Category Archives: Diaspora
Irreechaa: The Festival That Renews Humanity Itself
In the Oromo language, ten words capture what no single English phrase can hold: Irreechaa is empowering, reconciling, unifying, peace-bringing, restorative, improving, fulfilling, refining, completing, and renewing of humanity.
Beneath the sycamore trees, beside the sacred waters, a people gather not merely to celebrate — but to become whole again.
Ten Words, One Truth
There are moments when a single sentence carries the weight of an entire civilization’s wisdom. The Oromo people have such a sentence about Irreechaa:
“Irreechaan humneessaa, lachiisaa, marabeessaa, nageessaa, damboobsaa, fooyyessaa, fufsiisaa, fineessaa, guutessaa fi haaromsaa namummaa ti.”
Translated, it means: “Irreechaa is empowering, reconciling, unifying, peace-bringing, restorative, improving, fulfilling, refining, completing, and renewing of humanity.”
This is not poetry for its own sake. It is a theological statement, a philosophical declaration, and a psychological insight — all compressed into ten carefully chosen Oromo words. Each word describes not merely what Irreechaa does, but what it is. The festival is not a symbol of these things. It is the mechanism through which they happen.
To understand Irreechaa is to understand that humanity — fractured, exhausted, divided, grieving — can be regenerated. And the Oromo people have been practicing that regeneration for thousands of years.
Humneessaa: The Empowerment
Irreechaa begins with empowerment — humneessaa.
Before the festival, participants are asked to reconcile with themselves and with others. They set aside grudges. They release resentment. This is not weakness. It is the most difficult form of strength: the strength to lay down your weapons, to open your hands, to approach the sacred water without the armor of grievance.
The Oromo understand something that modern psychology is only now catching up to: unresolved conflict is a form of imprisonment. It binds the spirit. It drains the soul. To forgive — to seek araara — is to be liberated.
At Irreechaa, the person who has reconciled is not just morally superior. They are empowered. They have reclaimed energy that was being spent on resentment. They stand at the water’s edge lighter, freer, more capable of gratitude. This is the first regeneration: the empowerment that comes from letting go.
Lachiisaa: The Reconciliation
The second word is lachiisaa — reconciliation.
This is Irreechaa’s beating heart. Without araara, the festival cannot proceed. The tradition is explicit: you cannot participate in Irreechaa while holding a grudge. The water will not receive your thanks if your heart is still at war.
In a world that profits from division — where political parties, media ecosystems, and social platforms thrive on grievance — this requirement is revolutionary. Irreechaa says: Before you celebrate, reconcile. Before you give thanks, make peace. Before you approach the sacred, heal the human relationships that have been broken.
The Oromo do not pretend that reconciliation is easy. They do not suggest that pain should be ignored or injustice forgotten. They simply insist that the work of peace must be done — deliberately, consciously, before the community gathers. This is not naive optimism. It is disciplined spiritual practice.
At Hora Arsadi, at Hora Finfinne, at watersides across Oromia, millions of people perform this practice every year. They come as individuals carrying private wounds. They leave as a community bound by shared peace.
Marabeessaa: The Unification
Marabeessaa — unification. Gathering. Coming together as one.
Irreechaa is the largest gathering of Oromo people in the world. Millions arrive from across Ethiopia, from the diaspora, from every walk of life. Farmers and professors. Mothers and students. Elders and children. Muslims and Christians and practitioners of the old faith. They dress in white — a sea of unity that visually overwhelms the eye.
But the unification is not mere numbers. It is spiritual. It is the experience of dissolving the boundaries that separate human beings from one another. For one day, the Oromo people are not many. They are one.
This is what the Oromo call tokkummaa — unity — and it is not an abstract ideal. It is a lived experience at the water’s edge. The person standing beside you is not a stranger. They are your brother. They are your sister. They are yourself, reflected in the sacred waters.
In a nation and a world where ethnic, religious, and political identities so often divide, Irreechaa offers a different possibility: a unity that does not erase difference but transcends it. Everyone is welcome. Everyone is included. Everyone belongs.
Nageessaa: The Peace-Bringing
Nageessaa — peace-bringing.
The Oromo greeting for the festival is “Baga Irreechaa nagaan geessan” — May the Irreechaa arrive in peace. This is not a casual wish. It is a declaration of intent. Peace is not something that happens to you. It is something you arrive at, together, at the water, with your hands open and your grudges surrendered.
Irreechaa does not merely celebrate peace. It produces it. The festival is a peace-making technology, an ancient ritual that creates the conditions for harmony between individuals, communities, and the divine.
Consider what happens when millions of people gather in a single place and commit, together, to reconciliation. Consider what happens when a nation’s largest cultural event is built on the requirement that participants set aside their conflicts. Consider what happens when the sacred water receives only the prayers of those who have made peace with their neighbors.
Peace is not the absence of conflict. It is the presence of araara. And Irreechaa makes that presence visible, tangible, and real.
Damboobsaa: The Restoration
Damboobsaa — restorative. Renewing. Returning what was lost.
The rainy season in Oromia is long and hard. Rivers swell. Roads wash out. Crops are destroyed. Families are separated. The land itself seems to be in mourning.
Then the rains end. The sun returns. The harvest begins. And the people gather at the water to give thanks.
Irreechaa is the celebration after the suffering. It is the moment when the community pauses and says: We made it through. We survived. We are still here.
This is restoration — not the erasure of hardship, but the transformation of hardship into gratitude. The floods came, and we endured. The darkness came, and we waited. The sun returned, and we give thanks.
The Oromo understanding of restoration is deeply wise. It does not pretend that pain did not happen. It does not rush past grief. It simply insists that pain and grief are not the end of the story. The water is still there. The grass is still green. The community is still gathered. And the harvest, despite everything, has come.
Fooyyessaa: The Improvement
Fooyyessaa — improving. Making better.
Irreechaa is not content with survival. It seeks flourishing. The festival is not merely about maintaining what exists but about becoming more than you were.
This is the Oromo concept of fooyya’uu — progress, development, growth. The festival is connected to the harvest, to the productivity of the land, to the prosperity of the community. It celebrates not just what has been given but what has been built.
But the improvement Irreechaa seeks is not only material. It is moral, spiritual, and communal. The person who participates in Irreechaa is not the same person who entered the festival. They have been improved — refined by the discipline of reconciliation, elevated by the experience of unity, deepened by the practice of gratitude.
