Category Archives: family violence
The Lion Who Fell Fighting: Remembering Jaal Lammeessaa Boruu (1943–1992)
By Daandii Ragabaa (Adapted into a feature story based on various sources)
His name means “Lion” in Oromo. And like a lion, Jaal Lammeessaa Boruu lived with courage, fought with conviction, and died with his boots on—somewhere in the forests of western Oromia, in 1992. Three decades later, his grave remains unknown. But his story, carried by oral tradition and fragmentary records, refuses to be buried.
A Humble Beginning in Wallagga
Jaal Lammeessaa Boruu was born in 1943 in Billo, a town in the Bonayya district of East Wallagga, within the Waamaa region. According to those who knew him, he grew up in a typical Oromo farming community, at a time when the imperial government of Haile Selassie exercised firm control over the land and its people.
As a young man, he left his birthplace and moved to Finfinnee (Addis Ababa), where he lived for about 15 years as an adolescent. There, he entered school. But his education was interrupted by a different calling.
The Soldier with the Striking Physique
Contemporary accounts describe Jaal Lammeessaa as tall and physically impressive. It was this very stature that drew the attention of military recruiters. Under the imperial regime, he was selected to join a special unit known as “Kubur-Zabanya” and “Faxino-Darash” (likely special police or commando forces). Within the latter, he became known as “Faxino-Daraash Shalaqaa” and served under the command of General Tadesse Birru.
He proved to be an exceptional soldier. His superiors reportedly praised his dedication, and he rose to become a respected non-commissioned officer.
Joining the Machaa Tulema Association
The Machaa Tulema Association was founded as a development and civic organization, but it quickly became a political vehicle for Oromo nationalism. General Tadesse Birru was one of its key leaders. When the association began recruiting members, Jaal Lammeessaa was among those selected.
Initially, the organization’s goal was to work within the system—to address Oromo grievances through legal means. But as General Tadesse and others concluded that the imperial regime had no intention of recognizing Oromo rights, they shifted toward a more radical path. Jaal Lammeessaa became a trusted operative within the association’s secret military wing.
The Failed Plot Against Emperor Haile Selassie
On October 23 (Ethiopian calendar), the Emperor’s birthday, a plot was hatched to assassinate Haile Selassie during the annual celebrations at the site known as “Addabaaba’ii Minlik” (Menelik Square). General Tadesse Birru assigned four commandos to carry out the attack, selecting them for their courage and loyalty.
The four were:
· Lammeessaa Boruu (from the Faxino-Darash unit)
· Camadaa Sobbooqaa
· H/Mariyam Diimaa (from Kubur-Zabanya)
· Fixumaa Hiikisaa
They prepared extensively. But the plot was betrayed. Informants within the government learned of the plan just before it could be executed. The commandos were arrested.
When Jaal Lammeessaa was searched, a bomb intended for the Emperor was found on him. He was tortured severely. According to surviving members of the Machaa Tulema Association, his ribs were broken, and he suffered long-term disability from the interrogation. Despite the brutality, he refused to betray the organization’s deeper secrets—though under extreme duress, some information was extracted.
First Imprisonment and Release
Following the failed plot, General Tadesse and several others were sentenced to death. Jaal Lammeessaa received a five-year prison sentence. After serving his term, he was released. Upon release, he immediately rejoined his former commander, General Tadesse Birru, who had been transferred to Galamso in eastern Oromia. There, they continued to discuss the struggle for Oromo self-determination.
The Cinema Bombing and Second Arrest
As the Machaa Tulema Association continued its activities, the regime grew more determined to crush it. On December 10, 1959 (Ethiopian calendar), a bomb exploded inside a cinema in Addis Ababa where the film Zorba the Greek was being shown. Thirty-six people were wounded.
The government immediately blamed the Machaa Tulema Association. Propaganda claimed that a member named Maammoo Mazaamir had planted the bomb. The incident was used as a pretext for a massive crackdown. Jaal Lammeessaa was arrested again—this time as part of a sweeping roundup of Oromo nationalists.
He was among nine senior Machaa Tulema figures sentenced to long prison terms, while General Tadesse Birru and Maammoo Mazaamir received death sentences (later commuted or carried out, depending on the account).
Life Under the Derg and the Fourth Arrest
Jaal Lammeessaa spent more than 12 years in prison under the Derg regime that overthrew Haile Selassie in 1974. He was held in police stations and military camps, subjected to repeated interrogations. Yet even in detention, he remained committed to the Oromo cause.
After the Derg fell in 1991, Jaal Lammeessaa was released. He joined the Oromo Liberation Front (ABO – a reference to the OLF) and became a member of its central committee, working in the economic department. He lived in Wajjira Gullaallee, continuing his activism.
The Final Battle and Disappearance
In 1992, following a split within the transitional government of Ethiopia (the “Ce’umsaa” or transitional period), Jaal Lammeessaa and other Oromo fighters moved toward western Oromia. They joined ongoing armed confrontations against government forces (referred to as “Wayyaanee” – a term for the Ethiopian military or allied militias).
According to the source, Jaal Lammeessaa Boruu fell in battle near the Jimma Horroo area in Wallagga region. He was killed in armed combat. His body was never recovered, and to this day, the exact location and circumstances of his death remain unknown.
Legacy: The Unknown Grave, the Known Sacrifice
Jaal Lammeessaa Boruu was 49 years old when he died. He left behind three children: Mosisa Lamessa Boru, Lense Lemessa Boru and Tsegaye Lemessa Bouru. He is remembered as a devoted fighter who gave his entire adult life to the Oromo national struggle. From the imperial era through the Derg and into the transitional government, he never wavered.
The biography ends with a poetic refrain:
“The fighter may fall. He may pass away. But Jaal Lammeessaa’s blood was not shed in vain. He has grown for us the plant of freedom.”
His grave may be lost to history. But for those who keep his memory, Jaal Lammeessaa Boruu remains one of the lions of Oromo resistance—a man who turned his back on personal safety and government favor, and chose instead the uncertain path of the forest and the battlefield.
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*This feature story is based exclusively on various sources of the Oromo-language biography written by Daandii Ragabaa. It is presented as a journalistic adaptation of that source and does not constitute an endorsement of armed struggle or any political organization. The factual claims rest with the original author.
Wealth Creation Strategies for Indigenous Oromians
Taking Control of Your Financial Destiny
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Why Wealth Creation Matters Now
The Oromo people have historically been excluded from economic opportunities across Ethiopia. Successive regimes systematically prevented Oromos from building economic assets, with more than 60% of Ethiopia’s exportable commodities, over 60% of staple food, 70% of industrial raw materials, and 80% of hydro power coming from Oromia—yet no Oromo has been able to qualify among the top 10 richest people in the country. This is not a coincidence; it is the result of deliberate economic marginalization.
But the Oromo people have always had the tools for economic resilience. The Gadaa system contains powerful economic principles that our ancestors used to build and sustain wealth: hard work, planning, mutual assistance, and community-based resource management. The proverb “Tuulamanii taa’anii, Waaqa ofii hin komatan” reminds us: “It is not right to blame God for not working hard.” Hard work and commitment are the sources of wealth.
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We have successfully supported Oromo people across Ethiopia in achieving financial independence. Across similar models in other communities, Indigenous-owned wealth consultancies have helped create over 110 new property investors in just four years, with a goal of building a community of millionaires .
The Gadaa Foundation for Wealth
Our approach is rooted in the economic wisdom of the Gadaa system:
Hard Work and Planning
“Jabaatan jabaa nyaatu, laafan foxxoqxuu nyaatu” — “The strong eat the strong, and the weak eat the weak.” This proverb reminds us that hard work is mandatory in daily life, and that everyone needs to plan to work hard and secure their future.
Community Support Systems
Traditional Oromo institutions like dabo (labour cooperation) and daadoo (mutual work groups) demonstrate the power of collective effort. When communities work together, they achieve more than individuals working alone. We apply these same principles to modern wealth building.
Guddifachaa (Adoption)
The Oromo practice of guddifachaa demonstrates the belief that children are assets and the community shares responsibility for their welfare and education. This is the foundation of generational wealth—investing in the next generation’s education, skills, and economic opportunities.
Hard Work and Self-Reliance
The Gadaa system emphasizes that people should not wait for others to solve their economic problems. “Hojii hojjechuu isa malee gaafa du’aa hin galus” — “Without work, the day does not end.”.
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Real Stories: Oromo Success
Across Ethiopia, Oromo people are already building wealth through determination and community:
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Safiya, an Oromo entrepreneur: Forced to flee Ethiopia, she built a successful business making traditional Oromo beadwork in Nairobi. Her handmade designs are sold for special occasions like weddings, and she now supports her family independently. She says: “I have hope in what I am making with my hands. I believe in it, I believe in myself.“.
Reach for Change Entrepreneurship Training: In April 2025, 83 Oromo women in Me’so, Babile, and Chinaksan woredas participated in entrepreneurship training designed to turn ideas into viable businesses. They are building off-farm businesses that sustain livelihoods and create economic independence.
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The Oromo people have always been resilient. Despite centuries of oppression, forced displacement, and economic exclusion, we have survived—and now it is time to thrive.
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Revitalizing Oromo History: The Gadaa System as a Source of Democratic Thought
Beyond Culture — Gadaa as a Living Philosophy of Governance, Accountability, and Coexistence
By Hailu Gonfa
As I promised in the first part of this series on “Revitalizing Oromo History,” this second installment delves deeper into the Gadaa system—not merely as a cultural artifact, but as a profound source of democratic principles, governance, and social philosophy that holds invaluable lessons for the Oromo people today.
For too long, Gadaa has been reduced to folklore, song, dance, and ceremonial dress. But to confine Gadaa to the realm of culture alone is to miss its essence. Gadaa was—and remains—a system of governance, law, power-sharing, accountability, and conflict resolution. It is a philosophy of life that offers timeless wisdom on how to organize society, distribute power, and build lasting peace.
