Category Archives: Confidentiality
From Classroom to Doctorate: Oromo Community of LA Celebrates Teacher-Scholar Dr. Asfaw Dagafa
Los Angeles, CA – It was an evening of collective triumph and deep cultural pride as the Oromo Community of Los Angeles gathered yesterday to celebrate a remarkable milestone: the graduation of their members, spanning every academic level from high school diplomas to the pinnacle of scholarly achievement—the Ph.D.
While the room buzzed with congratulations for all the honorees, one story rose above the rest, leaving attendees inspired and deeply moved. The community turned its spotlight on Dr. Asfaw Dagafa, a man who redefined the meaning of perseverance.
By day, Dr. Dagafa stands at the front of a high school classroom, shaping young minds as a dedicated educator. But long after the final school bell rings, his journey was only just beginning. While managing the rigorous demands of teaching, he simultaneously pursued his doctoral studies at one of the nation’s most prestigious institutions—the University of California, Los Angeles (UCLA).
Balancing a full-time teaching career with the intellectual intensity of a Ph.D. program is a feat few dare to attempt. Yet, Dr. Dagafa turned this grueling schedule into a testament of discipline, proving that dedication knows no bounds. His academic success is not merely a personal victory; it is a beacon of hope for the entire Oromo diaspora.
A Role Model for the Next Generation
Community leaders and elders were effusive in their praise, highlighting how Dr. Dagafa’s journey serves as a powerful blueprint for Oromo youth navigating their own paths in the United States.
“Dr. Asfaw Dagafa is an excellent role model,” remarked a community spokesperson during the ceremony. “He shows our young people that you do not have to choose between serving your community and achieving your highest academic dreams. He did both, simultaneously, and with excellence.”
The message resonated deeply throughout the hall: no dream is too ambitious, and no obstacle is too great when fueled by purpose and resilience. By standing at the front of a classroom during the day and sitting among UCLA’s brightest scholars at night, Dr. Dagafa has bridged the gap between mentorship and mastery.
A Community’s Pride
The Oromo Community of Los Angeles, known for its vibrant support of educational advancement, expressed overwhelming pride in Dr. Dagafa’s achievement. His success is viewed not just as an individual honor, but as a collective victory for the community—a narrative that counters adversity with academic excellence.
As the celebrations concluded, the community extended its heartfelt congratulations not only to Dr. Asfaw Dagafa but to every graduate who crossed the stage. From the newest high school graduate stepping into adulthood to the newly minted Ph.D. stepping into history, yesterday was a powerful reminder of what happens when a community uplifts its own.
Congratulations once again, Dr. Asfaw Dagafa! 
Your journey from the classroom to the doctorate will inspire generations of Oromo scholars to come.
WHEN DREAMS TAKE ROOT: Why an Oromia Freedom Struggle Dream Can Grow Better
A story of constitutional promise, cultural resurgence, and the long arc toward justice
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For generations, the Oromo freedom struggle has been defined by its resilience. Through decades of marginalization, forced displacement, and systemic exclusion, the dream has endured—not as a fading memory, but as a living force that refuses to be extinguished.
Today, that dream stands at a crossroads. The path forward is neither simple nor guaranteed. But beneath the surface of conflict and political turbulence, there are reasons to believe that the Oromo freedom struggle dream can grow better—not despite the challenges, but because of the lessons learned, the institutions built, and the constitutional foundations that remain, however imperfectly, in place.
This is the story of why that dream can flourish.
THE CONSTITUTIONAL FOUNDATION: A PROMISE WAITING TO BE KEPT
Every great struggle requires a legal and moral framework. For the Oromo people, that framework exists in Ethiopia’s 1995 Constitution—a document that, on paper, offers something remarkable.
Article 39 of the Constitution affirms that every “nation, nationality, and people” has the unconditional right to self-determination, including the right to secession. The Constitution established Ethiopia as a multinational federal state, granting autonomy to minorities based on territorial boundaries and empowering self-rule and regional control. Afaan Oromo is now used in Oromia’s courts, schools, and bureaucracy, reversing decades of marginalization.
Yet scholars describe a persistent gap between constitutional promise and political reality. Federal practice has remained markedly centralized. The question of Oromia’s special interests in Finfinne (Addis Ababa) remains largely unresolved.
This gap is not a reason for despair—it is a reason for hope. The Constitution exists. The legal framework is in place. The struggle ahead is not to create new rights, but to enforce existing ones. When constitutional guarantees are ignored, public trust erodes; but when they are finally implemented, the foundation for lasting peace is laid.
POLITICAL EVOLUTION: FROM ARMED STRUGGLE TO POLITICAL ENGAGEMENT
The Oromo Liberation Front (OLF), established in 1973 as a political organization advocating for the self-determination of the Oromo people, has undergone a remarkable transformation. In 2018, the Ethiopian government removed the OLF from its terrorist list, allowing its leaders to return from exile. In June 2025, the OLF officially regained access to its headquarters in Finfinne (Addis Ababa), which it had been unable to use since August 2020.
This is not merely symbolic. It represents a shift from armed resistance to political engagement—a recognition that sustainable change requires participation in the democratic process, however constrained that process may be.
The OLF has participated in elections, fielding 163 candidates for both the federal parliament and the regional council in the 2026 elections. Though it did not win a single seat, the party has used the narrow political space available to communicate its objectives and principles to the public.
Professor Merera Gudina, chairman of the Oromo Federalist Congress (OFC), has long championed a “stem and branches” philosophy: the belief that Oromia is the indispensable heart of Ethiopia, and that its people must secure self-rule and shared-rule within a unified, democratic state. His perspective, tempered by over five decades of activism, argues that Ethiopia still lacks the genuine political will required for deep-seated dialogue.
But political will can be built. Institutions can be strengthened. The very fact that opposition parties continue to organize, to contest elections, and to demand accountability is evidence that the dream is alive and evolving.
CULTURAL RESURGENCE: THE REBIRTH OF IDENTITY
A freedom struggle is not only about politics—it is about identity, memory, and the right to be seen.
Irreechaa, the annual festival of the Oromo people, has undergone a remarkable transformation, evolving from a banned event to a recognized element of national cultural heritage and an attraction for international tourism. The 2025 theme, “Irreecha: For National Renewal,” embodies the spirit that sustainable progress must be grounded in cultural harmony and shared values.
Afaan Oromo, once reduced to minority status, is now experiencing revitalization efforts. Though implementation remains uneven, the language of wider communication in Ethiopia and neighboring countries is reclaiming its place. The Gadaa system has gained global recognition as a model of democracy and environmental stewardship.
Cultural revival is not a distraction from the struggle—it is the struggle’s soul. When a people remember who they are, they remember what they deserve.
ECONOMIC DEVELOPMENT: BUILDING THE MATERIAL FOUNDATION
Justice cannot be built on empty stomachs. Economic development in Oromia provides the material foundation upon which political dreams can be realized.
Development projects like the Welmel River Irrigation and the Sof Omer Luxury Lodge, alongside ongoing agricultural modernization and tourism efforts in Bale Zone, are pillars of economic transformation. The new Yabello airport is expected to significantly enhance regional trade, tourism, and investment while strengthening people-to-people ties.
The Oromia regional government has prioritized the expansion of domestic air travel to drive rapid development. Investment projects are expected to create employment opportunities for more than 284,174 individuals across various sectors, particularly in agriculture, manufacturing, and services.
When economic opportunities expand, political participation becomes more meaningful. When communities have a stake in the future, they are more willing to invest in the struggle for that future.
THE CHALLENGES THAT MUST BE OVERCOME
No honest assessment of the Oromo freedom struggle can ignore the profound challenges that remain.
The Oromo Liberation Army (OLA) has been fighting the Ethiopian government for more autonomy since 2018. The conflict has taken a devastating toll. In January 2025, the U.N. reported that 3.2 million children were not in school because of the fighting. Human rights conditions remain precarious, with documented arbitrary deprivations of life and liberty amid clashes in Oromia.
Political space has shrunk. Opposition leaders have been imprisoned. Electoral competition alone is no longer viewed as sufficient to address Oromia’s political challenges. The OLF has raised concerns that “Tsimdoo” (allied) forces have attempted attacks that caused harm to local residents.
