Category Archives: Finfinne
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.
Our Land, Our Legacy: The Oromo Youth’s Sacred Vow to Protect Their Homeland
“As Long As We Live, Our Land Will Never Be Conquered by Outsiders” — A Promise Passed Down Through Generations
By Dhabessa Wakjira
There are promises that transcend generations. There are vows that are sealed not with ink, but with blood and bone. There are commitments that are not spoken but lived—passed down from fathers to sons, from mothers to daughters, from elders to youth, through the very fabric of cultural memory.
“Nuti otuu jirruu, biyyi keenya alagaan hin dhaalamtu.”
“As long as we live, our land will never be conquered by outsiders.”
This is not a slogan. It is not a political statement. It is a sacred vow—a pledge that the Oromo people have carried in their hearts for generations. It is a promise that was sealed by the blood of ancestors who gave their lives to protect their homeland, and it is a commitment that the current generation has sworn to uphold.
The Oromia Youth Association stands at the forefront of this sacred duty, committed to preserving this legacy and passing it on to future generations.
The Weight of History: A Legacy of Resistance
The history of the Oromo people is a history of resistance. For over a century, the Oromo people have faced systematic attempts to dispossess them of their land, erase their identity, and deny their humanity. From the expansion of the Ethiopian Empire under Menelik II to the brutal repression of the Derg regime to the ongoing marginalization under the current system, the Oromo people have endured wave after wave of oppression.
Yet they have never surrendered. They have never abandoned their land. They have never forgotten who they are.
This resilience is not accidental. It is the result of a deep and abiding commitment to the land that sustains them. The Oromo people’s connection to their homeland is not merely economic or political—it is spiritual. It is rooted in the belief that the land is sacred, that it is entrusted to them by their ancestors, and that they have a duty to protect it for future generations.
The Oromo proverb says: “Biyya abbaa keessaa hin ba’inu” —”One does not abandon the land of one’s father.” This is not merely a saying; it is a guiding principle of Oromo life.
A Promise Passed Through Blood and Bone
The vow to protect the land is not something that was written in a book or declared in a speech. It was passed down through the generations—through the stories told around the fire, through the songs sung at celebrations, through the rituals performed at sacred sites, and through the sacrifices made by those who came before.
This is the promise that the Oromo people have carried in their hearts:
- The promise of the warriors who fought against the expansion of the Ethiopian Empire
- The promise of the farmers who refused to abandon their fields, even when threatened with death
- The promise of the mothers who taught their children to speak Afaan Oromoo, even when it was banned
- The promise of the activists who risked their lives to speak the truth
- The promise of the Qeerroo youth who took to the streets to demand justice
“Kun waadaa abbootiin keenya dhiigaa fi lafeen eeganii nutti dabarsanii dha.”
“This is the promise that our fathers, with their blood and bones, defended and passed down to us.”
This is not a metaphor. The Oromo people have literally shed their blood to defend their land. They have literally sacrificed their bones—their bodies—to ensure that their children would inherit a homeland. The promise is etched in the landscape of Oromia, in the names of its rivers and mountains, in the songs of its people, and in the memories of those who have fallen.
The Role of the Oromia Youth Association
The Oromia Youth Association understands the weight of this legacy. It recognizes that the promise of the ancestors is not just a historical artifact—it is a living commitment that must be renewed by each generation.
The association’s vision is clear: to ensure that the Oromo youth are prepared to carry this promise forward and pass it on to future generations.
Protecting the Land
The association is committed to defending Oromo land from any attempts at dispossession. This includes:
- Advocating for the recognition of Oromo land rights
- Opposing any attempts to illegally separate Oromo land
- Raising awareness about the historical and legal basis of Oromo claims to their land
- Building solidarity with other communities who face similar struggles
Preserving Oromo Identity
The association recognizes that protecting the land is inseparable from preserving Oromo identity. This includes:
- Promoting Oromo culture, language, and traditions
- Ensuring that Oromo history is taught to the younger generation
- Celebrating Oromo achievements and resilience
- Building a sense of pride and belonging among Oromo youth
Building a Future of Justice
The association believes that true protection of the land requires justice. This includes:
- Advocating for an end to the oppression of Oromo people
- Supporting efforts to address historical injustices
- Building a future where Oromo people can live in dignity, peace, and prosperity
- Ensuring that the voice of the Oromo people is heard in national and international forums
The Challenge of Our Time
The promise of the ancestors is under threat. Today, as the Ethiopian government conducts a national dialogue that some view as a tool to further marginalize the Oromo people, the question of Finfinne and other Oromo territories remains unresolved. There are ongoing attempts to separate Oromo land, to undermine Oromo rights, and to deny the Oromo people their rightful place in their own homeland.