2.1. Gadaa Is Not Just Culture
When we speak of Gadaa, we often reduce it to traditional clothing, songs, ceremonies, or rites of passage. These are indeed elements of Gadaa, but they represent only a fraction of its meaning. To see Gadaa only as culture is to miss the forest for the trees.
Gadaa was a comprehensive system of governance that encompassed:
- Leadership and administration — How society was organized and governed.
- Law and justice — How rules were made, interpreted, and enforced.
- Power-sharing — How authority was distributed and transferred.
- Accountability — How leaders were held responsible for their actions.
- Deliberation and decision-making — How collective decisions were reached.
- Conflict resolution — How disputes were mediated and peace restored.
- Resource distribution — How resources were allocated and managed.
To study Gadaa is not merely to study Oromo history; it is to study a sophisticated political and social system that functioned for centuries. It raises fundamental questions: How did a people organize governance long before modern states? Who ruled? How were rulers checked? How were laws made? How was power transferred? How were conflicts resolved?
These are questions that remain relevant today.
2.2. What Is Democracy?
Democracy is often reduced to elections. But elections are only one part of democracy. True democracy encompasses:
- Public participation — The involvement of citizens in decision-making.
- Deliberation — The exchange of ideas and arguments.
- Consensus-building — The search for common ground.
- Accountability — The responsibility of leaders to the people.
- Rule of law — The supremacy of law over individuals.
- Human rights — The protection of fundamental freedoms.
- Limits on power — The prevention of tyranny and abuse.
When we examine Gadaa through this lens, we find striking parallels. Gadaa featured public deliberation, collective decision-making, accountable leadership, and a system of checks and balances. It offered a model of governance that, while distinct from modern democracy, shared many of its core principles.
However, we must be cautious. Gadaa is not identical to modern democracy. And not all modern democracy is derived from Gadaa. The two systems emerged in different historical contexts and reflect different societies. But the parallels are significant enough to merit serious study.
The goal is not to claim that Gadaa was “better” or “worse” than modern democracy, but to understand its principles, learn from its strengths, and apply its lessons to the challenges of today.
2.3. Power Was Never Concentrated in One Person
One of the greatest dangers in any political system is the concentration of power in the hands of a single individual or group. Power, when unchecked, tends to corrupt. When held too long, it becomes tyranny.
In Gadaa, power was never absolute.
Power was distributed, limited, and transferred regularly. It was tied to:
- Time — Power was held for a fixed period.
- Law — Power was exercised within legal boundaries.
- Social roles — Power was shared among different groups and institutions.
- Collective responsibility — Leaders were accountable to the community.
This is a profound lesson: Good governance does not depend solely on good leaders; it depends on a good system. A system that limits power, distributes authority, and holds leaders accountable is more important than the personal qualities of any individual leader.
The Gadaa system understood this. It did not rely on the virtue of a single ruler; it created institutions and processes that prevented the abuse of power.
2.4. Limiting Power: A Lesson from Gadaa
True democracy asks a fundamental question: “Who checks the one who holds power?”
If the answer is “no one,” then democracy is in danger. The Gadaa system offers a powerful answer: power was checked by time, law, social roles, and collective institutions.
- Power was temporary. Leaders served for a fixed term and could not extend their rule arbitrarily.
- Power was bound by law. Even the most powerful leaders were subject to the laws and customs of the community.
- Power was shared. Leadership was distributed among different groups and generations, preventing domination by a single faction.
- Power was accountable. Leaders were expected to answer to the community and could be removed if they failed.
The lesson is clear: Power is not a personal possession; it is a public trust. It carries responsibility, not privilege.
2.5. Deliberation Is the Foundation of Decision-Making
In any society, decisions made without deliberation—without discussion, debate, and the exchange of ideas—may be executed quickly, but they often lack legitimacy and sustainability.
In Gadaa, deliberation was central to decision-making.
- Issues were discussed openly.
- Diverse opinions were heard.
- Consensus was sought.
- Decisions were made collectively.
But deliberation is not just about speaking. It is about listening. It is about considering different perspectives, seeking common ground, and building collective ownership of decisions.
This is a vital lesson for today: Democracy is not just about majority rule; it is about listening to minorities. The loudest voice is not always the right one. The smallest voice deserves to be heard.
2.6. Consensus: From Democracy to Peace
In any society, the existence of diverse opinions is not a problem. The problem arises when diversity of opinion becomes conflict, and conflict becomes chaos.
In Gadaa, reconciliation, deliberation, consensus, and peace were central values. The system understood that unity is not the absence of disagreement, but the ability to manage disagreement peacefully.
Consensus is not a sign of weakness; it is a sign of political maturity. It requires patience, listening, compromise, and a commitment to the common good.
The lesson is clear: Victory is not measured by defeating an enemy, but by bringing that enemy into a relationship of mutual respect and coexistence.
2.7. The Supremacy of Law
Good governance is not defined by the quality of the ruler, but by the supremacy of the law. When the law is applied differently to rulers and to the ruled, injustice prevails.
In Gadaa, law, ethics, and accountability were intertwined. Law was not a tool of the powerful; it was a framework for justice that applied to all.
The lesson is profound: Freedom is not the absence of limits; it is the presence of just limits. True freedom exists within a framework of law, accountability, and mutual respect.
2.8. Reconciliation and Justice
Conflict is inevitable in any society. The question is how it is resolved.
In Gadaa, reconciliation was central to conflict resolution. It was not about forgetting or ignoring harm; it was about:
- Acknowledging the truth — Recognizing the harm that was done.
- Seeking accountability — Holding those responsible to account.
- Repairing relationships — Restoring trust and social bonds.
- Preventing recurrence — Addressing the root causes of conflict.
This is a powerful model for today: reconciliation is not a soft option; it is a demanding process that requires truth, justice, and a commitment to rebuilding relationships.
2.9. Leadership and Accountability
A leader is not merely someone who holds power; a leader is someone in whom the people have placed their trust. This trust is not unconditional.
In Gadaa, leaders were expected to:
- Listen to the people
- Respect the law
- Be accountable for their decisions
- Use power for the public good
- Step down with dignity at the end of their term
The lesson is clear: Leadership is a service, not a privilege. A good leader is not someone who commands obedience, but someone who earns trust and exercises power with accountability.
2.10. The Transfer of Power
One of the greatest challenges in any political system is the peaceful transfer of power. When leaders cling to power as if it were personal property, they create instability.
In Gadaa, the transfer of power was institutionalized and ritualized. It was seen not as a loss, but as a natural and necessary part of the political cycle.
The lesson is clear: Power is not for individuals; it is for the community. The ability to transfer power peacefully is a sign of a mature political system.
2.11. Participation and Inclusion
Governance cannot be separated from the people. People are not passive subjects; they are active participants in their own governance.
In Gadaa, participation was not limited to elites. Different groups—families, clans, age sets, and leaders—had roles and responsibilities in the system.
The lesson is clear: Democracy is not just something that happens in parliament; it must be practiced in families, schools, communities, and every sphere of life.
2.12. A Critical Examination of Gadaa
To revive Oromo history, we must not romanticize Gadaa. We must examine it critically.
- What were its strengths? Its participatory governance, accountability mechanisms, and peaceful conflict resolution.
- What were its limitations? The exclusion of certain groups, particularly women, from full participation in decision-making.
A critical examination of Gadaa does not diminish its value. On the contrary, it gives us a more complete and honest picture of our history—and a richer source of lessons for today.
2.13. Gadaa as a Source of Ideas
The danger is that Gadaa becomes a symbol, a flag, or a costume—something we wave but do not think about. If we want to learn from Gadaa, we must ask the hard questions:
- How do we limit power?
- How do we hold leaders accountable?
- How do we make decisions through deliberation?
- How do we resolve conflicts through reconciliation?
- How do we transfer power peacefully?
- How do we make law supreme?
- What do we pass on to future generations?
These are not just historical questions. They are questions for today and tomorrow. Gadaa offers a starting point for answering them.
2.14. Gadaa and Modern Democracy
We should not isolate Gadaa from the world, nor should we uncritically adopt foreign models. The way forward is to combine:
- Our own experience — The wisdom of Gadaa.
- Global knowledge — Insights from democratic theory and practice.
- Scientific inquiry — Rigorous research and analysis.
Gadaa + Global Democracy + Scientific Inquiry = A Path Forward.
2.15. Is Gadaa Oromo Property or Human Property?
This is a profound question. Gadaa is Oromo history and heritage. But the values embedded in it—deliberation, reconciliation, accountability, limits on power—are universal human values.
Gadaa is Oromo heritage. But its lessons are not for Oromo alone. And at the same time, universalizing Gadaa does not erase its Oromo identity.
The challenge is to honor Gadaa as Oromo history while sharing its wisdom with the world.
2.16. A Message to the New Generation
To the Oromo youth of today:
Do not reduce Gadaa to song, dance, or costume. Carry its ideas.
- See power as accountability, not privilege.
- See deliberation as strength, not weakness.
- See consensus as victory, not surrender.
- See diversity as wealth, not conflict.
- See law as supreme, not individual will.
- See leadership as service, not domination.
- See history as learning, not nostalgia.
If you do this, Gadaa will not be a relic of the past; it will be a living guide for the future.
Conclusion: Revitalizing History, Building the Future
Gadaa is not just about remembering the past. It is about engaging with the questions of today and tomorrow. Oromo history is not a museum; it is a living source of ideas, values, and lessons.
The new generation of Oromo must carry Gadaa forward—not as a heritage to be preserved in isolation, but as a philosophy to be applied in the modern world.
Let us not worship our history; let us study it critically. Let us not only celebrate our heroes; let us also learn from their accountability. Let us not only remember our victories; let us also learn from our defeats.
This is how we revitalize Oromo history. This is how we build the future.
Injifannoon Ummata Oromoo!
Gadaan haa jabaattu!
Seenaan Oromoo haa haaromfu!
