Category Archives: gadaa
Finfinne: A Question of Law, Governance, and Political Will
Moving Beyond History to Constitutional and Administrative Solutions
By Birhanu Lenjiso (PhD)
The debate surrounding Finfinne—the city known internationally as Addis Ababa—has long been entangled in competing historical narratives, emotional appeals, and identity politics. But at its core, the question of Finfinne’s status is not primarily historical or geographical. It is a question of law, governance, and political will.
Finfinne is the capital of the Federal Democratic Republic of Ethiopia. It serves as the seat of the federal government. But it is also a city located within the boundaries of Oromia, and this geographical reality carries constitutional implications that cannot be ignored. The distinction between the city’s role as a federal capital and its regional location must be clearly understood if we are to find a sustainable solution.
The Constitutional Framework: A City Within Oromia
Finfinne did not become the capital of Ethiopia because it lacked an owner. It became the capital because the Oromo people—the rightful owners of the land—consented to its role as the seat of the federal government. This consent was formalized in the Ethiopian Constitution, which recognized Oromia’s “special interest” in the city concerning social services, natural resources, and joint administrative matters.
This constitutional recognition is not a declaration of Oromo ownership in the exclusive sense. Rather, it acknowledges a practical reality: the city is located within Oromia, and its daily functioning and development depend on resources, infrastructure, and cooperation from surrounding Oromo communities.
Two distinct dimensions must be clearly distinguished:
- The city’s regional status — its location within Oromia and its relationship with the surrounding communities.
- The city’s federal status — its role as the capital of Ethiopia and the seat of the federal government.
Both dimensions are legitimate and must be respected. The challenge is to find a governance framework that honours both.
The Oromo Position: A Clear and Legitimate Demand
The Oromo people’s demand regarding Finfinne is clear and straightforward: Finfinne should remain the capital of Ethiopia, but its administration should be placed under the jurisdiction of Oromia.
This demand is rooted in the following considerations:
- Geographical Reality: Finfinne is surrounded by Oromia and is an integral part of the Oromo homeland.
- Historical Connection: The area known as Finfinnee has been inhabited by Oromo people for generations and holds deep cultural significance.
- Constitutional Recognition: The Constitution recognizes Oromia’s special interest in the city, a provision that has never been fully implemented.
- Practical Necessity: The city’s development and the well-being of surrounding communities are interconnected and require coordinated governance.
The Oromo position is not a rejection of Finfinne’s role as the federal capital. It is a demand for constitutional implementation, administrative justice, and practical cooperation.
The Importance of Legal and Administrative Clarity
The debate over Finfinne should not be reduced to competing historical claims or identity-based appeals. While history and geography provide important context, the core question is one of law and governance.
What is the legal status of Finfinne?
How should its relationship with Oromia be governed?
How can the constitutional provisions regarding Oromia’s special interest be implemented?
These are the questions that demand answers. Repeatedly invoking historical grievances or geographical arguments without addressing the legal and administrative dimensions does not move the debate forward. It only complicates the process and deepens divisions.
Separating History, Law, Politics, and Identity
To make progress on the Finfinne question, we must develop the discipline of separating different dimensions of the issue:
- History: The historical connection between the Oromo people and the land on which Finfinne was built is a fact. It is not a question—it is a reality that must be acknowledged.
- Geography: The city is located within Oromia. This is a geographical fact, not a political claim. It has implications for governance, resource sharing, and administrative cooperation.
- Constitutional Law: The Constitution recognizes Oromia’s special interest in Finfinne. This is a legal provision that requires implementation. How this implementation should occur is a matter of legal interpretation and political negotiation.
- Politics: The demand for administrative control over Finfinne is a political question. It is subject to debate, negotiation, and compromise. It is not a historical or geographical inevitability—it is a matter of political will and constitutional interpretation.
- Identity: Finfinne holds deep cultural and symbolic meaning for the Oromo people. This identity dimension must be respected, but it should not dominate the legal and administrative discussions.
By separating these dimensions, we can engage in a more productive and less emotionally charged debate.
The Need for a Framework Agreement
The Finfinne question will not be resolved through unilateral declarations or zero-sum demands. It requires a framework agreement that addresses the following key issues:
- Constitutional Implementation: How can Oromia’s special interest in Finfinne be implemented in practice? What joint administrative mechanisms are needed?
