Category Archives: Finfinne
The Meaning and Solution of Oppression
Understanding the chains that bind, and the keys that unlock them
Introduction: Defining the Unspeakable
Oppression is a word that carries weight—the weight of centuries, the weight of tears, the weight of dreams deferred and lives diminished. It is a force that shapes not only the material conditions of human existence but the very contours of the human soul. Yet for all its ubiquity in human history, oppression remains poorly understood by those who have never felt its crushing hand.
To understand oppression is to understand the architecture of human suffering. To confront it is to embark on the most essential journey any people can undertake. To overcome it is to reclaim what was always rightfully ours: our dignity, our freedom, and our humanity.
Part One: The Architecture of Oppression
What Is Oppression?
Oppression is the systematic denial of human dignity and human rights. It is not merely individual acts of cruelty or isolated instances of injustice. Rather, it is a structure—a web of laws, customs, institutions, and beliefs designed to maintain the dominance of one group over another.
The oppressed are not simply people who experience hardship; they are people whose very existence is defined by forces beyond their control. Their identities, their aspirations, and their futures are circumscribed by systems that view them as less than fully human.
Oppression operates on multiple levels:
Political Oppression: The denial of voice, representation, and self-determination. When a people cannot choose their leaders, determine their laws, or shape their future, they are politically oppressed.
Economic Oppression: The extraction of wealth and labor without just compensation. When a people’s resources are plundered and their labor exploited, they are economically oppressed.
Cultural Oppression: The suppression of language, traditions, and identity. When a people’s history is erased and their culture denigrated, they are culturally oppressed.
Psychological Oppression: The internalization of inferiority. When a people comes to believe the lies told about them, they are psychologically oppressed.
The Colonial Model: A Case Study
The Oromo people offer a textbook example of comprehensive oppression. For over a century, they have been subjected to political marginalization, economic exploitation, cultural suppression, and psychological denigration under successive Ethiopian regimes.
“The Ethiopian Empire,” as the ABO’s analysis makes clear, “was built on a divisive nationalism that promotes ethnic chauvinism. This system of ethnic, historical, cultural, and religious division continues to be reinforced by powerful actors who benefit from it. Because the system is fundamentally based on oppression and multifaceted exploitation, nations are subjected to suffering without their fundamental rights.”
The colonization of the Oromo people did not follow the European model of overseas conquest. Instead, it was accomplished through internal expansion—an African empire building itself upon the subjugation of other African peoples. This is a particularly insidious form of oppression because it is often overlooked or denied by the international community.
The mechanisms of this oppression are familiar to students of colonial history:
- Conquest by Force: The military subjugation of Oromo territories through superior weaponry provided by European powers.
- Demographic Destruction: The systematic killing, displacement, and enslavement of the Oromo population.
- Cultural Erasure: The imposition of Amharic language and culture, the suppression of Oromo identity, and the rewriting of history.
- Economic Exploitation: The extraction of resources and labor to benefit the colonizing elite.
- Political Exclusion: The denial of representation and self-governance.
The Special Character of Oromo Oppression
The Oromo experience of oppression has unique characteristics that demand attention:
Denial of Existence: For decades, Oromo identity was not merely suppressed—it was denied. Oromo were told they did not exist as a distinct people, that their language was a “dialect,” that their culture was primitive.
Internal Colonization: Unlike colonies separated by oceans, the Oromo were colonized by their neighbors within the same continental space. This has made their struggle for liberation particularly complex, as the colonizer and colonized share geographic, economic, and administrative connections.
Religious Diversity: The Oromo people practice multiple faiths—Islam, Christianity, and the indigenous Waaqeffanna. Their oppression has been compounded by religious discrimination and the use of religious divisions to weaken resistance.
Massive Population: As the largest ethnic group in Ethiopia, the Oromo’s oppression affects the lives of tens of millions of people, making it one of the largest ongoing human rights crises on the African continent.
Part Two: The Anatomy of Liberation
What Is Liberation?
Liberation is not merely the absence of oppression. It is the presence of freedom in its fullest sense—political, economic, cultural, and psychological. A liberated people are not simply free from their oppressors; they are free to determine their own future, to develop their own culture, and to express their own identity.
Liberation is both a process and a destination. It is the journey from subjugation to self-determination, from silence to voice, from shame to pride, from fear to courage.
The Liberation Framework
The ABO’s understanding of liberation is comprehensive and principled. As articulated in its guiding documents:
1. Self-Determination Is Non-Negotiable
“The Oromo people and other oppressed peoples have the full right to decide freely whether to live independently or to unite through dialogue and mutual agreement.”
Self-determination is the foundation upon which all other freedoms are built. Without the right to determine their own political status, peoples cannot be said to be free.
2. Justice Is Universal
“The ABO’s struggle is for just liberation and the recognition of Oromo rights. The struggle waged by the Oromo people is just and rightful. This is a fundamental right recognized in the UN Charter.”
Justice is not a gift to be begged from oppressors; it is a right to be claimed. The international community has recognized this right through numerous treaties and declarations.
3. Unity Is Strength
“The ABO’s vision is a liberated Oromiya, free from colonial rule, with a sovereign Oromo government established. The foundation of our national unity is one country, one people, and one nation.”
The liberation struggle cannot succeed without unity. Divisions among the oppressed serve only the interests of the oppressor.
4. Solidarity Is Essential
“The ABO believes in mutual support and cooperation among peoples struggling for liberation. It has worked to unite oppressed peoples against the common enemy and develop solidarity.”
No people can liberate themselves in isolation. Solidarity among oppressed peoples and with progressive forces everywhere is essential to success.
Part Three: The Means of Liberation
The Question of Means
How is liberation achieved? This is perhaps the most debated question in the history of resistance movements. The ABO’s approach, like that of many liberation movements, combines multiple strategies:
1. Political Struggle
The ABO has pursued political solutions to the Ethiopian political crisis, engaging in dialogue, advocacy, and the articulation of a clear political program. The party’s Political Program, first released in 1974 and revised multiple times, provides a comprehensive vision for the resolution of Ethiopia’s political problems through peaceful means.
2. Armed Struggle
“Because successive Ethiopian governments—including the current one—have refused to respect Oromo rights, the ABO is waging an armed struggle to secure them.”
Armed struggle is not a first resort but a last resort, undertaken only when all peaceful avenues have been exhausted and when continued oppression leaves no other option.
3. International Advocacy
The ABO has worked to bring Oromo issues to the international stage, engaging with human rights organizations, international media, and governments. The movement has sought to build a coalition of support that can pressure the Ethiopian government to respect Oromo rights.
4. Grassroots Mobilization
The 2015 Qeerroo movement and the nationwide uprising across Oromiya demonstrated the power of grassroots mobilization. The ABO’s work to educate, organize, and empower the Oromo people creates the foundation for lasting change.
5. Institution Building
The ABO has invested heavily in building organizational structures that can sustain the struggle over the long term. This includes establishing branches in the diaspora and developing administrative and governance capacities.
Part Four: Challenges to Liberation
The Weight of Oppression
The oppressed carry not only the external weight of their oppressors but also the internal weight of their oppression. Overcoming this internalized inferiority is one of the greatest challenges of the liberation struggle.
Psychological Oppression: Generations of denigration and subjugation have taken a toll on the Oromo psyche. The liberation struggle is as much about reawakening pride and identity as it is about political change.
Economic Dependence: The economic structures of oppression create dependencies that make resistance difficult. Breaking these dependencies requires both political liberation and economic transformation.
Division and Cooptation: Oppressors have consistently used divide-and-rule strategies to weaken resistance. Co-opting elites from oppressed communities, creating proxies, and pitting groups against each other are standard tactics.
The Enemy’s Resources: The Ethiopian state has access to substantial resources—military power, international support, and the machinery of propaganda. These resources make the struggle asymmetrical and difficult.
Part Five: The Vision of Liberation
What Freedom Looks Like
The ABO’s vision is not merely negative—the absence of oppression—but positive—the presence of a free, just, and prosperous Oromiya.
Political Freedom: A democratic system in which Oromo and other peoples can determine their own governance, participate in decision-making, and hold their leaders accountable.
Economic Justice: A system in which the wealth of Oromiya benefits its people, where economic opportunity is available to all, and where exploitation is a thing of the past.