These challenges are real. They are painful. They are not insurmountable.
THE PATH FORWARD: WHY THE DREAM CAN GROW BETTER
The Oromo freedom struggle dream can grow better because the conditions for its growth are being laid—not by outside forces, but by the Oromo people themselves.
First, constitutional tools exist. The 1995 Constitution provides a framework for self-determination that, however imperfectly implemented, remains a powerful legal weapon. The gap between promise and reality is not permanent—it can be closed through sustained political pressure and legal advocacy.
Second, political engagement is deepening. The OLF’s return from exile, its participation in elections, and its calls for inclusive dialogue represent a maturation of the struggle. The OLF has urged the government to demonstrate genuine political will in resolving ongoing grievances through justice, truth, and reconciliation.
Third, cultural identity is strengthening. The revival of Irreechaa, the resurgence of Afaan Oromo, and the global recognition of the Gadaa system provide a cultural foundation that no political repression can destroy.
Fourth, economic development is creating new possibilities. As Oromia’s economy grows, so does the capacity of its people to organize, to advocate, and to demand their rights.
Fifth, the international community is watching. Human rights reporting, U.N. documentation, and global advocacy create pressure for accountability. The Oromo cause is no longer invisible.
CONCLUSION: THE LONG ARC
The Oromo freedom struggle has been long. It has been costly. It has been marked by betrayal, violence, and heartbreak. But it has also been marked by resilience, courage, and an unshakeable commitment to justice.
The dream can grow better because it has already survived the worst that history could throw at it. It has endured because it is rooted in truth—not propaganda, not false narratives, but the lived reality of a people who know what they have lost and what they deserve.
As the OLF has stated, the situation in Oromia and across Ethiopia cannot be resolved merely by declaring an election victory. It requires “an inclusive, genuine, and transparent dialogue”. It requires the courage to acknowledge historical realities, the wisdom to respect differing perspectives, and the commitment to uphold the principles of constitutional democracy and the rule of law.
The Oromo freedom struggle dream can grow better because the Oromo people have never stopped dreaming. And dreams, when nurtured by truth, justice, and unwavering commitment, have a way of becoming reality.
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This feature is based on reporting from Addis Standard, The Reporter Ethiopia, OROMIA TODAY, the Associated Press, the Oversight Board, and other sources documenting the Oromo freedom struggle, political developments, and cultural resurgence in Ethiopia.
The Unfinished Struggle: Understanding the Qabsoo Bilisummaa Oromoo
What is the Oromo liberation struggle, and how is it being waged?
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I. Introduction: A Struggle Defined
The phrase Qabsoo Bilisummaa Oromoo translates from the Oromo language as the “Oromo Liberation Struggle.” At its core, it represents the decades-long political and armed movement by the Oromo people—Ethiopia’s largest ethnic group, comprising approximately a third of the nation’s nearly 130 million people—to achieve self-determination and freedom from what they characterize as internal colonization by successive Ethiopian regimes.
This is not a single organization or a monolithic movement. Rather, Qabsoo Bilisummaa Oromoo encompasses a complex ecosystem of political parties, armed groups, youth movements, diaspora activism, and cultural resistance, all united by a common aspiration: the liberation of the Oromo people and their ancestral homeland, Oromia.
“Qabsoo dhaabatu hin jalqabne, akeeka ijaarameef hamma galmaan ga’uttis hin dhaabatu.”
— Dawud Ibsa Ayana, Chairman of the Oromo Liberation Front (OLF), declaring in June 2025 that “the struggle we started will not stop until the goal we have set is achieved.”
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II. Historical Roots: The Genesis of a Movement
The modern Oromo liberation struggle traces its origins to the early 1970s, a period of political awakening among Oromo nationalists who sought to challenge what they viewed as “Abyssinian colonial rule” over the Oromo people.
The Founding of the OLF
In 1973, a clandestine group of Oromo nationalists from diverse backgrounds, brought together by figures like Baro Tumsa, established the Oromo Liberation Front (OLF)—known in Oromo as Adda Bilisummaa Oromoo (ABO). The OLF was founded to promote self-determination and independence for the Oromo people inhabiting what is today the Oromia Region and the Oromia Zone in the Amhara Region of Ethiopia.
The OLF’s ideological premise was that the Oromo were subject to internal colonization by the Ethiopian state, and its ultimate goal was secession from Ethiopia and the establishment of a sovereign Oromo nation.
The Armed Wing Emerges
By 1974, the OLF had formed its military wing, the Oromo Liberation Army (OLA)—Waraana Bilisummaa Oromoo (WBO) in Oromo. The armed struggle began in Eastern Oromia, marking the start of a military campaign that would continue, with varying intensity, for decades.
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III. The Actors: Who Fights for Freedom?
The Qabsoo Bilisummaa Oromoo is waged through multiple channels and by various actors, each with distinct methods and roles.
1. The Oromo Liberation Front (OLF) – Political Vanguard
The OLF remains the primary political organization representing the liberation struggle. After spending 27 years in exile, the OLF returned to Ethiopia in 2018 following a peace agreement with Prime Minister Abiy Ahmed’s government, committing to pursue its goals through peaceful political means.
However, the party has faced significant obstacles. In a November 2025 position statement, the OLF declared that “the current regime has deliberately closed the political arena and obstructed the lawful activities of the Oromo Liberation Front”. The party reported that its regional offices had been closed, its leaders arrested, and its members prevented from engaging with constituents.
Despite these challenges, the OLF continues to operate, maintaining offices in Addis Ababa, Washington D.C., and Berlin, from which it broadcasts radio programs in both Amharic and Oromo.
2. The Oromo Liberation Army (OLA) – Armed Resistance
The OLA is the armed opposition group active in the Oromia Region. It consists primarily of former armed members of the OLF who refused to disarm following the 2018 peace deal, skeptical of the government’s intentions, alongside former youth protesters who became disillusioned with nonviolent resistance.
Today, the OLA operates under the name OLF-OLA (or ABO-WBO in Oromo). While the Ethiopian government considers the OLF a legal political party, it has designated the OLA as a terrorist organization.
The armed conflict has exacted a devastating toll on civilians. Amnesty International reported in March 2026 that OLA fighters had subjected women and girls to sexual violence including rape, gang rape, sexual slavery, summary killings, and destruction of civilian property, acts that may amount to war crimes. Government forces have also been accused of systematic abuses, including extrajudicial killings and forced displacement.
3. Qeerroo – The Youth Movement
Perhaps the most dynamic force in recent years has been the Qeerroo—a youth movement that has emerged as a powerful voice for change. In traditional Oromo culture, the term means “bachelor” or “youth,” but within the political movement, it symbolizes the Oromo struggle for increased political freedom and greater ethnic representation.
The BBC has described Qeerroo as “Ethiopia’s National Youth Movement for Freedom and Democracy,” which calls itself Qeerroo Bilisummaa Oromoo. The movement first emerged in 1991 but gained prominence through the 2016 Oromo protests and again in July 2020 following the assassination of Oromo singer Hacaaluu Hundeessaa.
4. The Diaspora – Global Advocacy
The Oromo diaspora has become an increasingly visible force in the liberation struggle. In September 2020, Oromo women marched through the streets of Berlin, Germany, demanding recognition for their struggle. These protests, called Hiriira in the Oromo language, highlight the transnational nature of the movement and its ability to garner international attention.
As one diaspora organizer put it, the goal is to ensure that “deeggarsii fi tumsi qabsoo bilisummaa akka itti fufiinsa argatu”—that “support and sustenance for the freedom struggle continues to receive continuity.”
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IV. How the Struggle is Waged: Methods and Tactics
The Qabsoo Bilisummaa Oromoo employs a multifaceted approach to achieve its objectives.
Armed Conflict
The OLA continues to engage in armed confrontations with Ethiopian government forces across Oromia. Clashes have been reported in various zones, including East Wollega, West Wollega, and Kellem Wollega. In August 2025, the OLA orchestrated a prison break in Gida Ayana, freeing over 150 inmates.
However, the armed struggle has not been without controversy. The OLA has been accused of attacking civilians, including a June 2025 attack that killed three civilians in the Arsi zone. Government forces have also been implicated in civilian deaths, with one mother telling Addis Standard that government soldiers fatally shot her toddler in July 2025.