Irreechaa makes people better. Not through lectures or commandments, but through participation in a ritual that embodies the values it teaches.
Fufsiisaa: The Fulfillment
Fufsiisaa — fulfilling. Completing what was promised. Making whole.
There is a deep longing in the human heart for completion — for the sense that life is not fragmented, that it has meaning, that it is going somewhere. Irreechaa answers that longing.
The festival marks the fulfillment of a cycle. The rains came, and the harvest followed. The prayers were offered, and the blessings arrived. The year turns, and the community moves forward, not into emptiness, but into the next season of hope.
But fufsiisaa is more than seasonal. It is existential. At the water’s edge, surrounded by millions of people who share your language, your faith, your hope, you experience a sense of completeness that modern life so often denies. You are not alone. You are not meaningless. You are part of something larger than yourself — a people, a tradition, a story that stretches back thousands of years and forward into an unknown but blessed future.
This is fulfillment: the knowledge that you are exactly where you are supposed to be.
Fineessaa: The Refinement
Fineessaa — refining. Purifying. Making fine.
Water is the medium of purification in Oromo cosmology. At Irreechaa, participants dip sacred grass into the lake or river and sprinkle the water upon themselves and others. The Kormoomsaa — the blessing of the young men — is a ritual sprinkling that cleanses and consecrates.
This is not merely symbolic. The Oromo believe that water is the source of purity and the foundation of creation. To be sprinkled with sacred water is to be washed — not just physically, but spiritually, morally, and communally.
The refinement Irreechaa offers is the refinement of the human character. At the water’s edge, the layers of resentment, pride, and grievance are stripped away. What remains is the essential human being — vulnerable, grateful, connected, at peace.
The festival does not make people perfect. It makes them fine — purified of the things that separate them from themselves, from each other, and from the divine.
Guutessaa: The Completion
Guutessaa — completing. Making full. Filling up what was empty.
There is a difference between fulfillment and completion. Fulfillment is the experience of meaning. Completion is the achievement of wholeness. Irreechaa offers both.
The festival completes the cycle of the year. It completes the work of reconciliation. It completes the process of purification. It completes the community — bringing together all its members, from the youngest child to the oldest elder, from the nearest village to the farthest diaspora.
At Irreechaa, nothing is left out. No one is excluded. The festival is guutuu — complete, full, entire. The sea of white garments is not just a visual image. It is a theological statement: this is what wholeness looks like. This is what humanity becomes when it gathers in gratitude and peace.
The Oromo understanding of completion is radical. It insists that human beings are not complete as individuals. We are complete only in community. We are complete only in relationship with the divine. We are complete only when we gather at the water, together, with hands open and hearts reconciled.
Haaromsaa Namummaa: The Renewal of Humanity
And so we arrive at the final and greatest word: haaromsaa namummaa — the renewal of humanity.
This is the culmination of all the others. Empowerment leads to reconciliation. Reconciliation leads to unity. Unity brings peace. Peace enables restoration. Restoration opens the way for improvement. Improvement leads to fulfillment. Fulfillment demands refinement. Refinement produces completion. And completion is renewal.
Irreechaa is not just a festival. It is a process — a spiritual technology that takes human beings as they are and transforms them into what they can become. It takes fractured people and makes them whole. It takes divided communities and makes them one. It takes a broken world and makes it new.
This is what the Oromo people have known for thousands of years. This is what they celebrate at the water’s edge every year. This is what they offer to Ethiopia, to Africa, and to the world.
Humanity can be renewed. Not through politics or economics or technology alone, but through the ancient practices of reconciliation, gratitude, purification, and community. Not through grand ideological projects, but through the simple, profound act of gathering at the water with your people, setting down your grudges, and giving thanks.
Irreechaa is the renewal of humanity. And it happens every year, at the water’s edge, one person at a time.
Baga Irreechaa Nagaan Geessan
The Oromo greeting for the festival says it all:
Baga Irreechaa nagaan geessan.
May the Irreechaa arrive in peace.
May the festival be empowering, reconciling, unifying, peace-bringing, restorative, improving, fulfilling, refining, completing, and renewing of humanity.
May the waters receive your gratitude.
May the grass carry your prayers.
May the nation, like the earth after the rains, emerge greener and stronger than before.
And may you — and all of us — be renewed.
#Irreechaa #Oromia #Ethiopia #RenewalOfHumanity #PeaceAndReconciliation #Thanksgiving #HaaromsaaNamummaa
Irreechaa: A Festival of Peace, Reconciliation, and Ethiopia’s Renaissance
A Feature Address Delivered by Prime Minister Abiy Ahmed Ali
FINFINNEE, October 2026 — As the dark clouds of the rainy season give way to the bright sunshine of spring, millions of Oromo people across Ethiopia and the world are celebrating Irreechaa — the ancient thanksgiving festival that marks the transition from darkness to light, from hardship to hope, and from isolation to unity.
This year’s celebration carries a message that resonates far beyond the Oromo community: Irreechaa is peace. Change is prosperity. And Ethiopia’s prosperity has not yet arrived.
A Season of Transition
Irreechaa is rooted in the agricultural and spiritual rhythms of Oromo life. The festival marks the end of Ganna — the dark, rainy season — and the beginning of Birraa, the bright spring season. During the rains, movement is restricted, roads become impassable, and daily life slows. When the rains end, the land blooms, rivers fill, and the people emerge to give thanks.
The Oromo people gather at riversides and lakeshores — at Hora Finfinnee in Addis Ababa and Hora Har-sadee in Bishoftu — to thank Waaqa (God) for bringing them safely through the darkness. Elders offer blessings. Mothers pray for peace. The green grass of the season is dipped into the water and sprinkled as a blessing for the land, the cattle, and the people.
The Symbolism of Darkness and Light
The text of this year’s celebration draws a powerful parallel between the natural seasons and Ethiopia’s political and economic journey.
For generations, Ethiopia has been a country of immense potential — rich in natural resources, strategically located, and home to diverse peoples. Yet, as the message notes, “Ethiopia, though a great country, has not been able to reach its potential.” The darkness of the rainy season serves as a metaphor for the decades of struggle, underdevelopment, and political turmoil that have held the nation back.
But just as the rains must eventually end, so too must the darkness of Ethiopia’s past give way to a new dawn. The message declares: “The sun of Ethiopia’s prosperity is beginning to rise.”
A Call for Unity and Reconciliation
Central to the Irreechaa message is a call for peace, reconciliation, and national unity.