Yet the Oromo people have not wavered. The youth, in particular, have shown remarkable resilience and determination. From the Qeerroo movement to the cultural revival in the diaspora, young Oromo people are demonstrating their commitment to the promise of their ancestors.
As one Oromo youth leader declared: “Waldaan Dargaggoota Oromiyaa imaanaa kana eeguu fi dhalootatti dabarsuuf qophiitti jira.”
“The Oromia Youth Association is prepared to protect this promise and pass it on to the next generation.”
International Solidarity and the Oromo Cause
The Oromo struggle for land and identity is not just a local issue—it has international dimensions. The international community has a responsibility to recognize and support the rights of indigenous peoples, including the Oromo people.
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) recognizes the right of indigenous peoples to their lands, territories, and resources. It affirms the importance of preserving indigenous peoples’ cultural identity, heritage, and historical connection to their ancestral territories.
The Oromo people are entitled to the same rights as other indigenous peoples around the world. They are entitled to live on their land, to speak their language, to practice their culture, and to determine their own future.
As the international community has shown in countries like New Zealand, Canada, Australia, and the United States, it is possible to recognize indigenous rights while ensuring equal citizenship rights for all residents. The Oromo people are not asking for special privileges—they are asking for justice.
A Call to Action: Honouring the Promise
The promise of the ancestors is not just something to be remembered—it is something to be lived. It requires action, commitment, and sacrifice.
For the Oromo Youth:
- Learn your history. Know the struggles and sacrifices of those who came before you. Understand what you are fighting for and why it matters.
- Protect your culture. Speak your language, practice your traditions, and celebrate your heritage. Your culture is your strength.
- Be vigilant. Stay informed about what is happening in your community and your homeland. Speak out against injustice and oppression.
- Build solidarity. Work with other communities and organizations that share your commitment to justice. Your struggle is connected to the struggles of others.
- Prepare the next generation. Teach your children, your siblings, and your peers about the promise of the ancestors. Ensure that they are ready to carry it forward.
For the Wider Community:
- Support the Oromo struggle for justice. Recognize the rights of the Oromo people to their land, their identity, and their future.
- Hold the Ethiopian government accountable. Demand that it respects the rights of the Oromo people and adheres to international human rights standards.
- Amplify Oromo voices. Listen to what the Oromo people are saying, and help their voices be heard in national and international forums.
Conclusion: The Promise Lives On
“Nuti otuu jirruu, biyyi keenya alagaan hin dhaalamtu.”
“As long as we live, our land will never be conquered by outsiders.”
This promise has been carried by the Oromo people for generations. It has been tested by fire, blood, and tears. It has survived attempts at genocide, cultural erasure, and political marginalization. And it endures today—carried in the hearts of the Oromo youth who are determined to protect their homeland and pass it on to future generations.
The Oromia Youth Association is proud to be part of this legacy. It is committed to protecting the promise of the ancestors, to defending Oromo land, and to building a future of justice, peace, and prosperity for all Oromo people.
The struggle is not over. The promise is not yet fulfilled. But the Oromo people have not wavered, and they will not surrender. As long as they live, their land will be free.
Nuti otuu jirruu, biyyi keenya alagaan hin dhaalamtu!
Injifannoon Ummata Oromoo!
Biyyi Oromoo haa jabaattu!
Dhaloonni itti aanu imaanaa kana eeguu qophi’aa jira!
This feature article is dedicated to all those who have sacrificed to defend Oromo land, to the youth who carry the promise forward, and to the generations yet to come who will inherit this sacred duty.
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 at the Heart of National Dialogue: Oromo Representatives Speak with One Voice
Unified Stance on the Capital’s Status Marks a Defining Moment in Ethiopia’s National Conversation
By Daandii Ragabaa
As Ethiopia’s first-ever national dialogue approaches its conclusion, the representatives of the Oromo people have delivered a clear and resounding message: Finfinne is Oromo, and its status is non-negotiable.
The national dialogue, convened as a historic attempt to heal the deep wounds of Ethiopia’s past and forge a path toward lasting peace, has become a critical arena for addressing long-standing grievances. For the Oromo people, the question of Finfinne—known internationally as Addis Ababa—stands at the centre of these deliberations.
A Unified Oromo Position
At the dialogue table, Oromo representatives—including Obbo Qajeelaa Mardaasaa, Obbo Sanyii Nagaasaa, and Dr. Saamuel Kiflee, President of Finfinne University—have presented a unified position on the status of the capital city.