Cultural Renaissance: The flourishing of Oromo language, culture, and identity. The celebration of Oromo history and the recovery of what was suppressed.
Social Justice: A society in which all people—regardless of ethnicity, religion, or gender—are treated with dignity and equality.
Peace and Security: Freedom from the fear of violence, displacement, and persecution.
Regional Cooperation: A liberated Oromiya contributing to peace, stability, and cooperation in the Horn of Africa.
The Nature of Victory
Injifannoon egeree qabsoon Oromoo argatu waraana tokkootiin utuu hin taane, karaa dheeraa fi rakkisaa ta’ee jira. Waraanni tokko hin mo’atu; hojii dhaloota baay’ee keessaatti hojjetame. Of kennuun dhaloota ittaanuuf bu’uura dhiisuun, dadhaboon qajeelchuun, fi jajjaboon guddisuun.
Part Six: The International Dimension
A Common Struggle
The Oromo struggle is not an isolated phenomenon. It is part of a broader global movement for human rights, self-determination, and justice. From Palestine to Kashmir, from Western Sahara to Kurdistan, peoples around the world are engaged in similar struggles.
The ABO has sought to build solidarity with these movements, recognizing that the struggle against oppression is a universal human endeavor. As the party’s documents state:
“Individuals, organizations, and forces—from within and without the oppression—who recognize, respect, and support self-determination, democracy, and peace are friends of the Oromo struggle.”
The Response of the International Community
The international community’s response to the Oromo struggle has been mixed. While some human rights organizations and governments have raised concerns about the treatment of Oromo, others have remained silent or actively supported the Ethiopian government.
This mixed response reflects the geopolitics of the Horn of Africa—a region of strategic importance, where international actors have competing interests. The ABO has called on the international community to:
- Respect the right of the Oromo to self-determination
- Condemn the oppression and human rights violations in Oromiya
- Support a peaceful resolution to the political crisis
- Recognize the legitimacy of the Oromo liberation struggle
Part Seven: Lessons for All Peoples
The Universality of the Struggle
While the Oromo struggle is unique in its particularities, it offers lessons for all peoples seeking liberation:
1. Oppression Is a System, Not a Series of Incidents
Understanding the systemic nature of oppression is essential to overcoming it. Addressing individual injustices is insufficient; the system that produces them must be dismantled.
2. Liberation Requires Unity
Divisions among the oppressed serve only the oppressor. Building unity—across ethnic, religious, and political lines—is essential to success.
3. Hope Is a Weapon
Despair is the oppressor’s greatest ally. Maintaining hope, even in the darkest times, is an act of resistance.
4. Justice Is Universal
The principles of justice, dignity, and self-determination are not Western or African—they are human. They apply to all peoples, regardless of their circumstances.
5. The Struggle Is Long
Liberation is not achieved overnight. It requires patience, persistence, and the willingness to sacrifice today for the freedom of tomorrow.
Conclusion: The Path Forward
The oppression of the Oromo people is one of the great unresolved human rights crises of our time. For over a century, tens of millions of people have been subjected to political marginalization, economic exploitation, cultural suppression, and psychological denigration.
Yet the Oromo people have not been destroyed. They have maintained their identity, their culture, and their hope. They have built organizations, developed programs, and fought for their rights. They have refused to accept their oppression as permanent.
The solution to oppression is liberation—complete, comprehensive, and uncompromising liberation. This liberation must be political, economic, cultural, and psychological. It must restore the Oromo people to their rightful place among the free peoples of the world.
As the ABO’s vision declares: “A liberated Oromiya, free from colonial rule, with a sovereign Oromo government established.”
This is not merely a dream—it is a goal, achievable through sustained struggle, unity, sacrifice, and hope. The path is long, but the destination is certain. Justice will prevail. Freedom will come.
The question is not whether the Oromo will be liberated, but when. And when that day comes, it will be a victory not only for the Oromo people but for all those who believe in justice, dignity, and the fundamental equality of all human beings.
“Cunqursaa dhabamsiisee ummatni Oromoo akka mirga kana gonfatu godhuu dha. Kaayyoo kana bakkaan gahuuf, ABO qabsoo akeeka dimokraasii irratti hundaa’e gaggeessa.”
Oppression must be eliminated so that the Oromo people may attain their rights. To achieve this goal, the ABO wages a struggle based on a democratic ideology.
The struggle continues. The victory is certain. And the freedom of the Oromo people will be the freedom of all. Afaan Oromoon kun: Qabsoon itti fufa. Injifannoon murteessa. Bilisummaan Oromoo bilisummaa hundaati.
This feature article draws on the foundational documents of the Oromo Liberation Front (ABO), including the Political Program, Constitution, and organizational analyses. It reflects the principles and vision of the Oromo liberation struggle as articulated by the ABO.
The Strong and the Weak: Lessons in Resilience from the Oromo Liberation Struggle
In the crucible of resistance, the difference between victory and defeat lies not in the strength of the enemy, but in the resolve of the fighter
The struggle for liberation is a crucible that tests the very soul of a people. It separates the determined from the disillusioned, the resilient from the defeated. In the long and arduous journey of the Oromo people toward freedom, two archetypes have emerged—the strong fighter and the weak fighter. Their stories offer profound lessons not just for the Oromo liberation movement, but for every struggle for justice and self-determination across the globe.
The Weak Fighter: A Study in Self-Destruction
When the pressures of struggle mount, when the enemy seems overwhelming, and when the path forward appears blocked, a certain type of fighter emerges—one who, in their inability to challenge the external enemy, turns their frustration inward.
“Qabsaa’ota dadhaboo yeroo diinaa fi caasaa diinaa dhiibuu dadhaban kan ofii ijaaranii keessa darban of jalatti diiguu jalqabu.”
The weak fighter, unable to strike the enemy or dismantle their structures, begins to destroy themselves. Frustration gives way to disillusionment; disillusionment gives way to despair; despair gives way to self-destruction. The organization they once served becomes a target of their internal grievances. The comrades they once marched alongside become objects of suspicion and blame. The cause they once championed becomes a source of bitterness.
“Injifannoo egeree otuu hin taane, kufaatii isaanii farrisuun dhalooti akka abdii muratu taasisu.”
The tragedy of the weak fighter is that their legacy becomes not victory but fragmentation. Rather than building a future of freedom, they leave behind a legacy of division and hopelessness. Future generations, inheriting the wreckage of internal conflict, come to believe that the struggle itself was futile.
This is the greatest danger the weak fighter poses—not just to themselves, but to the collective dream of liberation. When fighters turn against each other, when organizations dissolve into feuding factions, when the energy that should be directed against oppression is consumed by internal strife, the enemy wins without firing a shot.
The Strong Fighter: Resilience in the Face of Adversity
In stark contrast stands the strong fighter—one who, regardless of the circumstances, remains anchored in justice and truth.
“Qabsaa’oti jajjaboon, gama biraatiin, yeroo mara haqaa fi dhugaa irratti cichuun injifannoon argame akka daran guddatu falmatu.”
The strong fighter understands that victory is not guaranteed—it must be built, day by day, struggle by struggle, sacrifice by sacrifice. They know that the path to liberation is long and winding, filled with setbacks and sorrows. Yet they press forward, anchored in the conviction that justice and truth will ultimately prevail.
“Dhiibbaa fi miidhaan diinaa hagumuu itti jabaatu, karaa kaleessa ijaarrtanii ittiin xaxaa diinaa keessa darban hin tuqan; hin balaaleffatanis.”
No matter how intense the pressure, no matter how devastating the enemy’s attacks, the strong fighter holds firm. They do not abandon the strategies and structures carefully built over years of struggle. They do not compromise their principles or lose sight of their ultimate goal. They do not allow fear or frustration to erode their resolve.
“Inumaayyuu, jabina ittiin walxaxaa diinaa keessa darban tifkachaa, laafina jiru immoo akka dhalootu ittaanu sirreeffatee fuulduratti milkii caalutti tarkanfatu hojjatu.”
Rather than being consumed by weakness, the strong fighter learns from it. They recognize that the challenges of today are preparing them for the victories of tomorrow. The strengths they develop in overcoming adversity become the foundation upon which future success is built. The weaknesses they identify and correct ensure that the next generation will not repeat the same mistakes.