This feature article is based on the reflections of Hailu Gonfa and is dedicated to all those who are committed to revitalizing Oromo history, studying the Gadaa system with honesty and rigor, and applying its lessons to the challenges of today.
The Question of Finfinne and Dirree Dhawaa: Toward a Balanced and Sustainable Solution
Navigating History, Constitutional Rights, and the Complex Realities of Governance
By Jafer Ali
The question of Finfinne—the city known internationally as Addis Ababa—and its surrounding areas, including Dirree Dhawaa, has long been one of the most contentious and emotionally charged issues in Ethiopian political discourse. For the Oromo people, Finfinne is not merely a city; it is the heart of their ancestral homeland, a symbol of their historical presence, and a constitutional matter that has yet to be resolved. For others, it is the capital of Ethiopia, the seat of the federal government, and a city that belongs to all Ethiopians.
The debate has intensified as the national dialogue process unfolds, and the question of how to resolve the status of Finfinne and Dirree Dhawaa has become central to discussions about the future of Ethiopia’s federal system, ethnic relations, and governance structure.
This article seeks to explore the key questions surrounding Finfinne and Dirree Dhawaa, examining the constitutional, historical, political, and practical dimensions of the issue. It argues that a sustainable solution must move beyond simplistic claims of ownership and instead focus on a framework of mutual consent, shared benefit, and constitutional fidelity.
The Key Questions
The debate over Finfinne and Dirree Dhawaa can be distilled into two fundamental questions:
1. What does the Constitution say?
The Ethiopian Constitution, adopted in 1995, establishes the federal structure of the country and recognizes the rights of nations, nationalities, and peoples. Article 49(5) specifically recognizes Oromia’s “special interest” in Finfinne regarding social services, natural resources, and joint administrative matters arising from the city’s location within the State of Oromia.
This constitutional provision has been the subject of intense debate. For Oromo advocates, it represents a legal acknowledgment of the city’s historical and geographical connection to Oromia—a connection that has never been fully implemented. For others, the provision is a compromise that balances the city’s role as the federal capital with the rights of the surrounding region.
2. What does the people demand?
The Oromo people’s demand regarding Finfinne and Dirree Dhawaa is clear and consistent: the city is Oromo land, and its rightful owners are the Oromo people. The demand is often framed as a call for the city to be placed under the administrative jurisdiction of the Oromia Regional Government or for the Oromo people to have greater control over the city’s governance and resources.
This demand is rooted in a historical narrative that the city was established on Oromo land through conquest and dispossession, and that the Oromo people have never consented to the city’s status as a separately administered entity.
The Need for a Balanced Approach
The challenge of resolving the status of Finfinne and Dirree Dhawaa lies in reconciling these two perspectives. On one hand, the Oromo people’s historical and constitutional claims cannot be ignored. On the other hand, the city’s role as the federal capital, its international significance, and the presence of diverse communities cannot be dismissed.
A balanced approach must consider the following dimensions:
1. The Constitutional Dimension
The Constitution provides a starting point for resolving the issue. Article 49(5) recognizes Oromia’s special interest in Finfinne, but the provision has never been fully implemented. A sustainable solution must begin by implementing this constitutional provision through joint administrative mechanisms, resource-sharing agreements, and coordinated governance frameworks.
However, any implementation must respect the city’s role as the federal capital and the rights of all its residents. The Constitution does not provide for the city to be placed under Oromia’s exclusive administrative control. Rather, it envisions a framework of cooperation and shared responsibility.
2. The Historical Dimension
The Oromo people’s historical connection to Finfinne is a fact that must be acknowledged. The area known as Finfinnee was inhabited by Oromo people before the expansion of the Ethiopian Empire, and the city’s name itself is Oromo, meaning “place of hot springs.”
But historical claims alone cannot determine the city’s future. The city has evolved over the past century into a multi-ethnic metropolis that is home to people from across Ethiopia. The current residents—Oromo, Amhara, Gurage, Tigrayan, and others—have legitimate claims to the city as their home. A just solution must respect both the historical rights of the Oromo people and the contemporary rights of all residents.
3. The Political Dimension
The status of Finfinne and Dirree Dhawaa is a political question that requires political solutions. It cannot be resolved through unilateral declarations or zero-sum demands. It requires negotiation, compromise, and good-faith dialogue between the federal government, the Oromia regional government, and other stakeholders.
The political dimension also includes considerations of power, representation, and resource allocation. Any solution must ensure that the Oromo people have a meaningful voice in the governance of the city while also ensuring that all residents are treated equally and fairly.
4. The Practical Dimension
Finfinne is not just a symbol; it is a functioning city with millions of residents, extensive infrastructure, and a critical role in Ethiopia’s economy and international relations. The city is home to the African Union headquarters, numerous diplomatic missions, and major economic enterprises.
Any change in the city’s governance must consider the practical implications for its residents, businesses, and international partners. Disruption to the city’s administration could have far-reaching consequences that extend beyond Oromia.
The Complexities of the Dirree Dhawaa Question
While the focus has often been on Finfinne, the question of Dirree Dhawaa is equally significant. Dirree Dhawaa is a symbol of Oromo resistance—a site where the Oromo people have gathered to demand their rights and have faced repression from state forces.
The status of Dirree Dhawaa is closely linked to the broader question of Oromo land rights and the expansion of the capital. The area is located within Oromia and has been the focus of protests and resistance. A sustainable solution for Finfinne must also address the concerns of communities in Dirree Dhawaa and other surrounding areas.
The Risk of Unilateral Decisions
The debate over Finfinne and Dirree Dhawaa is not without risk. Unilateral decisions—whether by the federal government or the Oromia regional government—could have serious consequences. As history has shown, when the boundaries of the capital were previously redrawn, it led to widespread protests, conflict, and political instability.
The controversy over the 2014 Finfinne Integrated Development Master Plan highlighted these risks. The proposed expansion of the capital into surrounding Oromia districts led to widespread protests that spread throughout Oromia and eventually led to the cancellation of the plan. The experience demonstrated that decisions made in the capital directly affect neighboring Oromo communities, and that meaningful consultation and participation are essential.
The Need for Comprehensive Analysis
Before any decision is made on the status of Finfinne and Dirree Dhawaa, a comprehensive analysis is needed. This analysis should consider:
- The interests of all residents: The rights and needs of all residents of the city must be respected.
- The interests of the Oromo people: The historical and constitutional claims of the Oromo people must be acknowledged.
- The interests of the federal government: The city’s role as the federal capital must be protected.
- The interests of the Oromia regional government: The region’s constitutional rights and interests must be respected.
- The interests of the broader Ethiopian people: The solution must serve the long-term stability and unity of the country.
A Possible Framework for Resolution
A sustainable resolution to the status of Finfinne and Dirree Dhawaa must be based on mutual consent, shared benefit, and constitutional fidelity. A possible framework could include:
1. Implementation of Constitutional Provisions
Oromia’s special interest in Finfinne, as recognized in Article 49(5), should be implemented through joint administrative mechanisms that ensure meaningful Oromo participation in decisions affecting the city and surrounding communities. This could include joint committees, shared decision-making structures, and resource-sharing agreements.
2. Recognition of Historical Rights
The Oromo people’s historical connection to Finfinne and Dirree Dhawaa should be recognized through cultural institutions, public acknowledgment, and educational programs that celebrate the city’s diverse history.
3. Fair Development and Consultation
Urban expansion and development should be planned with meaningful consultation with affected communities, ensuring fair compensation, environmental protection, and shared benefits.
4. Inclusive Governance
All residents of Finfinne—regardless of ethnicity—should have equal rights to participation, public services, and legal protection. The city’s governance should reflect its diversity and ensure that all voices are heard.
5. Shared Prosperity
The economic benefits of the capital’s growth should be shared with surrounding communities, creating a virtuous cycle of development rather than a pattern of exploitation.
The Role of Dialogue and Mutual Consent
Ultimately, the solution to the status of Finfinne and Dirree Dhawaa must be based on dialogue and mutual consent. The federal government and the Oromia regional government must engage in good-faith negotiations to find a mutually acceptable governance framework.
The national dialogue process provides an opportunity to address this issue in a comprehensive and inclusive manner. However, the dialogue must be genuine, transparent, and committed to finding a solution that serves the interests of all parties.
Conclusion: Toward a Just and Sustainable Future
The question of Finfinne and Dirree Dhawaa is one of the most complex and consequential issues facing Ethiopia today. It touches on history, identity, constitutional rights, governance, and the future of the nation.
A sustainable solution cannot be based on unilateral declarations, zero-sum demands, or the denial of legitimate rights. It requires a commitment to dialogue, constitutional fidelity, and the recognition that the interests of all parties—the Oromo people, the residents of the city, the federal government, and the broader Ethiopian people—must be balanced.
The status of Finfinne and Dirree Dhawaa is not just a question of ownership—it is a question of justice, governance, and the future of Ethiopia itself.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Nagaan haa bulaa!
This feature article is dedicated to all those who are committed to finding a just, constitutional, and sustainable solution to the status of Finfinne and Dirree Dhawaa.
Irreechaa: The Oromo Thanksgiving — A Celebration of Creation, Renewal, and Gratitude
Honouring Waaqa Through Ancient Rituals of Rain, Peace, and Fertility
By Dhabessa Wakjira
In the heart of the Oromo nation, a sacred tradition unfolds each year—a celebration that connects the living to their creator, their ancestors, and the natural world that sustains them. Irreechaa is more than a cultural festival; it is the spiritual heartbeat of the Oromo people, a profound expression of thanksgiving to Waaqa (God) for the gift of life, the renewal of the seasons, and the promise of abundance.
As the Oromo people gather at sacred sites—atop mountains, along riverbanks, and around the shores of lakes—they carry bunches of fresh grass and flowers, symbols of creation and gratitude. They sing, they pray, and they reaffirm their faith in the one universal creator. This is Irreechaa: the Oromo Thanksgiving Day.
