhuba’s presence in that theatre was more than comfort—it was clinical necessity. She ensured that a mother could understand what was happening, could express her fears, and could consent to her care with full understanding. In doing so, she helped deliver not just a baby, but a safer, more dignified birth experience.
Her story reminds us that health systems must invest in language services, translation support, and cultural safety training—and that sometimes, the most effective support is the person who simply speaks your language and holds your hand.
From Melbourne to Denmark
In May, when Muhuba boards a plane for Denmark, she will carry with her the hopes of her colleagues, her community, and the thousands of people who have been moved by her story.
She will stand on an international stage, not as a doctor or a nurse, but as a placemaker—a cleaner—who proved that compassion is the highest qualification of all.
Her recognition is not just personal. It is a tribute to all the invisible workers in hospitals around the world: the cleaners, the porters, the kitchen staff, the administrative workers—everyone who contributes to healing without wearing a white coat.
They are the backbone of healthcare. And Muhuba has shown the world just how powerful their contribution can be.
A Message to Us All
Muhuba’s story is a challenge—and an invitation.
It challenges us to recognise that kindness is always possible, even when we are tired, even when we are heading home, even when it is not “our job.”
It invites us to see the humanity in everyone, to reach out when someone is in need, and to understand that the smallest gestures—a held hand, a spoken word, a calm presence—can change a person’s entire experience.
As one commenter wrote: “Not all heroes wear capes. Some wear scrubs and hold hands.”
Muhuba is one of those heroes. And soon, the world will have a chance to celebrate her.
Join Us in Cheering Her On
The Royal Women’s Hospital is inviting everyone to join in celebrating Muhuba’s international recognition.
“We couldn’t be prouder of Muhuba,” the hospital said. “She represents the very best of who we are—people who care, who go above and beyond, and who make a difference when it matters most.”
When Muhuba heads to Denmark in May, she will be carrying more than her own story. She will be carrying the stories of countless patients who have been comforted by someone like her—someone who chose compassion over convenience, kindness over exhaustion.
She is an inspiration to the entire hospital community. And now, she is inspiring the world.
Muhuba, we are so proud of you. Your kindness has already changed lives—and it will continue to do so as your story travels around the world. Congratulations on this well-deserved recognition, and thank you for showing us all the power of a compassionate heart.
The Royal Women’s Hospital is Australia’s largest specialist women’s hospital, providing care for women and newborns across Victoria and beyond. Founded in 1856, the hospital is committed to excellence in clinical care, research, and advocacy for women’s health.
Exploring the Intellectual Legacy of the Oromo Struggle
The Oromo national movement, a tapestry of resistance, cultural revival, and political awakening, has been shaped by countless individuals. While the world often focuses on political leaders and activists, the intellectual and artistic foundations of the struggle are equally vital. Three figures—Professor Asmerom Legesse, Tesfaye Gebreab, and Teferi Berhane—stand as pillars of this movement, each contributing uniquely to the Oromo cause through scholarship, literature, and advocacy.
The Scholar Who Validated a Civilization: Professor Asmerom Legesse
If the Oromo struggle has an intellectual godfather, it is undoubtedly Professor Asmerom Legesse. Born in Asmara, Eritrea, in 1931, this Harvard-trained anthropologist dedicated his life to a singular, revolutionary mission: proving that Africa, and specifically the Oromo people, possessed a sophisticated democratic governance system long before the advent of Western constitutionalism.
His seminal works—Gadaa: Three Approaches to the Study of African Society (1973) and Oromo Democracy: An Indigenous African Political System (2000)—were not mere academic texts. They were intellectual weapons that dismantled colonial narratives that had long dismissed African governance as primitive. Legesse meticulously documented the Gadaa system, an indigenous Oromo governance structure based on age-sets, rotational leadership every eight years, and deliberative assemblies known as Gumi.
His work demonstrated that the Oromo had institutionalized principles of checks and balances, egalitarian participation, and rule-bound succession centuries before similar ideals emerged in Europe. This scholarship provided a powerful source of pride and legitimacy for the Oromo people, proving that their struggle was not for imported ideals but for the restoration of their own democratic heritage. His contributions were so profound that the United Nations formally registered the Gadaa system as an Intangible Cultural Heritage of Humanity in 2016, a recognition largely built upon his foundational research.
The Unlikely Voice of the Oppressed: Tesfaye Gebreab
While Legesse operated in the halls of academia, Tesfaye Gebreab brought the Oromo struggle to the masses through the power of literature. An Eritrean by birth but raised in the Oromo town of Bishoftu, Gebreab was a prolific author and journalist who achieved a literary first: he created the first Oromo main character in the vast history of Amharic literature.
His semi-historical novel, Yeburqa Zimita (The Silence of the Burqa), was a groundbreaking work that centered on the reflection and reaction of the Oromo people to centuries of marginalization and discrimination. In a literary landscape where Oromos were often relegated to the roles of housemaids and guards, Gebreab dared to place them at the heart of the narrative. He described himself as an “Eritrean by birth but an Oromo by experience and attachment”.
His work was deeply controversial; he was accused by some of fueling ethnic conflict. However, Gebreab defended his art as a product of historical fact and observation. By giving voice to the Oromo experience in the dominant language of the Ethiopian state, he challenged the very fabric of Ethiopian literary tradition and forced a national conversation about oppression and identity, making the Oromo struggle visible to a wider audience.
The Custodian of Knowledge: Teferi Berhane
The third pillar, Teferi Berhane, represents the modern, institutional effort to sustain and advance Oromo scholarship. While detailed public records of his early life are less prominent, his role as a leader within the Oromo Studies Association (OSA) marks him as a crucial figure in the struggle’s intellectual infrastructure.
