Category Archives: Finfinne
The Art of Becoming: Why the Oromo Embrace Change
By Daandii Ragabaa
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The old man sat beneath a sycamore tree, his weathered hands wrapped around a wooden staff. Before him, a group of children listened with wide eyes as he spoke. His voice was low, deliberate—the voice of one who had seen seasons turn and generations pass.
“Namni hin jijjiirramne, nama hin jiraanne,” he said. “One who does not change has not truly lived.”
The children frowned. They had been taught that their culture was eternal—that the ways of their ancestors were sacred and unchanging. How could change be a good thing?
The elder smiled. He had been young once, too. He had asked the same question. And now, after eighty harvests, he understood the answer.
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The Gadaa: A System Built on Transformation
For the Oromo people, change is not an interruption of tradition—it is the very engine of tradition. Nowhere is this more evident than in the Gadaa system, the indigenous democratic governance structure that has organised Oromo society for centuries. Recognised by UNESCO as an Intangible Cultural Heritage of Humanity, the Gadaa system divides life into distinct stages, each carrying specific responsibilities, rituals, and ceremonies.
The Gadaa has eleven grades, each spanning eight years. From childhood to old age, every Oromo moves through these formal steps, each marked by a transition ceremony that defines what is permitted and what is forbidden. A boy becomes a warrior. A warrior becomes an elder. An elder steps aside to make way for the next generation.
This is change written into the very fabric of society.
Professor Gemetchu Megerssa, a scholar of Oromo philosophy, describes seven interconnected phases of social development: Guudina, gabbina, ballina, badhaadha, hoormata, dagaaga, and dagaa-hoora. Each phase represents a transformation—a shedding of the old self and an embrace of the new. The goal is not stability but wholeness: a state where there is no conflict, no poverty, no disease.
To be Oromo is to be in a constant state of becoming.
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The Rites of Passage: Dying to Be Born
The Shinooyyee celebration marks the transition of young Oromo men and women into adulthood. It is not merely a party—it is a ritual death and rebirth. The child that entered the ceremony is gone. An adult emerges, ready to marry, to lead, to contribute.
The Muusoo and Dhokhisuu rituals grant young men permission to marry. These are not casual affairs. They are ordeals—tests of endurance, wisdom, and character. To pass through them is to be transformed.
Even the names of the Gadaa grades tell a story of change. From Gaammee Gurguddaa (childhood) to Kuusaa (youth) to Raaba (adulthood), each stage carries a new identity. The progression is marked by ceremonies like Walargii, a grand gathering where children from various regions convene before advancing. They do not simply grow older—they become something new.
As John Hinnant observed, the Gadaa divides the stages of life into a series of formal steps, each distinguished by a transition ceremony. Every eight years, the Oromo people change. Every eight years, they are reborn.
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The Forces of External Change
But not all change is internal. The Oromo have also been shaped by forces beyond their control—sometimes violent, sometimes subtle.
For centuries, the Oromo faced dominance from neighbouring groups, which eroded aspects of their cultural identity. The Gadaa system itself has been weakened by modernisation and external political pressures. Missionaries brought Christianity, and traders brought Islam. Today, most Oromo practice one of these religions, often alongside elements of their ancestral Waaqeffanna faith. The indigenous belief in Waaqa (God) did not disappear—it adapted.
Even personal names have changed. In the post-1991 political landscape, many Oromo have adopted new naming practices—a reflection of shifting social values and a reclamation of identity. A name is not just a label. It is a story. And stories, like people, evolve.
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The Philosophy of Jijjiiramuu
In Afaan Oromo, the word for change is jijjiiramuu. But it carries a weight that the English translation cannot capture.
Jijjiiramuu is not simply becoming different. It is growth. It is adaptation. It is the recognition that to remain the same is to stagnate, and to stagnate is to die.
Consider the Oromo proverb: “Akkuma bishaan yaa’uu qaba, namni jijjiiramuu qaba.” “Just as water must flow, a person must change.”
The Oromo understand that change is not a betrayal of tradition—it is the fulfilment of tradition. The Gadaa system itself undergoes transformation every 360 years, a cycle known as jaatama, when it rejuvenates itself. The system does not cling to the past. It renews.
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The Continuity Within Change
Yet for all this transformation, something remains constant. The Oromo have not lost their identity. They have carried it forward—reshaped, reimagined, but never abandoned.
The Irreechaa festival, a thanksgiving ritual held at riversides and mountaintops, draws thousands of Oromo today. It is not a relic of the past—it is a living tradition, a symbol of Oromo identity and resilience.
Change, in Oromo culture, is not about discarding the old. It is about building upon it. The child who becomes an adult does not forget childhood—he carries its lessons forward. The elder who steps down from leadership does not disappear—he becomes a guide, a source of wisdom for the next generation.
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A Final Reflection
The old man beneath the sycamore tree finished his story. The children sat in silence, their young minds wrestling with the paradox: how could change and tradition exist together?
He rose slowly, his joints creaking like old wood. He looked at the children—the future of his people—and spoke his final words.
“Jijjiiramuu hin sodaatinaa. Sodaan isa hin jijjiirramne.”
“Do not fear change. Fear only that which refuses to change.”
And with that, he walked away, his staff tapping against the earth—a sound as old as the hills, as steady as the seasons, and as constant as the Oromo spirit itself.
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Because to be Oromo is not to be static. It is to be a river—always flowing, always becoming, always carrying the waters of the past toward the sea of the future.
The Sacred Feast: Guyyoo Gobba Community Gathers for the Nyaachisaa Ceremony
Under the leadership of the 70th Abbaa Gadaa, the Oromo people come together to honour their ancient traditions and celebrate the bonds that unite generations
BORANA ZONE, OROMIYA — As the sun begins its descent over the vast plains of Borana, a sacred gathering is taking place. The sons of Guyyoo Gobba, descendants of the 70th Abbaa Gadaa, are converging at Ardaa Gaayoo, the ancestral seat of their leader. The air is filled with anticipation, for tonight marks the beginning of the Nyaachisaa ceremony—a ritual of profound significance in the Gadaa tradition.
The ceremony, known as “Jala Bultii Nyaachisaa,” is a sacred feast that brings the community together to honour their heritage, celebrate their unity, and strengthen the bonds that connect past, present, and future.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
The sons of Guyyoo Gobba are at Ardaa Gaayoo, engaged in the Nyaachisaa overnight ceremony!
The Gathering
“Ilmaan Abbaa Gadaa Boorana 70ffaa, Yuubaa Guyyoo Gobbaa, galgala kana Ardaa Gaayoo, qe’ee Abbaa Gadaatti walitti dhufaa jiru.”
The descendants of the 70th Abbaa Gadaa of Borana, the Yuubaa of Guyyoo Gobba, are gathering this evening at Ardaa Gaayoo, at the seat of the Abbaa Gadaa. This is not a casual meeting—it is a sacred assembly, a coming together of a community bound by blood, tradition, and shared destiny.
The Yuubaa are the elders of the Gadaa system—those who have passed through all the stages of life and now serve as the wise guardians of tradition. Their presence at this gathering signifies the continuity of the Gadaa system and the transmission of wisdom from one generation to the next.
“Sirna jala bultii nyaachisaa kabajuun sangaa qalanii eebbifachuuf qophii isaanii xumuraa jiru.”
They are making their final preparations to honour the Nyaachisaa overnight ceremony by slaughtering an ox and seeking blessings. The sacrifice of the ox is not a mere act of slaughter—it is a sacred ritual, a symbol of gratitude, a recognition of the interconnectedness of all life, and a petition for divine blessing.
The Significance of Nyaachisaa
“Sirni nyaachisaa kun Aadaa fi duudhaa Gadaa keessatti bakka olaanaa Kan qabu yoo ta’u, walitti dhufeenya hawaasaa, kabaja Aadaa fi dhaloota itti aanutti dabarsuuf taasifamu keessaa isa tokkodha.”
The Nyaachisaa ceremony holds a place of great importance in Gadaa culture and tradition. It is one of the key expressions of community solidarity, cultural reverence, and the transmission of heritage to future generations.
In the Gadaa system, the Nyaachisaa is more than a feast—it is a ritual of renewal and reaffirmation. Through the sharing of food, the community reaffirms its bonds of kinship and solidarity. Through the observance of tradition, the community honours the wisdom of the ancestors. Through the involvement of the younger generation, the community ensures the continuity of its culture.
The Nyaachisaa represents the sacred relationship between the people and their Creator, between the community and its traditions, and between the present and the future.
The Overnight Ceremony
“Jiltii Nyaachisaa kun Ardaa Gaayootti haala gammachuu, wal kabajuu fi aadaa leellisuun guutamee kan jiru yoo ta’u, sirni nyaachisaa kun bor ganama eebbaa fi sirna aadaatiin itti fufa.”