Political Advocacy
The OLF pursues its goals through political channels, participating in elections and issuing statements condemning government actions. In the 2026 elections, the OLF fielded 163 candidates for federal parliament and regional councils. The party has also called for an independent international investigation into killings committed against the Oromo people.
Youth Mobilization and Protests
The Qeerroo movement has mobilized thousands of young Oromos through protests and demonstrations. These protests have sometimes turned violent, with clashes between protesters and security forces. The youth have also used social media and digital platforms as alternative communication channels and sites of political resistance.
Cultural Resistance
The struggle is also waged through cultural expression. Oromo protest songs have served as “weapons of resistance against domination” since the 1960s. The annual Irreecha thanksgiving festival has become a platform for political expression, with attendees using the occasion to hold anti-government protests.
Territorial Claims
The OLF has consistently defended the territorial integrity of Oromia. In July 2025, the party condemned the Somali regional government’s actions as “a blatant attempt to claim Oromo land,” calling it “a declaration of war”. In its November 2025 position statement, the OLF declared that “the territorial integrity of Oromia is non-negotiable”.
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V. The Human Cost: A People in Crisis
The ongoing conflict has exacted a devastating toll on civilians.
Mass Displacement
Since July 2025, renewed inter-communal violence between Oromo and Somali communities along the regional border has displaced over 288,000 people. The violence has resulted in widespread fatalities and damage to infrastructure.
Humanitarian Crisis
The Ethiopian Human Rights Commission has stated that the “right to life is in a critical condition” in the affected regions. Persistent violence has led to the breakdown of public services and the mass displacement of communities.
Political Repression
The OLF has accused the government of a “systematic campaign of torture,” employing tactics such as extrajudicial killings, forced displacement, and persecution. The party’s offices have been closed, and its leaders have been arrested.
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VI. The Future: An Unfinished Struggle
The Qabsoo Bilisummaa Oromoo shows no signs of abating. As Dawud Ibsa Ayana, the OLF chairman, declared in 2025: “The struggle we started will not stop until the goal we have set is achieved.”
Challenges Ahead
The movement faces significant challenges:
· Internal divisions: The split between the OLF (political wing) and the OLA (armed wing) has created organizational fragmentation.
· Government opposition: The Ethiopian government continues to view the armed struggle as a terrorist threat and has cracked down on political opposition.
· Humanitarian toll: The continued conflict has displaced hundreds of thousands and caused immense suffering.
· International scrutiny: Allegations of war crimes by both sides have drawn international attention.
A Persistent Hope
Despite these challenges, the movement persists. As one Oromo activist put it: “Addi Bilisummaa Oromoo… Qabsoo Itti Fufa. Bilisummaan Ni Dhufa.” — “The Oromo Liberation Front… The struggle continues. Freedom is coming.”
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VII. Conclusion: More Than a Struggle
The Qabsoo Bilisummaa Oromoo is more than a political or armed conflict. It is a movement rooted in a people’s desire for self-determination, dignity, and recognition. It encompasses the teenager protesting in the streets of Addis Ababa, the fighter in the mountains of Oromia, the exile in Berlin organizing a march, and the grandmother in a village dreaming of peace.
For nearly five decades, the Oromo people have pursued their liberation through political advocacy, armed resistance, youth mobilization, and cultural expression. The struggle has claimed countless lives, displaced hundreds of thousands, and left deep scars on Ethiopian society.
Yet, as the Oromo saying goes, “Bilisummaan Ni Dhufa”—Freedom is coming. Whether that freedom arrives through peaceful negotiation, political reform, or continued resistance remains the central question of Ethiopia’s most enduring conflict.
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“The Voice of Oromo Freedom: Strengthening the struggle, awakening the people, proclaiming the goal.”
Bridging Continents, Building a Nation: OLF/ABO Annual Dialogue Heads to Minnesota
By Maatii Sabaa
As the autumn leaves begin to turn across the American Midwest, a familiar and powerful rhythm stirs within the Oromo diaspora. In just a few weeks, Minnesota—often affectionately called “Little Oromia” for hosting one of the largest Oromo populations outside of East Africa—will become the epicenter of a movement that refuses to fade. The Oromo Liberation Front (OLF/ABO) is set to hold its annual dialogue, a cornerstone tradition that weaves together strategy, solidarity, and the unyielding pursuit of self-determination.
The announcement is more than a calendar entry; it is a declaration. The tradition continues.
A Gathering of Purpose
For decades, the Oromo people have carried the weight of marginalization, yet they have also carried the tools of resistance. The OLF/ABO has been at the forefront of this resistance, and its annual dialogue represents a critical moment of reckoning and renewal. Leaders, intellectuals, activists, and everyday community members will converge in Minnesota to take stock of the movement’s progress, confront pressing challenges in the homeland, and chart a course for the year ahead.
But what makes this year’s event particularly noteworthy is its inclusivity. Organizers have extended a rare and welcoming invitation: the final day of the dialogue will be open to all Oromo Community members. This decision transforms a closed-door political meeting into a celebration of collective identity. It is a recognition that the struggle for Oromia’s liberation is not confined to the political elite—it belongs to the farmer in the countryside, the mother in the diaspora, the student in the university, and the elder who remembers a homeland before displacement.
Why Minnesota?
The choice of Minnesota is no accident. Over the past three decades, the state has become a sanctuary and a springboard for Oromo activism. From the bustling neighborhoods of Minneapolis to the suburban cities of St. Paul, Oromo culture thrives—through language, music, faith, and political organization. Holding the annual dialogue here acknowledges the diaspora not as a distant bystander, but as a vital pillar of the liberation project.
In this space, the past meets the present. Elders who witnessed the early days of the OLF sit alongside youth born in the West, forging an intergenerational bond that strengthens the movement’s resilience. It is a living classroom where history is taught, grievances are voiced, and hope is rekindled.
Consistency and Determination: The Unshakeable Foundation
The flyer circulating among community groups carries a powerful mantra: “As always, consistency and determination remain the foundation of lasting progress and success.”
These words are not empty rhetoric. In the long and often brutal struggle for Oromo self-determination, fads and fleeting passions have no place. What sustains the movement is the dogged, day-in and day-out commitment of a people who refuse to be erased. The annual dialogue is the embodiment of this ethic. It is a ritual of endurance—a moment to recalibrate, to reaffirm, and to recommit.
Consistency means showing up, year after year, regardless of the political winds. Determination means turning setbacks into stepping stones. The OLF/ABO has weathered imprisonment, exile, and state-sponsored repression, yet here it stands, preparing to convene once again in the heart of America. That is the quiet power of persistence.
An Open Door to the Community
The decision to open the final day to all Oromo community members is a strategic and symbolic masterstroke. It breaks down barriers between leadership and the grassroots, ensuring that the dialogue is not an ivory tower but a public square. It invites critical feedback, fresh perspectives, and the energy of those who may not hold formal titles but carry the daily lived experience of Oromo identity.
Whether one is a long-time activist or a young professional attending for the first time, the final day promises to be a space of belonging. It is a chance to ask questions, share concerns, and witness firsthand the democratic spirit that the OLF/ABO champions. In a world where liberation movements often become opaque, this open-door policy is a beacon of transparency and trust.
The Cry That Echoes: IUOf! 
As the event draws near, social media feeds and community bulletin boards will fill with the colors of the Oromo flag—red, green, and red—a trinity of courage, hope, and sacrifice. And when the dialogue reaches its crescendo, the hall will undoubtedly erupt with the rallying cry: “IUOf!” Or Victory to Oromo people —a spirited abbreviation for the Oromo phrase that resonates across generations, declaring the unshakable belief in the Oromo nation’s future.
The red hearts speak to the blood shed for freedom. The green hearts speak to the fertile land of Oromia that awaits full restoration. Together, they form a visual prayer for justice.
A Tradition That Transcends Time
The annual dialogue is more than a political event; it is a cultural anchor. In a diaspora scattered across the globe, it provides a rare moment of physical convergence. It reminds the Oromo people that they are not isolated individuals but members of a vast, resilient family with a shared destiny.