The text invokes the Oromo proverb: “Bakka oolan irra bakka bulantu caala” — meaning that where one spends the night is better than where one grazes. In other words, reconciliation and return are preferable to prolonged conflict and estrangement.
The message extends an olive branch to those who have taken up arms against the state: if they return to peace, “the door of peace remains open.” It emphasizes that the Oromo struggle has been resolved through peaceful means, and that there is no longer any reason for armed conflict.
At the same time, the message reaffirms Ethiopia’s sovereignty and territorial integrity, invoking the legacy of Adwa — the historic victory of Ethiopian forces over colonial invaders in 1896. “We are continuing the heroism of our fathers at Adwa, protecting Ethiopia from enemies,” the text declares.
A Vision of Prosperity
The message outlines a vision of Ethiopia’s future built on the foundations of its ancient heritage and modern development.
It points to ongoing national projects — the completion of the Grand Ethiopian Renaissance Dam (GERD), the convening of the National Dialogue, the construction of fertilizer and fuel factories, and the development of Bishoftu International Airport — as signs that “the sun of Ethiopia’s prosperity is beginning to shine.”
The message also emphasizes the importance of the Gadaa system, the traditional Oromo governance structure recognized by UNESCO as intangible cultural heritage. It calls for the integration of Gadaa principles — including Safuu (moral code), customary courts, and community service — into modern governance.
“We are building a system that builds on our ancient traditions,” the text states. “Knowledge for all through Gadaa and Safuu education; justice for all through customary courts; service for all through public administration; and security for all through institutional protection.”
Irreechaa as a National Festival
This year’s Irreechaa celebration at Hora Finfinnee and Hora Har-sadee has drawn particular attention as a symbol of Oromo cultural revival and national unity.
The return of Irreechaa to Hora Finfinnee — the original sacred site in the heart of Addis Ababa — is seen as a historic reclamation of cultural space. For decades, public celebrations of Irreechaa were suppressed, and the Oromo people were denied the right to gather at their sacred sites.
The celebration at Hora Har-sadee in Bishoftu, attended by millions, has become one of the largest annual gatherings in Africa. The festival has also been celebrated by Oromo communities around the world — from Melbourne to Amsterdam to Minneapolis — where the diaspora gathers to maintain their cultural heritage.
A Message of Hope
The Irreechaa message concludes with a call to action and a prayer:
“Irreechaa is peace! Change is prosperity! Ethiopia’s prosperity has not yet arrived! May the green grass and flowers flourish! May Ethiopia be honored by the efforts of its children and live forever! May God bless Ethiopia and its people!”
As the green grass is sprinkled and the blessings are spoken, Irreechaa serves as a powerful reminder that after every dark season comes a season of light, and that the enduring spirit of a people — rooted in tradition, united in purpose, and committed to peace — can overcome any obstacle.
Irreechi Nagaadha! Gadaan Qaroomina! Qaroominni Itoophiyaa hin oolleedha!
Finfinnee, Ethiopia
October 2026
“Peace is the Only Solution”: Global Peace 2030 Leader Issues Urgent Call for Ceasefire as Violence Escalates Across Ethiopia
By Dhabessa Wakjira
ADDIS ABABA — As explosions rock the Ethiopian capital and armed conflict intensifies across multiple regions, a prominent international peace advocate has issued an urgent appeal for all parties to lay down their arms and return to the negotiating table.
In a statement released on October 1, 2026, Mr. KC Kum, representing Global Peace 2030 and the European Peace Foundation, expressed deep concern over the deteriorating security situation in Ethiopia—citing reports of explosions in Addis Ababa alongside renewed fighting in Tigray and the neighboring Amhara and Afar regions.
“The developments raise grave concerns for civilian safety,” the statement read. “I call on all parties to cease hostilities immediately, protect civilians and come to the peace table.”
A Region on Edge
The statement comes at a perilous moment for Ethiopia, a nation already scarred by years of conflict and grappling with multiple overlapping crises. The reported explosions in the capital represent a significant escalation—one that threatens to destabilize the political heart of the country.
Meanwhile, renewed fighting in Tigray and the neighboring Amhara and Afar regions signals that the violence is neither contained nor resolved. These developments, taken together, paint a picture of a nation sliding backward into widespread conflict.
For ordinary Ethiopians, the consequences are immediate and devastating: loss of life, displacement, and the constant fear that accompanies living in a war zone.
“There Can Be No Justification for Continued Violence”
Mr. KC’s message was unequivocal in its condemnation of continued hostilities.
“I have repeatedly called for dialogue,” he stated. “Today, I renew my invitation to Ethiopia to join the ‘Peaceful Nation’ roadmap under Global Peace 2030. There can be no justification for continued violence when people seek peace, stability and national unity.”
This appeal to shared values—peace, stability, and unity—reflects a broader philosophy that underpins the Global Peace 2030 initiative. The organization positions itself as a neutral facilitator, ready to support dialogue and assist in mediation between parties.
Mr. KC made clear that his position is not one of partisanship but of principle.
“My position is clear: peace in Ethiopia is possible,” he affirmed. “All parties involved must agree to a ceasefire and engage in meaningful peace talks. I stand ready to support dialogue and assist in mediation with the agreement of the parties.”
The Path Forward
The statement offered a clear roadmap: cease hostilities, protect civilians, come to the table. It called on all parties to embrace dialogue over violence, negotiation over confrontation.
“The people of Ethiopia deserve lasting peace, stability and national unity,” Mr. KC emphasized. “Let us work together to achieve these goals.”
His concluding words were both a plea and a prescription: “Peace is the only solution.”
The International Dimension
The involvement of international organizations like Global Peace 2030 and the European Peace Foundation reflects the global community’s growing concern over Ethiopia’s trajectory. While the primary responsibility for ending the violence lies with Ethiopian actors, the willingness of external mediators to assist suggests that avenues for peaceful resolution remain open—if the parties are willing to pursue them.
Mr. KC’s offer to “support dialogue and assist in mediation with the agreement of the parties” is a reminder that peace processes require both local ownership and international support. The invitation to join the “Peaceful Nation” roadmap under Global Peace 2030 represents a concrete mechanism through which dialogue could be structured and sustained.
A Nation’s Crossroads
Ethiopia stands at a crossroads. The path of continued conflict leads to further destruction, deeper divisions, and untold suffering. The path of dialogue leads—however imperfectly—toward reconciliation, stability, and the possibility of a shared future.