The Nyaachisaa night at Ardaa Gaayoo is filled with joy, mutual respect, and the celebration of culture. The ceremony will continue tomorrow morning with blessings and traditional rituals.
The overnight gathering is a time of singing, storytelling, and sharing. It is a time when the community comes together to remember their history, to honour their ancestors, and to reaffirm their commitment to each other. The fires burn bright, the voices rise in song, and the bonds of community are strengthened.
Tomorrow morning, the ceremony will continue with prayers and traditional rituals. The elders will bless the community, the younger generation will receive the wisdom of their elders, and the entire community will go forward strengthened by the experience.
The Gadaa Tradition
The Gadaa system is one of the most sophisticated indigenous governance structures in the world. It is a system that has guided the Oromo people for centuries—organizing their society, managing their resources, resolving their conflicts, and preserving their culture.
The Gadaa system is built on a foundation of values:
- Respect for Elders: The wisdom of the elders is recognized and honoured. They are the keepers of tradition, the guides for the community.
- Community Solidarity: The well-being of the individual is inseparable from the well-being of the community. Everyone has a role to play, and everyone is valued.
- Cultural Continuity: The traditions of the ancestors are preserved and passed on to the next generation. The past is not forgotten but honoured.
- Spiritual Connection: The relationship with the Creator is central to the Gadaa system. Rituals and ceremonies are expressions of gratitude and petitions for blessing.
- Justice and Equality: The Gadaa system is a democratic system that values fairness, justice, and the participation of all members of the community.
The Role of the Abbaa Gadaa
The Abbaa Gadaa is the leader of the Gadaa system—a figure who embodies the wisdom, authority, and responsibility of the community. The 70th Abbaa Gadaa of Borana holds a position of immense significance, representing the continuity of a tradition that stretches back centuries.
“Ilmaan Abbaa Gadaa Boorana 70ffaa…”
The sons of the 70th Abbaa Gadaa are gathering to honour their father’s legacy, to participate in the rituals of their culture, and to prepare themselves to carry forward the tradition into the future.
The Abbaa Gadaa is not merely a political leader—he is a spiritual leader, a cultural guardian, and a symbol of the community’s identity. His leadership is rooted not in force but in wisdom, not in coercion but in consensus, not in self-interest but in service.
A Community United
The gathering at Ardaa Gaayoo is a powerful expression of Oromo unity. It brings together:
- Elders who carry the wisdom of the ages
- Adults who are actively engaged in the life of the community
- Youth who are being prepared to take on their responsibilities
- Children who are learning the traditions that will guide their lives
Together, they form a single community, bound by their shared heritage and their common destiny.
The Meaning of the Feast
The Nyaachisaa ceremony is a feast of gratitude. It is a celebration of the abundance that the Creator has provided—the livestock, the land, the harvest, and the health of the community. It is an expression of thanks for the blessings of the past year and a petition for the blessings of the year to come.
But it is also a feast of community. The sharing of food is a powerful act of solidarity. When we eat together, we are not just nourishing our bodies—we are nourishing our relationships. We are saying to each other: “We are one. We share the same table. We share the same destiny.”
The feast is a reminder that we are not alone—that we are part of something larger than ourselves.
Looking to the Future
As the community gathers at Ardaa Gaayoo, they are not just honouring the past—they are preparing for the future. The younger generation is present, learning the traditions, absorbing the wisdom, and preparing to carry the culture forward.
The Nyaachisaa ceremony is a bridge between generations. It connects the ancestors who established the tradition to the children who will carry it forward. It ensures that the culture is not lost but preserved, not forgotten but renewed, not diminished but strengthened.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
A Blessing for All
As the dawn breaks over Ardaa Gaayoo and the ceremony continues with prayers and blessings, the community will go forward strengthened and renewed. They will carry the spirit of the Nyaachisaa with them—the spirit of gratitude, community, and cultural pride.
May the blessings of the ceremony extend to all who participate.
- May the elders continue to guide the community with wisdom.
- May the youth carry the culture forward with pride.
- May the community remain united in solidarity.
- May the traditions of the Gadaa system continue to flourish.
Conclusion
“Jiltii Nyaachisaa kun Ardaa Gaayootti haala gammachuu, wal kabajuu fi aadaa leellisuun guutamee kan jiru yoo ta’u, sirni nyaachisaa kun bor ganama eebbaa fi sirna aadaatiin itti fufa.”
The Nyaachisaa night at Ardaa Gaayoo is filled with joy, mutual respect, and the celebration of culture. The ceremony will continue tomorrow morning with blessings and traditional rituals.
The sons of Guyyoo Gobba, descendants of the 70th Abbaa Gadaa of Borana, have gathered to honour their heritage and celebrate their unity. Through the Nyaachisaa ceremony, they have reaffirmed the bonds that connect them to each other, to their ancestors, and to their Creator.
The tradition lives on. The community endures. And the Oromo people continue to celebrate their culture with pride.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
The sons of Guyyoo Gobba are at Ardaa Gaayoo, engaged in the Nyaachisaa overnight ceremony!
May the blessings of the ceremony be upon them all.
The Root of Seven Generations: Marriage, Bloodlines, and the Oromo Law of Continuity
By Dhabessa Wakjira
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The fire crackled low in the center of the mana (homestead). Outside, the night wind carried the scent of wild sage and distant rain. Inside, a circle of elders sat in contemplative silence, their white turbans glowing faintly in the ember-light. Before them stood a young man—tall, strong, and visibly nervous. He had come to ask for a bride.
But before any blessing could be spoken, before any milk could be shared, the elders would ask the question that has governed Oromo marriage since time immemorial:
“Sanyiin kee eenyu? Hiddi kee eessa taa’e?” — “Who is your lineage? Where does your root lie?”
For in Oromo culture, marriage is not merely the joining of two hearts. It is the grafting of two ancestral trees. And if those trees are too closely related, the fruit will be weak. If they are too distant, the bond will lack the warmth of shared blood. The balance is found in a sacred number: seven.
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The Mature Son and the Ripened Daughter
The ancient decree, passed from grandfather to grandson, begins with a command of readiness:
“Ilmi gahe haa fuudhu; intalli geesses haa heerumtu.”
“Let the son who has matured take a wife; let the daughter who has ripened be given in marriage.”
In the highlands of Oromia, these words are not mere suggestions. They are biological and social imperatives. Gahe—maturity—signifies a young man who has passed through the crucible of the Gadaa grades, who has proven his courage and earned the calluses of hard labour. Geesse—ripeness—speaks of a daughter who has completed her rites of passage, who understands the weight of motherhood and the dignity of homemaking.
This is not about arbitrary age. It is about readiness of body, mind, and spirit. The Oromo understand that strong families begin with strong individuals. A boy who marries before he can defend a homestead invites disaster. A girl who bears children before her hips have widened risks her life. The elders watch, and they wait. They do not rush the river, and they do not rush the harvest.
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The Sacred Distance: Seven Generations
Then comes the law that sets Oromo marriage apart—a precept so deeply embedded in the culture that it rivals the Gadaa itself in its authority:
“Dhalooti walfuudhan, sanyii dhaloota torba booda haa ta’u.”
“Let the lineages intermarry only after [the separation of] seven generations.”
This is the exogamy rule—the absolute prohibition against marrying anyone within seven paternal generations of one’s own clan. The Oromo do not trace this to modern genetics; they arrived at it through centuries of observation. They saw that when cousins married, children were often sickly. When distant clans intermarried, children were robust. The earth taught them what science would later confirm: genetic diversity creates strength.
But this rule is not merely biological—it is deeply social. Seven generations represent a clean break. By the time seven fathers have passed, the ancestral spirits of the two families have “forgotten” their closeness. The bloodlines have cooled. The sanyii (seed) can be safely mixed without angering the ancestors or weakening the clan.
To violate this law is to commit akka hin taane—the unforgivable. It brings drought, stillbirth, and the displeasure of Waaqa (God). The Oromo elders are the gatekeepers of this sacred distance, reciting genealogies that stretch back two hundred years to ensure that the young couple stands on opposite branches of the family tree.
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The Root That Must Not Be Severed
But the Oromo do not marry merely to create healthy children. They marry to continue the root itself:
“Gaa’elli karaa itti hiddi dhalootaa itti fufu.”
“Marriage is the path by which the root of the generations continues.”
Imagine an ancient sycamore. Its branches reach for the sky, but its strength lies beneath the earth. Each child born is a new branch; each generation is a new layer of rings. If the tree stops producing new shoots, it dies. Similarly, the Oromo believe that a family line that ceases to reproduce ceases to exist—not just physically, but spiritually. The ancestors who came before, the hundreds who tilled the soil and fought the wars and sang the songs, rely on the living to keep their names alive.