As the final day opens its doors to all, the Oromo community in Minnesota and beyond will have the chance to witness history in the making. The tradition continues—not as a relic of the past, but as a dynamic, living force that charts the path toward a free and sovereign Oromia.
So mark the date, spread the word, and prepare to gather. The dialogue awaits. The struggle endures. And as always, it is consistency and determination that will carry the Oromo people across the finish line.
IUOf!
The Political Boat Called “Tsimdo”: Where Are the Far-Right and Far-Left Extremists Steering It?
In the strange theater of modern politics, strange bedfellows emerge—temporary alliances born not of shared vision but of shared hatred
By Ibsaa Nagawoo
In the annals of modern political history, few phenomena are as remarkable—and as dangerous—as the spectacle of ideological opposites joining forces against a common enemy. The far-right and far-left, whose philosophies on economics, governance, and the role of the state stand in irreconcilable opposition, sometimes find themselves on the same side of a political struggle. Their alliance, however, is not built on shared principles or a common vision for the future. It is built on a single, fragile foundation: shared enmity.
This is the political boat called “Tsimdo” (or Cimdii)—a vessel that carries strange passengers, navigates treacherous waters, and ultimately leads nowhere good for anyone aboard.
The Strange Alliance
“One of the surprising phenomena in modern world politics is the emergence of forces that fundamentally oppose each other in their political philosophy, economic policies, and views on the role of government, yet temporarily unite against a common enemy.”
This is not a new phenomenon, but it is one that has become increasingly visible in recent years. The left and right, traditionally locked in ideological struggle, discover that their hatred for a particular leader, government, or political direction outweighs their differences. They form a temporary alliance—an “unholy coalition” that promises to overthrow the common enemy but offers no coherent vision for what should come after.
“However, such alliances are often short-lived because they are based not on shared vision and common political principles, but on shared animosity.”
This is the fatal flaw of these coalitions. They are unions of convenience, not conviction. They can tear down, but they cannot build. They can oppose, but they cannot propose. They can unite in hatred, but they cannot govern in peace.
Ethiopia’s Own Experience
“Both world history and Ethiopia’s political history provide many examples that confirm this.”
In recent years, Ethiopia has witnessed this phenomenon in stark relief. The conflict between the federal government and the TPLF, and the alliances that formed around it, created some of the most improbable political marriages in the country’s history.
“In Ethiopia, this trend has been clearly seen in recent years. One can observe and analyze the strange political alliances formed during the TPLF provocation, the war between the Federal Government of Ethiopia and the TPLF, and the resulting unconventional political marriages.”
Groups that had spent decades opposing each other—ideologically, politically, and sometimes militarily—found themselves on the same side of a conflict. The shared goal of removing the TPLF from power created a temporary unity that papered over fundamental disagreements about Ethiopia’s political future.
The Unholy Alliance Against Oromo Gains
“The far-right and far-left extremist forces that shed crocodile tears in the name of the Oromo people, the Amhara, the Tigray, and the Ethiopian people—no matter how strong their unholy alliance becomes—the Oromo people will not easily surrender the political, economic, and legal rights they have won through long struggle and years of sacrifice.”
This is the central warning of the reflection: the Oromo people, who have fought for generations to secure their rights, are not about to hand them over to an alliance of convenience—whether that alliance claims to speak for the Oromo or not.
“The matter has become one of survival. And the victory achieved is not something that can be stolen through temporary political pressure or false propaganda.”
The Oromo struggle is not a passing phase or a fleeting moment of political mobilization. It is a deep, sustained, and principled movement that has survived decades of repression, co-optation, and marginalization. It will not be undone by an alliance whose only common ground is opposition to Oromo self-determination.
The Blindness of Some Oromo
“As the struggle of the Oromo people within Ethiopia has been strengthening and registering some victories, some Oromo individuals and groups who could not see—or refused to believe—that organized anti-Oromo sentiment had been building for a long time, have failed to understand that the exaggerated political hatred, character assassination, and coordinated propaganda campaign against the reformist Prime Minister Dr. Abiy Ahmed is ultimately not just about Dr. Abiy but about the Oromo as a whole.”
This is a painful truth that some Oromo have been reluctant to face. The campaign against Prime Minister Abiy Ahmed is not merely a personal vendetta against one individual. It is an attack on Oromo leadership, Oromo gains, and Oromo aspirations. The fact that some Oromo have joined in this campaign, or remained silent in the face of it, is a betrayal of the Oromo cause.
“Only they themselves can answer why this happened.”
The reflection leaves this question hanging in the air, inviting self-examination. Why have some Oromo joined forces with those who fundamentally oppose Oromo rights? Why have some remained silent when anti-Oromo rhetoric has reached dangerous levels? Why have some failed to see that the attack on one Oromo leader is an attack on all Oromo?
The Washington Statement and Its Aftermath
“There is one thing we all cannot forget. The statement by the international Fano ‘intellectuals’ that was read in Washington contained dangerous rhetoric: ‘We will return the Gallas to Madagascar.’ This is still being echoed by Mahayimannu Fano. This hate speech did not remain merely words—many believe it has found expression in acts of violence against innocent Oromo in various places, especially today in East Wollega and Dera.”
This is a chilling reminder of the stakes involved. The anti-Oromo rhetoric that has been circulating is not harmless—it has real-world consequences. Innocent Oromo people have been targeted, attacked, and killed. The words of hate have become acts of violence.
“The sad part is that some forces who call themselves ‘freedom fighters’ have silently covered up or overlooked this issue. This silence itself carries a major political message.”
The silence of those who claim to fight for freedom is deafening. When the self-proclaimed champions of liberation refuse to condemn violence against Oromo, they reveal their true priorities. Their silence is not neutrality—it is complicity.
The Poisoned Boat
“Some Oromo politicians and activists, having lost their own political direction, have found themselves unwittingly in the same political boat (Tsimbo) as Amhara extremist unitarist far-right extremists. Since this act conflicts with the common interest and political will of the Oromo people, it should be remembered as a political lesson and historical warning for generations.”
This is perhaps the most pointed criticism in the reflection: some Oromo have lost their way. They have abandoned the principles of Oromo liberation and joined forces with those who have historically opposed—and continue to oppose—Oromo rights.
“Any individual or political organization that organizes in the name of Oromo must distance itself from political ideologies, philosophies, and economic policies that divide the Oromo people. Any idea presented as a ‘political reality’ that weakens Oromo unity, if it conflicts with the interests of Oromia, Ethiopia, and the Oromo nation, should not be accepted.”
This is a clear call to Oromo political actors: know who you are, know what you stand for, and know who your true allies and enemies are. The lines must be drawn clearly. There is no room for ambiguity when the survival of the Oromo people is at stake.
A Call to Abandon the Boat
“Therefore, if you find yourself in this propaganda of organized anti-Oromo hatred, you should distance yourself from this destructive political boat (Tsimbo). This boat does not benefit the Oromo people—it represents hatred, division, and destructive ideologies. It is not too late to distance yourself from this extremist political direction; the beneficial thing is to stop it.”
This is a call to choose. A call to abandon the alliance of hatred and return to the principles of justice, self-determination, and unity. A call to recognize that the path of extremism leads nowhere good.
“It is not too late to distance yourself from this extremist political direction; the beneficial thing is to stop it.”
There is still time to turn back. There is still time to choose the path of dialogue, mutual respect, and peaceful political competition. There is still time to build rather than destroy.
The Role of External Forces
“Finally, this extremist political and war ‘Tsimbo’ is not just an internal problem—it can also be a tool for the interests and proxy wars of external forces, and it is targeted as such. Therefore, it does not bring lasting benefit to the Oromo, the Amhara, the Tigray, or other nations and nationalities, nor to the Ethiopian people in general.”
The reflection recognizes that the forces driving the “Tsimbo” are not purely domestic. External actors have their own interests in Ethiopia’s political landscape. They seek to exploit divisions, weaken the country, and advance their own agendas. The Tsimbo serves their purposes, not the purposes of the Ethiopian people.
“Therefore, I believe that abandoning this politics of hatred, division, and extremism and returning to dialogue, trust, and peaceful political competition is the beneficial path for everyone.”