The Oromo Belief in One God: Waaqa Tokko
The Oromo people are one of the indigenous peoples of East Africa, with a rich cultural heritage that stretches back millennia. Central to their worldview is a profound and unwavering belief in monotheism—the belief in one God, whom they call Waaqa.
The Oromo are not fetishists. They do not worship the forces of nature; rather, they see in them the manifestations of Waaqa’s power and wisdom. The Oromo people hold this faith so deeply that any expression of doubt regarding the unity of God is met with strong protest. For the Oromo, there is and will always be but one God—Waaqa Tokko—the unique, universal creator and master of all existence.
This belief is the foundation upon which the Irreechaa ceremony is built. It is a celebration not of nature itself, but of the creator whose wisdom and power are revealed through nature’s beauty, fertility, and renewal.
The Gadaa System and Qaalluu Institution: The Framework of Irreechaa
To fully understand Irreechaa, one must understand the broader cultural and political systems of the Oromo people, particularly the Gadaa system and the Qaalluu institution.
The Gadaa system is a millennia-old democratic governance structure based on generational age sets, egalitarian principles, and rotating leadership. It has been recognized by UNESCO as part of the Intangible Cultural Heritage of Humanity. The Qaalluu institution, on the other hand, is the spiritual authority that maintains harmony between society, nature, and the spiritual realm.
Irreechaa is intimately connected to both. The Qaalluus (spiritual leaders) and the Abbaa Malkaas (lineal chiefs of the areas) are at the top hierarchies of the ritual. The Qaalluus give instructions and directives regarding the location and timing of the ritual, ensuring that it is conducted in accordance with ancient traditions.
The Philosophy of Irreechaa: Life, Death, and Resurrection
Irreechaa is not merely a ritual; it is a comprehensive philosophical worldview that reflects the Oromo people’s understanding of existence.
The ceremony embodies a profound admiration for the miraculous spiritual powers of Waaqa and the living secret of generation. The ever-greenness and productivity of plants, the regeneration of life, the replacement of the old by the new, and the death and resurrection of fruits are seen as manifestations of Waaqa’s wisdom.
According to this belief, all is accomplished by the will of Waaqa.
The cycle of seasons—the death of vegetation in the dry season and its resurrection with the rains—is likened to the cycle of life itself. It reflects a philosophy of life after death, of renewal, and of hope.
Historically, this worldview is believed to have originated from the ancient Cushitic people living along the Nile Valley. While the Oromo Waaqeffannaa is not identical to the religious practices of these ancient peoples, it shares a common origin in the Nile Valley Cushitic civilization.
The Two Major Irreechaa Celebrations
The Irreechaa ritual ceremony is conducted at different places and times, governed by its own system and portrayed by its own ritual practices. By and large, it takes place at two major areas:
1. Irreechaa Tulluu — The Mountain Celebration
Irreechaa Tulluu is the ritual ceremony conducted at the top of mountains. It is performed at the beginning of the spring season, usually in the month of March.
For three months prior, the land has endured the harshness of the dry season (bona) . Both people and cattle suffer from drought, shortage of water, and scarcity of grasses. It is during this time of hardship that the Oromo people gather on the mountain tops to pray to Waaqa to send rain, to bring relief, and to restore life to the land.
The mountain tops are solitary places characterized by moisture conducive for praying. This ritual ceremonial practice is said to have closely related to the worship practiced by ancient settlers of peoples of the Nile Valley.
2. Irreechaa Malkaa — The Riverbank Celebration
Irreechaa Malkaa is celebrated immediately after the end of the rainy season, in the middle of September (Fulbaana). It is a time of transition—when the darkness and fog of the rainy season give way to the brightness of spring (Birraa) .
This ritual ceremony is accomplished not only along the banks of rivers but also around lakes and their vicinities. The most famous of these celebrations takes place at Hora Arsadi, near Bishoftu town, a site of profound historical and cultural significance.
This Irreechaa holiday is sometimes known as Ayyaana Birraa (the Birraa holiday). It is the time when relatives, families, and clans, separated by rivers and floods during the rainy season, are able to meet and reconnect.
The Significance of Hora Arsadi
Hora Arsadi, the iconic site of Irreechaa Malkaa, is located adjacent to Bishoftu town, not far from Oda Nabe—one of the Oromo religious, political, and historical centers of ancient times.
The name “Hora Arsadi” is derived from a man named Arsadi, who is said to have belonged to the Liban lineage. The site is a sacred space, where the Oromo people gather annually to give thanks, to pray, and to renew their connection to Waaqa and to each other.
At this site, the Abbaa Malkaas and the Abbaa Gadaas have vital participatory roles. Communities carrying bunches of lovely grasses and flowers in their hands—symbols of creation and abundance—praise, bless, and pray to Waaqa.
The Rituals of Irreechaa
The Irreechaa ceremony is a rich tapestry of song, dance, prayer, and community fellowship.
Carrying the Bunch of Grasses and Flowers
Participants hold in their hands fresh grass and flowers—symbols of the creation they are praising. This act embodies the essence of Irreechaa: “Uumamaan uumaa raajjeeffanna” —we pray and admire the creator having creations in hands.
After the thanksgiving songs are sung, the bunches of flowers and grasses are laid over, symbolizing the offering of gratitude to Waaqa.
The Songs of Irreechaa
The songs of Irreechaa are deeply moving and spiritually charged. The women, decorated in Caaccuu (beads) cultural suits and holding Siiqqee (cultural slender sticks), sing the melody:
“Maareyoo! Maareyoo…!”
The men, holding Harooressa (male sticks), respond with:
“Irrechoo yaa irrecha malkaa roobaafi nagaa…”
This call and response is a prayer for rain, peace, and fertility—for the well-being of the community and the promise of abundance.
The Return Home
After the prayers, all participants return to their villages, accompanying the Abbaa Malkaa and their clan leaders. The journey back is marked by joy, fellowship, and the reaffirmation of community bonds.
Children and Youth Celebrations
Children with peer groups sing seasonal and love songs. This is the season when young people select their partners, give and receive gifts, and express their best wishes to one another through cultural songs. It is a time of hope, renewal, and the celebration of life.
The Cultural and Spiritual Meaning of Irreechaa
Irreechaa embodies the core values of Oromo culture and spirituality:
1. Gratitude to the Creator
The ceremony is an act of thanksgiving, acknowledging that all life and abundance come from Waaqa.
2. Renewal and Hope
Irreechaa marks the transition from hardship to hope, from the scarcity of the dry season to the abundance of spring.
3. Community and Unity
The celebration brings together families, clans, and communities, reinforcing the bonds of kinship and solidarity.
4. Connection to Nature
The use of fresh grass and flowers symbolizes the Oromo people’s deep connection to the natural world and their role as stewards of creation.
5. Peace and Reconciliation
Irreechaa is also a time for reconciliation—for mending relationships, resolving conflicts, and fostering peace within the community.
Irreechaa in the Modern Era
Today, Irreechaa has grown beyond its traditional boundaries. The annual celebration at Hora Arsadi now draws hundreds of thousands of Oromo people from across Ethiopia and the diaspora. It has become a powerful expression of Oromo identity, unity, and cultural pride.
The ceremony has also garnered international recognition. It serves as a reminder of the Oromo people’s rich cultural heritage and their enduring connection to their land, their faith, and their traditions.
In the diaspora, Oromo communities in cities like Minneapolis, Seattle, Melbourne, and Toronto have also begun to celebrate Irreechaa, ensuring that the tradition continues across borders. These celebrations preserve cultural identity, connect younger generations to their heritage, and create spaces for community bonding.
A Call to Preserve and Celebrate
As the Oromo people continue to navigate the challenges of the modern world, Irreechaa remains a source of strength, hope, and identity. It is a reminder of who they are, where they come from, and the values that unite them as a people.
Irreechaa is more than a holiday—it is a way of life. It is a philosophy of gratitude, a celebration of creation, and a reaffirmation of faith in the one universal creator.
As the participants gather at Hora Arsadi and other sacred sites, they carry not just bunches of grass and flowers, but the hopes, prayers, and dreams of an entire nation.
Irreechoo yaa irrecha malkaa roobaafi nagaa!
Injifannoon Ummata Oromoo!
Irreechaa haa jabaattu!
Waaqa haa galatannu!
This feature article is dedicated to the Oromo people—past, present, and future—who carry the spirit of Irreechaa in their hearts, and to the generations yet to come who will continue this sacred tradition.
A Historical Reflection on the Betrayal of Abiishee Garbaa: Lessons for the Oromo Struggle Today
How Deception, Diplomacy, and Divide-and-Rule Tactics Defeated a Leader—and What the Oromo Liberation Army Must Learn
By Dinknesh Dheeressaa
As I observe the events unfolding in our midst today, I am reminded of a painful chapter in Oromo history—the story of Abiishee Garbaa, a leader whose fate was sealed not by the strength of his enemies on the battlefield, but by their cunning, deception, and manipulation of Oromo unity.
This is not merely a tale of the past. It is a mirror held up to the present. The same tactics that brought down Abiishee Garbaa are being employed today against the Oromo people and their liberation struggle. The question we must ask ourselves is: Have we learned the lessons of history?
The Historical Context: Abiishee Garbaa and the Gojjam Invasion
According to the authoritative book “Seenaa Abiishee Garbaa fi Gootota Oromoo Biroo” by Ginbaar Nagaraa Kumsaa (2013), the story of Abiishee Garbaa is one of betrayal, deception, and the tragic fragmentation of Oromo unity .
In the years 1854/55, following the death of Garbaa Huruubaa—the ruler of Horro and Abiishee’s father—the region fell into political turmoil. No new leader had been appointed to rule Horro, and this power vacuum was exploited by the Gojjam forces. They crossed the Mormor River through Amuru and launched a devastating campaign against the Horro people .