Marriage, therefore, is not a romantic luxury. It is a sacred debt. The young man who takes a wife is not just seeking companionship—he is paying back the ancestors who gave him life. The young woman who bears children is not just fulfilling a social role—she is threading the needle of time, sewing the past to the future.
When an Oromo couple stands before the elders, they are not just looking at each other. They are looking backward at the seven generations who made them, and forward at the seven generations who will come from them.
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The Final Seal: Blessings and Abundance
And so, when all the genealogies are recited, when the seven-generation gap is confirmed, when the bride-price is negotiated and the Qaallu (spiritual leader) has offered the libation of milk to Waaqa, the elders rise. They lift their right hands to the sky. They speak the final, triumphant words:
“Eebbaa fi marabbaan haa raawwatu.”
“Let it be completed with blessings and abundance.”
Eebbaa—blessing. The approval of God, the smile of the ancestors, the goodwill of the community.
Marabbaa—abundance. Not just wealth, but fertility of the womb, richness of the soil, fatness of the cattle, and joy in the household.
These are not empty wishes. In the days that follow the wedding, the community will bring gifts of butter, honey, and grain. The couple will eat together from a single gibira (wooden platter), symbolising their shared fate. The elders will return to their homesteads, satisfied that the lineage is safe for another generation.
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A Living Law
Today, as globalisation and urbanisation reshape Oromo society, some young people question the old rules. “Seven generations is too long,” some say. “We are modern now. We follow our hearts, not a counting cord.”
But the elders smile. They have heard this before. And they know that a river may change its course, but it never forgets its source. The rule of seven generations is not a chain that binds—it is a shield that protects. It ensures that the Oromo people remain strong, healthy, and connected to their roots.
In the diaspora, too, the Oromo carry this law. They trace their lineages through apps and family elders, seeking out potential partners from clans far removed from their own. They understand that marrying within the bloodline invites not just genetic risk, but spiritual fragmentation. They know that their strength lies in diversity, their continuity lies in discipline, and their future lies in their past.
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The Eternal Cycle
As the fire dies down and the young man departs with the elders’ blessing, he carries more than a wife’s name on his lips. He carries the weight of a thousand years. He carries the hope of his ancestors that he will not fail. He carries the DNA of seven generations—and the responsibility to ensure that the seventh generation after him will carry his.
Because in Oromo tradition, a person is never truly an individual. They are a living link in an endless chain. And marriage is the forge where that chain is reforged, stronger with every generation.
“Dhaloonni jajjaboo akka dhalataniif…” — “So that strong offspring may be born…”
The words echo across the valley, carried by the wind, whispered by the grass, repeated by the elders. They are a prayer. They are a law. They are the heartbeat of a people who understand that love is beautiful, but lineage is sacred; that romance is sweet, but the root is eternal.
And so, generation upon generation, the Oromo marry—not just for today, but for the seven tomorrows yet to come.
The Unfinished Struggle: Understanding the Qabsoo Bilisummaa Oromoo
What is the Oromo liberation struggle, and how is it being waged?
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I. Introduction: A Struggle Defined
The phrase Qabsoo Bilisummaa Oromoo translates from the Oromo language as the “Oromo Liberation Struggle.” At its core, it represents the decades-long political and armed movement by the Oromo people—Ethiopia’s largest ethnic group, comprising approximately a third of the nation’s nearly 130 million people—to achieve self-determination and freedom from what they characterize as internal colonization by successive Ethiopian regimes.
This is not a single organization or a monolithic movement. Rather, Qabsoo Bilisummaa Oromoo encompasses a complex ecosystem of political parties, armed groups, youth movements, diaspora activism, and cultural resistance, all united by a common aspiration: the liberation of the Oromo people and their ancestral homeland, Oromia.
“Qabsoo dhaabatu hin jalqabne, akeeka ijaarameef hamma galmaan ga’uttis hin dhaabatu.”
— Dawud Ibsa Ayana, Chairman of the Oromo Liberation Front (OLF), declaring in June 2025 that “the struggle we started will not stop until the goal we have set is achieved.”
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II. Historical Roots: The Genesis of a Movement
The modern Oromo liberation struggle traces its origins to the early 1970s, a period of political awakening among Oromo nationalists who sought to challenge what they viewed as “Abyssinian colonial rule” over the Oromo people.
The Founding of the OLF
In 1973, a clandestine group of Oromo nationalists from diverse backgrounds, brought together by figures like Baro Tumsa, established the Oromo Liberation Front (OLF)—known in Oromo as Adda Bilisummaa Oromoo (ABO). The OLF was founded to promote self-determination and independence for the Oromo people inhabiting what is today the Oromia Region and the Oromia Zone in the Amhara Region of Ethiopia.
The OLF’s ideological premise was that the Oromo were subject to internal colonization by the Ethiopian state, and its ultimate goal was secession from Ethiopia and the establishment of a sovereign Oromo nation.
The Armed Wing Emerges
By 1974, the OLF had formed its military wing, the Oromo Liberation Army (OLA)—Waraana Bilisummaa Oromoo (WBO) in Oromo. The armed struggle began in Eastern Oromia, marking the start of a military campaign that would continue, with varying intensity, for decades.
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III. The Actors: Who Fights for Freedom?
The Qabsoo Bilisummaa Oromoo is waged through multiple channels and by various actors, each with distinct methods and roles.
1. The Oromo Liberation Front (OLF) – Political Vanguard
The OLF remains the primary political organization representing the liberation struggle. After spending 27 years in exile, the OLF returned to Ethiopia in 2018 following a peace agreement with Prime Minister Abiy Ahmed’s government, committing to pursue its goals through peaceful political means.
However, the party has faced significant obstacles. In a November 2025 position statement, the OLF declared that “the current regime has deliberately closed the political arena and obstructed the lawful activities of the Oromo Liberation Front”. The party reported that its regional offices had been closed, its leaders arrested, and its members prevented from engaging with constituents.
Despite these challenges, the OLF continues to operate, maintaining offices in Addis Ababa, Washington D.C., and Berlin, from which it broadcasts radio programs in both Amharic and Oromo.
2. The Oromo Liberation Army (OLA) – Armed Resistance
The OLA is the armed opposition group active in the Oromia Region. It consists primarily of former armed members of the OLF who refused to disarm following the 2018 peace deal, skeptical of the government’s intentions, alongside former youth protesters who became disillusioned with nonviolent resistance.
Today, the OLA operates under the name OLF-OLA (or ABO-WBO in Oromo). While the Ethiopian government considers the OLF a legal political party, it has designated the OLA as a terrorist organization.
The armed conflict has exacted a devastating toll on civilians. Amnesty International reported in March 2026 that OLA fighters had subjected women and girls to sexual violence including rape, gang rape, sexual slavery, summary killings, and destruction of civilian property, acts that may amount to war crimes. Government forces have also been accused of systematic abuses, including extrajudicial killings and forced displacement.
3. Qeerroo – The Youth Movement
Perhaps the most dynamic force in recent years has been the Qeerroo—a youth movement that has emerged as a powerful voice for change. In traditional Oromo culture, the term means “bachelor” or “youth,” but within the political movement, it symbolizes the Oromo struggle for increased political freedom and greater ethnic representation.
The BBC has described Qeerroo as “Ethiopia’s National Youth Movement for Freedom and Democracy,” which calls itself Qeerroo Bilisummaa Oromoo. The movement first emerged in 1991 but gained prominence through the 2016 Oromo protests and again in July 2020 following the assassination of Oromo singer Hacaaluu Hundeessaa.
4. The Diaspora – Global Advocacy
The Oromo diaspora has become an increasingly visible force in the liberation struggle. In September 2020, Oromo women marched through the streets of Berlin, Germany, demanding recognition for their struggle. These protests, called Hiriira in the Oromo language, highlight the transnational nature of the movement and its ability to garner international attention.
As one diaspora organizer put it, the goal is to ensure that “deeggarsii fi tumsi qabsoo bilisummaa akka itti fufiinsa argatu”—that “support and sustenance for the freedom struggle continues to receive continuity.”
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IV. How the Struggle is Waged: Methods and Tactics
The Qabsoo Bilisummaa Oromoo employs a multifaceted approach to achieve its objectives.
Armed Conflict
The OLA continues to engage in armed confrontations with Ethiopian government forces across Oromia. Clashes have been reported in various zones, including East Wollega, West Wollega, and Kellem Wollega. In August 2025, the OLA orchestrated a prison break in Gida Ayana, freeing over 150 inmates.
However, the armed struggle has not been without controversy. The OLA has been accused of attacking civilians, including a June 2025 attack that killed three civilians in the Arsi zone. Government forces have also been implicated in civilian deaths, with one mother telling Addis Standard that government soldiers fatally shot her toddler in July 2025.