The Oromo Liberation Struggle: A Case Study in Resilience
The Oromo people have endured over a century of colonial oppression under successive Ethiopian regimes. Their struggle for self-determination has witnessed moments of great triumph and devastating setback. Through it all, the distinction between the strong and the weak fighter has been starkly visible.
The Weak Fighter in Oromo History:
Throughout the Oromo struggle, there have been those who, unable to strike the colonial system effectively, turned their energies toward internal conflict. Factionalism, personal rivalries, and ideological disputes have at times weakened the movement and delayed the realization of Oromo liberation.
Some fighters, frustrated by the seeming impossibility of the struggle, abandoned the cause entirely. Others, unable to achieve their ambitions within the movement, sought to destroy it from within. Still others, consumed by their own grievances, lost sight of the collective dream.
The consequences of such weakness have been profound. Decades of struggle have been prolonged. Generations have been lost to internal division. The enemy has been strengthened by the disunity of the oppressed.
The Strong Fighter in Oromo History:
Yet alongside these cautionary tales stand the heroes of the Oromo struggle—those who, against all odds, maintained their commitment to justice and truth. From the early resistance fighters who faced Menelik’s forces with little more than courage and conviction, to the modern-day revolutionaries who have carried the torch of liberation into the 21st century, the strong fighters of Oromiya have refused to surrender to despair.
These are the fighters who, despite imprisonment, torture, and exile, never abandoned the cause. They who, when the movement was at its weakest, rebuilt it from the ashes. They who, when the enemy seemed invincible, found new ways to resist.
The strong fighters of Oromiya have understood that the struggle is not a sprint but a marathon. They have built institutions, trained cadres, and passed on the legacy of resistance to new generations. They have learned from setbacks and transformed defeats into stepping stones toward victory.
Lessons for All Struggles
The distinction between the strong and the weak fighter holds lessons that extend far beyond the Oromo liberation movement. Every struggle for justice—whether for civil rights, national liberation, or human dignity—faces the same challenges.
Lesson One: The Enemy Is Not Your Comrade
When external pressure mounts, the temptation to turn against one another is strong. But the true enemy is not the comrade who disagrees with you, the leader who makes mistakes, or the organization that disappoints. The true enemy is the system of oppression itself. Directing energy toward internal conflict serves only to strengthen the oppressor.
Lesson Two: Resilience Is Built, Not Given
Strong fighters are not born—they are forged in the fires of struggle. Each setback is an opportunity for learning. Each disappointment is a chance for growth. Each sacrifice strengthens the resolve to continue.
Lesson Three: Victory Belongs to the Persistent
The arc of history bends toward justice—but only because strong fighters continue to bend it. Victory is never guaranteed; it must be won through generations of persistent effort. Those who give up guarantee defeat; those who continue, no matter the obstacles, create the possibility of success.
Lesson Four: Legacy Matters
The weak fighter leaves behind division and despair. The strong fighter leaves behind hope and a foundation for future victory. What legacy will you leave? What will future generations say of your contribution to the struggle?
The Path Forward
As the Oromo liberation movement continues its journey toward self-determination, the choice between strength and weakness remains ever present. The challenges are immense—a powerful state apparatus, a history of division, and the weight of over a century of oppression. Yet the potential for victory has never been greater.
The strong fighter looks at these challenges and sees opportunity. The fractures in the Ethiopian state, the growing international awareness of Oromo issues, the increasing unity of the Oromo people—all point toward the possibility of liberation.
“Jabina ittiin walxaxaa diinaa keessa darban tifkachaa, laafina jiru immoo akka dhalootu ittaanu sirreeffatee fuulduratti milkii caalutti tarkanfatu hojjatu.”
By recognizing and celebrating the strength that has carried the Oromo struggle this far, and by honestly addressing the weaknesses that have held it back, the movement can build toward a future of victory. The strong fighters of today are laying the foundation for the strong fighters of tomorrow.
Conclusion: The Choice Is Ours
The distinction between the strong and the weak fighter is not determined by circumstance but by choice. Every fighter, every activist, every revolutionary faces moments of doubt, fear, and exhaustion. The question is not whether these moments will come, but how we will respond when they do.
Will we turn our frustration inward and destroy ourselves? Or will we draw on the strength of our ancestors, the resilience of our comrades, and the certainty of our cause, and press forward?
The Oromo people have endured much. They have witnessed the destruction of their land, the suppression of their culture, and the denial of their rights. Yet they have not been destroyed. They have not surrendered. They have not given up hope.
“Qabsaa’oti jajjaboon, gama biraatiin, yeroo mara haqaa fi dhugaa irratti cichuun injifannoon argame akka daran guddatu falmatu.”
The strong fighter knows that victory is not simply the absence of defeat—it is the product of persistent, principled, and unwavering struggle. And it is this conviction that will ultimately carry the Oromo people from oppression to freedom, from injustice to justice, from despair to hope.
“Jabina ittiin walxaxaa diinaa keessa darban tifkachaa, laafina jiru immoo akka dhalootu ittaanu sirreeffatee fuulduratti milkii caalutti tarkanfatu hojjatu.”
Let us celebrate the strength with which we navigate the enemy’s complexities, and let us correct our weaknesses so that future generations may march forward to even greater victories.
The struggle continues. The strong fighter endures. And victory, however distant, remains within reach.
The Currency of Truth: Finding Peace in a World of Division
In an era of tribal loyalties and political polarization, one voice reminds us that truth remains unchanged by who speaks it
In a time when every statement is filtered through the lens of political allegiance, when facts are accepted or rejected based on their source, and when loyalty to tribe often trumps loyalty to truth, a quiet but powerful reflection emerges from the heart of Oromo wisdom.
“Dhugaan eenyuun iyyuu haa dubbatamu, eessatti iyyuu haa raawwatamu, dhugaan yeroo hunda dhugaadha.”
Truth—regardless of who speaks it, wherever it is manifested—remains truth forever.
This simple yet profound statement carries a weight that resonates far beyond its words. It challenges us to examine our own relationship with truth in an age of deep divisions and competing narratives.
The Fragility of Peace
The reflection begins with a meditation on peace:
“Sammuun dhugaatti amanuuf waan gaarii yaadu nagaan jiraata! Nagaa sammuu qabaachuun waan hunda caalaa badhaadhina guddaadha.”
A mind that believes in truth and thinks good thoughts lives in peace. Possessing peace of mind is the greatest wealth of all.
This is not mere sentiment—it is a profound psychological insight. When our minds are consumed by suspicion, when we view every statement through the lens of who said it rather than what was said, we forfeit our inner peace. We become prisoners of our own prejudices, forever anxious about the motives of those we oppose and unquestioning of those we support.
“Namni qalbii qulqulluu yoo qabaate, cubbuu irraa bilisa ta’a; kanaafis hirriba nagaa rafa.”
A person with a pure heart is free from sin; therefore, they sleep peacefully.
The Challenge of Our Time
In the current era, truth has become a casualty of tribalism. We have witnessed how political affiliations, ethnic loyalties, and ideological commitments color our perception of reality itself.
The reflection confronts this directly:
“Bara keenya keessatti wantoonni hedduun garee fi ilaalcha siyaasaan madaalamu. Namni nuti jibbinu ykn morminu dhugaa yoo dubbate, dhugaa sana fudhachuuf rakkina qabna.”
In our time, many things are measured by group affiliation and political perspective. If someone we dislike or oppose speaks the truth, we struggle to accept it.
This is one of the most dangerous tendencies of our age. We have become so entrenched in our positions that we cannot recognize truth when it comes from the “wrong” source. We have allowed our enemies to be defined not by their actions but by our opposition to them—and in doing so, we have surrendered our ability to perceive reality clearly.
The reflection continues:
“Yaada yaadaan mari’achuu fi mormuun hafee, gareedhaan wal mormina.”
Arguments and disagreements persist, and we oppose each other by group.
What began as genuine differences of opinion has hardened into tribal warfare. We no longer engage with ideas—we oppose people. We no longer evaluate arguments—we dismiss sources.
The Dangerous Asymmetry
Perhaps most troubling is the asymmetry in how we treat truth depending on its source:
“Dhuguma sana namni nuti deeggaru yoo dubbate garuu, ‘sirriidha’ jennee harka rukunna.”
But when someone we support speaks the same truth, we applaud and say, “That is correct.”
This double standard is the erosion of integrity itself. It means we are no longer evaluating statements based on their truthfulness but based on their alignment with our tribal loyalties. We have become incapable of independent judgment.