Their message is unequivocal: Finfinne is Oromo, and the issue concerns the Oromo people alone. The representatives have been vocal in expressing that the historical, constitutional, and cultural connections between the Oromo people and their ancestral capital cannot be dismissed or negotiated away by any political actors.
Dr. Saamuel Kiflee has reportedly emphasized the importance of making the Oromo voice heard within the dialogue. The very presence of this unified stance is said to have caused significant unease among those who have long claimed Finfinne as their own.
The Foundation of the Oromo Claim
The Oromo position is rooted in history and law. As the Macha-Tulama Self-Help and Development Association recently declared, “Menelik committed a great crime against the Oromo people when he separated Finfinne from its Oromo owners.” The association has detailed the atrocities of that era, where Oromo people were systematically dispossessed of their land, their dignity, and their lives.
The suffering has now spanned three generations. From the initial dispossession under Menelik, to the brutal repression under the Derg regime, and now to the present day, the Oromo people have paid a heavy price. During the Derg era, many Oromo gave their lives for Finfinne.
Today, the wound remains unhealed.
The Oromo representatives at the national dialogue have argued that Finfinne is an integral part of Oromia, situated on Oromo land. The city’s very name, Finfinne—meaning “place of hot springs”—is Oromo, a testament to its indigenous roots.
The Question of Constitutional Interpretation
Central to the debate is the interpretation of the Ethiopian constitution. Article 49 of the FDRE Constitution does far more to support the Oromo claim than the “city of all nations” narrative often invoked by the ruling party.
Article 49(5) specifically states that Oromia has a “special interest” in Addis Abeba regarding the provision of social services, the utilisation of natural resources, and other similar matters, as well as joint administrative matters arising from the location of Addis Abeba within the State of Oromia.
This clause, repeatedly violated according to Oromo advocates, represents a constitutional recognition of Oromia’s claim over the city.
The National Dialogue: A Tool of Deception?
However, the Oromo representatives have expressed profound concern that the national dialogue is not being used as a genuine mechanism for reconciliation and justice.
According to the Macha-Tulama Association, “The agenda of Finfinne and Dirree Dhawaa has been brought to the national dialogue to weaken the Oromo people.” The association further declared that “the old politics of the Abyssinian elite continues, refusing to step back from the land that rightfully belongs to Oromo.”
Critics argue that the dialogue commission has been hijacked by the familiar machinery of political manipulation. Instead of acknowledging historical grievances, it has become a shield for the perpetrators of genocide and a tool to legitimise the ongoing dispossession of Oromo land.
A City Built on Bones
For the Oromo people, the call for justice regarding Finfinne is not a political slogan but a demand rooted in historical truth.
“The city we now know as Finfinne was not established upon empty land,” one Oromo commentator has written. “It was built through genocide. When the army of Emperor Menelik settled upon this land, they did not find a vacant wilderness waiting for civilisation. They found the Oromo people—indigenous, thriving, rooted in the soil for generations. And they systematically removed them.”
The Oromo Position: Unwavering and Clear
The representatives at the national dialogue have articulated a position that reflects the will of the Oromo people:
- Finfinne is Oromo, by history and by law. It must be recognised as an integral part of Oromia.
- The national dialogue must not be a platform to undermine Oromo rights. The process should be used to address historical grievances, not to further marginalise the Oromo people.
- There is no need for negotiations or agreements regarding Finfinne. The question of securing Finfinne as part of Oromia is part of Oromia’s liberation from a system of domination.
- Finfinne should be placed under the administrative jurisdiction of Oromia, as an integral part of the Oromo homeland.
Looking Forward
As the national dialogue approaches its conclusion, the Oromo representatives have made it clear that they will not accept any outcome that denies the Oromo people’s legitimate claim to their ancestral capital.
The Oromo people’s voice has been heard—loud and clear. The challenge now lies in whether the national dialogue will genuinely address the historical injustices that have defined the relationship between the Oromo people and the Ethiopian state for over a century.
Finfinne is Oromo.
Oromia’s rightful capital must be recognised.
The struggle for justice continues.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
This feature article is dedicated to the Oromo representatives at the national dialogue and all those who continue to speak truth to power in the pursuit of justice for the Oromo people.
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.
A Giant of the Oromo Revolution: Honouring Jaal Fekadu Wakjira
A Tribute to a Veteran Who Carried the Weight of the Struggle Through Sacrifice, Courage, and Unwavering Commitment
By Giiftii Waaqoo
In every liberation movement, there are those who carry the heaviest burdens—the ones who walk through the darkest hours so that others may one day see the light. They are the pillars upon which the struggle is built, the voices that refuse to be silenced, and the hearts that continue to beat for the freedom of their people, even when all seems lost.