Abiishee, compelled to defend his people and claim his father’s legacy, mobilized his forces. He gathered the Qondaaltota (warriors) of Horro and successfully repelled the Gojjam invaders. Despite multiple attempts, the Gojjam forces could not defeat Abiishee in direct military confrontation .
But they did not need to.
The Tactics of Deception: Divide, Bribe, and Betray
Unable to defeat Abiishee through conventional warfare, the Gojjam forces turned to a different strategy: division and deception.
They exploited internal rifts within the Horro leadership. One of Abiishee’s own commanders, Soorii Galaa, who had opposed Abiishee’s leadership, defected to the enemy. Soorii Galaa fled to Gojjam, where he was received and employed. He then conspired to betray his people, using his insider knowledge to undermine Oromo resistance .
This pattern is all too familiar. As the Oromo proverb says: “Soogiddaan soogidda cabsu” —”Salt breaks salt.” The enemy does not always need to destroy you from the outside. Often, they find someone from within to do the work for them.
The Gojjam forces used a combination of modern weaponry, espionage, bribery, and deception. They pitted Oromo leaders against each other, spreading rumours, creating alliances based on false promises, and exploiting personal ambitions and grievances to shatter the unity of the Oromo people .
The Role of Qadiidaa Wannabee: False Diplomacy and Betrayal
The most infamous act of deception was the role of Qadiidaa Wannabee. Unable to defeat Abiishee through force, the Gojjam forces enlisted Qadiidaa to lure Abiishee into a trap through the promise of peace. Qadiidaa went to Abiishee, swore oaths of friendship, and assured him that the Gojjam forces were sincere in their desire for reconciliation .
Abiishee, believing in the promise of peace, agreed to meet the Gojjam forces at a location they had prepared. He set out without his weapons—unarmed, trusting in the word of Qadiidaa.
But it was a trap.
As Abiishee entered the camp of the Gojjam forces, the Amhara forces, who had been lying in wait, surrounded him. Soorii Galaa—the defector—served as the translator. Abiishee was disarmed and taken captive .
The Humiliation and Tragic End
Abiishee was not given a warrior’s death. Instead, he was subjected to unspeakable humiliation. He was bound with heavy wooden yokes—the same yokes used to bind oxen. He was paraded and forced to walk to Gojjam. Stripped of his dignity, his clothing, and his freedom, he was led like an animal before his enemies.
According to the account, when Abiishee realized the depth of the deception and the humiliation he had been forced to endure, his grief and rage were so overwhelming that he chewed off his own fingers in despair .
This tragic ending is a searing reminder: when unity is broken, when trust is misplaced, when the enemy’s diplomacy is a mask for violence, the price is catastrophic.
The Relevance of History: The Oromo Liberation Army Today
The story of Abiishee Garbaa is not just a historical curiosity. It is a lesson for the Oromo Liberation Army (WBO) today. As the armed wing of the Oromo struggle, the WBO faces challenges that echo the past:
1. The Danger of Deception and False Diplomacy
Today, the Ethiopian government and its allies are skilled in the same tactics that defeated Abiishee. They offer peace, dialogue, and reconciliation—but often, these are merely tools for disarmament and control. The legacy of Qadiidaa Wannabee lives on. Abiishee’s mistake was trusting the word of an enemy who offered peace while preparing to destroy him.
The WBO must remain vigilant. Not every hand extended in peace is sincere. Some are reaching for a weapon.
2. The Need for Unity
Abiishee’s downfall was accelerated by division within his own leadership. The defection of Soorii Galaa and the internal conflicts among the Horro commanders fractured their resistance. The enemy exploited these divisions masterfully.
The WBO must guard against internal fragmentation. The Oromo struggle is a collective effort, and unity is its greatest strength. As the Oromo saying goes: “Tokkummaan jabina” —”Unity is strength.”
3. The Power of Knowledge and Preparation
Abiishee’s defeat was also a failure of intelligence and preparation. He underestimated his enemies, overestimated their sincerity, and failed to anticipate the trap they had set.
The WBO must prioritize intelligence, strategy, and preparation. The enemy is often more cunning than they appear. Knowledge of history, awareness of tactics, and readiness for deception are essential weapons in the struggle.
The Broader Lesson: History Must Not Be Forgotten
The story of Abiishee Garbaa is part of the larger history of Oromo resistance—a history that has been systematically suppressed and erased. As one historian notes, studies focusing on the history of Oromo heroes like Abiishee Garbaa are relatively scarce, and the historical narratives have often been shaped by external perspectives .
Recovering and teaching Oromo history is therefore a political act. It is an act of resistance against the erasure of Oromo identity and memory. It is a way of ensuring that the mistakes of the past are not repeated.
The book “Seenaa Abiishee Garbaa fi Gootota Oromoo Biroo” is one such effort to reclaim that history. By telling the stories of Oromo heroes, it provides the younger generation with the knowledge they need to continue the struggle with wisdom and determination.
A Call to Action: Learn from the Past, Build for the Future
The story of Abiishee Garbaa is a cautionary tale. It reminds us that the struggle for Oromo liberation is not only a battle against external enemies but also against internal divisions and naivety.
Today, the Oromo Liberation Army and the broader Oromo movement face challenges that require wisdom, unity, and vigilance. The Ethiopian government continues to use the same tactics of divide-and-rule that were employed against Abiishee. False diplomacy, offers of peace, and political manipulation are still weapons in their arsenal.
The lesson is clear: the enemy does not always come with guns. Sometimes they come with promises.
The WBO and all Oromo people must learn from the mistakes of the past. They must:
- Study history to understand the tactics of their enemies.
- Remain united and guard against internal division.
- Be vigilant in the face of false diplomacy.
- Prepare strategically for both political and military challenges.
Conclusion: Honouring the Memory of Abiishee Garbaa
Abiishee Garbaa was a leader who fought bravely to defend his people and his land. He was defeated not by a stronger enemy on the battlefield, but by betrayal, division, and deception. His story is a tragedy—but it is also a lesson.
As Dinknesh Dheeressaa reminds us: “The wounds of history are not just memories; they are warnings. They tell us what we must not do again.”
The Oromo struggle has been marked by many such tragedies. But each tragedy has also produced heroes, martyrs, and lessons. If we honour the memory of Abiishee Garbaa, we must do so by learning from his story—by ensuring that the same mistakes are not repeated.
Let us learn from the past so that the future may be free.
Injifannoon Ummata Oromoo!
Seenaa haa barannu!
WBO haa jabaattu!
This feature article is based on the reflections of Dinknesh Dheeressaa and is dedicated to all those who continue to struggle for Oromo liberation and who seek wisdom from the lessons of history.
Finfinne and Oromia: A Shared Future Rooted in History, Culture, and Constitutional Reality
Moving Beyond Ownership Toward Partnership, Justice, and Lasting Coexistence
By Iyasu Enoro
The debate surrounding Finfinne—the city known internationally as Addis Ababa—has long been characterized by competing narratives, political posturing, and historical grievances. Too often, the discussion has been reduced to a simplistic and divisive question: Who owns the city?
But a modern capital city is not private property. It is not a piece of land to be claimed, contested, or parceled out among competing groups. Finfinne belongs to all its residents and serves as the political, economic, and cultural heart of Ethiopia. At the same time, recognizing this reality should not require ignoring the city’s historical, cultural, geographical, and constitutional relationship with Oromia.
The path forward requires moving beyond the zero-sum logic of ownership toward a framework of partnership, recognition, and shared responsibility. This is not only possible—it is essential for the long-term stability, justice, and prosperity of both the capital and the surrounding Oromo communities.
The Historical and Constitutional Foundation
Finfinne, known historically as Finfinnee, is surrounded by Oromia and remains deeply connected to the Oromo people who have lived in the area for generations. The city’s very name, Finfinnee—meaning “place of hot springs”—is Oromo, a testament to its indigenous roots.
The Ethiopian Constitution recognizes this unique relationship. Article 49(5) affirms Oromia’s “special interest” in Finfinne concerning social services, natural resources, and joint administrative matters arising from the city’s location within the State of Oromia.
This constitutional recognition is not a declaration of exclusive ownership. Rather, it acknowledges a practical and historical reality: the future of Finfinne and the future of surrounding Oromo communities are inseparable.
The clause, repeatedly violated according to Oromo advocates, represents a constitutional acknowledgment that the relationship between the capital and Oromia is not merely symbolic—it has direct implications for governance, resource sharing, and the well-being of communities on both sides of the city’s borders.
Oromia’s Cultural Contribution to Finfinne
The story of Finfinne cannot be separated from the story of Oromo culture and heritage. Long before modern political debates emerged, the area known as Finfinnee was part of the social and cultural landscape of the Tulama Oromo. It was a place of springs, grazing lands, and cultural significance.
Today, Oromo culture continues to shape the identity of the capital:
- Afaan Oromoo has become increasingly visible in public life, media, education, business, and cultural institutions.
- Oromo artists, musicians, writers, academics, entrepreneurs, athletes, and public servants continue to contribute significantly to the cultural and economic life of Finfinne.
- Major Oromo cultural celebrations such as Irreecha have strengthened cultural connections between the capital and the broader Oromia region.
- The growing recognition of the name Finfinnee alongside Finfinne represents an effort to acknowledge the city’s historical roots while preserving its role as a national capital.
Recognizing Oromo heritage does not diminish the contributions of Amharas, Gurages, Siltes, Somalis, Tigreans, Afars, or any other community. Finfinne has been built by the collective efforts of many peoples. A truly inclusive city should celebrate all of these contributions, including those of the Oromo people whose historical connection to the area remains undeniable.
Development and Its Impact on Oromo Communities
The relationship between Finfinne and Oromia is not merely symbolic. It has direct consequences for people living in the surrounding areas.
The controversy over the 2014 Finfinne Integrated Development Master Plan highlighted these concerns. Many Oromo communities feared that the proposed expansion of the capital into surrounding Oromia districts would lead to displacement, loss of farmland, and reduced local control over resources. The resulting protests spread throughout Oromia and eventually led to the cancellation of the plan.