The implications are staggering. If truth is determined by who speaks it rather than what is said, then truth itself ceases to exist. We are left with only competing narratives, each claiming legitimacy based on the identity of its speaker rather than the accuracy of its content.
The Call to Integrity
Against this backdrop of tribalism and division, the reflection offers a clear way forward:
“Kanaaf, nama nuti deeggaru ta’e nama nuti morminu haa ta’u, dhugaan dhugaadha; cubbuunis cubbuudha. Kana akkasitti amanuu fi shaakaluu wayya.”
Therefore, whether someone is someone we support or someone we oppose, truth is truth; sin is sin. It is better to believe and practice this.
This is a call to intellectual integrity—to evaluate statements based on their merit rather than their source. It is a challenge to rise above tribal loyalties and embrace a higher standard of truth.
The reward for such commitment is profound:
“Waaqnis dhugaa jaallata; sammuunis nagaa argata.”
God loves truth; and the mind finds peace.
The Wisdom of Oromo Proverbs
The reflection draws on the rich tradition of Oromo wisdom, invoking two powerful proverbs:
“Akka Oromoon jedhu, ‘Nama jibban haqa isaa hin jibban.'”
As the Oromo say, “Do not hate a person’s justice because you hate the person.”
This proverb captures the essence of the argument: justice and truth stand independent of the people who speak them. We are called to separate our judgment of a person from our evaluation of their words.
“Akkasumas, ‘Dhugaan ilmoo Waaqaati.'”
And also, “Truth is the child of God.”
This elevates truth to a sacred status. To reject truth because of its source is to reject something divine. To embrace truth regardless of its origin is to align oneself with the sacred.
The Reward of Integrity
The reflection concludes with a powerful vision of the life lived in pursuit of truth:
“Dhugaa kabajuun nama kabajuudha; dhugaa fudhachuunis nagaa sammuu argamsiisa.”
Honoring truth is honoring oneself; accepting truth brings peace of mind.
This is the final, compelling argument for integrity. It is not merely a moral imperative—it is a practical one. Those who refuse to accept truth because of its source are not punishing the speaker; they are punishing themselves. They are forfeiting the peace that comes from living in alignment with reality.
“Guyyaa nagaa qabu qabaadha, sammuu nagaa yaadu horadhaa.”
May you have a peaceful day; may you cultivate a mind that thinks in peace.
A Message for Our Time
The reflection from Kumala Addunyaa arrives as a timely antidote to the poison of our age. In a world increasingly defined by echo chambers, confirmation bias, and tribal loyalties, it calls us back to something more fundamental: the pursuit of truth itself.
It challenges us to examine our own hearts. Are we willing to accept truth from those we oppose? Are we willing to acknowledge wrongdoing in those we support? Are we courageous enough to judge statements based on their content rather than their source?
The answers to these questions will determine not only the quality of our public discourse but the state of our own inner peace. As long as we remain prisoners of our prejudices, we will never know the peace that comes from living in truth.
The way forward is clear but difficult: we must learn to separate the message from the messenger. We must cultivate the humility to acknowledge truth wherever it appears and the courage to reject falsehood wherever it hides—even among those we love.
The Universal Call
While rooted in Oromo wisdom, the reflection speaks to all of humanity. Every culture, every nation, every community faces the challenge of tribalism and the temptation to reject truth based on its source. The principles articulated here are universal:
- Truth stands independent of its speaker
- Integrity requires us to evaluate statements on their merit
- Inner peace comes from living in alignment with truth
- Honoring truth is ultimately honoring oneself
In a time of deep division, these principles offer a path forward—not through compromise or accommodation, but through a renewed commitment to truth itself.
Conclusion
As the sun sets on another day of conflicting narratives and competing claims, the words of the reflection linger:
“Dhugaan eenyuun iyyuu haa dubbatamu, eessatti iyyuu haa raawwatamu, dhugaan yeroo hunda dhugaadha.”
Truth—regardless of who speaks it, wherever it is manifested—remains truth forever.
This is not merely a philosophical statement; it is a guide for living. Those who embrace this truth will find the peace that comes from integrity. Those who reject it will remain prisoners of their own prejudices.
The choice is ours. And the reward for choosing wisely is nothing less than peace of mind.
“Guyyaa nagaa qabu qabaadha, sammuu nagaa yaadu horadhaa.”
May you have a peaceful day; may you cultivate a mind that thinks in peace.
‘We Are Walking Door to Door’: Anti-Immigrant Vigilantes Escalate Campaign of Intimidation Across South Africa
With tens of thousands repatriated to Zimbabwe and Malawi, a nation confronts the dark tide of xenophobia as weekly marches promise more violence
JOHANNESBURG, July 9 — The morning sun rose over Alexandra township, one of Johannesburg’s most densely populated communities, promising another day of uncertainty and fear. By midday, the streets echoed with the sound of splintering wood and desperate pleas as anti-immigrant vigilantes methodically moved from house to house, breaking down doors and dragging terrified residents into the open.
The scenes playing out across Alexandra, Soweto, and Durban represent a dangerous escalation in South Africa’s ongoing xenophobic crisis—one that has already forced tens of thousands of migrants to flee the country they once called home.
‘I Am a ZEP Holder’
Among those apprehended by the marchers was Total Mhlanga, a Zimbabwean national whose hands trembled as he was escorted toward a police van. “I am a ZEP holder,” he insisted, referring to the Zimbabwean Exemption Permit that legally allows tens of thousands of Zimbabweans to live and work in South Africa. His papers, however, seemed to matter little to those who had seized him.
In Alexandra, a Reuters reporter witnessed protesters breaking into homes where they believed undocumented immigrants were hiding. Among those forcibly removed was a woman clutching a small child—both citizens of Malawi, a country now grappling with the mass return of over 38,000 of its nationals who have fled South Africa in recent weeks.
A Zimbabwean mother of three, who asked not to be named for fear of retaliation, described watching from her window as neighbors were dragged from their homes. “I came here legally. My children were born here. This is the only home they know. Now I must decide whether to stay and risk everything or return to a country I left because there was no future there.”
‘Every Thursday Until Our Demands Are Met’
The movement driving this violence has found an unlikely and increasingly vocal leader: former radio presenter Jacinta Ngobese-Zuma. Her group, known as March and March (also referred to as “March 1 March”), has organized nationwide protests that have transitioned from street demonstrations to what community leaders describe as “door-to-door” operations targeting foreign nationals.
“Protests will take place every Thursday until our demands are met,” Ngobese-Zuma declared on June 30, an informal deadline her movement had set for undocumented immigrants to leave South Africa. The promise has become a terrifying reality for migrants across the country.
Her organization has painted undocumented immigrants as the source of South Africa’s deep-seated economic challenges—unemployment, housing shortages, and strained public services—demanding tighter border controls, mass deportation, and the prioritization of South African citizens in schools and healthcare facilities.
A Community Divided
At the march in Alexandra, community leader Bongani Msomi justified the tactics being employed. “We are walking around doing door to door removing foreigners,” he stated matter-of-factly, as behind him, protesters brandished sticks and flags.
Yet not all South Africans support the movement. In the same township, elderly residents watched with concern, some shaking their heads in silent disapproval. A local teacher, who also asked not to be named, expressed anguish over the situation: “We are destroying what Nelson Mandela built. Ubuntu is dead in these streets. These people are not our enemies—they are our neighbors, our customers, our children’s classmates.”
The Government’s Response—and Its Limits
President Cyril Ramaphosa has repeatedly warned against scapegoating immigrants for the country’s problems. His government has issued clear directives that citizens do not have the right to take immigration enforcement into their own hands.
Police have deployed officers to recent marches for safety and have stepped up arrests of undocumented migrants—yet the line between law enforcement and vigilantism has become dangerously blurred. At the scenes of Thursday’s protests, officers stood by as vigilantes dragged people from their homes. A spokesperson for Johannesburg police was not immediately available to explain the actions of officers at the scene.
Human rights organizations have raised urgent concerns about the complicity—or at minimum, inaction—of law enforcement in facilitating these “removals.” “When police receive citizens who have been unlawfully detained and physically removed from their homes, they are not acting as neutral enforcers of the law,” said a legal observer who requested anonymity. “They are, in effect, legitimizing extrajudicial actions.”