Political Advocacy
The OLF pursues its goals through political channels, participating in elections and issuing statements condemning government actions. In the 2026 elections, the OLF fielded 163 candidates for federal parliament and regional councils. The party has also called for an independent international investigation into killings committed against the Oromo people.
Youth Mobilization and Protests
The Qeerroo movement has mobilized thousands of young Oromos through protests and demonstrations. These protests have sometimes turned violent, with clashes between protesters and security forces. The youth have also used social media and digital platforms as alternative communication channels and sites of political resistance.
Cultural Resistance
The struggle is also waged through cultural expression. Oromo protest songs have served as “weapons of resistance against domination” since the 1960s. The annual Irreecha thanksgiving festival has become a platform for political expression, with attendees using the occasion to hold anti-government protests.
Territorial Claims
The OLF has consistently defended the territorial integrity of Oromia. In July 2025, the party condemned the Somali regional government’s actions as “a blatant attempt to claim Oromo land,” calling it “a declaration of war”. In its November 2025 position statement, the OLF declared that “the territorial integrity of Oromia is non-negotiable”.
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V. The Human Cost: A People in Crisis
The ongoing conflict has exacted a devastating toll on civilians.
Mass Displacement
Since July 2025, renewed inter-communal violence between Oromo and Somali communities along the regional border has displaced over 288,000 people. The violence has resulted in widespread fatalities and damage to infrastructure.
Humanitarian Crisis
The Ethiopian Human Rights Commission has stated that the “right to life is in a critical condition” in the affected regions. Persistent violence has led to the breakdown of public services and the mass displacement of communities.
Political Repression
The OLF has accused the government of a “systematic campaign of torture,” employing tactics such as extrajudicial killings, forced displacement, and persecution. The party’s offices have been closed, and its leaders have been arrested.
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VI. The Future: An Unfinished Struggle
The Qabsoo Bilisummaa Oromoo shows no signs of abating. As Dawud Ibsa Ayana, the OLF chairman, declared in 2025: “The struggle we started will not stop until the goal we have set is achieved.”
Challenges Ahead
The movement faces significant challenges:
· Internal divisions: The split between the OLF (political wing) and the OLA (armed wing) has created organizational fragmentation.
· Government opposition: The Ethiopian government continues to view the armed struggle as a terrorist threat and has cracked down on political opposition.
· Humanitarian toll: The continued conflict has displaced hundreds of thousands and caused immense suffering.
· International scrutiny: Allegations of war crimes by both sides have drawn international attention.
A Persistent Hope
Despite these challenges, the movement persists. As one Oromo activist put it: “Addi Bilisummaa Oromoo… Qabsoo Itti Fufa. Bilisummaan Ni Dhufa.” — “The Oromo Liberation Front… The struggle continues. Freedom is coming.”
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VII. Conclusion: More Than a Struggle
The Qabsoo Bilisummaa Oromoo is more than a political or armed conflict. It is a movement rooted in a people’s desire for self-determination, dignity, and recognition. It encompasses the teenager protesting in the streets of Addis Ababa, the fighter in the mountains of Oromia, the exile in Berlin organizing a march, and the grandmother in a village dreaming of peace.
For nearly five decades, the Oromo people have pursued their liberation through political advocacy, armed resistance, youth mobilization, and cultural expression. The struggle has claimed countless lives, displaced hundreds of thousands, and left deep scars on Ethiopian society.
Yet, as the Oromo saying goes, “Bilisummaan Ni Dhufa”—Freedom is coming. Whether that freedom arrives through peaceful negotiation, political reform, or continued resistance remains the central question of Ethiopia’s most enduring conflict.
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“The Voice of Oromo Freedom: Strengthening the struggle, awakening the people, proclaiming the goal.”
The Next 50 Years: Honouring the Past, Building the Future
As we reflect on half a century of the Oromo liberation struggle, we look forward with hope and determination to the generations who will carry our culture, strength, identity, and resilience into the future.
There are moments in the life of a nation when the past and the future converge. When the struggles of previous generations meet the hopes of those yet to come. When the sacrifices of the present become the foundation upon which the dreams of tomorrow are built.
For the Oromo people, this is such a moment.
As we honour the past 50 years of the Oromo freedom struggle, we are called not only to remember—to honour the sacrifices, to celebrate the victories, to mourn the losses—but also to look forward. To imagine what the next 50 years might bring. To prepare the next generation to carry forward the torch of liberation.
The Journey of Half a Century
The Oromo liberation struggle is not a recent phenomenon. It stretches back more than a century to the late 19th century, when the Oromo people fell under the yoke of colonial domination. Yet the past 50 years represent a particularly significant chapter in this long history—a period of organized resistance, of growing political consciousness, of sustained struggle for self-determination.
From the establishment of the Oromo Liberation Front (OLF) in 1973, the Oromo people have waged a principled struggle for their rights.
The past five decades have witnessed:
- The articulation of a clear political vision for Oromo self-determination
- The mobilization of Oromo communities across the globe
- The documentation of Oromo history and culture
- The cultivation of Oromo leadership and political consciousness
- The resilience of the Oromo people in the face of immense challenges
This is not merely a political struggle—it is a struggle for the soul of a people. It is a struggle to reclaim what was taken: land, culture, language, identity, and dignity.
How Far We’ve Come
“As we honour the past 50 years Oromo freedom struggle journey and recognise how far we’ve come…”
The distance traveled is remarkable. Fifty years ago, the Oromo language was suppressed, Oromo identity was denied, and Oromo political expression was criminalized. Today, Afaan Oromo is widely spoken and written, Oromo culture is celebrated, and Oromo voices are heard on the international stage.
The journey has been long and arduous, but the progress is undeniable.
- Political Awareness: Oromo political consciousness has grown exponentially. The Oromo people understand their history, their rights, and their potential more clearly than ever before.
- Cultural Revival: The Oromo language and culture have experienced a renaissance. Afaan Oromo is now taught in schools, used in media, and celebrated in literature and the arts.
- Global Recognition: The Oromo cause is now known and supported internationally. Human rights organizations, governments, and civil society groups around the world have recognized the legitimacy of the Oromo struggle.
- Organizational Strength: The Oromo liberation movement has developed sophisticated organizational structures, political programs, and strategic capabilities.
- Resilience: Despite immense challenges, the Oromo people have demonstrated extraordinary resilience. They have survived repression, displacement, and attempts at cultural erasure.
Looking to the Future
“…we also want to look ahead to the next 50, our future generations of children and young people who carry our culture, strength, identity and resilience into the future Oromia.”
The struggle for Oromo liberation is not a one-generation project. It is a multi-generational endeavor that requires each generation to do its part, to make its sacrifices, and to prepare the next generation to continue the work.
The future of Oromia belongs to the children and young people who are growing up today. They are the inheritors of our culture, the carriers of our strength, the guardians of our identity, and the embodiment of our resilience.
The Responsibility of the Current Generation
We who stand in the present moment have a profound responsibility to the generations yet to come. We must ensure that:
Our culture endures. The Oromo language, traditions, and way of life must be passed on to the next generation. This requires not only preservation but also innovation—adapting our culture to new circumstances while maintaining its essence.
Our strength is sustained. The resilience that has carried the Oromo people through centuries of oppression must be nurtured in the younger generation. They must know their history, understand their rights, and have the courage to claim them.
Our identity is understood. The younger generation must know who they are, where they come from, and what they are fighting for. They must have a clear sense of Oromo identity—not as something to be ashamed of, but as something to be celebrated.
Our resilience is passed on. The capacity to endure hardship, to persist in the face of adversity, and to maintain hope in the darkest of times—this is the legacy we must leave to the next generation.
The Future Oromia
What does the future Oromia look like? What are we working toward?
The future Oromia is one in which:
- The Oromo people are free—free from colonial domination, free from political oppression, free from economic exploitation, and free from cultural suppression.
- The Oromo people are equal—equal to all other peoples, with the same rights, the same opportunities, and the same respect.
- The Oromo people are prosperous—able to develop their resources, pursue their aspirations, and build a better life for themselves and their children.
- The Oromo people are united—not divided by regionalism, not fragmented by factionalism, but united by a common history, a common culture, and a common vision.
- The Oromo people are proud—proud of their identity, their heritage, and their contributions to the world.
- The Oromo people are peaceful—living in peace with their neighbours, contributing to regional stability, and building a just and democratic society.
The Role of Children and Young People
Children and young people are not just the future—they are the present. They are already contributing to the struggle in their own ways.
- They are learning their language and culture, ensuring that they are not lost.
- They are studying their history, understanding the sacrifices of those who came before.
- They are organizing and advocating, making their voices heard in their communities and beyond.
- They are building the institutions and structures that will sustain the struggle into the future.
We must invest in our children and young people. We must educate them, empower them, and support them.