- Administrative Relations: How should the federal government, the Oromia regional government, and the city administration coordinate their activities?
- Resource Sharing: How should the city’s resources—including land, water, and infrastructure—be managed in a way that benefits both the city and surrounding communities?
- Development Planning: How can urban expansion and development be planned in a way that respects the rights and interests of affected communities?
- Citizen Participation: How can all residents of Finfinne—regardless of ethnicity—participate in the governance of the city?
Such an agreement must be based on mutual respect, constitutional fidelity, and a commitment to justice.
The Danger of Historical Simplification
One of the greatest obstacles to resolving the Finfinne question is the tendency to reduce complex issues to simplistic historical claims.
Those who argue that Finfinne is simply “Oromo land” or that it is simply “Ethiopian capital” are missing the point. The city is both. It is the capital of Ethiopia and the historical heart of Oromia. These two truths are not contradictory—they are complementary.
The challenge is to create governance arrangements that honour both truths. This requires moving beyond historical claims and engaging in practical, constitutional discussions.
A Call for Pragmatism and Cooperation
The Finfinne question has been debated for decades. It has been the source of conflict, protest, and political tension. It has divided communities and strained relationships. But it does not have to be a source of endless conflict.
A sustainable solution requires:
- Acknowledgment of Historical Facts: The Oromo people’s historical connection to Finfinne must be acknowledged. This is not a concession—it is an acknowledgment of reality.
- Respect for Constitutional Provisions: Oromia’s special interest in the city, as recognized in the Constitution, must be implemented. The Constitution is not a suggestion—it is the supreme law of the land.
- Political Will: The federal government and the Oromia regional government must engage in good-faith negotiations to find a mutually acceptable governance framework.
- Focus on Practical Solutions: The debate should focus on practical questions of governance, resource sharing, and administrative coordination—not on abstract claims of ownership or identity.
Conclusion: A Path Forward
The Finfinne question is ultimately a question of law and governance. It is about how the city should be administered, how resources should be shared, and how the relationship between the city and surrounding communities should be governed.
The Oromo people’s demand—that Finfinne remain the capital of Ethiopia while its administration is placed under Oromia—is a legitimate political claim. It is rooted in constitutional provisions, historical realities, and practical considerations. It deserves to be taken seriously.
But the resolution of this question will not come from historical debates or identity-based appeals. It will come from good-faith negotiations, constitutional implementation, and a commitment to justice.
Let us focus on the law.
Let us focus on governance.
Let us focus on practical solutions.
Let us build a future where Finfinne serves as a city for all Ethiopians while honouring its historical and constitutional relationship with Oromia.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Oromia fi Finfinne walitti haa qabatan!
This feature article is based on the reflections of Dr. Birhanu Lenjiso and is dedicated to all those who are committed to finding a just, constitutional, and lasting solution to the question of Finfinne.
A Historical Reflection on the Betrayal of Abiishee Garbaa: Lessons for the Oromo Struggle Today
How Deception, Diplomacy, and Divide-and-Rule Tactics Defeated a Leader—and What the Oromo Liberation Army Must Learn
By Dinknesh Dheeressaa
As I observe the events unfolding in our midst today, I am reminded of a painful chapter in Oromo history—the story of Abiishee Garbaa, a leader whose fate was sealed not by the strength of his enemies on the battlefield, but by their cunning, deception, and manipulation of Oromo unity.
This is not merely a tale of the past. It is a mirror held up to the present. The same tactics that brought down Abiishee Garbaa are being employed today against the Oromo people and their liberation struggle. The question we must ask ourselves is: Have we learned the lessons of history?
The Historical Context: Abiishee Garbaa and the Gojjam Invasion
According to the authoritative book “Seenaa Abiishee Garbaa fi Gootota Oromoo Biroo” by Ginbaar Nagaraa Kumsaa (2013), the story of Abiishee Garbaa is one of betrayal, deception, and the tragic fragmentation of Oromo unity .
In the years 1854/55, following the death of Garbaa Huruubaa—the ruler of Horro and Abiishee’s father—the region fell into political turmoil. No new leader had been appointed to rule Horro, and this power vacuum was exploited by the Gojjam forces. They crossed the Mormor River through Amuru and launched a devastating campaign against the Horro people .