A Regional Humanitarian Crisis
The ripple effects of South Africa’s xenophobic violence are being felt across southern Africa. Malawi’s government confirmed Thursday that over 38,000 of its citizens had returned in recent weeks, part of a massive repatriation effort driven by safety concerns. Neighboring Zimbabwe has seen more than 60,000 of its nationals return—a staggering figure that represents not just a humanitarian crisis but an economic shock to both nations.
These returnees are arriving in countries that already struggle with their own economic challenges. Many had been sending remittances home, supporting extended families and local economies. Their forced return is creating new vulnerabilities while straining already limited resources in their countries of origin.
The Human Cost
Behind the statistics lie countless stories of shattered lives. A Malawian shopkeeper in Soweto watched his business—built over fifteen years—looted and destroyed. A Zimbabwean nurse who had served in a public hospital for a decade now sleeps in a shelter, uncertain if she will ever return to work. An Oromo refugee who fled political persecution in Ethiopia now faces violence in the country where he sought sanctuary.
“The pain is not just physical,” says Dr. Thabo Mbeki (not the former president), a community psychologist who has been providing counseling to affected families. “People are experiencing profound trauma. They have lost everything—their homes, their livelihoods, their sense of safety. Children are refusing to eat. Parents cannot sleep. The psychological wounds will last for generations.”
The Economic Fallacy
Economists have pushed back against the narrative that immigrants are the primary cause of South Africa’s economic woes. Studies have shown that immigrants often create jobs through entrepreneurship, fill critical skills gaps, and contribute to the tax base. The country’s unemployment crisis, they argue, has far deeper roots in systemic inequality, inadequate education, and stagnant economic growth.
“To blame immigrants for unemployment is not just inaccurate—it’s dangerous,” says economist Tendai Moyo. “It diverts attention from the real structural reforms that are needed. It gives people a scapegoat instead of solutions.”
A Nation at a Crossroads
South Africa stands at a defining moment. The post-apartheid constitution—one of the most progressive in the world—enshrines human dignity and equality. Yet the country’s actions are betraying these principles.
As Thursday’s marches conclude and communities brace for what next week may bring, a fundamental question remains: Will South Africa find the political will to protect the most vulnerable among its residents, or will it allow xenophobic violence to become normalized?
The international community is watching. The African Union has expressed concern. Human rights organizations have documented abuses. Diplomats from affected countries have raised the issue with their South African counterparts.
But for the families huddled behind locked doors—the legal permit holders who still fear arrest, the children too frightened to attend school, the business owners who have lost everything—the response so far has been insufficient.
A Plea for Humanity
As evening falls over Alexandra, the sound of broken glass crunches underfoot. Women sweep debris from their doorsteps. Men gather in small groups, their voices low with tension. Children peek through curtained windows, their games silenced.
“In a just world, this would not happen,” reflects one elderly South African woman who has lived in the township for seven decades. “We suffered under apartheid. We know what it is to be treated as less than human. How can we do this to others? How have we forgotten so quickly?”
Her question hangs in the air, unanswered.
The marches will continue, the groups have promised. And as long as they do, the fragile thread of pan-African solidarity—the very ideal that South Africa’s liberation struggle championed—grows thinner with each passing Thursday.
Reporting from Johannesburg, Alexandra township, and Soweto. Additional reporting from Lilongwe and Harare.
African Migrants Across South Africa Sound Alarm Over Escalating Violence, Economic Sabotage, and Systematic Intimidation
The Oromo and broader African diaspora face mounting threats from anti-migrant movements as ‘March 1 March’ and ‘Operation Dudula’ intensify nationwide
SOUTH AFRICA — Beneath the bustling streets of Johannesburg’s inner city, where the rhythms of pan-African commerce once thrived, a palpable fear now settles like an unwelcome fog. Across the nation, from the Cape Flats to the townships of Durban, African migrants who sought refuge and opportunity in the Rainbow Nation are now sounding an urgent alarm—their lives, their livelihoods, and their basic human dignity hang in the balance.
The crisis, while not new, has reached a critical precipice. African migrants, including thousands of Oromo refugees who fled political persecution in Ethiopia and other regions of the Horn of Africa, report being systematically targeted by organized anti-migrant movements. The groups operating under the banners of “March 1 March” and “Operation Dudula” have orchestrated campaigns that victims describe as coordinated efforts to economically cripple and physically intimidate foreign nationals.
‘We Came Seeking Safety’
For many Oromo migrants, the journey to South Africa began as a desperate flight from violence in their homeland. “I left Oromiya with nothing but the clothes on my back,” says Bontu, a mother of three who now runs a small tailoring business in Cape Town. “I came here believing in Ubuntu, the spirit of African unity. Now I lock my door and pray my children return from school alive.”
Bontu’s story is echoed across the country. Migrants who fled political instability, ethnic conflict, and economic collapse have found themselves facing a new nightmare—xenophobic violence that South African authorities have been slow to address.
Documentation of Widespread Violence
Representatives from affected communities have compiled extensive video evidence and firsthand testimonies documenting the severity of the crisis. The footage reveals disturbing scenes of organized brutality:
Economic Warfare and Property Destruction: In coordinated operations that appear strategically planned, businesses owned by African migrants have been systematically looted and destroyed. In Tembisa, Soweto, and other townships, foreign-owned shops have been reduced to smoldering shells. Vehicles have been set ablaze in broad daylight as onlookers record the destruction on their phones.
Organized Mob Violence: Victims describe targeted mass beatings and physical harassment. “They came in groups, armed with pangas and iron bars,” recounts Tadesse, an Oromo shopkeeper in Pretoria. “They didn’t ask for money. They wanted to destroy everything. They told us to ‘go back home.'”
Administrative Blockades and Intimidation: Even routine bureaucratic processes have become battlegrounds. Migrants report being subjected to threats and deliberate delays when attempting to renew residency permits or legal documentation—an essential process for maintaining lawful status in the country.
The Psychological Toll
Perhaps most devastating is the invisible wound—the psychological trauma inflicted upon entire communities. Parents across the nation have stopped sending their children to schools, fearing they may not return. Families remain confined to their homes, living in what victims describe as “continuous high anxiety.”
“My daughter asks why we can’t go to the park anymore,” says Bontu. “How do I explain to a seven-year-old that her skin, her language, her origins make her a target in a country that was supposed to welcome us all?”
Children who once dreamed of becoming doctors and teachers now live with nightmares of masked men breaking down their doors.
Operation Dudula: A Movement Under Scrutiny
Operation Dudula, which translates to “force” or “push back” in isiZulu, has positioned itself as a grassroots movement addressing legitimate concerns about unemployment and housing shortages in South African communities. However, critics argue the movement has crossed into dangerous territory by targeting vulnerable migrant populations rather than advocating for systemic solutions to the country’s deep-seated socioeconomic challenges.
March 1 March, another anti-migrant initiative, has similarly been linked to escalating tensions and violence against foreign nationals.
Both groups have denied accusations of xenophobia, maintaining they are addressing the strain that undocumented migration places on local resources. Yet the victims’ testimonies paint a different picture—one of organized intimidation targeting law-abiding residents who have contributed to their communities for years or even decades.
A Call to Action
Spokespersons from affected communities are distributing their documented evidence to international media outlets, civil society organizations, and human rights watchdogs. Their plea is clear: the South African government, law enforcement agencies, and the international community must act immediately to:
- Protect Vulnerable Populations: Deploy law enforcement to prevent further attacks and ensure perpetrators face consequences
- Uphold the Rule of Law: Ensure all residents, regardless of nationality, have equal access to legal protections and administrative services
- Address the Root Causes: Develop comprehensive strategies to address unemployment and service delivery challenges without scapegoating foreign nationals
- Promote Social Cohesion: Invest in community dialogue and education programs that counter xenophobic narratives
The Broader Context
South Africa has a complex history with migration. As the continent’s most industrialized economy, it has long attracted workers and entrepreneurs from across Africa. Yet recurring waves of xenophobic violence—in 2008, 2015, 2019, and now ongoing—have tarnished the nation’s reputation and contradicted its constitutional commitment to human dignity.
The Oromo diaspora, numbering in the thousands, represents a particularly vulnerable population. Having fled political persecution and ethnic conflict, many lack the robust social networks that might offer protection. They arrived with skills, determination, and hope—qualities that have enriched South African communities when given the opportunity.