Jaal Fekadu Wakjira is one such figure. A true veteran of the Oromo Revolution, his name is etched in the annals of Oromo history as a testament to sacrifice, courage, resilience, and unwavering commitment. His journey is not merely his own—it is the journey of an entire generation that dared to dream of a free Oromia and refused to let that dream die.
The Weight of a Generation
Jaal Fekadu Wakjira belongs to a generation that carried the weight of the Oromo struggle on their shoulders. These were the men and women who, in the face of brutal repression, chose to stand up and say, “Enough is enough.” They were the ones who, when their language was banned, spoke it in whispers. When their culture was suppressed, they celebrated it in secret. When their rights were denied, they demanded them with their lives.
This generation understood that liberation would not come easily. They knew that the road to freedom was paved with sacrifice—that some would fall, some would be imprisoned, some would be exiled, and some would never see the Oromia they dreamed of. Yet they marched forward anyway. They refused to be silenced. They refused to be erased.
Jaal Fekadu Wakjira stood among them. His service to the Oromo cause is not a footnote in history—it is a chapter of profound significance, written in the ink of struggle and the blood of martyrs.
The Foundations of the Struggle
The Oromo struggle for self-determination did not begin yesterday. It has deep roots that stretch back over a century—from the resistance against Menelik’s expansion, to the armed struggle of the Oromo Liberation Front, to the peaceful protests of the Qeerroo movement. Each generation has contributed to the edifice of Oromo identity and national consciousness.
But it was the generation of Jaal Fekadu Wakjira that laid the foundation upon which the current struggle stands. They were the architects of the movement’s organizational structures, the guardians of its history, and the transmitters of its values to the next generation. They ensured that the flame of Oromo nationalism would not be extinguished, even when the forces of repression sought to snuff it out.
Their sacrifices were not in vain. The Oromo people continue to rise. The struggle continues to advance. And the dream of a free Oromia continues to burn brighter with each passing year.
A Legacy of Sacrifice
The legacy of Jaal Fekadu Wakjira is one of sacrifice—a word that carries profound weight in the Oromo liberation movement. Sacrifice means leaving your family behind to join the struggle. Sacrifice means enduring imprisonment and torture without betraying your comrades. Sacrifice means living in exile, far from your homeland, yet never forgetting the people you left behind.
It is this spirit of sacrifice that defines the generation of Oromo veterans. They gave not only their time and energy but, in many cases, their lives. They faced imprisonment, forced displacement, and the constant threat of death with a courage that inspires us still.
As the Oromo saying goes, “Qabsoo baatuu dhiigaatuu” —the struggle is won by those who shed their blood. Jaal Fekadu Wakjira and his generation shed their blood so that future generations might live in dignity and freedom. That is a debt we can never fully repay, but we can honour it by continuing the work they began.
Courage in the Face of Adversity
Courage is not the absence of fear—it is the determination to move forward despite it. Jaal Fekadu Wakjira embodied this courage. In the face of a state that sought to crush the Oromo identity, he stood firm. In the face of imprisonment, he refused to break. In the face of exile, he never forgot his homeland.
His courage was not a solitary flame. It was part of a collective fire that burned in the hearts of all those who joined the Oromo struggle. Together, they challenged an oppressive system that had denied the Oromo people their land, their language, and their dignity for generations. And though the struggle continues, their courage has inspired countless others to take up the mantle.
Resilience: The Spirit That Endures
Resilience is the ability to endure hardship and emerge stronger. The Oromo people are among the most resilient in the world. Despite centuries of oppression, they have maintained their language, their culture, and their identity. Despite repeated attempts at assimilation and erasure, they have remained steadfast in their commitment to freedom.
Jaal Fekadu Wakjira embodies this resilience. His life and work are a testament to the unbreakable spirit of the Oromo people. Through every setback, every defeat, and every moment of despair, he has remained committed to the cause. His resilience is a reminder that the Oromo struggle is not a fleeting moment of political unrest—it is a long and determined march toward justice.
Unwavering Commitment: The Call That Never Fades
What does it mean to have unwavering commitment? It means dedicating your life to a cause without expecting recognition or reward. It means continuing to fight, even when the odds are stacked against you. It means never losing sight of the goal, even when the path is shrouded in darkness.
Jaal Fekadu Wakjira’s commitment to the Oromo cause has never wavered. Through decades of struggle, through moments of triumph and moments of defeat, he has remained a steadfast advocate for Oromo liberation. His commitment is a beacon for all who continue to fight for justice, reminding us that the struggle is not a sprint but a marathon—one that requires patience, persistence, and unshakeable faith in the righteousness of the cause.