Abiishee, compelled to defend his people and claim his father’s legacy, mobilized his forces. He gathered the Qondaaltota (warriors) of Horro and successfully repelled the Gojjam invaders. Despite multiple attempts, the Gojjam forces could not defeat Abiishee in direct military confrontation .
But they did not need to.
The Tactics of Deception: Divide, Bribe, and Betray
Unable to defeat Abiishee through conventional warfare, the Gojjam forces turned to a different strategy: division and deception.
They exploited internal rifts within the Horro leadership. One of Abiishee’s own commanders, Soorii Galaa, who had opposed Abiishee’s leadership, defected to the enemy. Soorii Galaa fled to Gojjam, where he was received and employed. He then conspired to betray his people, using his insider knowledge to undermine Oromo resistance .
This pattern is all too familiar. As the Oromo proverb says: “Soogiddaan soogidda cabsu” —”Salt breaks salt.” The enemy does not always need to destroy you from the outside. Often, they find someone from within to do the work for them.
The Gojjam forces used a combination of modern weaponry, espionage, bribery, and deception. They pitted Oromo leaders against each other, spreading rumours, creating alliances based on false promises, and exploiting personal ambitions and grievances to shatter the unity of the Oromo people .
The Role of Qadiidaa Wannabee: False Diplomacy and Betrayal
The most infamous act of deception was the role of Qadiidaa Wannabee. Unable to defeat Abiishee through force, the Gojjam forces enlisted Qadiidaa to lure Abiishee into a trap through the promise of peace. Qadiidaa went to Abiishee, swore oaths of friendship, and assured him that the Gojjam forces were sincere in their desire for reconciliation .
Abiishee, believing in the promise of peace, agreed to meet the Gojjam forces at a location they had prepared. He set out without his weapons—unarmed, trusting in the word of Qadiidaa.
But it was a trap.
As Abiishee entered the camp of the Gojjam forces, the Amhara forces, who had been lying in wait, surrounded him. Soorii Galaa—the defector—served as the translator. Abiishee was disarmed and taken captive .
The Humiliation and Tragic End
Abiishee was not given a warrior’s death. Instead, he was subjected to unspeakable humiliation. He was bound with heavy wooden yokes—the same yokes used to bind oxen. He was paraded and forced to walk to Gojjam. Stripped of his dignity, his clothing, and his freedom, he was led like an animal before his enemies.
According to the account, when Abiishee realized the depth of the deception and the humiliation he had been forced to endure, his grief and rage were so overwhelming that he chewed off his own fingers in despair .
This tragic ending is a searing reminder: when unity is broken, when trust is misplaced, when the enemy’s diplomacy is a mask for violence, the price is catastrophic.
The Relevance of History: The Oromo Liberation Army Today
The story of Abiishee Garbaa is not just a historical curiosity. It is a lesson for the Oromo Liberation Army (WBO) today. As the armed wing of the Oromo struggle, the WBO faces challenges that echo the past:
1. The Danger of Deception and False Diplomacy
Today, the Ethiopian government and its allies are skilled in the same tactics that defeated Abiishee. They offer peace, dialogue, and reconciliation—but often, these are merely tools for disarmament and control. The legacy of Qadiidaa Wannabee lives on. Abiishee’s mistake was trusting the word of an enemy who offered peace while preparing to destroy him.
The WBO must remain vigilant. Not every hand extended in peace is sincere. Some are reaching for a weapon.
2. The Need for Unity
Abiishee’s downfall was accelerated by division within his own leadership. The defection of Soorii Galaa and the internal conflicts among the Horro commanders fractured their resistance. The enemy exploited these divisions masterfully.
The WBO must guard against internal fragmentation. The Oromo struggle is a collective effort, and unity is its greatest strength. As the Oromo saying goes: “Tokkummaan jabina” —”Unity is strength.”
3. The Power of Knowledge and Preparation
Abiishee’s defeat was also a failure of intelligence and preparation. He underestimated his enemies, overestimated their sincerity, and failed to anticipate the trap they had set.
The WBO must prioritize intelligence, strategy, and preparation. The enemy is often more cunning than they appear. Knowledge of history, awareness of tactics, and readiness for deception are essential weapons in the struggle.
The Broader Lesson: History Must Not Be Forgotten
The story of Abiishee Garbaa is part of the larger history of Oromo resistance—a history that has been systematically suppressed and erased. As one historian notes, studies focusing on the history of Oromo heroes like Abiishee Garbaa are relatively scarce, and the historical narratives have often been shaped by external perspectives .