An African Tragedy
As the sun sets over the continent, the irony is not lost on those caught in this crisis. African refugees who fled conflict zones, seeking safety within their own continent, now face violence from the very communities they sought to join.
“The dream of a united Africa feels very far away,” reflects Tadesse. “But I still believe. We must not let the actions of some destroy the vision of all. Our children deserve to inherit a continent of solidarity, not suspicion.”
The international community and African Union have mechanisms to address such crises—protocols on the protection of refugees, conventions on human rights, frameworks for continental solidarity. What remains to be seen is whether these instruments will translate into meaningful action before more lives are destroyed.
The Way Forward
South African civil society organizations have called for urgent dialogue between migrant communities, government representatives, and local leaders. Some municipalities have begun establishing community forums to address tensions constructively.
Human rights lawyers are preparing legal challenges against the most egregious violations, while grassroots peacebuilding initiatives work to rebuild trust between South African residents and their migrant neighbors.
Yet time is of the essence. The violence continues, the fear deepens, and the economic damage mounts. For every day that passes without meaningful intervention, more families are displaced, more livelihoods destroyed, and more children grow up in a world where “foreigner” has become synonymous with “target.”
A Shared Humanity
As one Oromo elder noted during a community meeting in Johannesburg, “We have forgotten that we are all African. The borders that divide us were drawn by colonial powers who wished to keep us fighting each other. Our strength lies in remembering our shared humanity.”
The crisis facing African migrants in South Africa is not merely a matter of domestic policy—it is a test of the continent’s commitment to the principles of pan-African unity and solidarity. How South Africa responds to this moment will send a message far beyond its borders.
In the meantime, families continue to lock their doors, children remain home from school, and communities pray for a dawn that brings not fear, but hope.
The Unwritten Code: Why Word Order Holds the Key to Oromo Identity
By Dhabessa Wakjira
In a world increasingly dominated by linguistic homogenization, the quiet persistence of grammatical structure might seem like an esoteric concern for academics and purists. But in Ethiopia, a battle for cultural identity is being waged not on battlefields, but in the subtle ordering of nouns and adjectives. For the Oromo people, the rule “maqaa dursee, ibsituu gala”—placing the noun before the adjective—is not merely a stylistic quirk. It is a declaration of intellectual sovereignty.
A Language’s Silent Logic
Consider the geography of the Oromo homeland. We speak of Oromiyaa Lixaa (Western Oromia), Oromiyaa Bahaa (Eastern Oromia), Oromiyaa Kibba Bahaa (Southeastern Oromia), and Oromiyaa Giddugalaa (Central Oromia). The pattern is unmistakable: the subject—the nation itself—comes first. Its attributes, its regions, its descriptions follow. This is the bedrock of Afaan Oromo syntax.
Yet, this natural rhythm is under siege. The dominant linguistic forces in the region—Amharic and English—operate on an inverse logic. In English, one says “Western Oromia” (adjective + noun). In Amharic, the structure is Mirab Oromiyaa (Adjective + Noun). When speakers of these languages apply their grammatical framework to Oromo, the result is a linguistic Frankenstein: Lixaa Oromiyaa instead of Oromiyaa Lixaa.
Beyond Grammar: A Question of Respect
For Habtamu Boru, a linguist at Addis Ababa University, this is more than a grammatical faux pas. “Language is the blueprint of thought,” he argues. “When you alter the word order of a language, you are not just making a grammatical error; you are attempting to rewrite its cognitive DNA. The Oromo mind identifies the entity first—the nation, the person, the object—and then considers its qualities. To reverse that is to impose a foreign way of seeing the world.”
This becomes glaringly evident when we look at proper naming conventions. The historically and linguistically correct forms are:
· Arsii Bahaa (Eastern Arsi)
· Gujii Lixaa (Western Guji)
· Harargee Bahaa (Eastern Hararghe)
· Shawaa Lixaa (Western Shewa)
· Wallaggaa Bahaa (Eastern Wallagga)
When these are inverted—Bahaa Arsi or Lixaa Gujii—they cease to be authentic Oromo expressions. They become colonial imitations, betraying the speaker’s unfamiliarity with the soul of the language.
Why It Matters in 2026
As of 2026, Afaan Oromo is one of the most spoken languages in the Horn of Africa, with tens of millions of speakers. It is the working language of the Oromia Regional State and is increasingly used in education and media. Yet, the infiltration of foreign syntactic structures poses a silent threat.
The danger is insidious. Children learning Afaan Oromo in urban centers often adopt the adjective-first structure, mistaking it for modernization or fluency. The media, swayed by translation conventions from English and Amharic news sources, increasingly broadcast geographic and descriptive phrases that violate the core rule.
A Call to Linguistic Arms
The call to “Hordofuun Barbaachisaa Dha” (It is necessary to follow) is not about rigid prescriptivism. It is about preservation. It is a plea to remember that language is not a mechanical tool for communication; it is a vessel for history, for worldview, for dignity.
When we say Biyya Keenya (Our Country) and not Keenya Biyya, we affirm that the country belongs to us, not the description to the country. When we say Namuma Gaarii (A Good Person) and not Gaarii Namuma, we affirm that the person precedes their qualities.
As the Oromo proverb goes, “Afaan namatti haasa’uu akka ofii isaati”—speak to people in their own language. And to speak to the Oromo truly is to place their noun before the adjective.
The Path Forward
The solution lies in vigilance. Parents must correct their children. Educators must emphasize this rule alongside vocabulary. Media houses must hire competent editors who understand the structural integrity of Afaan Oromo. Most importantly, non-native speakers must recognize that adopting this rule is a gesture of respect, an acknowledgment that they are engaging with a culture that has its own logic, its own beauty, and its own way of ordering the world.
The rule is simple: Maqaa dursee, ibsituu gala. The noun first, the adjective follows. It is the key to a grammar, but it is also the key to a culture.
It is time to unlock it.
The Personal Cost: What Participation Really Means in the Oromo Struggle
By Daandii Ragabaa
Participation in the Oromo struggle is not a badge of honor to be worn lightly. It carries real costs: the risk of imprisonment, the loss of employment, the strain on family relationships, the psychological toll of witnessing injustice and state violence. To enter this path without understanding these burdens is not bravery—it is recklessness.
For many young Oromos, the call to action feels almost magnetic. It pulses through social media feeds, echoes in university lecture halls, and reverberates in the whispers of elders who remember previous struggles. The desire for bilisummaa—freedom—burns bright, and rightfully so. But brightness can blind, and passion untempered by preparation can lead to devastation.
The Weight of Knowledge
The informed participant calculates these costs soberly. They do not romanticize martyrdom but prepare for the possibility of sacrifice. This is a critical distinction: one can be willing to sacrifice without seeking suffering. The romanticized image of the revolutionary—defiant, fearless, untouchable—is a dangerous fiction that has shattered too many young lives.
Consider the family left behind when a participant is detained. The mother who cannot sleep. The children who grow up without a parent’s presence. The spouse who must navigate a sudden single-income household. These are not abstractions; they are the daily realities of thousands of Oromo families across Ethiopia and the diaspora.
Building the Foundation
The wise participant builds support networks before they are needed. They identify trusted friends who can act as emergency contacts. They establish communication protocols. They ensure their family understands—to the extent possible—the risks involved. They plan for the psychological and material consequences of their involvement.
This planning is not cowardice. It is the opposite. It is the recognition that the struggle is a marathon, not a sprint. That sustainability matters. That burning out in the first mile serves no one.
Mental health preparation is particularly crucial. Witnessing state violence—whether in person or through graphic videos shared online—leaves scars. The constant hypervigilance, the grief for fallen comrades, the anger that simmers just beneath the surface—these accumulate. Participants who ignore their psychological well-being often find themselves unable to continue when their community needs them most.
The Material Realities
Loss of employment is not a theoretical risk. In Ethiopia, known activists have been dismissed from government positions, blacklisted from private sector jobs, and denied educational opportunities. In the diaspora, there are subtler forms of economic retaliation: lost contracts, strained business relationships, sudden “restructuring” at workplaces.
Financial planning, therefore, becomes an act of resistance. Saving emergency funds. Maintaining skills that remain marketable regardless of political climate. Diversifying income sources. These are not signs of divided loyalty but of strategic thinking.