A History That Must Not Be Forgotten
Jaal Fekadu Wakjira is part of a history that must never be forgotten. It is a history of resistance, of resilience, and of hope. It is a history that belongs not only to the Oromo people but to all those who believe in the cause of justice and human dignity.
The story of the Oromo struggle is one of many chapters, each written by a generation of courageous individuals. Jaal Fekadu Wakjira’s generation laid the foundation, and it is our responsibility to build upon it. We must ensure that future generations know the sacrifices that were made on their behalf and that they understand the importance of continuing the fight.
As the Oromo proverb says, “Kan booda dhufuuf hundumaatu deebisa” —the future belongs to those who remember the past.
A Message of Gratitude
To Jaal Fekadu Wakjira, we say: Galatoomaa. Thank you for your service, your sacrifice, and your unwavering commitment to the Oromo cause. Thank you for the courage you showed in the darkest hours. Thank you for the resilience that inspired so many. Thank you for the foundation you built, upon which we continue to build.
Your generation carried the weight of the struggle so that ours could carry the torch. Your sacrifices became part of our history, and your legacy will live on in the hearts of the Oromo people for generations to come.
Ulfaadha! —You are honoured!
The Legacy Continues
The struggle for Oromo liberation is not yet complete. There is still work to be done, sacrifices to be made, and victories to be won. But the legacy of Jaal Fekadu Wakjira and his generation is a source of strength and inspiration. It reminds us that the fight for freedom is a journey—one that requires courage, resilience, and unwavering commitment.
We who carry the torch today owe it to the veterans of the Oromo struggle to continue the work they began. We must honour their sacrifices by building a future worthy of their dreams. We must ensure that the freedom they fought for is not only achieved but also preserved for future generations.
Conclusion: A Living Legacy
Jaal Fekadu Wakjira is a living legacy of the Oromo Revolution. His name will be remembered alongside the great heroes of the Oromo struggle—those who dared to dream of a free Oromia and refused to let that dream die.
As we honour Jaal Fekadu Wakjira, we honour an entire generation that carried the weight of the Oromo struggle through sacrifice, courage, resilience, and unwavering commitment. We remember their contributions. We celebrate their achievements. And we recommit ourselves to the cause for which they fought.
Injifannoon Ummata Oromoo!
Galatoomaa, Jaal Fekadu Wakjira!
Ulfaadha!
This feature article is dedicated to Jaal Fekadu Wakjira and all the veterans of the Oromo Revolution—past, present, and future—who have given so much for the freedom and dignity of the Oromo people.
Qaammee: The Sacred Celebration of Oromo Womanhood
A Timeless Tradition of Blessing, Transition, and Cultural Pride
By Maatii Sabaa
In the rich tapestry of Oromo culture, few celebrations are as deeply revered and symbolically profound as Qaammee—the sacred festival honoring young Oromo women. This ancient tradition, which marks the transition of unmarried girls into womanhood, is a vibrant expression of cultural identity, community unity, and spiritual blessing.
The Qaammee festival is more than a ceremony; it is a living testament to the Oromo people’s deep respect for women and their central role in society. As the celebrations unfold across Oromia, the air fills with the fragrance of the rainy season, the rhythm of traditional songs, and the joyous laughter of young women adorned in their finest attire.
Understanding Qaammee: A Celebration of Womanhood
Qaammee refers to a young unmarried woman who participates in this sacred festival. The term embodies the essence of youthful femininity, purity, and the promise of a bright future. The celebration is a rite of passage, a communal blessing, and a moment of profound cultural significance.
According to tradition, young women who have not yet married participate in the Qaammee ceremony to receive blessings, share in communal joy, and affirm their identity as proud Oromo women. The festival is marked by two key rituals:
- Buqqisaa — The “Breaking” or initiation ceremony, where the young women are formally welcomed into the celebration.
- Daddarbaa — The “Passing” or blessing ceremony, where they receive the community’s blessings and are honored for their transition.
These rituals are not merely symbolic; they are deeply spiritual acts that connect the young women to their ancestors, their community, and the natural world around them.
When Does Qaammee Take Place?
The Qaammee festival follows a specific seasonal calendar, deeply attuned to the rhythms of Oromo life. Celebrations begin in the month of Hagayya (roughly July-August) and continue through the month of Fulbaana (September-October), culminating at the end of the rainy season.