A Call to Action
As we honour the past 50 years of the Oromo struggle and look forward to the next 50, we are called to action:
To the current generation: We must continue the struggle, making the sacrifices necessary to achieve liberation. We must also prepare the next generation, ensuring that they are ready to carry the torch forward.
To the next generation: You are the hope of our people. You carry our culture, strength, identity, and resilience. You are the future Oromia. You must learn from those who came before, build on their achievements, and chart your own path.
To the Oromo community: We must work together, united in our purpose and committed to our cause. We must support our children and young people, investing in their education, their health, and their well-being. We must build institutions that will serve future generations. We must create a society in which Oromo children can thrive.
Conclusion
The next 50 years will be shaped by the choices we make today. If we invest in our children and young people, if we pass on our culture, strength, identity, and resilience, if we continue the struggle with determination and unity, then the future Oromia will be everything we have dreamed of.
The Oromo people have survived the worst that history has thrown at them. They have endured colonisation, suppression, exile, and attempts at cultural genocide. Yet they persist. They continue to struggle. They continue to hope.
“As we honour the past 50 years Oromo freedom struggle journey and recognise how far we’ve come, we also want to look ahead to the next 50, our future generations of children and young people who carry our culture, strength, identity and resilience into the future Oromia.”
The past 50 years have been a journey of struggle and sacrifice, of resilience and hope. The next 50 years will be a journey of rebuilding and renewal, of liberation and flourishing.
May the Oromo children and young people of the future look back on this moment and say: “They prepared the way for us. They gave us the foundation upon which we built our freedom.”
The struggle continues. The future awaits. And the Oromo people will prevail.
A Grateful Farewell: The End of an Era at the Victorian Multicultural Commission
After seven years of dedicated service, Chairperson Vivienne Nguyen AM reflects on a journey of connection, resilience, and hope for a multicultural Victoria
MELBOURNE, VICTORIA — There are moments in public life that transcend the ordinary—moments when service becomes more than a duty and transforms into a calling. For Vivienne Nguyen AM, her seven-year tenure as Chairperson of the Victorian Multicultural Commission (VMC) has been precisely such a moment.
In a heartfelt farewell, Ms Nguyen announced her final day as Chairperson, closing a chapter that has seen Victoria’s multicultural communities navigate unprecedented challenges and celebrate remarkable triumphs.
A Journey of Service
“Today marks my final day as Chairperson of the Victorian Multicultural Commission, and I wanted to take this opportunity to simply say thank you.”
For seven years, Vivienne Nguyen has stood at the intersection of government and community, serving as a bridge between Victoria’s culturally, linguistically, and religiously diverse populations and the institutions that serve them. Her journey to this role began long before her appointment—it started when she arrived in Australia as a 12-year-old refugee from Vietnam, a young girl who would grow into one of Victoria’s most passionate advocates for genuine community engagement and cultural diversity .
Her path has been extraordinary: from refugee to corporate leader, from community volunteer to Member of the Order of Australia . In 2021, she was appointed a Member of the Order of Australia for “significant service to the multicultural community of Victoria” . This recognition was not the culmination of her work but rather a milestone along a continuing journey of service.
Standing Together Through Crisis and Celebration
“It has been a privilege to stand alongside Victoria’s multicultural and multifaith communities through moments of crisis and celebration, joy and pain, laughter and tears, agreement and robust (and respectful) discussions, and indeed for that matter the disagreements we accepted of each other.”
Nguyen’s tenure was marked by extraordinary challenges. Just months into her role, the COVID-19 pandemic swept across the world, disproportionately affecting multicultural communities who faced language barriers, misinformation, and economic hardship. Under her leadership, the VMC became an essential link between government and community .
“The voices of [multicultural] communities are far more amplified, noticeable, involved and engaged now than we have ever seen,” she reflected on the pandemic experience .
Her leadership through those difficult times was lauded by many, earning her a second four-year term . She worked tirelessly to ensure that government programs and restrictions were communicated effectively to diverse communities, partnering with community leaders and peak bodies to deliver unique resources for those who needed them most .
The Quiet Work That Builds a Community
“Throughout this journey, I have been constantly inspired by the generosity of community leaders, volunteers, faith leaders, young people and organisations who quietly give their time and talents in service of others. Much of this work happens behind the scenes and without recognition, yet it is these everyday acts of kindness, leadership and service that make Victoria the welcoming and inclusive place we are proud to call home.”
Nguyen’s farewell speech was as much a tribute to others as it was a reflection on her own work. She acknowledged the unsung heroes of Victoria’s multicultural communities—those who work without fanfare, who give without seeking recognition, who serve without expecting reward .
Indeed, throughout her tenure, Nguyen consistently highlighted the work of others. In farewell messages to outgoing commissioners, she noted that their “inspirational and unwavering leadership, dedication and advocacy has been instrumental in promoting understanding, connection and collaboration among Victoria’s diverse communities” . She praised her Deputy Chairperson, Bwe Thay, as having been “by my side, providing steadfast support and strongly advocating for Victoria’s culturally, religiously and linguistically diverse communities” .
Looking Forward with Hope
“While my time as Chair comes to an end, my belief in the future of multicultural Victoria has never been stronger.”
Nguyen’s farewell is not one of resignation but of optimism. She leaves the role at a moment of significant transformation for multicultural affairs in Victoria. The establishment of Multicultural Victoria as a fit-for-purpose organisation, elevating multicultural affairs across the whole of the Victorian government, presents what she calls “an exciting opportunity to shape the future” .
The new statutory body will combine the engagement role of the VMC with the policy role of the Department, with new responsibilities including developing safety plans for communities affected by serious events . A new Multicultural Coordinator General will lead it, supported by two deputies and a five-member advisory council of commissioners .
Nguyen has welcomed these changes, stating that she welcomes “the Multicultural Review report and its proposed structural changes to ensure government policies are fit-for-purpose” and “the decision to review the Multicultural Act Victoria 2011, which must focus on strengthening cohesion and creating a richer, more inclusive, fairer and better Victoria” .
Gratitude and Continuity
“I leave this role with immense gratitude for the friendships formed, the conversations shared and the many lessons I have learned from individuals and communities across Victoria. Thank you for your trust, your wisdom and your unwavering commitment to building a stronger, fairer and more connected Victoria.”
In her farewell, Nguyen expressed deep gratitude for the relationships she has built across Victoria—the friendships, the conversations, the lessons learned. Her words reflect a genuine appreciation for the communities she has served and the people who have walked alongside her.
“Although this chapter closes, my commitment to our multicultural communities does not.”
Nguyen has made clear that her departure from the Chairperson role does not signal an end to her advocacy. She looks forward to remaining involved and continuing to attend community events across Victoria in the months and years ahead .
A Lasting Legacy
The legacy of Vivienne Nguyen’s tenure is visible in the strengthened connections between government and multicultural communities, the amplified voices of diverse Victorians, and the foundations laid for the future of multicultural affairs in Victoria.
Her journey—from 12-year-old refugee to Chairperson of the Victorian Multicultural Commission—is itself a testament to the opportunities that a multicultural society can offer . Her story is a reminder that diversity is not merely something to be tolerated but something to be celebrated and embraced.
“Together, we have celebrated our diversity, navigated difficult times with compassion and resilience, and continued to strengthen the foundations of our multicultural state.”
Conclusion
As Vivienne Nguyen AM steps down from her role as Chairperson of the Victorian Multicultural Commission, she leaves behind a legacy of service, advocacy, and hope. Her seven-year tenure has seen Victoria’s multicultural communities through a pandemic, through celebration, through crisis, and through transformation.
Her final message is one of gratitude and optimism—gratitude for the privilege of service, and optimism for the future of multicultural Victoria. The establishment of Multicultural Victoria, with its expanded mandate and renewed focus, represents an exciting new chapter in the story of Victoria’s diverse communities.
And while Nguyen’s role as Chairperson has come to an end, her commitment to multicultural Victoria has not. As she herself has said, “this chapter closes, my commitment to our multicultural communities does not.”
“Thank you for allowing me the privilege of serving alongside you.”
— Vivienne Nguyen AM, Chairperson (for the last time), Victorian Multicultural Commission
Bridging Continents, Building a Nation: OLF/ABO Annual Dialogue Heads to Minnesota
By Maatii Sabaa
As the autumn leaves begin to turn across the American Midwest, a familiar and powerful rhythm stirs within the Oromo diaspora. In just a few weeks, Minnesota—often affectionately called “Little Oromia” for hosting one of the largest Oromo populations outside of East Africa—will become the epicenter of a movement that refuses to fade. The Oromo Liberation Front (OLF/ABO) is set to hold its annual dialogue, a cornerstone tradition that weaves together strategy, solidarity, and the unyielding pursuit of self-determination.