The choice, ultimately, belongs to the parties engaged in the fighting. But the consequences extend far beyond their ranks.
For the mothers who fear for their children, for the families displaced from their homes, for the young people whose futures are being sacrificed to violence—the call for peace is not abstract. It is a matter of survival.
The World Is Watching
As explosions echo in Addis Ababa and guns fire in Tigray, Amhara, and Afar, the world is watching. The question is not whether Ethiopia can find peace—Mr. KC insists that it can—but whether its leaders will have the courage to choose it.
“The people of Ethiopia deserve lasting peace, stability and national unity.”
They do. And they deserve leaders who will prioritize that peace over power, dialogue over destruction, and unity over division.
The offer is on the table. The roadmap exists. The mediator is ready.
What remains is the will to take the first step.
Statement by Mr. KC Kum
Global Peace 2030 | European Peace Foundation
October 1, 2026
For more updates on peace initiatives and developments in Ethiopia, follow: https://t.me/addisreporter2
Contact Information:
Press/Media: +34 910 231 214
press@europeofoundation.org | press@gp2030.org
www.gp2030.org | www.globalpeace2030.org
Fundación Europa Peace
CIF: G87803852
Calle Oca, Número 63, Pasillo, Local 3, 28025, Madrid, España
Email: info@europeofoundation.org | www.europeofoundation.org
High Leadership Committee for the Newly Established Oromia Zones Assigned
Finfinnee — The Oromia Regional Government has established a new reform by restructuring the administrative structure of Oromia from 21 zones to 6 zones, with the aim of building a strong system and government that can ensure the historic decision of people’s ownership. Accordingly, the high leadership committee for these newly established zones has been assigned.
The Oromia Communication Service has announced this information. The reform is said to be prepared to improve the administrative system and expedite services delivered to the people.
East Oromia Zone
For East Oromia Zone, whose seat is Harar, Obbo Abdurrahmaan Abdallaa has been assigned as Chief Administrator of East Oromia Zone at the rank of Deputy President.
Aadde Miski Muhammad has been assigned as Deputy Head of Development Affairs for East Oromia Zone at the rank of Bureau Head, with her seat at Ciroo. Obbo Anas Aliyyii has been assigned as Deputy Head of Peace and Justice Affairs for East Oromia Zone at the rank of Bureau Head, with his seat at Galamsoo.
Obbo Jaarsoo Boruu has been assigned as Senior Advisor to the Administrator of East Oromia Zone at the rank of Bureau Head, with his seat at Gurawaa. Obbo Fiqaaduu Miiliyoon and Aadde Saamiyaa Abdallaa have been assigned as Advisors to the Administrator of East Oromia Zone at the rank of Bureau Head.
Central Oromia Zone
For Central Oromia Zone, whose seat is Shaggar and Adaamaa, Dr. Mangistuu Baqqalaa has been assigned as Chief Administrator of Central Oromia Zone at the rank of Deputy President.
Obbo Abbaabbuu Waaqoo has been assigned as Deputy Head of Development Affairs for Central Oromia Zone at the rank of Bureau Head, with his seat at Waliso. Obbo Kifalaw Adaree has been assigned as Deputy Head of Peace and Justice Affairs for Central Oromia Zone at the rank of Bureau Head, with his seat at Fiichee.
Obbo Makkonnin Baay’isaa has been assigned as Senior Advisor to the Administrator of Central Oromia Zone at the rank of Bureau Head, with his seat at Ambo. Obbo Ashannaafii Ajjamaa and Obbo Taaddalaa Diriirsaa have been assigned as Advisors to the Administrator of Central Oromia Zone at the rank of Bureau Head.
South West Oromia Zone
For South West Oromia Zone, whose seat is Jimma, Dr. Rashaad Kamaal has been assigned as Chief Administrator of South West Oromia Zone at the rank of Deputy President.
Obbo Indaalkaachaw Tafarii has been assigned as Deputy Head of Development Affairs for South West Oromia Zone at the rank of Bureau Head, with his seat at Beddellee. Obbo Amaan Danuu has been assigned as Deputy Head of Peace and Justice Affairs for South West Oromia Zone at the rank of Bureau Head, with his seat at Limmuu Gannat.
Obbo Didhaa Guddataa has been assigned as Senior Advisor to the Administrator of South West Oromia Zone at the rank of Bureau Head, with his seat at Mattuu. Obbo Muhaammadxaahaa Abbaa Fiixaa and Obbo Moosisaa Lammeessaa have been assigned as Advisors to the Administrator of South West Oromia Zone at the rank of Bureau Head.
South Oromia Zone
For South Oromia Zone, whose seat is Yaabeelloo, Obbo Ahmad Haajii has been assigned as Chief Administrator of South Oromia Zone at the rank of Deputy President.
Obbo Adulaa Hirbaayyee has been assigned as Deputy Head of Development Affairs for South Oromia Zone at the rank of Bureau Head, with his seat at Adoolaa. Obbo Liiban Areeroo has been assigned as Deputy Head of Peace and Justice Affairs for South Oromia Zone at the rank of Bureau Head, with his seat at Nageellee Booranaa.
Obbo Wandimmuu Roobee has been assigned as Senior Advisor to the Administrator of South Oromia Zone at the rank of Bureau Head, with his seat at Bulee Horaa. Obbo Ibraahim Abdii and Obbo Isaaq Xaachoo have been assigned as Advisors to the Administrator of South Oromia Zone at the rank of Bureau Head.
West Oromia Zone
For West Oromia Zone, whose seat is Naqamte, Obbo Masfin Malaakuu has been assigned as Chief Administrator of West Oromia Zone at the rank of Deputy President.
Obbo Mirreessaa Fiixee has been assigned as Deputy Head of Development Affairs for West Oromia Zone at the rank of Bureau Head, with his seat at Gimbii. Obbo Gammachuu Gurmeessaa has been assigned as Deputy Head of Peace and Justice Affairs for West Oromia Zone at the rank of Bureau Head, with his seat at Shaambuu.
Obbo Taliilaa Tarrafaa has been assigned as Senior Advisor to the Administrator of West Oromia Zone at the rank of Bureau Head, with his seat at Dambii Doolloo. Obbo Badhaasaa Dhaabaa and Obbo Dassuu Lammii have been assigned as Advisors to the Administrator of West Oromia Zone at the rank of Bureau Head.