This is a vision of hope: a return to politics as a means of resolving differences, not a weapon for destroying enemies. A return to the belief that dialogue and trust are possible. A return to the conviction that Ethiopia’s future will be built, not destroyed.
The Way Forward
“Ethiopia’s future destiny will not be found in an alliance based on hatred. The country’s lasting peace, stability, and democratic progress can only be ensured when they are based on constitutional supremacy, the rule of law, mutual respect, genuine democratic dialogue, and a shared national vision.”
This is the heart of the message: the future belongs not to those who hate, but to those who build. Not to those who divide, but to those who unite. Not to those who destroy, but to those who create.
“One truth, however, is clear: an alliance based on hatred may change a government, but it cannot build a country.”
This is a profound insight. The Tsimbo may succeed in its immediate objective—the removal of a particular leader or the overthrow of a particular government. But what then? What vision does it offer for the future? What principles will guide it? What foundation will it build upon?
The answer is: none. An alliance based solely on hatred can only destroy; it cannot create. It can tear down; it cannot build. It can oppose; it cannot govern.
Conclusion: A Choice to Make
The political boat called Tsimbo is a dangerous vessel. It carries those who have lost their way, those who have confused hatred for principle, those who have abandoned the struggle for justice in favor of the easier path of revenge.
But there is another path. The path of dialogue, trust, and peaceful political competition. The path that builds rather than destroys. The path that unites rather than divides. The path that leads to lasting peace, stability, and democracy.
The choice is clear. The time for choosing is now.
“An alliance based on hatred may change a government, but it cannot build a country.”
Let us choose to build. Let us choose to unite. Let us choose the path of peace, justice, and shared national vision.
May we all make the right choice.
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*The above feature article is based on the reflection of Ibsaa Nagawoo
Building a Nation: The Long Walk to Freedom and Unity
By Dhabessa Wakjira
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Nation-building is no simple task. It is a long, arduous journey that demands relentless commitment, profound sacrifice, and an unyielding spirit. To build a nation is to weave knowledge, courage, and resilience into an unbreakable fabric—a shield strong enough to stand firm against any enemy. It is to reject the chains of servitude, to organize with urgency, and to play one’s part in the collective march toward liberation. No nation that has endured the crushing weight of subjugation has ever emerged free without a determined struggle.
This truth resonates deeply in the heart of Oromia.
The Anatomy of Struggle
Throughout history, the path to freedom has been paved with the blood, sweat, and tears of those who refused to bow. Nation-building is not merely about constructing roads, schools, or hospitals—though these are vital—it is about constructing a collective identity, a shared purpose, and an unwavering belief in the possibility of a better tomorrow. It demands the fusion of knowledge and courage, transforming passive hope into active resistance against all forces that seek to diminish a people’s dignity.
Every nation that has broken free from the shackles of oppression has done so through a conscious, deliberate, and sustained struggle. There are no shortcuts. There are no handouts. Freedom, history teaches us, is never given—it is taken. It is earned through the willingness to pay the full price of liberation, to endure hardship, and to press forward even when the odds seem insurmountable.
The Call to Unity
Oromia belongs to all Oromo people—this is an undeniable truth. But belonging alone is not enough. To truly claim what is rightfully theirs, the Oromo people must stand united. Division is the weapon of the oppressor; unity is the shield of the oppressed. When hands are joined in common purpose, no force can break the spirit of a people determined to be free.
The struggle for liberation is not a spectator sport. It demands active participation from every son and daughter of Oromia. It requires setting aside differences, overcoming internal conflicts, and rallying around a singular vision: a free, prosperous, and dignified Oromia where every citizen can thrive.
The Price of Freedom
There is no free nation that has not paid the ultimate price. Liberation comes at a cost, and that cost must be borne collectively. It is not enough to hope for freedom; one must be prepared to fight for it. The struggle is not for the faint of heart, nor is it for those who seek comfort in the status quo. It is for the brave, the determined, and the unwavering.
The road ahead is long and fraught with challenges. There will be setbacks, disappointments, and moments of doubt. But history shows that those who persist, those who refuse to give up in the face of adversity, are the ones who ultimately triumph. The Oromo people have everything to gain and nothing to lose by standing together in this fight.
The Final Victory
Unity is not just a strategy—it is the very soul of the struggle. When the Oromo people stand together, hand in hand, shoulder to shoulder, they become an unstoppable force. Their collective strength lies not in weapons or wealth, but in their shared determination to overcome.
The struggle is long, and the challenges are immense. But the spirit of the Oromo people is indomitable. With unity as their foundation, courage as their guide, and the dream of freedom as their destination, they will prevail.
Oromiyaan ni bilisooma!
Why Oromia Needs Oromo Truth-Telling
A nation cannot move forward while refusing to honestly face its past. The wounds of history will not heal until they are acknowledged, understood, and addressed.
There is a profound truth that echoes across cultures and continents, through generations and civilizations: a society that refuses to confront its past is condemned to repeat its mistakes. The wounds left unacknowledged do not heal—they fester. The stories left untold do not disappear—they haunt. The injustices left unaddressed do not fade—they endure.
For Oromia, the need for truth-telling is not a luxury. It is a necessity. It is the foundation upon which a just and equitable future must be built.
The Great Silence
Many Oromians were never taught the full history of colonisation.
This is not an accident. It is a deliberate choice—a systematic erasure designed to serve the interests of those who benefit from the continued subjugation of the Oromo people.
Generations of Oromo children have grown up learning history through the lens of the colonizer. They have been taught to celebrate conquerors while mourning the victims. They have learned the names of emperors and generals while remaining ignorant of the heroes who resisted. They have memorized the dates of battles while never understanding the human cost of those wars.
The history of colonisation is not a distant, academic subject. It is the story of how Oromia became what it is today. It is the story of how our grandparents’ grandparents lost their land, their freedom, and their way of life. It is the story of how the very fabric of our society was torn apart and rewoven according to the designs of others.
The Unlearned Lessons
The gaps in Oromo historical education are vast and consequential. Consider what has been left untaught:
Frontier Violence: The wars of conquest that swept through Oromia in the late 19th century were not gentle expansions—they were brutal campaigns of subjugation, marked by massacre, displacement, and destruction on an unimaginable scale. The stories of villages burned, families torn apart, and communities annihilated have been systematically silenced.
Stolen Land and Culture: The land of Oromia did not come to its current configuration through peaceful negotiation. It was taken—through force, through deception, through the imposition of alien legal systems that recognized neither the land rights nor the humanity of the Oromo people. Along with the land, the culture was attacked—the language forbidden, the traditions suppressed, the identity denied.
The Colonisation: Oromo colonisation is a unique and often misunderstood phenomenon. It was not a conquest from across the sea, but from within the continent—an African empire building itself upon the subjugation of other African peoples. This internal colonisation has been particularly insidious, as it has been denied, minimized, and even celebrated as “national unity.”
The Marginalised Generations: Not all Oromo experienced colonisation in the same way. Some were displaced; others were co-opted. Some were killed; others were enslaved. But generations of Oromo have lived under the shadow of this system—their opportunities limited, their voices silenced, their potential unrealized.
The Laws That Controlled Oromo Lives: The legal and administrative structures of colonisation were not neutral instruments—they were tools of control. From the forced labor systems to the land tenure regimes, from the restrictions on movement to the prohibitions on cultural expression, the laws of the Ethiopian Empire were designed to maintain Oromo subjugation.
The Past Is Not Past
Those events are not disconnected from the present. Their impacts can still be seen in families, communities, and institutions today.
The colonisation of Oromia is not a chapter of history that ended with independence or the signing of a treaty. Its effects continue to ripple through time, shaping the lives of Oromo people in ways both obvious and subtle.
In Families: The trauma of colonisation has been passed down through generations. The loss of land, the separation of families, the suppression of culture—these experiences have created patterns of pain that continue to manifest in family dysfunction, mental health challenges, and the intergenerational transmission of trauma.
In Communities: The divisions created by colonisation persist in the social fabric of Oromo communities. The legacy of divide-and-rule policies, of co-opting some Oromo against others, of creating hierarchies that served the colonizer—these continue to affect how Oromo relate to each other.