The announcement is more than a calendar entry; it is a declaration. The tradition continues.
A Gathering of Purpose
For decades, the Oromo people have carried the weight of marginalization, yet they have also carried the tools of resistance. The OLF/ABO has been at the forefront of this resistance, and its annual dialogue represents a critical moment of reckoning and renewal. Leaders, intellectuals, activists, and everyday community members will converge in Minnesota to take stock of the movement’s progress, confront pressing challenges in the homeland, and chart a course for the year ahead.
But what makes this year’s event particularly noteworthy is its inclusivity. Organizers have extended a rare and welcoming invitation: the final day of the dialogue will be open to all Oromo Community members. This decision transforms a closed-door political meeting into a celebration of collective identity. It is a recognition that the struggle for Oromia’s liberation is not confined to the political elite—it belongs to the farmer in the countryside, the mother in the diaspora, the student in the university, and the elder who remembers a homeland before displacement.
Why Minnesota?
The choice of Minnesota is no accident. Over the past three decades, the state has become a sanctuary and a springboard for Oromo activism. From the bustling neighborhoods of Minneapolis to the suburban cities of St. Paul, Oromo culture thrives—through language, music, faith, and political organization. Holding the annual dialogue here acknowledges the diaspora not as a distant bystander, but as a vital pillar of the liberation project.
In this space, the past meets the present. Elders who witnessed the early days of the OLF sit alongside youth born in the West, forging an intergenerational bond that strengthens the movement’s resilience. It is a living classroom where history is taught, grievances are voiced, and hope is rekindled.
Consistency and Determination: The Unshakeable Foundation
The flyer circulating among community groups carries a powerful mantra: “As always, consistency and determination remain the foundation of lasting progress and success.”
These words are not empty rhetoric. In the long and often brutal struggle for Oromo self-determination, fads and fleeting passions have no place. What sustains the movement is the dogged, day-in and day-out commitment of a people who refuse to be erased. The annual dialogue is the embodiment of this ethic. It is a ritual of endurance—a moment to recalibrate, to reaffirm, and to recommit.
Consistency means showing up, year after year, regardless of the political winds. Determination means turning setbacks into stepping stones. The OLF/ABO has weathered imprisonment, exile, and state-sponsored repression, yet here it stands, preparing to convene once again in the heart of America. That is the quiet power of persistence.
An Open Door to the Community
The decision to open the final day to all Oromo community members is a strategic and symbolic masterstroke. It breaks down barriers between leadership and the grassroots, ensuring that the dialogue is not an ivory tower but a public square. It invites critical feedback, fresh perspectives, and the energy of those who may not hold formal titles but carry the daily lived experience of Oromo identity.
Whether one is a long-time activist or a young professional attending for the first time, the final day promises to be a space of belonging. It is a chance to ask questions, share concerns, and witness firsthand the democratic spirit that the OLF/ABO champions. In a world where liberation movements often become opaque, this open-door policy is a beacon of transparency and trust.
The Cry That Echoes: IUOf! 
As the event draws near, social media feeds and community bulletin boards will fill with the colors of the Oromo flag—red, green, and red—a trinity of courage, hope, and sacrifice. And when the dialogue reaches its crescendo, the hall will undoubtedly erupt with the rallying cry: “IUOf!” Or Victory to Oromo people —a spirited abbreviation for the Oromo phrase that resonates across generations, declaring the unshakable belief in the Oromo nation’s future.
The red hearts speak to the blood shed for freedom. The green hearts speak to the fertile land of Oromia that awaits full restoration. Together, they form a visual prayer for justice.
A Tradition That Transcends Time
The annual dialogue is more than a political event; it is a cultural anchor. In a diaspora scattered across the globe, it provides a rare moment of physical convergence. It reminds the Oromo people that they are not isolated individuals but members of a vast, resilient family with a shared destiny.
As the final day opens its doors to all, the Oromo community in Minnesota and beyond will have the chance to witness history in the making. The tradition continues—not as a relic of the past, but as a dynamic, living force that charts the path toward a free and sovereign Oromia.
So mark the date, spread the word, and prepare to gather. The dialogue awaits. The struggle endures. And as always, it is consistency and determination that will carry the Oromo people across the finish line.
IUOf!
The Political Boat Called “Tsimdo”: Where Are the Far-Right and Far-Left Extremists Steering It?
In the strange theater of modern politics, strange bedfellows emerge—temporary alliances born not of shared vision but of shared hatred
By Ibsaa Nagawoo
In the annals of modern political history, few phenomena are as remarkable—and as dangerous—as the spectacle of ideological opposites joining forces against a common enemy. The far-right and far-left, whose philosophies on economics, governance, and the role of the state stand in irreconcilable opposition, sometimes find themselves on the same side of a political struggle. Their alliance, however, is not built on shared principles or a common vision for the future. It is built on a single, fragile foundation: shared enmity.
This is the political boat called “Tsimdo” (or Cimdii)—a vessel that carries strange passengers, navigates treacherous waters, and ultimately leads nowhere good for anyone aboard.
The Strange Alliance
“One of the surprising phenomena in modern world politics is the emergence of forces that fundamentally oppose each other in their political philosophy, economic policies, and views on the role of government, yet temporarily unite against a common enemy.”
This is not a new phenomenon, but it is one that has become increasingly visible in recent years. The left and right, traditionally locked in ideological struggle, discover that their hatred for a particular leader, government, or political direction outweighs their differences. They form a temporary alliance—an “unholy coalition” that promises to overthrow the common enemy but offers no coherent vision for what should come after.
“However, such alliances are often short-lived because they are based not on shared vision and common political principles, but on shared animosity.”
This is the fatal flaw of these coalitions. They are unions of convenience, not conviction. They can tear down, but they cannot build. They can oppose, but they cannot propose. They can unite in hatred, but they cannot govern in peace.
Ethiopia’s Own Experience
“Both world history and Ethiopia’s political history provide many examples that confirm this.”
In recent years, Ethiopia has witnessed this phenomenon in stark relief. The conflict between the federal government and the TPLF, and the alliances that formed around it, created some of the most improbable political marriages in the country’s history.
“In Ethiopia, this trend has been clearly seen in recent years. One can observe and analyze the strange political alliances formed during the TPLF provocation, the war between the Federal Government of Ethiopia and the TPLF, and the resulting unconventional political marriages.”
Groups that had spent decades opposing each other—ideologically, politically, and sometimes militarily—found themselves on the same side of a conflict. The shared goal of removing the TPLF from power created a temporary unity that papered over fundamental disagreements about Ethiopia’s political future.
The Unholy Alliance Against Oromo Gains
“The far-right and far-left extremist forces that shed crocodile tears in the name of the Oromo people, the Amhara, the Tigray, and the Ethiopian people—no matter how strong their unholy alliance becomes—the Oromo people will not easily surrender the political, economic, and legal rights they have won through long struggle and years of sacrifice.”
This is the central warning of the reflection: the Oromo people, who have fought for generations to secure their rights, are not about to hand them over to an alliance of convenience—whether that alliance claims to speak for the Oromo or not.
“The matter has become one of survival. And the victory achieved is not something that can be stolen through temporary political pressure or false propaganda.”
The Oromo struggle is not a passing phase or a fleeting moment of political mobilization. It is a deep, sustained, and principled movement that has survived decades of repression, co-optation, and marginalization. It will not be undone by an alliance whose only common ground is opposition to Oromo self-determination.
The Blindness of Some Oromo
“As the struggle of the Oromo people within Ethiopia has been strengthening and registering some victories, some Oromo individuals and groups who could not see—or refused to believe—that organized anti-Oromo sentiment had been building for a long time, have failed to understand that the exaggerated political hatred, character assassination, and coordinated propaganda campaign against the reformist Prime Minister Dr. Abiy Ahmed is ultimately not just about Dr. Abiy but about the Oromo as a whole.”
This is a painful truth that some Oromo have been reluctant to face. The campaign against Prime Minister Abiy Ahmed is not merely a personal vendetta against one individual. It is an attack on Oromo leadership, Oromo gains, and Oromo aspirations. The fact that some Oromo have joined in this campaign, or remained silent in the face of it, is a betrayal of the Oromo cause.
“Only they themselves can answer why this happened.”
The reflection leaves this question hanging in the air, inviting self-examination. Why have some Oromo joined forces with those who fundamentally oppose Oromo rights? Why have some remained silent when anti-Oromo rhetoric has reached dangerous levels? Why have some failed to see that the attack on one Oromo leader is an attack on all Oromo?
The Washington Statement and Its Aftermath
“There is one thing we all cannot forget. The statement by the international Fano ‘intellectuals’ that was read in Washington contained dangerous rhetoric: ‘We will return the Gallas to Madagascar.’ This is still being echoed by Mahayimannu Fano. This hate speech did not remain merely words—many believe it has found expression in acts of violence against innocent Oromo in various places, especially today in East Wollega and Dera.”