The experience demonstrated an important reality: decisions made in Finfinne often directly affect neighboring Oromo communities.
Rapid urbanization continues to create challenges, including:
- Conversion of agricultural land into residential and commercial developments
- Pressure on water sources, environmental resources, and public infrastructure shared by both the city and surrounding communities
- Economic disruption for farming families whose livelihoods depend on land affected by urban expansion
- Concerns regarding fair compensation, consultation, and participation in development projects
- Cultural and linguistic pressures that can emerge when traditional communities are absorbed into rapidly expanding urban areas
These are not theoretical concerns. They are everyday realities for many communities living around Finfinne, making consultation and cooperation essential for sustainable development.
The Economic Impact of Finfinne’s Growth on Oromia
The relationship between Finfinne and Oromia is also economic. As Ethiopia’s capital has expanded, both the benefits and burdens of that growth have increasingly been felt in surrounding Oromo communities.
Recent research has documented the scale of this impact:
- A 2024 study examining land-use change in Finfinne reported that the city’s built-up area increased by 25.28 percent between 2000 and 2020. During the same period, agricultural land decreased by 15.92 percent and vegetation cover declined by 9.35 percent as urban development expanded outward.
- Much of this expansion was linked to housing projects, infrastructure construction, industrial development, and investment activities that transformed peri-urban landscapes.
- Research on communities affected by urban expansion found significant economic consequences for many farmers whose land was expropriated. Many displaced farmers experienced declines in income, while others were pushed into temporary or lower-paid employment after losing access to agricultural land.
- Another study found that urban expansion negatively affected multiple aspects of the lives of affected Oromo farming communities, including their economic and social wellbeing.
At the same time, Finfinne’s growth has also created opportunities for Oromo residents through:
- Employment in the city’s expanding economy
- Transportation links connecting Oromia to the capital
- Education and access to urban institutions
- Business expansion and market access
- Industrial investment creating new economic opportunities
The challenge is ensuring that the benefits of development are fairly shared and that the communities most directly affected by urban growth are not excluded from decision-making processes.
This reality helps explain why Oromia’s constitutional special interest in Finfinne remains relevant today. The issue is not ownership of the capital but ensuring that decisions regarding land use, infrastructure, natural resources, public services, and urban expansion are made with meaningful participation from the communities most affected by them.
Beyond Ownership: Toward Partnership
The real question is not who owns Finfinne. The city cannot and should not belong exclusively to any single ethnic group. At the same time, denying Oromia’s historical presence, cultural contribution, economic stake, and constitutionally recognized interests does not promote justice or long-term stability.
A sustainable future requires acknowledging several truths simultaneously:
- Finfinne is Ethiopia’s capital and belongs to all its residents. It is a city for all Ethiopians, regardless of their ethnic background.
- Finfinnee has deep historical and cultural ties to the Oromo people. This heritage must be acknowledged and respected.
- Oromo culture continues to enrich the city’s identity and development. The city is stronger for its diversity.
- Finfinne’s expansion directly affects neighboring Oromo communities. Their voices must be heard in decisions that affect their lives.
- Oromia possesses constitutionally recognized interests in matters concerning the city and its relationship with surrounding communities.
- Development should benefit affected communities rather than marginalize them. Fair compensation, consultation, and participation are essential.
A Vision for the Future
The path forward is therefore not ownership, exclusion, or historical denial. It is partnership built on constitutional respect, cultural recognition, economic fairness, and genuine cooperation.
This vision includes:
1. Constitutional Implementation
Oromia’s “special interest” in Finfinne, as recognized in Article 49(5) of the Constitution, should be implemented through joint administrative mechanisms that ensure meaningful Oromo participation in decisions affecting the capital and surrounding communities.
2. Cultural Recognition
The Oromo heritage of Finfinnee should be acknowledged through cultural institutions, public recognition, and educational programs that celebrate the city’s diverse history.
3. Fair Development
Urban expansion should be planned with meaningful consultation with affected communities, ensuring fair compensation, environmental protection, and shared benefits.
4. Inclusive Governance
All residents of Finfinne—regardless of ethnicity—should have equal rights to participation, public services, and legal protection.
5. Shared Prosperity
The economic benefits of the capital’s growth should be shared with surrounding communities, creating a virtuous cycle of development rather than a pattern of exploitation.
Conclusion: A Foundation for Lasting Coexistence
Finfinne can remain a city for all Ethiopians while also recognizing the heritage of Finfinnee, protecting the interests of surrounding Oromo communities, and respecting the constitutional principles designed to govern the relationship between the capital and Oromia.
Such an approach offers the strongest foundation for justice, stability, inclusion, and lasting coexistence.
The debate over Finfinne will not be resolved through confrontation or denial. It will be resolved through honest acknowledgment of history, respect for constitutional principles, and a shared commitment to building a future where all Ethiopians—Oromo and non-Oromo alike—can live with dignity, security, and hope.
Finfinne is for all Ethiopians.
Finfinnee is Oromo heritage.
The future is shared.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Oromia fi Finfinne walitti haa qabatan!
This feature article is dedicated to all residents of Finfinne and all Oromo communities whose lives are connected to the capital—past, present, and future.
Celebrating Qaammee: A Sacred Oromo Tradition of Womanhood, Unity, and Cultural Pride
The Rituals of Buqqisaa and Daddarbaa — A Timeless Celebration of Young Women
By Daandii Ragabaa
The Oromo people are blessed with a rich tapestry of cultural traditions that have been passed down through generations. Among these, the Ayyaana Qaammee stands as one of the most beautiful and significant celebrations—a sacred festival honouring young unmarried women, their transition into adulthood, and their vital role in the continuity of Oromo society.
The word Qaammee refers to a young unmarried woman who participates in this sacred festival. The celebration embodies the essence of youthful femininity, purity, and the promise of a bright future. It is a rite of passage, a communal blessing, and a moment of profound cultural significance.
This year, as the community gathers to celebrate Qaammee, we extend our warmest greetings: “Baga Nagaan Ayyaana Qaammee geessan!” —Happy Qaammee Festival!
Understanding Qaammee: More Than a Celebration
The Qaammee festival is more than just a cultural event—it is a sacred tradition that connects the Oromo people to their ancestors, their community, and the natural world around them. It is a celebration of womanhood, a blessing for the future, and a reaffirmation of Oromo identity.
The festival takes place annually, beginning in the month of Hagayya (roughly July-August) and continuing through the month of Fulbaana (September-October). The timing coincides with the end of the rainy season—a time of renewal, abundance, and new beginnings. This year’s celebration is a continuation of this sacred tradition, bringing communities together in joy, song, and blessing.
Central to the Qaammee celebration are two key rituals:
- Buqqisaa — The “Breaking” or preparation ceremony
- Daddarbaa — The “Passing” or blessing ceremony
The Buqqisaa Ceremony: Preparation and Unity
The Qaammee celebration begins with the Buqqisaa ceremony, a vibrant evening of preparation and community bonding.
Gathering by the Water
On the evening of Buqqisaa, young unmarried women (Qaammeen) gather in groups and make their way to a nearby river or stream (laga or caffee). This is a time of sisterhood, joy, and anticipation. The women come together in large numbers, united by their shared identity and purpose.
The Breaking of Qunnii
At the water’s edge, the women perform the ritual of Buqqisaa—the breaking or preparation of Qunnii, a special plant similar to grass that has a fragrant fruit (gumaa/firii) at its base. When the Qunnii blooms, it becomes Dhallaadduu, ready for use.
The Qunnii plant is significant for several reasons:
- It produces a natural fragrance that is pleasing to the senses
- It has medicinal properties that are beneficial for women’s health
- It is used as a natural perfume (Qayya) by the young women
Songs, Dance, and Celebration
The Buqqisaa ceremony is accompanied by traditional songs, dances, and celebrations that continue well into the night. The women sing Faaruu Qaammee (Abaabilee)—special songs composed for the occasion—as they prepare the Qunnii together.
The women break and prepare the Qunnii, sharing in the work and the joy of the occasion. The atmosphere is filled with laughter, song, and the spirit of unity.
Returning Home with Blessings
After the preparation is complete, each woman returns to her home with the Qunnii she has prepared. She places it on the doorstep (balbala irra kaawwatanii) as she enters, symbolizing the blessings she brings into her home.
The Ashaashullaa Tradition
On this same evening, young girls (ijoolleen dubaraa) participate in a special tradition involving Ashaashullaa—a plant similar to moss or creeping vine. The Ashaashullaa is tied to their hands and feet (harkaa fi quba miilatti hidhatanii bulu), and they sleep with it overnight.
In the morning, the plant has turned their hands and feet red—a beautiful decoration that adds to their adornment. The plant is considered a traditional ornament for girls, enhancing their beauty and connection to nature.
The Daddarbaa Ceremony: Blessings and Passing Forward
The following day is the Daddarbaa ceremony—the Passing or Blessing ceremony. This is the main day of the Qaammee celebration, when the young women receive the community’s blessings and are honoured for their transition.
Gathering at the Meeting Place
In the morning, the young women take the Qunnii they prepared the previous evening and gather at a designated meeting place, known as the Mootii Durbaa (the place of the chosen leader). The Mootii Durbaa is the eldest or most respected among the young women, chosen by the group.
The Journey Through the Community
From the Mootii Durbaa, the women begin their journey through the community. Walking in groups, they sing the Abaabilee songs as they go from house to house. They start with the Warra Angafaa (the elders/leaders of the clan) and then visit every household in their community.
The Ritual of Daddarbaa
At each household, the women perform the Daddarbaa ritual. They pass the Qunnii from the previous day to the household, receiving blessings in return. They eat and drink a little at each home, and the elders offer prayers and blessings for their future.
The women continue this journey until they have visited all the households in their community, spreading joy, receiving blessings, and reinforcing the bonds of community.