A Call to Maturity
This is not a counsel of fear but of maturity. The struggle is too important to be undertaken by those who have not counted the cost. Freedom is not won through impulse but through sustained, strategic, and sober effort.
The Oromo people have endured too much to have their liberation squandered by recklessness. Every arrest, every career lost, every family torn apart—these are not abstract statistics. They are the flesh and blood of the movement. To treat them carelessly is to dishonor their sacrifice.
So before you post that video, before you attend that protest, before you speak those words that cannot be unsaid—pause. Count the cost. Build your support. Prepare your mind. Strengthen your body. And then, with clear eyes and a full heart, decide.
Because the most powerful participants in any struggle are not the ones who act without thinking—they are the ones who think deeply, prepare thoroughly, and then act with unwavering commitment.
That is what participation really means.
If you or someone you know is struggling with the psychological toll of involvement in political activism, please reach out to trusted community supports or mental health professionals. Your wellbeing matters—to your family, your community, and the struggle itself.
The Oromo People of the UK Establish a Lasting Legacy: The Haacaaluu Hundeessaa Foundation
By Maatii Sabaa
In the heart of the United Kingdom, far from the highlands of Oromia, a profound act of remembrance is taking shape. The Oromo community in England, in collaboration with the global Oromo diaspora, has initiated a project that transforms grief into action and memory into a living legacy: the Haacaaluu Hundeessaa Foundation.
Six years after the iconic artist and activist was assassinated in Addis Ababa, his voice refuses to fade. In the UK, members of the diaspora have taken upon themselves the sacred duty of ensuring that his sacrifice was not in vain, carrying forward his mission of cultural preservation, justice, and empowerment.
A Voice Silenced, A Movement Strengthened
Haacaaluu Hundeessaa was more than a musician. His 2015 single Maalan Jira (What Existence Is Mine) became the rallying anthem of the Oromo protests that fundamentally altered Ethiopia’s political landscape . His lyrics captured the pain of displacement, the humiliation of marginalization, and the unyielding pride of a people refusing to disappear .
Born in 1986 in Ambo, Haacaaluu’s path to becoming a cultural icon was forged in hardship. At just 17 years old, he was arrested for his political activities and imprisoned for five years without charge. It was in that incarceration that he shaped his identity and composed most of the songs that would define his career .
His assassination on June 29, 2020, sent shockwaves through the Oromo nation and Ethiopia as a whole, described by one commentator as “a spear through the heart of the Oromo nation” . The grief was so intense it triggered major protests that led to the loss of hundreds of lives. Yet from this tragedy emerged a renewed commitment to Haacaaluu’s vision.
Building the Foundation
The Haacaaluu Hundeessaa Foundation in the UK represents a concrete effort to honor the artist’s legacy through structured, sustainable action. This initiative builds upon similar efforts already underway in Ethiopia—most notably at Jimma University, which established a foundation in his name in 2020 .
Jimma University’s President, Dr. Jemal Abafita, articulated the vision when the foundation was first announced: “Haacaaluu is physically gone from us, but his works remain with us, and his legacy must grow stronger. As an institution of higher learning, we must emerge from this deep grief by remembering his name, making his sacrifice meaningful, and ensuring he occupies a great place in history” .
The UK-based foundation extends this mission to the diaspora, recognizing that the preservation of Oromo culture and the pursuit of justice require both local and international effort.
More Than Remembrance
The Oromo community in the UK has long been active in cultural preservation. Registered charities like the Oromo Community in Brighton & Hove work year-round to provide education in the Oromo language, history, and culture for children, ensuring that the next generation maintains its connection to its heritage .
The Haacaaluu Foundation amplifies these efforts. Its scope—as envisioned by its Ethiopian counterpart—embraces national and international partnership, with a focus on incubating youth talent and sustainably supporting educational initiatives. For the diaspora community, this means creating pathways for young Oromos in the UK to learn their language, understand their history, and engage with the struggle for justice in a meaningful way.
The Digital Bridge
One of the most powerful aspects of Haacaaluu’s legacy preservation has been the digitalization and global distribution of his music. A collaborative effort led by his childhood friend Olii Taammiraat, an ICT expert, ensured that Haacaaluu’s songs were made available on over 150 music platforms worldwide, including iTunes, Amazon Music, Apple Music, and Spotify .
This achievement was remarkable: for seven consecutive days, Haacaaluu’s music topped international charts—a first for any Ethiopian artist . As Olii explained to the BBC, “Haacaaluu was not just a musician; he was the voice of the people. His songs carry history, our wounds, and our hopes. When we lost him, it felt like that voice was stolen from us. We could not let that happen” .
The foundation builds on this work, ensuring that Haacaaluu’s music continues to reach new audiences and inspire new generations.
A Call to the Diaspora
For the Oromo diaspora in the UK, the establishment of the Haacaaluu Hundeessaa Foundation represents a call to action. As community elders in diaspora commemorations have declared, “Haacaaluu gave us a mandate. His blood and his art demand a response from the Oromo people. We must respond to his sacrifice by vigorously demanding our inalienable rights” .
The foundation provides a structured vehicle for that response—a way to channel grief into action, memory into mission, and cultural pride into political advocacy. The Oromo community in the UK, like their counterparts in New Zealand, Nairobi, and across the world, are proving that while the man may be gone, the movement he inspired is more alive than ever .
Conclusion
The Haacaaluu Hundeessaa Foundation, as envisioned by the Oromo people of England and their partners, is a testament to the enduring power of art and the unbreakable spirit of a people. It is not merely a monument to a fallen hero but a living institution dedicated to the values he embodied: cultural pride, justice, and the relentless pursuit of freedom.
As Haacaaluu’s widow powerfully stated at his funeral, “Haacaaluu is not dead. He will remain in my heart and the hearts of millions of Oromo people forever” . In the United Kingdom, that promise is being kept—not through words alone, but through the concrete, sustainable work of a foundation built in his name.
The struggle continues. And with it, Haacaaluu’s voice—carried by the Oromo people of the UK and the global diaspora—refuses to be silenced.
For more information about the Haacaaluu Hundeessaa Foundation and ways to support its work, contact the Oromo Community in Brighton & Hove at 42 Manor Way, Brighton, BN2 5EF.
The Unconquerable Equal: What an Ancient Oromo Proverb Teaches Us About Power and Humanity
In the quiet rhythms of Oromo tradition, nestled within the democratic folds of the Gadaa system, lies a proverb of profound audacity:
“Akka sirna Gadaatti namni kamuu namummaan nama kaan hin caalu; namni hundi walqixxee dha.”
Translated, it declares: “In the Gadaa system, no one is superior to another by virtue of humanity; all people are equal.”
To the modern ear, it might sound like a simple platitude, a nod to a universal truth we all claim to hold. But to understand this saying is to discover a revolutionary blueprint for society that challenges the very foundations of power as we know it.
The Wellspring of Equality
The Gadaa system is not merely a historical relic; it is a living, breathing indigenous democratic practice of the Oromo people. For centuries, it has served as a socio-political and religious framework, organizing society not by brute force, inherited status, or accumulated wealth, but by age and demonstrated wisdom.
Every eight years, power transfers peacefully from one generation to the next. This is not a coup, not an election marred by mudslinging, but a ceremony. It is a ritualized passing of the baton that ensures no single individual, family, or clan can amass permanent control.
It is from this system that the proverb springs. It declares a foundational truth: your humanity is your only title. Not your lineage, not your cattle, not your military might. Your namummaa—your essential humanness—is the only metric that truly matters.
Beyond Hierarchy: The Oromo Challenge
In a world obsessed with hierarchies—the CEO above the intern, the president above the citizen, the celebrity above the fan—this Oromo worldview is a radical act of defiance. It suggests that all constructed pecking orders are fragile illusions.
The proverb is a shield against arrogance and a sword against oppression. If a leader believes themselves inherently superior, they have already violated the Gadaa principle. The system demands that leaders, the Abba Gadaa, are not tyrants but servants of the collective will. Their authority is functional, not intrinsic. It is a role, not a birthright.
This is where the proverb resonates deeply with modern democratic ideals. It prefigures the Enlightenment concept of equality by centuries. It echoes the words of revolutionaries and civil rights leaders who insisted that the color of skin, the gender of the body, or the nation of one’s birth do not define the worth of the soul.