This is a chilling reminder of the stakes involved. The anti-Oromo rhetoric that has been circulating is not harmless—it has real-world consequences. Innocent Oromo people have been targeted, attacked, and killed. The words of hate have become acts of violence.
“The sad part is that some forces who call themselves ‘freedom fighters’ have silently covered up or overlooked this issue. This silence itself carries a major political message.”
The silence of those who claim to fight for freedom is deafening. When the self-proclaimed champions of liberation refuse to condemn violence against Oromo, they reveal their true priorities. Their silence is not neutrality—it is complicity.
The Poisoned Boat
“Some Oromo politicians and activists, having lost their own political direction, have found themselves unwittingly in the same political boat (Tsimbo) as Amhara extremist unitarist far-right extremists. Since this act conflicts with the common interest and political will of the Oromo people, it should be remembered as a political lesson and historical warning for generations.”
This is perhaps the most pointed criticism in the reflection: some Oromo have lost their way. They have abandoned the principles of Oromo liberation and joined forces with those who have historically opposed—and continue to oppose—Oromo rights.
“Any individual or political organization that organizes in the name of Oromo must distance itself from political ideologies, philosophies, and economic policies that divide the Oromo people. Any idea presented as a ‘political reality’ that weakens Oromo unity, if it conflicts with the interests of Oromia, Ethiopia, and the Oromo nation, should not be accepted.”
This is a clear call to Oromo political actors: know who you are, know what you stand for, and know who your true allies and enemies are. The lines must be drawn clearly. There is no room for ambiguity when the survival of the Oromo people is at stake.
A Call to Abandon the Boat
“Therefore, if you find yourself in this propaganda of organized anti-Oromo hatred, you should distance yourself from this destructive political boat (Tsimbo). This boat does not benefit the Oromo people—it represents hatred, division, and destructive ideologies. It is not too late to distance yourself from this extremist political direction; the beneficial thing is to stop it.”
This is a call to choose. A call to abandon the alliance of hatred and return to the principles of justice, self-determination, and unity. A call to recognize that the path of extremism leads nowhere good.
“It is not too late to distance yourself from this extremist political direction; the beneficial thing is to stop it.”
There is still time to turn back. There is still time to choose the path of dialogue, mutual respect, and peaceful political competition. There is still time to build rather than destroy.
The Role of External Forces
“Finally, this extremist political and war ‘Tsimbo’ is not just an internal problem—it can also be a tool for the interests and proxy wars of external forces, and it is targeted as such. Therefore, it does not bring lasting benefit to the Oromo, the Amhara, the Tigray, or other nations and nationalities, nor to the Ethiopian people in general.”
The reflection recognizes that the forces driving the “Tsimbo” are not purely domestic. External actors have their own interests in Ethiopia’s political landscape. They seek to exploit divisions, weaken the country, and advance their own agendas. The Tsimbo serves their purposes, not the purposes of the Ethiopian people.
“Therefore, I believe that abandoning this politics of hatred, division, and extremism and returning to dialogue, trust, and peaceful political competition is the beneficial path for everyone.”
This is a vision of hope: a return to politics as a means of resolving differences, not a weapon for destroying enemies. A return to the belief that dialogue and trust are possible. A return to the conviction that Ethiopia’s future will be built, not destroyed.
The Way Forward
“Ethiopia’s future destiny will not be found in an alliance based on hatred. The country’s lasting peace, stability, and democratic progress can only be ensured when they are based on constitutional supremacy, the rule of law, mutual respect, genuine democratic dialogue, and a shared national vision.”
This is the heart of the message: the future belongs not to those who hate, but to those who build. Not to those who divide, but to those who unite. Not to those who destroy, but to those who create.
“One truth, however, is clear: an alliance based on hatred may change a government, but it cannot build a country.”
This is a profound insight. The Tsimbo may succeed in its immediate objective—the removal of a particular leader or the overthrow of a particular government. But what then? What vision does it offer for the future? What principles will guide it? What foundation will it build upon?
The answer is: none. An alliance based solely on hatred can only destroy; it cannot create. It can tear down; it cannot build. It can oppose; it cannot govern.
Conclusion: A Choice to Make
The political boat called Tsimbo is a dangerous vessel. It carries those who have lost their way, those who have confused hatred for principle, those who have abandoned the struggle for justice in favor of the easier path of revenge.
But there is another path. The path of dialogue, trust, and peaceful political competition. The path that builds rather than destroys. The path that unites rather than divides. The path that leads to lasting peace, stability, and democracy.
The choice is clear. The time for choosing is now.
“An alliance based on hatred may change a government, but it cannot build a country.”
Let us choose to build. Let us choose to unite. Let us choose the path of peace, justice, and shared national vision.
May we all make the right choice.
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*The above feature article is based on the reflection of Ibsaa Nagawoo
Building a Nation: The Long Walk to Freedom and Unity
By Dhabessa Wakjira
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Nation-building is no simple task. It is a long, arduous journey that demands relentless commitment, profound sacrifice, and an unyielding spirit. To build a nation is to weave knowledge, courage, and resilience into an unbreakable fabric—a shield strong enough to stand firm against any enemy. It is to reject the chains of servitude, to organize with urgency, and to play one’s part in the collective march toward liberation. No nation that has endured the crushing weight of subjugation has ever emerged free without a determined struggle.
This truth resonates deeply in the heart of Oromia.
The Anatomy of Struggle
Throughout history, the path to freedom has been paved with the blood, sweat, and tears of those who refused to bow. Nation-building is not merely about constructing roads, schools, or hospitals—though these are vital—it is about constructing a collective identity, a shared purpose, and an unwavering belief in the possibility of a better tomorrow. It demands the fusion of knowledge and courage, transforming passive hope into active resistance against all forces that seek to diminish a people’s dignity.
Every nation that has broken free from the shackles of oppression has done so through a conscious, deliberate, and sustained struggle. There are no shortcuts. There are no handouts. Freedom, history teaches us, is never given—it is taken. It is earned through the willingness to pay the full price of liberation, to endure hardship, and to press forward even when the odds seem insurmountable.
The Call to Unity
Oromia belongs to all Oromo people—this is an undeniable truth. But belonging alone is not enough. To truly claim what is rightfully theirs, the Oromo people must stand united. Division is the weapon of the oppressor; unity is the shield of the oppressed. When hands are joined in common purpose, no force can break the spirit of a people determined to be free.
The struggle for liberation is not a spectator sport. It demands active participation from every son and daughter of Oromia. It requires setting aside differences, overcoming internal conflicts, and rallying around a singular vision: a free, prosperous, and dignified Oromia where every citizen can thrive.
The Price of Freedom
There is no free nation that has not paid the ultimate price. Liberation comes at a cost, and that cost must be borne collectively. It is not enough to hope for freedom; one must be prepared to fight for it. The struggle is not for the faint of heart, nor is it for those who seek comfort in the status quo. It is for the brave, the determined, and the unwavering.
The road ahead is long and fraught with challenges. There will be setbacks, disappointments, and moments of doubt. But history shows that those who persist, those who refuse to give up in the face of adversity, are the ones who ultimately triumph. The Oromo people have everything to gain and nothing to lose by standing together in this fight.
The Final Victory
Unity is not just a strategy—it is the very soul of the struggle. When the Oromo people stand together, hand in hand, shoulder to shoulder, they become an unstoppable force. Their collective strength lies not in weapons or wealth, but in their shared determination to overcome.
The struggle is long, and the challenges are immense. But the spirit of the Oromo people is indomitable. With unity as their foundation, courage as their guide, and the dream of freedom as their destination, they will prevail.
Oromiyaan ni bilisooma!
Why Oromia Needs Oromo Truth-Telling
A nation cannot move forward while refusing to honestly face its past. The wounds of history will not heal until they are acknowledged, understood, and addressed.
There is a profound truth that echoes across cultures and continents, through generations and civilizations: a society that refuses to confront its past is condemned to repeat its mistakes. The wounds left unacknowledged do not heal—they fester. The stories left untold do not disappear—they haunt. The injustices left unaddressed do not fade—they endure.
For Oromia, the need for truth-telling is not a luxury. It is a necessity. It is the foundation upon which a just and equitable future must be built.
The Great Silence
Many Oromians were never taught the full history of colonisation.
This is not an accident. It is a deliberate choice—a systematic erasure designed to serve the interests of those who benefit from the continued subjugation of the Oromo people.
Generations of Oromo children have grown up learning history through the lens of the colonizer. They have been taught to celebrate conquerors while mourning the victims. They have learned the names of emperors and generals while remaining ignorant of the heroes who resisted. They have memorized the dates of battles while never understanding the human cost of those wars.