South East Oromia Zone
For South East Oromia Zone, whose seat is Roobee, Obbo Ahimad Idriis has been assigned as Chief Administrator of South East Oromia Zone at the rank of Deputy President.
Obbo Asaffaa Tolasaa has been assigned as Deputy Head of Development Affairs for South East Oromia Zone at the rank of Bureau Head, with his seat at Gindhiir. Obbo Abdurrazaaq Huseen has been assigned as Deputy Head of Peace and Justice Affairs for South East Oromia Zone at the rank of Bureau Head, with his seat at Asallaa.
Obbo Ibraahim Kadiir has been assigned as Senior Advisor to the Administrator of South East Oromia Zone at the rank of Bureau Head, with his seat at Shaashamannee. Obbo Izzaddiin Abuubakar and Obbo Birhaanuu Arfaasaa have been assigned as Advisors to the Administrator of South East Oromia Zone at the rank of Bureau Head.
The reform restructuring Oromia’s zones from 21 to 6 has been described by the Oromia Communication Service as being prepared to improve the administrative system and expedite services delivered to the people. The high leadership committee for these newly established zones has now been assigned.
The Forgotten Treasure: Why Illu Abba Boora Deserves to Be Seen
In southwestern Ethiopia lies a land rich in history, culture, and natural beauty—yet for decades, it has remained on the margins of national attention. Illu Abba Boora Zone is a place that has given so much to its communities, to the Oromia region, and to Ethiopia as a whole, but has received far too little in return.
A Land of Exceptional People
Illu Abba Boora has produced some of the most influential figures in Oromo and Ethiopian history. Among its distinguished sons and daughters are:
- Lifa Abba Jorga (Mettu)
- Onesimos Nasib or Hika Awaj (Hurumu) — also known as “The Father of Oromo Literature”
- Abba Gadaa Chali Shono or Abba Bora (Yayo)
- Writer Baalu Girma (Alge Sachi)
- Colonel Goshu Wolde (Gore)
- Captain Solomon Gizaw (Gore)
- Yasin Mohammed Rufo (Mettu)
- Itefa Gobena Molte (Mettu)
- Dr. Dima Negewo (Gore)
- Professor Jemal Abdulkedir (Gore)
- Kuma Demeksa (Bure)
- Zeleke Gesesse (Gore)
- Dr. Mekonnen Dinko Ejjerso
- Melba Biftu and Fetense Illu, among others
These are not merely names. They are architects of Oromo identity, contributors to Ethiopian letters and politics, and leaders whose impact reverberates far beyond their birthplace.
And yet, we must ask ourselves honestly: What have we done with these legacies? Have we mobilized their stories to shape public opinion and narrative about the Oromo people and Oromia? Have we honored them in ways that inspire new generations? The uncomfortable answer is that we have not done enough.
The Uncelebrated Victory of Sambe
Perhaps the most glaring omission in Ethiopia’s collective memory is the Battle of Sambe—also known as the Victory of Sambe.
When Italian forces, equipped with modern weaponry, attempted to invade Ethiopia through western Ethiopia, Ethiopian patriots made their stand in Illu Abba Boora, around Gore—which briefly served as the temporary capital of Ethiopia. With strategic support from local heroes, the patriots destroyed a 12-meter-high bridge over the Qeber River, cutting off the Italian army’s entry and exit routes. Trapped and defeated at Sambe Mountain, the enemy was routed.
This was a pivotal moment in Ethiopia’s anti-fascist resistance. And yet:
- It is barely known.
- It is rarely spoken of.
- It has not been commercialized.
- It has not been sung about.
- It has not been commemorated.
- It has not received national recognition.
- No monument stands in its honor.
The Victory of Sambe deserves rigorous research, publication, and celebration. It belongs in textbooks, in national commemorations, and in the broader story of Ethiopia’s independence. This is not merely a regional issue—it is a national gap in historical memory.
Natural Wealth Without Development
Illu Abba Boora is endowed with remarkable natural assets:
- Soor Waterfall
- Becho Waterfall
- Yayo Forest — a UNESCO Biosphere Reserve and World Heritage Site since 2010
- Wild Arabica coffee forests — a globally significant genetic treasure
- Mineral resources including coal
These are not minor endowments. They represent potential engines of tourism, business, and employment. Yet they remain unknown, unpopular, underdeveloped, and therefore unutilized.
The same is true of the zone’s biodiversity, historical sites, cultural heritage, and human capital. They have not received the attention they merit. They have not been properly studied, managed, or leveraged for the benefit of the people.
A Stable Zone Left Behind
Here is the paradox: Illu Abba Boora is widely regarded as one of the more peaceful and stable zones in Oromia. And yet, stability has not translated into investment. The zone remains, in many ways, a neglected periphery—far from the center of attention, resources, and opportunity.
The people of Illu Abba Boora deserve better. They deserve:
- Coordinated, accountable leadership
- Rapid, comprehensive, and broad-based development
- Partnership from government, investors, regional authorities, zone and district administrations, and city leaders
A Beginning, Not an End
There are encouraging signs. Recent initiatives to promote the zone’s natural, historical, and cultural attractions—including guided tours and infrastructure improvements—are welcome. But they are only a beginning.
This is a call to action:
- Research and publish the history of the Victory of Sambe.
- Commemorate the battle with monuments, annual events, and national recognition.
- Develop and package Illu Abba Boora’s natural and cultural assets into sustainable tourism and business opportunities.
- Honor the zone’s exceptional figures in schools, public narratives, and national memory.
- Invest in a stable region that has waited far too long for its share of development.
Illu Abba Boora does not need to be discovered. Its value has always been there. What it needs is to be seen, respected, and invested in.
As we celebrate Irreecha and Oromia Tourism Week, let us remember the forgotten heroes, the uncelebrated victories, and the untapped beauty of Illu Abba Boora. The time to act is now.
Adanech Abiebie Appointed Mayor of Addis Ababa: A New Chapter for Ethiopia’s Capital
Congratulations pour in as a seasoned leader takes the helm of Africa’s diplomatic hub
(Addis Ababa, 30 September 2026)-In a moment that has captured the attention and hopes of millions, Mrs. Adanech Abiebie has been appointed Mayor of Addis Ababa — a city that stands as both the political heart of Ethiopia and the diplomatic capital of Africa.
The announcement has sparked an outpouring of congratulations and goodwill from citizens, colleagues, and observers across the nation and beyond.