The Unseen Thread of Connection
But perhaps the most profound implication of “all people are equal” is not political, but spiritual and social. It binds the community together with a thread of mutual responsibility.
If we are all equal, then the welfare of my neighbor is as important as my own. My success is not a victory over another, but a contribution to the collective whole. This is the bedrock of Gadaa governance—a system that relies on consensus, dialogue, and a shared sense of duty. It fosters a society where status is earned through service and character, not through aggression or accumulation.
A Lost Compass for a Troubled World
As we navigate the 21st century—beset by inequality, systemic injustice, and the cult of personality—the wisdom of the Oromo ancestors offers a compass. The proverb “Akka sirna Gadaatti…” is a challenge to the status quo.
It calls us to look beyond the titles on our business cards and the zeros in our bank accounts. It urges us to see the sacred, unassailable equality in the eyes of every stranger we meet.
Because in the end, the Gadaa system reminds us of a simple truth we so often forget: before we are kings, laborers, rich, or poor, we are simply human. And in that shared humanity, we are all—always and forever—equal.
INVESTIGATIVE REPORT: SYSTEMATIC PERSECUTION OF OROMO PEOPLE IN ETHIOPIA
By an Investigative Reporter in Finfinne
Executive Summary
This report documents systematic human rights violations against Oromo people across Ethiopia’s Oromia region, based on extensive testimonies, government reports, and international documentation. The evidence reveals a pattern of state-sponsored persecution targeting Oromo individuals based on their ethnic identity and perceived political affiliations, creating conditions that meet international definitions of persecution under refugee and asylum law.
The Scale of the Crisis
In Oromia, harm and brutality targeting Oromo children based on their identity and political perceptions are widespread and escalating. Oromo children living in areas where the Oromo Liberation Army (OLA) operates—including Western Oromia, Wellegga, Shambu, West Shewa, North Shewa, Karrayyoo, Guji, Arsi, and Eastern Oromia—face multifaceted forms of persecution.
The Ethiopian Human Rights Commission (EHRC), in its 2025 annual report covering June 2024 to June 2025, documented extensive violations of fundamental rights across Oromia, including extrajudicial killings, abductions, physical harm, and widespread destruction of property. Both government forces and the OLA have been implicated in these abuses.
Testimony: The Reality of Persecution
A young man from the Shambu area, who requested anonymity due to fear for his safety, described his ordeal to this reporter. While traveling from Shambu to Finfinne (Addis Ababa), he was stopped by security forces who demanded he present his identity documents.
“When they saw my ID showing Shambu, they arrested me. During detention, I endured severe beatings and torture. They accused me of coming to Finfinne to join the insurgency, despite my insistence that as an Oromo, I had no connection to armed groups. After two months of detention, they released me with a warning. Since then, I have been unable to freely move or speak about my origins. My family continues to be harassed by militia demanding to know my whereabouts and threatening to involve the WBO [an armed group].”
This account mirrors the experience of Mr. W, another Oromo asylum seeker who was arrested in June 2020 following protests after the killing of Oromo singer and civil rights activist Hachalu Hundessa. Soldiers interrogated him about being Oromo and accused him of being part of the Oromo Liberation Army (OLA) or Oromo Liberation Front (OLF)—groups he had never been involved with. He was jailed for three months, and after his release, soldiers monitored and chased him. In January 2021, he was jailed again for a month on similar accusations, with police interrogating and beating him daily. In 2023, the government jailed his parents and threatened to kill them unless he returned. His parents told him to flee.
The Koree Nageenyaa: A Secret Network of Persecution
A Reuters investigation uncovered the operations of the Koree Nageenyaa—or Security Committee—a clandestine group of senior officials in Oromia that has ordered extra-judicial killings and illegal detentions as part of efforts to crush the insurgency. Human rights sources indicate that this committee specifically targets young Oromo with modern hairstyles or appearances that allegedly signal opposition sympathies. Female Oromo face particular vulnerability to sexual violence by security forces. Young people have also reported being asked for bribes by security forces; those unable to pay face immediate detention.
Official Documentation of Systematic Abuses
The EHRC 2025 Report
The Ethiopian Human Rights Commission’s 2025 annual report documented:
- Extrajudicial killings across multiple zones in Oromia
- Abductions and arbitrary detentions
- Physical harm and torture
- Widespread destruction of property
- Both government forces and the OLA implicated in abuses
United Nations Documentation
The UN Office for the Coordination of Humanitarian Affairs (UNOCHA) reported that conflict-related displacement persists in Oromia, with nearly 220,000 people displaced along the Oromia-Somali border. In July 2025, renewed inter-communal violence erupted along the Oromia–Somali border, displacing over 288,000 people.
Humanitarian Assessment
UNOCHA’s assessment found that in Oromia Region alone, an estimated 151,972 people are displaced across multiple districts. Displaced families are sheltering in makeshift shelters made of plastic sheets, clothing, and sticks, offering little protection from the elements. Women, children, the elderly, and persons with disabilities face heightened vulnerabilities, including fear of retaliation, gender-based violence, and psychological trauma.
Legal Framework for Persecution Claims
Under international law, as defined by the 1951 Refugee Convention and its 1967 Protocol, persecution is defined as the act of harassing or oppressing a person or a group of people, especially because of their identity. Persecution includes unfair or abusive treatment toward a person or group based on race, religion, ethnicity, political opinion, or membership in a particular social group.
For an asylum claim, the following elements must be meticulously documented:
- Dates and locations of incidents
- Types of abuse suffered
- Names of perpetrators (if known)
- Medical records documenting injuries
- Witness statements
- Evidence of state involvement or failure to protect
Past persecution and fear of future persecution by government actors on account of political opinion and race form the core of the case.
Critical Findings for Asylum Assessment
Political Opinion
Many Oromo asylum seekers are targeted not because of what they have done, but because of what they are perceived to believe. Simply being Oromo can be enough to attract suspicion. Political engagement—whether real or imagined—significantly increases the risk.
The European Union Agency for Asylum (EUAA) has documented cases where Oromo individuals faced persecution due to their political opinions. Even Oromo individuals who have never been involved with opposition groups can be targeted. Mr. W was arrested and beaten despite having no connection to the OLA or OLF. His only “crime” was being Oromo and being present at a protest.
Place of Origin and Residence
European courts have recognized that “the risk of persecution due to affiliation with OLA applied throughout Oromia, even in areas where there is no active armed conflict.” This is a critical point: an Oromo person cannot simply move to a “safer” part of Oromia and escape persecution. The threat follows them.
Risk of Persecution upon Return
For many Oromo asylum seekers, return to Ethiopia would expose them to:
- Continued targeting by security forces
- Inter-communal violence in their home areas
- The risk of being forcibly conscripted or accused of supporting armed groups
- The inability to relocate safely within Oromia
The Human Rights Situation: A Critical Assessment
The human rights situation in Oromia is described as “critical.” The Ethiopian government has intensified its crackdown on independent media and civil society ahead of elections slated for 2026. Security forces have arbitrarily detained healthcare workers, and humanitarian needs remain acute. The government restricts access to Oromia for journalists and rights groups, meaning much of the conflict and its human toll remains hidden from the world.
“Unfortunately, the human rights situation—as well as the overall humanitarian crisis in Oromia—is underreported,” said Getu Saketa Roro, co-founder of the Human Rights League of the Horn of Africa.
The Oromo Liberation Army (OLA) has called for independent investigations into what it describes as “systematic terror, state-orchestrated brutality, and entrenched impunity.”
Conclusion
The documentation and testimony gathered in this investigation establish a consistent pattern of persecution against Oromo people in Ethiopia based on their ethnic identity and perceived political opinions. This persecution is perpetrated by state actors, including security forces and the clandestine Koree Nageenyaa, and has created a situation where Oromo individuals face well-founded fear of persecution throughout the Oromia region.
The legal and humanitarian frameworks, including the 1951 Refugee Convention, the Ethiopian Human Rights Commission’s findings, and documentation by United Nations agencies, support the conclusion that Oromo asylum seekers from Ethiopia have legitimate claims based on a well-founded fear of persecution on account of their race, ethnicity, and political opinion.
This report is based on on-the-ground investigation, interviews with survivors, analysis of official government and UN reports, and review of international legal frameworks. Some names have been withheld to protect individuals who remain in danger.
Advocacy for Oromia 