The Role of Young Men in Qaammee
While Qaammee is primarily a celebration of young women, young men also play an important role—though it is very different from that of the women.
Young unmarried men (who are not yet married) do not participate in the Buqqisaa or Daddarbaa ceremonies in the same way as the women. However, they accompany the women during the celebrations, walking alongside the groups and participating in the songs and dances.
The Wadaajii Tradition
The most notable tradition involving young men is the Wadaajii Dhungachuu—a ritual that is eagerly awaited, especially by the men. This tradition is unique to the Oromo culture and reflects the playful and respectful nature of the Qaammee celebration.
During the procession, when the women leave one household to go to the next, the young men position themselves along the route. As the women pass, the men suddenly fall to the ground in front of them and attempt to “drink” (dhungachuu) from them. The women, in turn, push the men away using their hands and the Dhallaadduu they are carrying.
This is a playful ritual, not a violation. The men approach with respect, and the women respond with good-natured resistance. The location for this ritual is often a boqoo/maddii—a designated area along the route.
After the ritual, the women continue on their way, laughing and continuing their songs. The men, having participated in the tradition, rejoin the procession. This tradition is an important part of Oromo youth culture, reinforcing bonds between young men and women while maintaining cultural protocols.
Important note: Men who participate in the Wadaajii ritual are not allowed to marry the women they “drink” from—it is a matter of cultural respect and propriety.
The Spiritual Significance of Qaammee
At its heart, the Qaammee celebration is a spiritual experience. The rituals are conducted with reverence and respect, invoking the blessings of Waaqa (God) and the ancestors.
The young women receive the prayers of the elders, the admiration of the community, and the hope of their families. The celebration is an act of thanksgiving—giving thanks for the rain, the harvest, and the continuity of Oromo culture.
The songs of Qaammee, known as Abaabilee, carry deep meaning and are an essential part of the celebration:
“Aababilee haa doolee” — Let the Abaabilee songs be sung
“Haayee yaa shoroorootoo” — Oh, the beautiful songs
“Shoororoo haati deechee” — The mother has sung the Shoororoo
“Yaa qal’oo qaammen geechee” — The Qaammee women have come
A Celebration of Promise and Renewal
As the Qaammee festival concludes, the participants and their families are filled with a sense of pride, joy, and hope. The young women who have been blessed and celebrated carry with them the strength and support of their community as they embark on their journeys into adulthood.
The festival is also a reminder of the beauty and resilience of Oromo culture—a culture that has survived centuries of oppression and continues to thrive in the hearts of its people.
The Challenge of Cultural Erosion
It is important to note that the Qaammee festival is in danger of being forgotten in many areas. In some places, it is no longer celebrated at all. In others, a modified version called “Qaammee Sidaamaa” is celebrated on October 1st (Fulbaana 1, ALH), but even this is not the same as the traditional celebration.
This erosion of cultural traditions is a loss for the Oromo people. These traditions are not just customs—they are expressions of Oromo identity, resilience, and continuity. They connect the present generation to their ancestors and provide a foundation for the future.
The responsibility of reviving and preserving these traditions falls on the current generation. As the saying goes, “Duudhaaleen Oromoo hedduun isaanii bakka hin jiran. Bakkatti deebisuun dirqama dhaloota ammaa ti” —Many Oromo traditions are no longer practiced. It is the duty of the current generation to bring them back.
Conclusion: The Eternal Light of Qaammee
Qaammee is more than a celebration—it is a sacred tradition that connects the Oromo people to their past, their present, and their future. It is a moment to honour young women, to bless their journey, and to affirm the enduring strength of Oromo culture.
As the community gathers to celebrate, let us remember the beauty, grace, and resilience of the Oromo people. Let us honour the young women who carry the hopes of their community. And let us commit ourselves to preserving and reviving these sacred traditions for future generations.
“Kan Baranaa kan egeree nuun haa jedhu!” —May this year’s celebration be one of abundance and joy!
Baga Nagaan Ayyaana Qaammee geessan!
This feature article is dedicated to all the young Oromo women—past, present, and future—who carry the spirit of Qaammee in their hearts, and to the communities who are working to preserve this beautiful tradition.
Finfinne, Indigenous Rights, and Equal Citizenship: A Vision for Justice and Coexistence
Reconciling Historical Claims and Democratic Principles in the Heart of Oromia
By Iyasu Enoro
In the ongoing discourse surrounding Finfinne—the city known internationally as Addis Ababa—a fundamental question persists: How do we reconcile the historical and indigenous rights of the Oromo people with the equal citizenship rights of all residents who now call the city home?
For the Oromo people, the answer is clear. Finfinne was established on Oromo land, and it remains an integral part of their historical and ancestral homeland. From this perspective, the concern is profound: some political actors are negotiating over what Oromos consider their own ancestral property, as if the land were a commodity to be traded rather than a sacred inheritance passed down through generations.
At the same time, international human rights principles demand equality and non-discrimination for all residents. The Universal Declaration of Human Rights (UDHR) and other international instruments affirm that every person has equal rights—regardless of ethnicity, language, religion, or origin. These rights include equality before the law, freedom of expression, freedom of association, participation in public affairs, and the right to vote and be elected.
The question, then, is not whether these two sets of rights can coexist—they can, and they must. The question is whether there is the political will to recognize both.
The Oromo Position: An Ancestral Homeland, Not a Negotiable Asset
From the Oromo perspective, there is no need for negotiations or agreements regarding Finfinne. The city was not established on empty land; it was built on Oromo territory, and the Oromo people view it as part of their historical and ancestral homeland.
This is not a claim rooted in political expediency—it is rooted in history. Before the expansion of the Ethiopian Empire under Menelik II, the area now known as Finfinne was inhabited by the Oromo people. It was a place of springs, grazing lands, and cultural significance. The city’s very name, Finfinne, is Oromo—meaning “place of hot springs.”
The establishment of the city and the subsequent displacement of the Oromo people were acts of dispossession that have never been fully acknowledged or addressed. For the Oromo people, Finfinne is not a political bargaining chip—it is the heart of their homeland, the symbol of their historical connection to the land, and the future capital of a free Oromia.
The Principle of Equal Citizenship: Rights for All Residents
International human rights law is clear: all citizens are entitled to equal civil and political rights. No resident of Finfinne should be denied democratic participation, public services, employment opportunities, or legal protection on the basis of ethnic identity. All citizens living in Finfinne are entitled to equal treatment and equal participation in the city’s political and civic life.
This principle is non-negotiable. Whether a resident is Oromo, Amhara, Gurage, Tigrayan, or of any other background, they are entitled to the full protection of the law and the full rights of citizenship. Discrimination on the basis of ethnicity is a violation of the most fundamental human rights.
Applied to Finfinne, this means that every resident of the city—regardless of their origin—should enjoy equal rights. No resident should be made to feel like a second-class citizen. No resident should be denied access to public services, economic opportunities, or political participation.
Indigenous Rights: Acknowledging History and Ancestral Connection
While equal citizenship guarantees participation and protection under the law for everyone, it does not resolve questions concerning historical ownership, indigenous rights, or territorial status. These are distinct but equally important questions.
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) affirms the importance of preserving indigenous peoples’ cultural identity, heritage, and historical connection to their ancestral territories. It recognizes that indigenous peoples have the right to maintain and strengthen their distinct political, legal, economic, social, and cultural institutions.
Supporters of the Oromo position argue that the historical relationship between the Oromo people and the land on which Finfinne was built should be acknowledged and respected. This is not a rejection of the rights of other residents—it is a demand for historical justice and recognition.
International Examples: Coexistence of Indigenous and Citizenship Rights
Around the world, there are numerous examples where indigenous rights have been recognized without denying equal citizenship rights to other residents. These examples demonstrate that both sets of rights can coexist and that recognizing indigenous claims does not diminish the rights of others.
New Zealand: The Treaty of Waitangi
The Māori people are recognized as the indigenous people of New Zealand. The Treaty of Waitangi provides a foundation for protecting Māori rights, culture, and claims to ancestral lands while ensuring equal citizenship for all New Zealanders. Māori political representation, cultural preservation, and land claims are recognized alongside the full democratic rights of all citizens.
Canada: First Nations, Inuit, and Métis
In Canada, First Nations, Inuit, and Métis peoples possess constitutionally recognized indigenous rights. Land claims agreements and self-government arrangements acknowledge historical connections to traditional territories while cities and communities remain open to residents of all backgrounds. Indigenous rights and citizenship rights coexist within a framework of mutual respect.
Australia: The Mabo Decision
The High Court of Australia’s landmark Mabo decision rejected the doctrine of terra nullius (empty land) and recognized Native Title rights. Indigenous Australians gained legal recognition of their ancestral connection to land without affecting the equal civil and political rights of other Australians. This decision acknowledged historical injustice while affirming the rights of all citizens.
Norway, Sweden, and Finland: The Sámi People
The Sámi people are recognized as indigenous peoples with cultural, linguistic, and political rights in Norway, Sweden, and Finland. Sámi representative institutions exist alongside the democratic rights enjoyed equally by all citizens. This recognition has not diminished the rights of non-Sámi residents.
United States: Native American Tribes
Native American tribes in the United States retain certain rights related to self-government, culture, and ancestral territories. These rights coexist with the citizenship rights of all residents within the United States. Tribal sovereignty and individual citizenship rights are recognized as complementary, not contradictory.
A Common International Principle
These examples demonstrate a common international principle: recognizing indigenous peoples’ historical and ancestral connections to land does not require denying democratic, civil, or human rights to other residents. Rather, both sets of rights can coexist.
The recognition of indigenous rights does not create a hierarchy of citizenship. It acknowledges that some communities have a distinct historical relationship to a particular territory—a relationship that predates the current political order. This recognition is not a threat to equal citizenship; it is a complement to it.
The Challenge of Equality
Those who place themselves above others often find it difficult to accept genuine equality. Throughout history, dominant groups have resisted the recognition of indigenous rights, viewing it as a threat to their privileged position. But lasting peace and coexistence cannot be built on domination and denial.