The timing is significant. The rainy season, known as Birraa in Oromo, brings life to the land—replenishing rivers, greening pastures, and signaling a time of renewal and abundance. The Qaammee celebration coincides with this season of rebirth, reflecting the new beginnings that the young women are entering as they step into adulthood.
This year’s celebrations began with the Buqqisaa ceremony today, followed by the Daddarbaa blessing ceremony tomorrow.
The Rituals of Qaammee
The Buqqisaa Ceremony
The Qaammee celebration begins with the Buqqisaa ceremony, a vibrant and joyous event held at communal gathering places. On this day, young unmarried women come together to participate in traditional dances, songs, and celebrations. The atmosphere is electric—filled with the beating of drums, the clapping of hands, and the joyful ululations of the community.
The young women, known as Qaammeen, dress in their finest traditional attire, adorned with colorful beads, jewelry, and intricately braided hairstyles. Their beauty and grace are celebrated as they dance, symbolizing their vitality and the promise of future generations.
The Daddarbaa Ceremony
The following day, the Daddarbaa ceremony takes place. On this day, the young women are blessed by the elders of the community. They receive prayers and blessings for a prosperous life, healthy marriages, and a future filled with happiness and success.
The blessings are not only spiritual but also practical. The elders offer guidance and wisdom to the young women, preparing them for the responsibilities and joys of adult life. The community gathers to witness the ceremony, reinforcing the bonds of unity and collective care.
The Role of Men and Boys in Qaammee
While Qaammee is primarily a celebration of young women, men and boys also play important roles in the festivities. Boys who have not yet reached the second grade of the Gadaa system and who are not yet married participate in the celebrations through traditional songs and dances.
Their presence is a gesture of respect and support, acknowledging the central role of women in Oromo society and the importance of honoring their transition into womanhood. The participation of young men also serves as a reminder of the collective nature of Oromo culture—where the wellbeing of the community is built on the strength of all its members.
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 also an act of thanksgiving. The Oromo people give thanks for the rain, the harvest, and the continuity of their culture. The young women, as symbols of fertility and the future, represent the hope and promise of the Oromo nation.
Qaammee and Oromo Cultural Identity
The Qaammee festival is a powerful expression of Oromo cultural identity. In a world where many indigenous traditions are at risk of being lost, the Oromo people have maintained this celebration as a living practice of their heritage.
The festival reinforces important cultural values:
- Community Unity: The celebration brings together families, neighbors, and entire communities in shared joy and purpose.
- Respect for Women: Qaammee honors the role of women in Oromo society, celebrating their transition to adulthood and affirming their dignity and worth.
- Cultural Continuity: Through the rituals, songs, and dances, the younger generations learn about their heritage and their responsibilities to their community.
Qaammee in the Diaspora
In recent years, Oromo communities in the diaspora have also begun to celebrate Qaammee, ensuring that the tradition continues across borders. In cities like Minneapolis, Seattle, Melbourne, and Toronto, Oromo youth organizations host Qaammee celebrations, complete with traditional music, dance, and blessings.
These celebrations serve multiple purposes: they preserve cultural identity among the diaspora, connect younger generations to their heritage, and create spaces for community bonding in new and often challenging environments. As one community leader noted, “Qaammee is not just a celebration; it is a statement of who we are and who we will always be.”
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. As the Oromo proverb says, “Foolii Birraa nutti haa urgeechu” —may the fragrance of spring (the rainy season’s fresh, green scent) be upon us.
“Ayyaanni baranaa nuun haa jegu” —may this year’s celebration be one of abundance and joy!
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 honor young women, to bless their journey, and to affirm the enduring strength of Oromo culture.
As the community gathers at Dirree Warra Angaafaa, Jahan Galaan, to witness the Daddarbaa ceremony, let us celebrate the beauty, grace, and resilience of the Oromo people. Let us honor the young women who carry the hopes of their community. And let us remember that traditions like Qaammee are the threads that weave the fabric of Oromo identity.
Foolii Birraa nutti haa urgeechu!
Ayyaanni baranaa nuun haa jegu!
Dirree Warra Angaafaa, Jahan Galaan
Hagayya 08, 2026
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 uphold this beautiful tradition.
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.
Honouring a Pillar of the Oromo Struggle: A Tribute to Obbo Dirribaa Aariqoo
The Former Governor of Illubabor Zone and Head of the Oromia Security Bureau, Celebrated for His Unwavering Commitment to the Liberation Movement
By Daandii Ragabaa
In the ongoing narrative of the Oromo people’s quest for self-determination, certain figures stand out not merely for their titles, but for the depth of their commitment and the sacrifices they have made. One such individual is Obbo Dirribaa Aariqoo, the former Governor of the Illubabor Zone and previous Head of the Oromia Security Bureau. His journey is a testament to the spirit of the Qabsoo—the struggle—and a powerful example of how dedicated leaders contribute their skills, knowledge, and personal resources to the advancement of their people.