A Leader for a Rising City
Addis Ababa is not just any city. It is home to the African Union headquarters, a growing hub for international diplomacy, and a metropolis undergoing rapid transformation. Its mayor carries a responsibility that extends far beyond municipal boundaries — shaping the experience of residents, visitors, and the global community alike.
With her appointment, Adanech Abiebie steps into a role that demands vision, resilience, and an unwavering commitment to public service. Those who have followed her career describe her as a leader who understands the complexities of urban governance and the aspirations of everyday Ethiopians.
A Wave of Congratulations
The response to her appointment has been swift and heartfelt.
“Congratulations! May you have a blessed term of service, outstanding success, and a fruitful journey ahead!”
These words, echoed across social media and community gatherings, reflect a deep well of hope. For many, this is not simply a political appointment — it is an opportunity to see leadership that listens, delivers, and inspires.
The Weight of the Moment
Addis Ababa faces no shortage of challenges: rapid urbanization, infrastructure demands, housing needs, and the task of ensuring that development benefits all residents, not just a few. Yet within these challenges lie extraordinary opportunities.
The city is emerging as a center of innovation, commerce, and culture. Its streets pulse with the energy of a young population eager for progress. Its markets, universities, and cultural institutions tell a story of a city on the move.
The question that now rests before the new mayor is simple yet profound: How can Addis Ababa become a city that works for everyone?
A Prayer and a Promise
For those who offered their congratulations, the sentiment was clear: this is a moment for prayer as much as celebration.
“May God guide your steps, grant you wisdom, and bless your service to our beloved city and nation.”
Such words carry the weight of a community that understands the gravity of leadership. They are not merely formalities but genuine expressions of hope — that this new chapter will bring not only progress but also fairness, compassion, and lasting change.
Looking Ahead
As Adanech Abiebie takes office, the eyes of the nation — and indeed the continent — are upon her. The road ahead is long, and the expectations are high. But if the enthusiasm surrounding her appointment is any indication, she does not walk it alone.
A city is not built by one leader. It is built by a people united in purpose. And in this moment, there is a palpable sense that Addis Ababa is ready to rise — together.
Congratulations, Mayor Adanech Abiebie. May your term be marked by achievement, may your leadership be a blessing to all, and may the city you serve flourish in the years to come.
What is the significance of Irreechaa Celebrations in Diaspora?
For the Oromo diaspora, Irreechaa serves as a vital cultural anchor—far more than a festival, it is an act of identity preservation, a bridge across generations, and a powerful statement of resilience. It connects Oromos living far from their ancestral homeland to their ancestors, their language, and one another, ensuring that a tradition preserved through centuries of suppression continues to thrive on foreign soil.
🌍 A Home Away from Home
Irreechaa provides a sacred space where the diaspora can recreate the spiritual and communal essence of the homeland. In cities like Melbourne, Toronto, and Minneapolis, the ritual structure remains remarkably intact:
- Traditional Rituals: Participants carry fresh green grass and yellow daisies to the water’s edge, dipping them in as an offering of gratitude—the same act performed by millions at Hora Arsadi and Hora Finfinnee.
- Spiritual Continuity: Elders lead blessings and prayers to Waaqa (God), maintaining the spiritual essence of the festival even in a foreign landscape.
- Processions and Songs: Communities walk together toward water bodies or parks, singing traditional faaruu (songs of praise), with women often walking in front—a practice rooted in the Siinqee institution symbolizing women as sacred agents of peace.
🔗 Forging Unity and Identity
Irreechaa transcends religious and political divisions, functioning as a transreligious symbol of Oromummaa (Oromo identity). As one analysis notes, attendees include Christians, Muslims, non-believers, and Waaqeffatas alike—all united by a shared cultural heritage. This unity is particularly significant for a diaspora that fled political marginalization, as it allows diverse Oromo communities to come together under a single, proud identity.
🛡️ Resilience Through Remembrance
The diaspora celebration carries a profound weight of survival. Irreechaa was historically suppressed and forced underground, making its public, joyful observance abroad an act of cultural resistance. In Minnesota, for instance, the festival is explicitly framed as a symbol of resilience—a tradition that was “looked down upon” for about a century but is now celebrated openly and proudly. For the Melbourne community, it is a “living prayer” that refuses to become a mere memory.
🌱 Passing the Torch to the Next Generation
A central mission of diaspora Irreechaa organizations is youth engagement and cultural transmission. In Melbourne, “Irrecha Australia” emphasizes empowering young people to carry traditions forward with pride. In Minnesota, youth are described as a driving force behind the festival’s growing popularity, even teaching non-Oromos about its meaning. By involving children in rituals—from dressing in traditional wandaboo to learning the steps of cultural dances—the diaspora ensures that Irreechaa remains a living tradition, not a distant memory.
🤝 A Bridge to the Wider World
Beyond the Oromo community, diaspora Irreechaa celebrations serve as an open invitation for intercultural exchange. In Toronto, the festival has attracted visitors from Germany and the United States. In Dubai, celebrations have included local Emiratis and other Ethiopian ethnic groups. These events showcase Oromo values of peace, gratitude, and harmony with nature, fostering understanding within the broader multicultural societies where Oromos now live.
In essence, Irreechaa in the diaspora is not a diminished version of the homeland celebration—it is an amplified testament to a people’s unbreakable connection to their roots. It is where identity is renewed, community is strengthened, and the flame of Oromummaa is passed on, undimmed, to the next generation.
Ethiopia Launches E-Passport Service at Its Embassy in Canberra
A new era of consular service begins as Ethiopian citizens in Australia gain access to biometric passport processing closer to home.
(CANBERRA, 30 September 2026)-The Embassy of the Federal Democratic Republic of Ethiopia in Canberra has officially launched its E-Passport service, marking a significant milestone in the country’s efforts to modernize consular services and better serve its citizens abroad.
The inauguration ceremony took place today, September 20, 2019 E.C. (Ethiopian Calendar), with Mr. Yalalet Getachew, the mission’s Chargé d’Affaires, officially opening the service to the public.
Meeting International Standards
The new electronic passport is designed to comply with the standards set by the International Civil Aviation Organization (ICAO). This compliance ensures that Ethiopian travelers benefit from enhanced service at international airports worldwide, reducing the inconveniences that have long plagued citizens traveling with older document formats.
The E-Passport represents a leap forward in both security and efficiency, aligning Ethiopia with global best practices in travel documentation.