The history of colonisation is not a distant, academic subject. It is the story of how Oromia became what it is today. It is the story of how our grandparents’ grandparents lost their land, their freedom, and their way of life. It is the story of how the very fabric of our society was torn apart and rewoven according to the designs of others.
The Unlearned Lessons
The gaps in Oromo historical education are vast and consequential. Consider what has been left untaught:
Frontier Violence: The wars of conquest that swept through Oromia in the late 19th century were not gentle expansions—they were brutal campaigns of subjugation, marked by massacre, displacement, and destruction on an unimaginable scale. The stories of villages burned, families torn apart, and communities annihilated have been systematically silenced.
Stolen Land and Culture: The land of Oromia did not come to its current configuration through peaceful negotiation. It was taken—through force, through deception, through the imposition of alien legal systems that recognized neither the land rights nor the humanity of the Oromo people. Along with the land, the culture was attacked—the language forbidden, the traditions suppressed, the identity denied.
The Colonisation: Oromo colonisation is a unique and often misunderstood phenomenon. It was not a conquest from across the sea, but from within the continent—an African empire building itself upon the subjugation of other African peoples. This internal colonisation has been particularly insidious, as it has been denied, minimized, and even celebrated as “national unity.”
The Marginalised Generations: Not all Oromo experienced colonisation in the same way. Some were displaced; others were co-opted. Some were killed; others were enslaved. But generations of Oromo have lived under the shadow of this system—their opportunities limited, their voices silenced, their potential unrealized.
The Laws That Controlled Oromo Lives: The legal and administrative structures of colonisation were not neutral instruments—they were tools of control. From the forced labor systems to the land tenure regimes, from the restrictions on movement to the prohibitions on cultural expression, the laws of the Ethiopian Empire were designed to maintain Oromo subjugation.
The Past Is Not Past
Those events are not disconnected from the present. Their impacts can still be seen in families, communities, and institutions today.
The colonisation of Oromia is not a chapter of history that ended with independence or the signing of a treaty. Its effects continue to ripple through time, shaping the lives of Oromo people in ways both obvious and subtle.
In Families: The trauma of colonisation has been passed down through generations. The loss of land, the separation of families, the suppression of culture—these experiences have created patterns of pain that continue to manifest in family dysfunction, mental health challenges, and the intergenerational transmission of trauma.
In Communities: The divisions created by colonisation persist in the social fabric of Oromo communities. The legacy of divide-and-rule policies, of co-opting some Oromo against others, of creating hierarchies that served the colonizer—these continue to affect how Oromo relate to each other.
In Institutions: The colonial structures that were imposed on Oromia have not disappeared. They have been transformed, repurposed, and rebranded, but they remain—the legal systems, the administrative frameworks, the educational institutions, the economic structures. They continue to reflect the priorities and power dynamics of their colonial origins.
The Power of Truth-Telling
Oromo Truth-telling creates a shared understanding of how Oromia became the country it is.
Truth-telling is not about assigning blame or dwelling on grievances. It is about creating a common foundation of understanding upon which a just future can be built. It is about giving the Oromo people the tools they need to understand their own history and to chart their own destiny.
It allows Oromo voices to be heard instead of having our history explained for us.
For too long, the story of Oromia has been told by others—by conquerors who justified their actions, by governments that denied their crimes, by academics who studied Oromo from a comfortable distance. Oromo truth-telling reclaims the narrative. It gives Oromo people the opportunity to tell their own story, in their own words, from their own perspective.
This is not an act of aggression—it is an act of liberation.
From Understanding to Action
It is not about living in the past. It is about understanding the past so Oromia can build a fairer future.
Truth-telling is not about dwelling on grievances or nurturing resentments. It is about clearing the ground upon which a new society can be built. Just as a building cannot be constructed on a foundation of lies, a just society cannot be built on a denial of history.
To build a fairer future, Oromia must first understand:
- How the land was taken
- How the people were divided
- How the culture was suppressed
- How the institutions were designed
- How the wounds were inflicted
Only with this understanding can the work of healing truly begin. Only with this knowledge can the cycle of injustice be broken.
The Moral Imperative
You cannot heal what you refuse to acknowledge.
This is perhaps the most profound truth of all. Denial is not healing—it is a form of imprisonment. By refusing to acknowledge the past, we remain trapped in its patterns. By denying the wounds, we prevent their treatment. By silencing the stories, we perpetuate the suffering.
For Oromia, the refusal to acknowledge the history of colonisation has come at a tremendous cost. It has allowed the perpetrators to avoid accountability. It has denied the victims the recognition they deserve. It has prevented the healing that is possible only when the truth is spoken.
The moral imperative is clear: the truth must be told.
The Process of Truth-Telling
What would Oromo truth-telling look like? It would be:
Comprehensive: It would address the full scope of Oromo experience—the wars of conquest, the land dispossession, the cultural suppression, the legal discrimination, the economic exploitation.
Inclusive: It would center Oromo voices and perspectives, particularly those of the marginalized and the vulnerable. It would create space for all Oromo to share their experiences and their wisdom.
Courageous: It would face the difficult truths—the collaboration of some Oromo with the colonizer, the divisions that were created and exploited, the internal conflicts that weakened the resistance.
Forward-looking: It would be oriented toward building a better future—one that learns from the past without being imprisoned by it, one that acknowledges the wounds while working toward healing, one that seeks justice without perpetuating cycles of revenge.
Truthful: It would be honest about what happened and what continues to happen. It would not sanitize, minimize, or deny.
The Role of Oromo Journalism
The work of Oromo truth-telling has been carried forward by Oromo journalists, writers, and historians. From the early pioneers who risked imprisonment to publish in Afaan Oromo to the modern scholars who document the full scope of Oromo history, Oromo truth-tellers have kept the story alive.
Bariisaa, Yeroo, the Voice of Oromo Liberation—these and countless other Oromo media have been instruments of truth-telling, shining light into the darkness of suppression, giving voice to the voiceless, and preserving the memory of the Oromo people.
Oromo journalism is not just about reporting the news—it is about telling the truth. It is about documenting the history that others would erase, speaking the words that others would silence, and bearing witness to the experiences that others would deny.
The Healing Power of Truth
Truth-telling is not an end in itself—it is a beginning. It is the necessary first step on the long road to healing.
When Oromo history is finally told—in all its complexity and pain—it will not be an act of revenge. It will be an act of liberation. It will free the Oromo people from the burden of carrying a history they do not understand. It will free future generations from the weight of secrets and lies. It will create the conditions for genuine healing, reconciliation, and justice.
Truth-telling is not about keeping wounds open—it is about allowing them to heal properly. It is not about dwelling in the past—it is about building a future that is not haunted by it.
A Call to the Oromo People
The call to truth-telling is not a call to despair—it is a call to courage. It is a call to face the difficult truths of our history so that we can build a better future for our children and grandchildren.
It is a call to:
- Learn the history that was denied to us
- Speak the truth that was silenced
- Listen to the voices that were marginalized
- Remember the stories that were forgotten
- Heal the wounds that were ignored
- Build the future that is our birthright
The truth may be painful, but it is also liberating. The truth may be difficult, but it is also healing. The truth may be resisted, but it is also inevitable.
A Call to the International Community
The truth-telling imperative extends beyond Oromia. The international community has a role to play in supporting Oromo truth-telling, in recognizing the history of colonisation, and in working toward justice.
This is not about intervening in domestic affairs—it is about upholding universal principles of human rights, dignity, and justice. It is about recognizing that the past has not passed, that the impacts of colonisation continue to be felt, and that justice cannot be achieved without truth.
For Oromia to heal, the truth must be told. For Oromia to move forward, the past must be acknowledged. For Oromia to be free, the history of colonisation must be understood.
Conclusion: The Unfinished Work
The work of Oromo truth-telling is unfinished. It has been carried forward by generations of courageous individuals who refused to be silenced, who risked everything to tell the truth, who believed that justice would ultimately prevail.
We who stand today are the inheritors of that legacy. We are the ones who must complete the work. We are the ones who must tell the truth.
For the children who will grow up knowing their history—not the version sanitized by colonizers, but the full, complex, painful, and beautiful truth. For the communities that will finally understand how they were divided and how they can be healed. For the institutions that can be reformed and rebuilt on a foundation of justice. For the future that can be fairer and more equitable than the past.
You cannot heal what you refuse to acknowledge.
Let us acknowledge. Let us understand. Let us heal. Let us build.
“Oromo Truth-telling creates a shared understanding of how Oromia became the country it is. It allows Oromo voices to be heard instead of having our history explained for us. It is not about living in the past. It is about understanding the past so Oromia can build a fairer future.”
The work continues. The truth will be told. And Oromia will be free.
Advocacy for Oromia 