This tribute celebrates Obbo Dirribaa Aariqoo, a leader who has consistently demonstrated that true commitment to the struggle is measured not by words, but by unwavering dedication and the continuous application of one’s talents to the cause of liberation.
A Life of Service: From Illubabor to the Oromia Security Bureau
Obbo Dirribaa Aariqoo’s career reflects a deep-seated commitment to public service and the development of Oromia. As the Governor of the Illubabor Zone, he held a position of significant responsibility, overseeing a region known for its rich agricultural potential and cultural heritage. His tenure was marked by a focus on the welfare of the Oromo people and the strengthening of the region’s institutions.
His subsequent appointment as the Head of the Oromia Security Bureau is a natural progression of his dedication to showcasing the security and potential of Oromia. Oromia is often called the “gifted land” due to its stunning landscapes, ranging from high mountain peaks to the Rift Valley lakes. It is home to the famous Sof Umar Cave and the Bale Mountains National Park, a paradise for bird watchers. The region is also the cradle of the Gadaa system, a democratic governance structure recognized by UNESCO as an Intangible Cultural Heritage of Humanity. In this role, Obbo Dirribaa is not merely promoting Oromia security; he is working to reclaim and project the true peace and image of Oromia to the world, a land of rich history and immense natural beauty that has often been overlooked.
The Pillar of the Qabsoo: Beyond the Title
What truly distinguishes Obbo Dirribaa Aariqoo is the manner in which he has integrated his professional roles with the broader Oromo struggle. As the saying goes, “Qabsoon kan itti of kennaniin dandeettii, beekumsa, qabeenyaa fi humna ofii itti gumaachanii dha”—the struggle is one to which people contribute their abilities, knowledge, resources, and personal strength. Obbo Dirribaa is a living embodiment of this principle.
His active participation in the Qabsoo is not a symbolic gesture. He is recognized as one who has made significant personal sacrifices for the cause. The Oromo liberation movement, which has spanned over 50 years of organized resistance, has demanded immense personal cost from its leaders. Figures like Obbo Dirribaa stand alongside other pillars of the struggle—such as the late singer Cawwaaqaa Yaaddessaa, whose music served as a “pillar” of the struggle during the difficult years of the Derg regime, and leaders who endured imprisonment and exile to advance the Oromo cause.
These individuals, including Obbo Dirribaa, are the “Utubaa Qabsoo”—the pillars who have held the movement together through the darkest hours. Their contribution is a testament to the belief that liberation is a multi-generational project requiring each generation to do its part.
The Broader Context: The Oromo Struggle in 2026
As we honour Obbo Dirribaa Aariqoo in 2026, it is important to recognize the historical moment. This year marks not only the 40th anniversary of the Oromo Studies Association (OSA), which has tirelessly worked to reclaim Oromo history and knowledge, but also a significant point in the political journey of the Oromo people.
The Oromo Liberation Front (OLF/ABO) continues to face challenges, with the political arena having been “deliberately closed” in recent years, leading to the imprisonment of leaders and the shutdown of offices. Yet, the spirit of the Qabsoo endures. Leaders like Obbo Dirribaa Aariqoo are crucial in ensuring that the movement’s vision for a free and prosperous Oromia remains alive and that the next generation is prepared to carry the torch forward.
A Gratitude to the Pillars
The work of the Oromo liberation movement has always been fuelled by the dedication of its leaders and fighters. Many have paid the ultimate price, including the 17 commanders who were killed in 1981 at Shinnigaa, an event now commemorated annually as Oromo Martyrs’ Day. Others, like the family of Leencoo Lataa, endured immense suffering—including imprisonment and separation from their children—for the cause.
In this context, the contribution of Obbo Dirribaa Aariqoo stands as a proud chapter in the Oromo story. “Galata guddaa qaban” —he and others like him deserve our profound gratitude. Their service is a reminder that the struggle for justice is not abstract; it is built by the hands and hearts of leaders who are willing to sacrifice their own comfort for the collective future of their people.
Conclusion: A Legacy of Strength
Obbo Dirribaa Aariqoo’s journey from the Governor of Illubabor to the Head of the Oromia Security Bureau is a story of consistent, principled service. His active participation in the Qabsoo is a powerful example of how the development of Oromia’s institutions and the preservation of its culture are inseparable from the broader political struggle for liberation. As Oromia looks to the future, the example set by leaders like Obbo Dirribaa—who have contributed their “dandeettii, beekumsa, qabeenyaa fi humna” (ability, knowledge, resources, and strength) to the cause—will continue to inspire generations.