A Breakthrough for Citizens Abroad
Perhaps the most transformative aspect of this development is what it means for Ethiopians living in Australia and the surrounding region. Previously, the biometric data collection service — a mandatory step in the passport application process — was only available at the headquarters of the Immigration and Citizenship Service in Addis Ababa.
This meant that citizens abroad faced the burdensome prospect of traveling back to Ethiopia simply to complete a procedural requirement.
Now, with the service available at the embassy level, citizens can:
- Submit their passport applications online from the comfort of their current location
- Provide their biometric data at the embassy in Canberra
- Avoid the expense and hardship of international travel solely for administrative purposes
This shift represents a fundamental change in how the Ethiopian government approaches diaspora services — moving from a centralized model to one that meets citizens where they are.
Expanding Access Across Australia
The embassy has indicated that this is only the beginning. In its announcement, the mission stated that additional information regarding the service will be shared in due course, and that preparations are already underway to extend the service to other cities where Ethiopian citizens reside.
This commitment to reaching communities beyond the capital signals a broader strategy to make consular services more accessible and responsive to the needs of the Ethiopian diaspora across the continent.
A Step Forward in Diplomacy
The launch of the E-Passport service in Canberra is more than an administrative upgrade — it is a statement about the relationship between Ethiopia and its citizens abroad. By investing in accessible, modern consular services, the government is acknowledging the importance of its diaspora and the role they play in the nation’s global presence.
For Ethiopians in Australia, this development brings not only practical benefits but also a sense of connection and recognition. The distance between home and abroad just became a little shorter.
For more information about the E-Passport service, citizens are encouraged to follow the embassy’s official channels for updates.
#Ethiopia #EPassport #Canberra #Diplomacy #EthiopianDiaspora #ConsularServices
Inside Oromia’s New Map: The Six Clusters and the Leaders Who Will Run Them
From Hararghe to Jimma, from Borana to Wollega, Oromia’s historic restructuring has redrawn the administrative landscape. Here is who leads each cluster — and which zones fall under their command
FINFINNE — Oromia has redrawn its map. In one of the most consequential administrative reforms in the region’s modern history, Ethiopia’s largest regional state has collapsed its 21 zonal administrations into six powerful clusters, each led by a chief holding the rank of deputy president.
The reform, approved by the Oromia Regional State Council during its first regular session of the seventh term, is designed to consolidate functions, eliminate duplication, and bring government closer to the people. But beyond the policy language lies a simple question every citizen wants answered: Who is in charge, and of what?
Here is the full breakdown of the six clusters, their leaders, and the zones under their authority.
1. East Oromia Cluster — Two Zones
Chief: Obbo Abdurrahman Abdalla
- Hararghe West (West Hararghe)
- Hararghe East (East Hararghe)
This eastern cluster brings together the two Hararghe zones, a region historically defined by trade routes, Islamic scholarship, and the rugged beauty of the Chercher Mountains. Its headquarters sit in the ancient walled city of Harar, with deputy offices in Chiro, Galamso, and Gurawa.
2. Southeast Oromia Cluster — Four Zones
Chief: Obbo Ahimad Haji
- Arsi
- Bale
- Arsi West (West Arsi)
- Bale East (East Bale)
Spanning the Rift Valley and the towering Bale Mountains, this cluster is one of the largest by landmass. It encompasses Ethiopia’s most productive agricultural heartlands, including the wheat fields of Arsi and the coffee and forest zones of Bale. Its administrative center is Robe, with deputy offices in Ginir, Asella, and Shashemene.
3. South Oromia Cluster — Four Zones
Chief: Obbo Ahimad Idris
- Guji
- Guji West (West Guji)
- Borana
- Borana East (East Borana)
This southern cluster stretches toward the Kenyan border and is home to Ethiopia’s most iconic pastoralist cultures. The Borana people, renowned for their gadaa system of governance — a UNESCO-recognized intangible cultural heritage — anchor this region. Its hub is Yabelo, with deputies based in Adola, Nageelle Borana, and Bule Hora.
4. West Oromia Cluster — Four Zones
Chief: Obbo Masfin Melaku
- Wollega East (East Wollega)
- Wollega West (West Wollega)
- Qellem Wollega
- Horro Guduru Wollega (Horro Guduru)
Western Oromia is gold country — literally. This cluster is home to some of Ethiopia’s richest mineral deposits, alongside vast coffee forests and fertile farmland. It is also a region that has endured significant security challenges in recent years. Its headquarters is Nekemte, with deputies in Gimbi, Shambu, and Dambi Dollo.
5. Southwest Oromia Cluster — Three Zones
Chief: Dr. Rashad Kamal
- Illu Abba Boor (Iluababor)
- Bunnoo Bedelle (Buno Bedele)
- Jimma
This cluster is the birthplace of Ethiopian coffee. Jimma, its administrative heart, is celebrated worldwide for the Arabica beans that grow in its surrounding forests. The region is also rich in history, home to the ancient Kingdom of Limmu-Ennarea and a center of Oromo scholarship and Islamic learning. Deputy offices are located in Bedele, Limmu Gannat, and Mattu.
6. Central Oromia Cluster — Four Zones
Chief: Dr. Mengistu Bekele
- Shewa East (East Shewa)
- Shewa North (North Shewa)
- Shewa Southwest (S.W. Shewa)
- Shewa West (West Shewa)
Encircling the capital, Addis Ababa, Central Oromia is the political and economic engine of the region. It includes Adama, one of Ethiopia’s largest industrial cities; Ambo, a university town known for its mineral springs; and the fertile plains of North Shewa. Its leadership is shared between Shaggar and Adama, with deputies in Waliso, Fitche, and Ambo.
A Reform Built on Coordination
Under the new structure, each cluster chief holds the rank of deputy president — a designation that signals their weight in the regional hierarchy. Alongside each chief sit two deputies: one for development, one for peace and justice. Senior advisors complete the leadership team, mirroring the executive architecture of the regional government itself.
Officials say the consolidation addresses a long-standing problem: Oromia, at over 350,000 square kilometers and more than 27 million people, was simply too vast to be governed effectively through 21 separate zones. By grouping related zones under unified cluster leadership, the government hopes to improve coordination, reduce bureaucratic overlap, and make services more accessible.
What Comes Next
The appointments are made. The headquarters are set. The structures are operational. What remains to be seen is whether the new architecture delivers on its promise — or whether it simply adds another layer of administration between the people and their government.