In Institutions: The colonial structures that were imposed on Oromia have not disappeared. They have been transformed, repurposed, and rebranded, but they remain—the legal systems, the administrative frameworks, the educational institutions, the economic structures. They continue to reflect the priorities and power dynamics of their colonial origins.
The Power of Truth-Telling
Oromo Truth-telling creates a shared understanding of how Oromia became the country it is.
Truth-telling is not about assigning blame or dwelling on grievances. It is about creating a common foundation of understanding upon which a just future can be built. It is about giving the Oromo people the tools they need to understand their own history and to chart their own destiny.
It allows Oromo voices to be heard instead of having our history explained for us.
For too long, the story of Oromia has been told by others—by conquerors who justified their actions, by governments that denied their crimes, by academics who studied Oromo from a comfortable distance. Oromo truth-telling reclaims the narrative. It gives Oromo people the opportunity to tell their own story, in their own words, from their own perspective.
This is not an act of aggression—it is an act of liberation.
From Understanding to Action
It is not about living in the past. It is about understanding the past so Oromia can build a fairer future.
Truth-telling is not about dwelling on grievances or nurturing resentments. It is about clearing the ground upon which a new society can be built. Just as a building cannot be constructed on a foundation of lies, a just society cannot be built on a denial of history.
To build a fairer future, Oromia must first understand:
- How the land was taken
- How the people were divided
- How the culture was suppressed
- How the institutions were designed
- How the wounds were inflicted
Only with this understanding can the work of healing truly begin. Only with this knowledge can the cycle of injustice be broken.
The Moral Imperative
You cannot heal what you refuse to acknowledge.
This is perhaps the most profound truth of all. Denial is not healing—it is a form of imprisonment. By refusing to acknowledge the past, we remain trapped in its patterns. By denying the wounds, we prevent their treatment. By silencing the stories, we perpetuate the suffering.
For Oromia, the refusal to acknowledge the history of colonisation has come at a tremendous cost. It has allowed the perpetrators to avoid accountability. It has denied the victims the recognition they deserve. It has prevented the healing that is possible only when the truth is spoken.
The moral imperative is clear: the truth must be told.
The Process of Truth-Telling
What would Oromo truth-telling look like? It would be:
Comprehensive: It would address the full scope of Oromo experience—the wars of conquest, the land dispossession, the cultural suppression, the legal discrimination, the economic exploitation.
Inclusive: It would center Oromo voices and perspectives, particularly those of the marginalized and the vulnerable. It would create space for all Oromo to share their experiences and their wisdom.
Courageous: It would face the difficult truths—the collaboration of some Oromo with the colonizer, the divisions that were created and exploited, the internal conflicts that weakened the resistance.
Forward-looking: It would be oriented toward building a better future—one that learns from the past without being imprisoned by it, one that acknowledges the wounds while working toward healing, one that seeks justice without perpetuating cycles of revenge.
Truthful: It would be honest about what happened and what continues to happen. It would not sanitize, minimize, or deny.
The Role of Oromo Journalism
The work of Oromo truth-telling has been carried forward by Oromo journalists, writers, and historians. From the early pioneers who risked imprisonment to publish in Afaan Oromo to the modern scholars who document the full scope of Oromo history, Oromo truth-tellers have kept the story alive.
Bariisaa, Yeroo, the Voice of Oromo Liberation—these and countless other Oromo media have been instruments of truth-telling, shining light into the darkness of suppression, giving voice to the voiceless, and preserving the memory of the Oromo people.
Oromo journalism is not just about reporting the news—it is about telling the truth. It is about documenting the history that others would erase, speaking the words that others would silence, and bearing witness to the experiences that others would deny.
The Healing Power of Truth
Truth-telling is not an end in itself—it is a beginning. It is the necessary first step on the long road to healing.
When Oromo history is finally told—in all its complexity and pain—it will not be an act of revenge. It will be an act of liberation. It will free the Oromo people from the burden of carrying a history they do not understand. It will free future generations from the weight of secrets and lies. It will create the conditions for genuine healing, reconciliation, and justice.
Truth-telling is not about keeping wounds open—it is about allowing them to heal properly. It is not about dwelling in the past—it is about building a future that is not haunted by it.
A Call to the Oromo People
The call to truth-telling is not a call to despair—it is a call to courage. It is a call to face the difficult truths of our history so that we can build a better future for our children and grandchildren.
It is a call to:
- Learn the history that was denied to us
- Speak the truth that was silenced
- Listen to the voices that were marginalized
- Remember the stories that were forgotten
- Heal the wounds that were ignored
- Build the future that is our birthright
The truth may be painful, but it is also liberating. The truth may be difficult, but it is also healing. The truth may be resisted, but it is also inevitable.
A Call to the International Community
The truth-telling imperative extends beyond Oromia. The international community has a role to play in supporting Oromo truth-telling, in recognizing the history of colonisation, and in working toward justice.
This is not about intervening in domestic affairs—it is about upholding universal principles of human rights, dignity, and justice. It is about recognizing that the past has not passed, that the impacts of colonisation continue to be felt, and that justice cannot be achieved without truth.
For Oromia to heal, the truth must be told. For Oromia to move forward, the past must be acknowledged. For Oromia to be free, the history of colonisation must be understood.
Conclusion: The Unfinished Work
The work of Oromo truth-telling is unfinished. It has been carried forward by generations of courageous individuals who refused to be silenced, who risked everything to tell the truth, who believed that justice would ultimately prevail.
We who stand today are the inheritors of that legacy. We are the ones who must complete the work. We are the ones who must tell the truth.
For the children who will grow up knowing their history—not the version sanitized by colonizers, but the full, complex, painful, and beautiful truth. For the communities that will finally understand how they were divided and how they can be healed. For the institutions that can be reformed and rebuilt on a foundation of justice. For the future that can be fairer and more equitable than the past.
You cannot heal what you refuse to acknowledge.
Let us acknowledge. Let us understand. Let us heal. Let us build.
“Oromo Truth-telling creates a shared understanding of how Oromia became the country it is. It allows Oromo voices to be heard instead of having our history explained for us. It is not about living in the past. It is about understanding the past so Oromia can build a fairer future.”
The work continues. The truth will be told. And Oromia will be free.
Carrying the Torch: 50 Years of the Oromo Freedom Struggle
Reflecting on half a century of resistance, resilience, and the unbreakable spirit of a people
—
On a quiet day in 2023, as the world continues to spin through its cycles of change and upheaval, the Oromo people pause to mark a profound milestone. Fifty years have passed since the Oromo Liberation Struggle formally began its modern political and armed phase. The commemoration, held under the theme “50 Years of Oromo Freedom Struggle,” is not merely a glance backward at the pages of history. It is a declaration—a powerful affirmation that the strength of the past must be carried forward into the future.
As the saying goes, “Kunis waan nu ibsuu fi nu boonsu tokko akka baatee jiru mirkaneessa” —this confirms that there is something that defines us and makes us proud. Indeed, there is.
—
A People of Ancient Heritage
To understand the significance of this fifty-year mark, one must first appreciate the depth from which the Oromo struggle springs. The Oromo are not a recent invention of political convenience; they are the custodians of one of the oldest and most sophisticated cultural civilizations in the world.
The Gadaa system, a traditional democratic governance structure that has guided Oromo society for centuries, stands as a testament to their organizational genius. Long before modern democracies adopted the principles of checks and balances, term limits, and participatory governance, the Oromo had perfected these ideals through Gadaa. Every eight years, power would transfer peacefully from one generation to the next—a cycle of leadership renewal that ensured accountability and collective decision-making.
Then there is Waaqeffannaa, the indigenous Oromo belief system that reveres a single supreme being, Waaqa (God), and emphasizes harmony with nature, truth, and justice. The annual Irreecha festival, celebrated at sacred lakes and hilltops, is not merely a cultural event but a spiritual renewal—a thanksgiving for life, health, and the blessings of creation. Millions gather to raise their hands in prayer, adorned in traditional attire, singing songs that have echoed across the ages.
This is the Oromo identity: ancient, proud, and resilient. A civilization that has survived empires, invasions, and attempts at erasure. It is this identity that the freedom struggle seeks to protect and restore.