Injifannoon Ummata Oromoo!
Galata Obbo Dirribaa Aariqoo!
This feature article is a tribute to the unwavering dedication of Obbo Dirribaa Aariqoo and all Oromo leaders who serve as pillars of the Qabsoo.
Thirty Years of Unity: OSFNA Celebrates a Legacy of Culture, Community, and Connection (1996–2026)
In the summer of 1996, a simple yet profound idea took root in Toronto, Canada. A group of visionary members of the Oromo diaspora, driven by a desire to foster community cohesion and celebrate their rich heritage, launched the inaugural soccer tournament of what would become the Oromo Sports Federation in North America (OSFNA). Thirty years later, as the organization celebrates its 30th anniversary in 2026, that initial gathering of six clubs has blossomed into a monumental week-long festival of sport, culture, and solidarity. OSFNA’s journey is a powerful testament to the enduring spirit of the Oromo people and their unwavering commitment to unity, awareness, and the celebration of Oromummaa.
From Humble Beginnings to a Continental Movement
What started on local park fields has grown into one of the most significant annual gatherings for the Oromo diaspora. The inaugural tournament in 1996 featured teams from across North America, including Rissa from Minnesota, Madaa Walabuu from Seattle, Oromia from Toronto, and others from Canada, Atlanta, and Ottawa. The immediate success of this event showcased not only the athletic talent within the community but also its deep-seated need for connection. The following year saw rapid expansion, leading to the democratic establishment of the OSFNA Board, a milestone that formalized the organization’s structure and solidified its future. Over three decades, OSFNA has evolved into a cornerstone of Oromo diaspora life, consistently captivating members year after year with a rich tapestry of cultural and sporting events.
More Than a Game: A Platform for Culture and Awareness
OSFNA’s impact extends far beyond the soccer field. While the annual tournament remains the centerpiece, the event has become a powerful platform for cultural exchange and community building. It serves as a vibrant space where Oromos can reconnect with their roots, celebrate their identity, and forge lasting bonds across borders. The organization’s dedication to promoting Oromo heritage and culture on a broader scale is evident as the tournament travels to various cities, fostering connections and solidarity among Oromo communities across the country and beyond. By bringing people together, OSFNA plays a vital role in beek sisuu—raising awareness of the Oromo people and Oromia—and in walitti fiduu—uniting a diaspora scattered across a vast continent.
A Legacy of Unity and Recognition
The unifying power of OSFNA has not gone unnoticed. The organization’s contributions have been formally recognized by the mayor’s offices of both Minneapolis and Saint Paul, which have designated a special “Oromo Week” to celebrate the community’s cultural contributions. This official acknowledgment underscores the significant role OSFNA plays in bridging cultural gaps and enriching the broader social fabric of its host communities. The spirit of unity fostered by the federation echoes the wider Oromo liberation movement’s calls for tokkummaa (unity) and speaking with one voice. In a diaspora where maintaining cultural identity can be challenging, OSFNA has become a beacon, ensuring that the language, traditions, and spirit of the Oromo people are preserved and passed on to future generations.
Celebrating 30 Years of Excellence in 2026
The year 2026 marks a momentous occasion: OSFNA’s 30th anniversary, a celebration of three decades of resilience, community, and cultural pride. The festivities, held from August 1st to 8th, have been nothing short of historic. This milestone year saw the tournament elevated to professional stages, with games played at Allianz Field and James Griffin Stadium in the Twin Cities of Minnesota. The week-long celebration of sports, culture, and community culminated in a grand closing concert at the historic Palace Theatre in St. Paul, drawing attendees from across North America and beyond. The 2026 anniversary was not just a look back at past achievements but a powerful affirmation of OSFNA’s ongoing mission and a promise for the future.
The Next Thirty Years
For thirty years, OSFNA has stood as a pillar of the Oromo diaspora, proving that sport can be a powerful vehicle for cultural preservation, political awareness, and communal unity. As it moves forward, the federation remains dedicated to its founding principles: bringing the Oromo community together, empowering its youth, and celebrating the beauty and resilience of Oromo culture. The journey from a small tournament in Toronto to a major continental event is a story of vision, determination, and the unbreakable bonds of a people. As OSFNA embarks on its next chapter, its legacy as a unifying force and a vibrant symbol of Oromo identity in North America is assured.
Advocacy for Oromia 