For now, Oromia has chosen consolidation over fragmentation. It has bet that six strong clusters will serve its people better than twenty-one scattered zones. And it has placed its trust in a new generation of leaders to make that bet pay off.
The map has changed. The work has just begun.
#Oromia #AdministrativeReform #Ethiopia
Ethiopia’s Embassy e-Passport Rollout: A New Era for Citizens Abroad
The launch of e-passport services at Ethiopian embassies marks a historic shift in how the diaspora connects with home — faster, safer, and closer than ever
CANBERRA— For millions of Ethiopians living abroad, a trip to the embassy has long meant queues, paperwork, and uncertainty. That era is ending.
This week, Ethiopia’s Immigration and Citizenship Service (ICS) officially launched e-passport services at the nation’s embassies, extending the country’s biometric passport revolution to its citizens overseas. The initiative, announced under the banner #ICSEthiopia #ePassport, represents the latest phase of a sweeping modernization effort that began with the domestic rollout in early 2025.
For a diaspora that sends home billions in remittances and serves as Ethiopia’s most visible global ambassadors, the message is clear: the distance between home and abroad just got shorter.
From Addis to the World
The journey to this moment began on February 21, 2025, when Ethiopia unveiled its first-ever electronic passport at a ceremony at the Science Museum in Addis Ababa. President Taye Atske Selassie attended, receiving one of the first copies as senior government officials, diplomats, and international partners looked on .
The new passport was not merely an upgrade — it was a statement. Produced locally through a joint venture between the Ethiopian government and Japanese technology firm Toppan Security, the e-passport embedded biometric data including fingerprints and facial images, employed advanced encryption, and met the highest international security standards .
ICS Director General Selamawit Dawit called it a “game changer” at the time. “With improved security, faster processing, and internationally recognized standards, this passport will significantly enhance the travel experience for Ethiopians while strengthening our global recognition and border control” .
By August 2026, the service was ready to cross borders.
The Embassy Rollout: What It Means
The global expansion relies on a newly designed digital platform that allows overseas Ethiopians to handle passport applications, renewals, and administrative consular processes directly from their host countries. Public Relations Director Ambo Mekassa explained that the platform is engineered to eliminate geographical hurdles and remove the long-standing requirement for citizens abroad to travel back to Ethiopia for basic documentation .
For the diaspora, the implications are profound:
- New passport issuance can now be initiated from abroad
- Renewals and replacements for lost or damaged passports are available through embassies
- Corrections and updates to existing passports can be processed without returning home
The system builds on domestic reforms that already decentralized passport services across Ethiopia, expanding service centers from 12 to 23 locations nationwide .
A Passport That Tells Ethiopia’s Story
What sets Ethiopia’s e-passport apart is not only its technology but its artistry. The document earned international acclaim in 2026, receiving the prestigious Red Dot Award for Brands and Communication — a recognition rarely bestowed on government travel documents.
The award cited the passport’s “robust security features, advanced technological integration, and its ability to securely store comprehensive user identification data.” But it was the visual design — intricate depictions of Ethiopia’s historical landmarks, cultural heritage, and natural wonders on the visa pages — that captured the judges’ imagination .
The passport carries Ethiopia’s story to every border it crosses. For a nation with a civilization spanning millennia, it is a fitting ambassador.
Local Production, African Ambition
Perhaps the most significant dimension of Ethiopia’s e-passport story is where it is made. Historically, Ethiopian passports were ordered from abroad, leaving the country dependent on foreign suppliers for a critical sovereign document.
That changed with the establishment of a state-of-the-art printing facility in Addis Ababa — a joint venture between the Ethiopian government and Toppan Security, with Ethiopian Investment Holdings holding a 49 percent stake . The facility has the capacity to produce passports entirely on Ethiopian soil: designed, printed, and personalized locally .
“This is a matter of trust, pride, and regional capability,” said Selamawit Dawit. “The facility will create skilled jobs, build local expertise, and support other African nations with secure, African-made identity and travel documents” .
The ambition extends beyond Ethiopia’s borders. Toppan has signaled plans to produce passports and IDs for neighboring countries, positioning Ethiopia as a hub for secure document production in Africa .
The Road Ahead
The embassy rollout coincides with a broader push to integrate the e-passport system with Ethiopia’s Fayda National Digital ID, allowing domestic applicants to complete biometric verification online. Officials say this integration will eventually support remote applications, strengthen fraud prevention, and further reduce the need for in-person visits .
For the diaspora, the agency has also clarified the legal standing of foreign nationals of Ethiopian descent. Holders of the Ethiopian Origin ID Card — commonly known as the Yellow Card — retain full statutory rights under Proclamation 270/2002, including the right to invest as domestic entities, own immovable property, and enter or reside in Ethiopia without work permits .
Meanwhile, domestic production has stabilized supply. The days of passport shortages and backlogs — which once numbered over 350,000 applications — appear to be receding . During the 2025-2026 fiscal year alone, ICS issued approximately 1,633,104 passports, a milestone that strengthened both tourism and international connectivity .
A Bridge, Not a Barrier
For too long, bureaucratic distance has separated Ethiopians abroad from the document that connects them to home. The embassy e-passport rollout changes that equation. It transforms the embassy from a place of queues into a gateway of service. It replaces uncertainty with predictability. And it tells every Ethiopian abroad that their country sees them — not as an afterthought, but as an integral part of the national story.
As one official put it, the platform is designed to “eliminate geographical hurdles.” In practice, that means a mother in Melbourne can renew her passport without flying to Addis. A student in Washington can replace a lost document without months of waiting. A businessperson in Dubai can keep their travel credentials current without interrupting their work.
These are not small conveniences. They are acts of recognition. They say: you belong here, even when you are far away.
The Bigger Picture
Ethiopia’s e-passport journey reflects a broader truth about modern governance: the most meaningful reforms are often the ones citizens feel in their daily lives. High-level diplomacy and macroeconomic policy matter, but so does the ability to renew a passport without losing weeks of work and thousands of dollars in travel.
By investing in local production, embracing biometric technology, and extending services to embassies worldwide, Ethiopia is doing more than issuing documents. It is building trust. It is signaling that the state exists to serve its people — wherever they may be.
The passport itself, with its Red Dot-winning design and embedded chip, carries Ethiopia’s image abroad. But the service behind it carries something equally important: the promise that no Ethiopian is too far to be served.
#ICSEthiopia #ePassport #Ethiopia