The OSA, founded in 1986, was established to create an independent academic home for the study of Oromo history, culture, and identity at a time when such voices were systematically marginalized. Teferi Berhane served on the board and completed a term as the president of this vital organization. In this capacity, he helped guide an institution dedicated to producing and disseminating knowledge about the Oromo people.
His work involved not only academic administration but also direct engagement with Ethiopia’s political and economic challenges. He co-organized high-profile symposia on the country’s transition and contributed to economic policy papers addressing crises like youth unemployment. As a professor of development economics, Teferi Berhane represents the struggle’s future: a generation of scholars working within global institutions to build the intellectual and economic frameworks necessary for a just and prosperous Oromia.
A Unified Legacy
The contributions of these three men are distinct, yet they form a cohesive whole. Asmerom Legesse provided the historical and theoretical foundation, proving that the Oromo are a people with a rich democratic heritage. Tesfaye Gebreab translated that heritage into a living, breathing narrative, giving the Oromo a voice in the literary canon of their oppressors. And Teferi Berhane works to institutionalize this knowledge, ensuring that the struggle is sustained through rigorous scholarship and policy engagement.
Together, they demonstrate that the Oromo struggle is not just a political or military campaign, but a profound intellectual and cultural renaissance. They remind the world that the fight for justice is also a fight for truth, history, and the right to define one’s own identity. Their legacies are not just Oromo—they are a testament to the power of knowledge in the face of oppression.
The Land They Call Theirs: Finfinnee, Sacrifice, and the Unyielding Oromo Spirit
In the shadow of glass towers and concrete jungles, a people fight for a place to rest their heads—and a generation is called to rise.
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FINFINNEE — To the world, it is Addis Ababa, the diplomatic pulse of Africa and the seat of the African Union. To the Oromo, however, this city is Finfinnee—the “fountain of hot springs”—the ancestral heart of their nation, a land soaked in history, blood, and an unbreakable bond of identity.
But walk through the bustling streets of this sprawling metropolis today, and you will witness a profound paradox. Amidst the towering condominiums—the kumaa fi kitiloota that pierce the sky—and the maze of modern high-rises, the average Oromo finds themselves a stranger in their own heritage. As the poignant refrain of the community goes: “Oromoon lafa rooba itti dheeffuu fi gaaddiisa aduu jalaa itti goru hin qabu.” (An Oromo has no plot of land to catch the rain or find shade from the sun.)
Every inch of earth their feet touch, they must claim with their voice. The struggle for recognition, for belonging, and for the very Gullallee—the cherished, sacred ground of their forefathers—is not a passive memory. It is a living, daily confrontation.
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The Torchbearers of Resistance
In this crucible of resilience, certain names rise above the din of daily oppression. Figures like Jaal Daawud Ibsaa, the leader of the Adda Bilisummaa Oromoo (ABO), and Jaal Abdii Raggaasaa stand as defiant pillars. They are not merely politicians; they are the living embodiments of the Oromo quest for self-determination.
To the diaspora and the youth, these men represent the unwavering voice that refuses to be silenced. They walk a tightrope where every word is a potential weapon against them, yet they continue to champion the cause of Bilisummaa—freedom. Their presence sends a clear message to the establishment: the Oromo struggle is not a fleeting trend; it is a generational covenant.
The Waajjiira and the Galma—the historic meeting grounds and the dawn campaigns of resistance—are etched into the collective memory of the community. Though the enemy may have sealed off physical spaces, they cannot quarantine the spirit. The determination displayed in these spaces carries a meaning far greater than bricks and mortar; it is the architecture of a nation that refuses to be erased.
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The Cost of a Dawn
The Oromo struggle is defined by its staggering calculus of sacrifice—aarsaa fi wareegama (offering and commitment). How many lives have been laid down so that the sun of justice might rise over Finfinnee? How many mothers have wept for sons who dared to demand the rights enshrined in their own indigenous governance systems?
Yet, from these sacrifices, the movement draws its profound strength. The daily defiance, the quiet refusal to bow, and the bold resistance in the face of a caged dawn—barii ganamaa diinni cufe—is what gives the struggle its hiika guddaa (great meaning). It is the understanding that freedom is not given; it is taken through unyielding obsaa fi kutannoo (patience and determination).
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The Mandate of the Youth
This brings us to the most urgent call of all—a plea to the dhaloonni (the young generation).
The elders and the current leadership are clear in their message: “Kutannoo fi cichoomina kana sinirraa dhaaluu qaba!” (This resilience and steadfastness must be inherited by you!)
The youth of today are the custodians of tomorrow. The land, the history, and the dreams of those who came before rest squarely on their shoulders. They are called not just to remember, but to act. To take the torch from the hands of the Daawud Ibsaas and the Abdii Raggaasaas of the world and carry it forward with equal vigor.
In a city where the Oromo must prove their claim to every footstep they take, the youth are the living proof of the nation’s survival. They are the ones who must turn the Gullallee—the beloved land—from a symbol of ancestral loss into a foundation of future sovereignty.
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Land, Love, and Legacy
For the Oromo, Finfinnee is more than a geographical location. It is the soul of their identity. The love for this land—Lafa akka Oromootti qabnu (The land we hold as Oromo)—is not born of mere proximity; it is born of millennia of history, culture, and shared suffering.
As the city continues to modernize and globalize, the Oromo people are sending a clear and resolute message to the world and to their adversaries: We are the owners, and we are the lovers. We have the leaders, and we have the spirit. And we will not stop until the rain of justice falls on our own soil, and the sun of freedom shines on our own shade.
The names may change, the tactics may evolve, but the mission remains eternal. For the Oromo, the land of Finfinnee is, and always will be, Lafa Seenaa—a land of history. And history, as they know all too well, is written by those who refuse to give up the fight.
Advocacy for Oromia 