—
The Unfinished Story
The Oromo freedom struggle, as formally recognized in its modern phase over the past fifty years, is not a story of violence for its own sake. It is a story of a people demanding what is rightfully theirs: recognition, dignity, self-determination, and a place at the table of nations.
The archives of this struggle are filled with names that will never be forgotten. Some are written in blood, others in ink, but all are etched in the collective memory of the Oromo people. This struggle has chronicled a history of heroism that refuses to conclude—a narrative that continues to unfold with each passing year.
What makes this struggle unique is its deeply rooted cultural foundation. The Oromo are not fighting to create something new; they are fighting to reclaim something old. They are fighting to ensure that the Gadaa principles of justice, the Waaqeffannaa values of truth, and the Irreecha spirit of thanksgiving are not confined to textbooks or tourist brochures but are lived realities for future generations.
“Qabsoon Bilisummaa Oromoo seenaa boonsaa himamee hin dhumne galmeessee jira” —The Oromo liberation struggle has recorded a history of heroism that has not yet concluded. Indeed, it is a living document, written anew with every act of courage, every song of resistance, and every child raised to know their heritage.
—
A Story for All Generations
Perhaps the most beautiful aspect of this commemoration is its recognition that the struggle transcends any single generation. It is a legacy passed down from grandparents to parents, from parents to children. It is a story that is sung in lullabies, debated in classrooms, and whispered in prayers.
“Kun barayyuu dhalootaan kan leellifamuu fi faarfamuu dha” —This is a story that will be praised and sung by future generations. It is not a chapter to be closed but an anthem to be repeated, a lesson to be taught, and a flame to be kept alive.
The young Oromo today carry the weight of this legacy, but they also carry the hope. They are the ones who will take the baton from the veterans of the struggle and run the next lap. They are the ones who will ensure that the dream of a free, dignified, and prosperous Oromia becomes more than a slogan—it becomes reality.
—
Looking Ahead with Strength
As the Oromo people mark fifty years, they do so with a clear-eyed understanding of the road ahead. Challenges remain immense. The struggle is far from over. But the very act of commemorating half a century is itself an act of defiance—a declaration that the Oromo are still standing, still resisting, and still believing.
The world has witnessed the resilience of the Oromo. From the highlands to the lowlands, from the cities to the countryside, the spirit of Oromia remains indomitable. The freedom struggle is not merely a political movement; it is a cultural renaissance, a spiritual awakening, and a moral imperative.
—
Conclusion
Fifty years. It is a number that carries weight—the weight of sacrifice, the weight of hope, and the weight of an unfinished journey. The Oromo freedom struggle has been a long and arduous road, paved with both tears and triumphs. But as the Oromo gather to reflect on this milestone, they do not do so with bitterness or despair. They do so with the quiet confidence of a people who know who they are and what they deserve.
The theme “50 Years of Oromo Freedom Struggle” is not just about honouring the past. It is about carrying that strength forward, about ensuring that the next fifty years will be marked by even greater progress and eventual victory. It is about making sure that the Gadaa, the Waaqeffannaa, and the Irreecha remain not just memories but living traditions that guide the Oromo into a brighter tomorrow.
The Oromo story is one of the great epics of human history—a story of endurance, culture, and the unquenchable thirst for freedom. And as long as there are Oromo to tell it, sing it, and live it, that story will never end. It will be praised and sung by future generations, as it deserves to be.
—
“Qabsoon keenya bilisummaa fi mirga namaa kan mata keenyaati. Kun hidhannoo keenyatti amanuufi dhaloota dabarsuuti.”
“Our struggle is for freedom and human rights. This is our commitment to the future and to the generations to come.”
The Weight of Struggle: Why We Must Honor, Not Diminish, the Oromo Journey
Those who have walked the long road—through displacement, persecution, and sacrifice—deserve our deepest respect, not our casual dismissal
There is a dangerous tendency in our time—a habit of diminishing the sacrifices of those who came before us. It is easy to dismiss the struggles of others when we have not walked in their shoes, easy to minimize their pain when we have not felt its weight, easy to judge their choices when we have not faced their impossible dilemmas.
The reflection before us offers a powerful corrective to this tendency. It calls us to recognize the immense journey that the Oromo people have traveled—the trials they have endured, the sacrifices they have made, and the dignity they have maintained despite everything.
A People on the Move
“Nama Oromoo bu’aa bahii hedduu keessa darbuun har’a gahe, xiqqeessuu fi salphisuun faayidaan argamu hin jiru; jiraatus yoo nutti hafe wayya.”
The Oromo person who has passed through many trials to reach today—there is no benefit in belittling or diminishing them. Even if something remains, it would be better if it were left to us.
This statement is a profound meditation on the relationship between generations. It recognizes that the Oromo people have endured extraordinary hardships—centuries of colonization, decades of cultural suppression, generations of displacement, and waves of brutal repression.
The Oromo who stand before us today are the products of that struggle. They carry the scars of battles fought long before we were born. They speak with voices that have known silence, cry with eyes that have seen too much, and hope with hearts that have been broken and rebuilt countless times.
To diminish them is to diminish ourselves. To belittle their achievements is to belittle the very foundation upon which we stand.
The Journey of Exile
“Oromoon hedduun imala godaansaa keessatti gidiraa hedduu keessa darban.”
Many Oromo have passed through great difficulties during their journey of displacement. The Oromo diaspora is not a story of voluntary migration—it is a story of flight, of seeking refuge from persecution, of leaving everything behind to preserve life itself.
The Oromo exile began long before the modern era. Generations of Oromo have been forced to flee their homeland—escaping war, famine, political repression, and the systematic destruction of their communities. They have crossed borders, oceans, and continents in search of safety.
This is not a journey of choice. It is a journey of survival. And every Oromo who has made this journey carries with them the weight of what they have lost and the hope of what they might yet find.
Trials by Fire
“Biyya baqannaa keessatti qormaata hedduuf saaxilanii darban.”
In the lands of refuge, they have faced countless trials. The experience of exile is not a simple escape from danger—it is an entry into new forms of struggle. Oromo refugees and migrants have faced xenophobia, discrimination, economic exploitation, cultural isolation, and the constant anxiety of uncertain legal status.
They have had to rebuild their lives from nothing—learning new languages, adapting to new cultures, accepting menial jobs that their education and skills should have surpassed. They have been separated from families, disconnected from communities, and forced to navigate systems that were never designed for them.
And yet they have persisted. They have built new communities in foreign lands. They have preserved their language, their culture, and their identity against all odds. They have sent remittances home to support the struggle. They have educated their children, established organizations, and kept the flame of Oromo identity burning bright.
The Danger of Diminishment
“Qormaata isaan mudatee fi keessa darban kan akka tasaa ykn beekaa nu harka gale baafnee ittiin isaan salphisuu fi xiqqeessuuf yaaluun akka naamusa hojiittis akka safuu hojiittis fudhatama hin qabu.”
To try to belittle and diminish the trials they have endured and passed through—by claiming that we have miraculously or knowingly achieved what they could not—is unacceptable as a matter of both professional ethics and moral decency.
The reflection speaks directly to a troubling phenomenon: the tendency of some to dismiss the struggles of earlier generations, to claim that they somehow would have done better, or to minimize the sacrifices that made current achievements possible.
This is not merely disrespectful—it is historically and morally wrong.
Those who walked the path before us faced challenges we cannot fully comprehend. They operated under conditions we have never experienced. They made choices with limited information and in impossible circumstances. Their achievements, whatever their limitations, are the foundation upon which our current position is built.
The Ethics of Respect
The reflection argues that belittling the struggles of others is unacceptable for two reasons:
First, as a matter of professional ethics—”naamusa hojii” —there is a standard of conduct that requires us to respect the work of those who came before. In any field, to dismiss the contributions of predecessors is to reject the very tradition that made our own work possible.
Second, as a matter of moral decency—”safuu hojii” —there is a basic human obligation to honor the sacrifices of others. To diminish someone’s suffering is a form of violence. To deny someone’s struggle is a form of erasure.
Those who have sacrificed for the Oromo cause deserve our gratitude, not our judgment. They deserve our respect, not our condescension. They deserve to be honored, not diminished.