From the Oromo perspective, the path forward requires recognizing both the equal rights of all residents and the legitimate historical and indigenous claims of the Oromo people. This is not a zero-sum game—both sets of rights can be honoured.
A Vision for Finfinne
Finfinne remains an integral part of Oromia. It is situated on Oromo land, and the Oromo people’s historical connection to the city must be acknowledged and respected. This recognition does not require the exclusion of other residents—it requires a new framework of coexistence based on mutual respect and justice.
Such a framework would include:
- Recognition of Oromo Indigenous Rights: Formal acknowledgment of the Oromo people’s historical connection to the land on which Finfinne was established.
- Equal Citizenship for All Residents: Guaranteed democratic participation, public services, and legal protection for all residents, regardless of ethnicity.
- Shared Governance: Mechanisms for inclusive governance that ensure all residents have a voice in the city’s future.
- Historical Justice: Addressing the historical dispossession of the Oromo people through acknowledgment, apology, and appropriate remedies.
- Cultural Preservation: Support for the preservation and promotion of Oromo culture, language, and heritage within the city.
Conclusion: A Path to Lasting Peace
The recognition of indigenous rights and equal citizenship is not a contradiction—it is a foundation for lasting peace and coexistence. The international community has demonstrated that both sets of rights can be honoured, and the Oromo people are entitled to the same recognition.
Those who resist this recognition may see it as a threat to their position, but true peace cannot be built on denial and domination. Lasting peace requires acknowledging the truth of history, respecting the rights of all, and building a future based on justice.
From the Oromo perspective, Finfinne remains an integral part of Oromia—a sacred homeland that must be acknowledged, respected, and reclaimed. But this reclamation is not a rejection of others; it is an affirmation of the Oromo people’s right to their heritage, their identity, and their future.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
This feature article is dedicated to the Oromo people and all those who believe in the principles of justice, equality, and coexistence.
Historic Milestone: The First Diaspora Structure Council of the ABO Concludes with Resolute Decisions
Minneapolis Hosts Landmark Gathering as Oromo Diaspora Leaders Forge a Unified Path Forward
By Dhabessa Wakjira
(Minneapolis, Minnesota — Hagayya 5, 2026) In a historic display of organizational unity and democratic resolve, the Kora 1ffaa Caasaa ABO Biyyoota Ambaa —the First Diaspora Structure Council of the Oromo Liberation Front (ABO)—successfully concluded its proceedings in Minneapolis, Minnesota. Convened over two days, Hagayya 4–5, 2026, the gathering brought together a broad cross-section of the Oromo diaspora community, including representatives from the ABO Diaspora Structure, transitional leaders, families of fallen fighters, elders, scholars, artists, youth, women, and community organizations. Dignitaries from the Caayaa Utubaa ABO and Caayaa Biiftuu Ganamaa were also in attendance, lending their wisdom and authority to the proceedings.
The participation was overwhelming—with over eighty-seven percent (87%) of invited representatives in attendance, ensuring that the gathering met the necessary quorum for legitimacy and decision-making. As the Preparatory Committee Chair, Jaal Yaddii Abdulshakuuri, had confirmed prior to the event, the conditions for a successful council were met, and the assembly proceeded with confidence and purpose.
A Ceremonial Opening: Tradition and Blessings
In keeping with Oromo cultural tradition, the council opened with the recitation of the Eebba Manguddoo—the Great Blessing—led by elders and religious figures, alongside the ceremonial contributions of the Haadholii Siiqqee (Siinqee women). The opening ceremony, which featured the singing of the Faaruu Alaabaa (national anthem), set a tone of reverence and unity, connecting the political work of the council to the cultural and spiritual foundations of the Oromo people.
Jaal Shuggux Galataa, the Coordinator of the Diaspora Structure Council, formally opened the proceedings. Following the opening, he presented a comprehensive report on the work accomplished over the past years. The report assessed the progress, achievements, and challenges encountered within the movement, offering a candid reflection on both victories and shortcomings. After extensive discussion and deliberation, the report was approved by the assembly.
Eighteen Resolute Decisions: A Blueprint for Action
Following thorough deliberations on various foundational issues, the First Diaspora Structure Council passed a series of 18 landmark decisions, establishing a clear path for the diaspora’s role in the Oromo liberation struggle. These decisions are as follows:
1. Approval of the By-Laws
The Council reviewed, debated in depth, and approved the By-Laws of the ABO Diaspora Structure, incorporating necessary amendments before ratification.
2. Election of the Leadership Council
The Council democratically elected a 39-member Leadership Council (Mana Marii Caasaa ABO Biyyoota Alaa) to lead the Diaspora Structure for the next three years, entrusting them with the mandate to guide the diaspora’s organizational work.
3. Commitment to the Struggle
The newly elected leadership members pledged their commitment, taking an oath to fulfill their responsibilities with integrity and dedication, ensuring that the ABO’s struggle achieves its objectives.
4. Institutional Strengthening
The Council resolved that the diaspora’s contribution to the Oromo liberation struggle is not to be seen as a supplementary effort. Recognizing institutional strengthening as a priority, it decided to fortify existing structures and establish new ones where absent, across all diaspora chapters and communities.
5. Engagement with Civic Organizations
The Council committed to engaging with and strengthening civic organizations and community groups, ensuring they contribute effectively to the struggle and amplify the Oromo voice.
6. International Advocacy and Diplomacy
The Council resolved to work with various governments and non-governmental institutions to establish international relations and alliances for the Oromo cause. This includes raising awareness of the oppression faced by Oromo people under the Ethiopian government and advocating for international support for the ABO’s struggle.
7. Support for Internal Struggles
The Council pledged to continue providing necessary support for the work of the ABO’s structures inside Oromia.
8. Supporting the ABO Inside Oromia
The Council committed to supporting the legal and political work of the ABO within Ethiopia, in accordance with national laws and electoral board regulations, ensuring the continuation of the struggle through all available means.
9. Confronting Atrocities
The Council resolved to expose and demand accountability for all atrocities committed by the Ethiopian government against the Oromo people, calling for an end to these acts and for those responsible to be held accountable.
10. Finfinne and the National Dialogue
The Council demanded that the ongoing “National Dialogue” process, which has been used to further divide Oromo land and undermine Oromo rights, be subjected to deep scrutiny. It called for a genuine, inclusive dialogue involving all parties, including opposition groups, that would serve the interest of all peoples of Ethiopia, not just narrow political agendas.
11. Opposition to the Extension of Term
The Council condemned the Ethiopian government’s actions to extend its term in office through military operations across Oromia under various pretexts, declaring its opposition to these maneuvers.
12. The Return of Finfinne and Dirree Dhawaa
Reaffirming that Finfinne and Dirree Dhawaa were illegally separated from Oromia in the past and have not been returned, the Council demanded their immediate return to Oromia.
13. Opposing Excessive Taxation
The Council called for an end to the excessive taxes imposed on Oromo farmers, merchants, and pastoralists, which are impoverishing communities, and demanded that these taxes be revised and reduced.
14. Adherence to the By-Laws
The Council affirmed that all its members are bound by the By-Laws ratified at this gathering and that they will support and work within the structures established by this Council.
15. Call for Ceasefire and Peace
Expressing grave concern over the ongoing armed conflict between the Oromo Liberation Army (WBO) and the Ethiopian government, which is causing immense loss of life and property, the Council called for an immediate cessation of hostilities. It urged the government to lift restrictions and engage in dialogue with the WBO to reach a lasting and just resolution.
16. Addressing Generational Injustices
The Council declared that Oromia and the Oromo people have endured over a century and a half of oppression and denial of their rights. At this critical juncture, when Oromo leadership is expected to govern, the people are experiencing unprecedented hardship. The Council demanded that the current system provide justice, dignity, and a peaceful existence for Oromo people in their own land.
17. Protection of the ABO’s Rights
While affirming that the ABO operates legally within Ethiopia to pursue the rights of the Oromo people, the Council condemned the government’s actions against the party—including the imprisonment of its leaders, the closure of its offices, the seizure of its property, and the restriction of its political activities. The Council demanded that the government respect the legal and political rights of the ABO to operate freely within the country.
18. Release of Political Prisoners
The Council called for the immediate release of all political prisoners who have been detained without due process, held in prisons, police stations, military camps, and other detention facilities across the country, demanding that they either be brought to court or released without delay.
A New Chapter in the Diaspora Struggle
The successful conclusion of the First Diaspora Structure Council marks a watershed moment in the Oromo liberation movement. For the first time, the diaspora’s role in the struggle has been codified through a comprehensive structure and set of mandates, ensuring that the community’s resources, voices, and efforts are directed with cohesion and purpose.
The gathering brought together the full spectrum of Oromo society in the diaspora—from elders and scholars to youth and artists—united in their determination to see the liberation of Oromia achieved. The presence of the families of fallen fighters served as a powerful reminder of the sacrifices upon which the movement is built.
Conclusion: The Struggle Continues, In Unity
As the council concluded its historic session, the spirit of “Injifannoon Ummata Oromoo” —Victory to the Oromo People—resounded through the halls of Minneapolis. The decisions made, the leadership elected, and the commitments sealed represent a renewed pledge to the cause of freedom, justice, and self-determination.
The work of the diaspora is now more organized, more strategic, and more impactful than ever before. The First Diaspora Structure Council has laid the foundation for a new phase in the struggle—one that harnesses the full potential of the Oromo diaspora while remaining firmly connected to the aspirations of the people in the homeland.
Injifannoon Ummata Oromoo!
ABO haa waaru!
Caasaa ABO Biyyoota Alaa haa jabaattu!
Hagayya 5, 2026
Minneapolis, Minnesota, USA
This feature article is dedicated to all who participated in this historic council, to the leadership of the ABO, and to the Oromo people everywhere who continue to strive for freedom, justice, and dignity.
Advocacy for Oromia 