Lessons for the Current Generation
The reflection offers several important lessons for those of us who inherit the legacy of the Oromo struggle:
1. Recognition: We must recognize that our current position—whatever it may be—is built upon the foundations laid by others. We did not create Oromo identity; we inherited it. We did not invent the Oromo struggle; we continue it.
2. Humility: We must approach the achievements of earlier generations with humility. We may have advantages they did not—better technology, more resources, greater international awareness—but we also face challenges they did not. Neither generation is superior; each has played its part.
3. Gratitude: We must be grateful for the sacrifices of those who came before. Every Oromo who can read and write in Afaan Oromo today owes a debt to those who risked imprisonment to publish in the language. Every Oromo who can express pride in their identity owes a debt to those who were tortured for doing the same.
4. Continuity: We must understand that we are part of a continuing story. The Oromo struggle did not begin with us, and it will not end with us. Our role is to carry forward the legacy, to build upon the foundations, and to pass on something better to those who will come after.
The Unfinished Journey
“Nama Oromoo bu’aa bahii hedduu keessa darbuun har’a gahe…”
The Oromo person who has passed through many trials to reach today—this is not a description of a completed journey. It is a description of a journey still underway.
The Oromo people are still struggling. They are still fighting for recognition, for rights, for self-determination. They are still facing oppression, discrimination, and violence. The fact that some have found refuge in other countries does not mean the struggle is over. The fact that some have achieved success in exile does not mean the homeland is free.
Each generation has its role to play. Each generation faces its own challenges. And each generation must honor the sacrifices of those who made its own achievements possible.
The Weight of Legacy
The reflection calls us to consider the weight of what we have inherited. The Oromo people have a long and painful history—a history of colonization, suppression, exile, and struggle. But it is also a history of resilience, resistance, cultural preservation, and hope.
When we diminish the struggles of those who came before, we diminish the entire Oromo story. When we belittle their achievements, we belittle the foundation upon which our own identity is built.
Instead, we should approach the Oromo journey with reverence—understanding that every scar tells a story, every sacrifice has meaning, and every achievement is a victory against overwhelming odds.
The Call to Unity
At its heart, this reflection is a call to unity—a call to recognize that we are all part of the same story, that we are all connected by the same struggle, that we all owe a debt to those who came before.
To dismiss the struggles of earlier generations is to divide the Oromo community. It is to create false hierarchies between generations. It is to claim that some are more authentic, more committed, or more deserving than others.
This is a dangerous path. It leads to fragmentation, resentment, and the weakening of the collective struggle. It serves only the interests of the oppressor, who benefits when the oppressed are divided.
Conclusion
“Nama Oromoo bu’aa bahii hedduu keessa darbuun har’a gahe, xiqqeessuu fi salphisuun faayidaan argamu hin jiru; jiraatus yoo nutti hafe wayya.”
The Oromo person who has passed through many trials to reach today—there is no benefit in belittling or diminishing them. Even if something remains, it would be better if it were left to us.
This is a statement of respect. It is a statement of gratitude. It is a statement of continuity.
We who inherit the Oromo legacy must approach it with humility. We must recognize that we stand on the shoulders of giants—of those who preserved the language when it was forbidden, who kept the culture alive when it was suppressed, who fought for justice when it was dangerous, and who maintained hope when all seemed lost.
Let us honor their sacrifices. Let us build upon their foundations. Let us continue their struggle. And let us never forget that we are part of a long and noble tradition—a tradition of resilience, resistance, and the unwavering pursuit of freedom.
“Nama Oromoo bu’aa bahii hedduu keessa darbuun har’a gahe…”
The Oromo person who has passed through many trials to reach today…
May we always honor that journey. May we always respect that struggle. And may we always remember that we are the inheritors of a legacy that demands our deepest gratitude and our most dedicated service.
The journey continues. The struggle endures. And the story of the Oromo people will be told with the dignity it deserves.
The Blueprint of Victory: Why Oromo Success Demands Rejecting the Counsel of the Defeated
By Daandii Ragabaa
There is an old, unspoken rule in the theater of struggle: survivors write the history, but losers write the excuses. In the Oromo context, where the collective quest for self-determination, economic freedom, and cultural preservation is a daily examination of resilience, one question haunts the community: Who are we listening to?
A sobering observation often echoes through the chambers of Oromo intellectual discourse:
“Oromoonni hedduu gorsa qajeelaa argataa hin jiran. Namni qormaata darbuu barbaadu, nama qormaata kufe irraa gorsa fudhachuu hin qabu. Namoonni hedduun namoota qormaata qabsoo kufan irraa gorsa fudhatu; sun ta’uu hin qabu.”
Translated, it reads: “Many Oromo do not have proper guidance. Whoever wants to pass the test must stop taking advice from those who failed it. [Yet] many people do not take advice from those who failed the struggle.”
At first glance, the final sentence seems contradictory—if they don’t take advice from failures, why do they lack proper guidance? The answer lies in a painful paradox: the public square is dominated by the loud, defeated voices, while the silent, victorious architects remain obscured. This is the critical juncture where the Oromo struggle must evolve—from a theater of sympathy to a laboratory of strategic success.
The Danger of the Familiar Echo
Human psychology is wired for comfort. We gravitate toward those who validate our pain. When a community has faced systemic marginalization, it is easy to find solace in the company of those who share tales of bureaucratic stonewalling, economic collapse, or political betrayal.
But here lies the trap. The advice of a person who has never built a business, never negotiated a diplomatic win, or never successfully organized a self-sustaining institution is not just useless—it is parasitic.
The philosophy embedded in this Oromo axiom demands a radical break. The qormaata (exam) is not merely a classroom test; it is the existential evaluation of a nation. Are we passing the test of economic independence? Are we passing the test of educational excellence? Are we passing the test of diplomatic recognition? If the answer is no, we must scrutinize the source of our daily counsel.
Why the “Defeated” Cannot Guide the Victorious
To understand why one must stop taking advice from those who failed, we must define “failure” in the context of struggle. It is not the noble failure of a soldier who falls on the battlefield fighting an invincible force. It is the ideological failure of those who succumb to defeatism before the battle begins. It is the failure of those who normalize mediocrity, who preach that the system is “too big to beat,” and who mistake loud lamentation for meaningful action.
A student preparing for a rigorous medical entrance exam would never hire a tutor who failed the same exam five times. Why? Because failure does not produce the methodology of success. It produces the psychology of survival. The person who passed knows the shortcuts, the mindset shifts, and the precise sacrifices required. The person who failed knows only the pitfalls—and misery loves company.
The Silent Crisis of Mentorship
The axiom notes that many Oromo do not have proper guidance. This is the root catastrophe. In the diaspora and at home, the community is saturated with “critics” but starved of “architects.” We have an abundance of orators who can deconstruct oppression flawlessly, yet a scarcity of engineers who can construct the alternative.
Why do many avoid taking advice from those who did fail? Because those who failed are often the loudest. They dominate social media, they command the narrative of grievance, and they offer the easiest emotional catharsis. Meanwhile, those who have successfully passed the “exam”—the Oromo entrepreneurs running thriving global enterprises, the scholars published in top-tier journals, the diplomats navigating international corridors—are often too busy building to correct the noise.
The Paradigm Shift: Seek the Blueprint
The call here is not to abandon empathy, but to elevate strategy. If you are a young Oromo activist, do not ask the career protester how to build a political party; ask the person who actually registered a party and sustained it. If you are a student, do not ask the perpetual job-seeker for career advice; ask the professional who climbed the corporate ladder or built their own firm.
Empowerment theory, as discussed in previous discourses, argues that power is generated through competence. To break the cycle of collective stagnation, the Oromo must institutionalize a culture of Gorsa Qajeelaa—correct and proven guidance.
A Call for Discernment
The road to Bilisummaa (Freedom) is paved with strategic decisions, not emotional impulses. The “exam” we face is unforgiving. It does not award points for noble intentions; it awards results for precise actions.
It is time to adjust the volume dial. Turn down the noise of perpetual defeatism. Seek out the quiet victors in your midst. Ask them: “How did you pass?” And when they answer, take notes.
Because in the final tally of history, we are not judged by how eloquently we complained, but by how decisively we conquered. And we conquer by learning from the winners, not the defeated.
Advocacy for Oromia 