Recovering and teaching Oromo history is therefore a political act. It is an act of resistance against the erasure of Oromo identity and memory. It is a way of ensuring that the mistakes of the past are not repeated.
The book “Seenaa Abiishee Garbaa fi Gootota Oromoo Biroo” is one such effort to reclaim that history. By telling the stories of Oromo heroes, it provides the younger generation with the knowledge they need to continue the struggle with wisdom and determination.
A Call to Action: Learn from the Past, Build for the Future
The story of Abiishee Garbaa is a cautionary tale. It reminds us that the struggle for Oromo liberation is not only a battle against external enemies but also against internal divisions and naivety.
Today, the Oromo Liberation Army and the broader Oromo movement face challenges that require wisdom, unity, and vigilance. The Ethiopian government continues to use the same tactics of divide-and-rule that were employed against Abiishee. False diplomacy, offers of peace, and political manipulation are still weapons in their arsenal.
The lesson is clear: the enemy does not always come with guns. Sometimes they come with promises.
The WBO and all Oromo people must learn from the mistakes of the past. They must:
- Study history to understand the tactics of their enemies.
- Remain united and guard against internal division.
- Be vigilant in the face of false diplomacy.
- Prepare strategically for both political and military challenges.
Conclusion: Honouring the Memory of Abiishee Garbaa
Abiishee Garbaa was a leader who fought bravely to defend his people and his land. He was defeated not by a stronger enemy on the battlefield, but by betrayal, division, and deception. His story is a tragedy—but it is also a lesson.
As Dinknesh Dheeressaa reminds us: “The wounds of history are not just memories; they are warnings. They tell us what we must not do again.”
The Oromo struggle has been marked by many such tragedies. But each tragedy has also produced heroes, martyrs, and lessons. If we honour the memory of Abiishee Garbaa, we must do so by learning from his story—by ensuring that the same mistakes are not repeated.
Let us learn from the past so that the future may be free.
Injifannoon Ummata Oromoo!
Seenaa haa barannu!
WBO haa jabaattu!
This feature article is based on the reflections of Dinknesh Dheeressaa and is dedicated to all those who continue to struggle for Oromo liberation and who seek wisdom from the lessons of history.
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, 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.
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.
A Gathering of Purpose: Oromo Diaspora Unites in St. Paul for Historic Council Meetings
The Joint Session of the ABO Diaspora Structure Council and ABO North America Structure Council Commences with Blessings, Song, and a Memorial for the Fallen
By Daandii Ragabaa
(St. Paul, Minnesota — August 7, 2026)- In a powerful display of organizational unity and cultural resilience, the Walgayiin Hawaasaa —the community gathering—has commenced in St. Paul, Minnesota. This historic event unites the Kora Caasaa ABO Biyyoota Alaa (Diaspora Structure Council of the Oromo Liberation Front) and the Kora Gamtaa Caasaa ABO Amerikaa Kaabaa (Joint Structure Council of the ABO North America), marking a significant moment in the institutional consolidation of the Oromo liberation movement abroad.
The proceedings opened with the solemn recitation of Eebba Manguddoo —the Great Blessing—and the singing of Faaruu Alaabaa, the national anthem of the Oromo people. This was followed by a memorial ceremony honoring the Jaallan —the beloved fallen heroes of the struggle—whose sacrifices continue to inspire the movement.
The choice of St. Paul, Minnesota, as the host city is no accident. Over the past three decades, Minnesota has earned the affectionate title “Little Oromia” for hosting one of the largest Oromo populations outside of East Africa. In this space, the past meets the present—elders who witnessed the early days of the OLF sit alongside youth born in the West, forging an intergenerational bond that strengthens the movement’s resilience.
The Opening Ceremony: Blessings, Song, and Memory
The commencement of the joint session was marked by traditional Oromo cultural and spiritual practices that have sustained the community across generations. The Eebba Manguddoo, or Great Blessing, is a ritual invocation that calls upon Waaqa (God) for peace, prosperity, and the success of the Oromo people in their collective endeavors.
Oromo oral literature encompasses multiple forms of expression, including eebba (blessings) and faaruu (songs of praise), which are performed across generations in different social and cultural contexts. The recitation of the Great Blessing and the singing of the national anthem served as a spiritual and cultural foundation for the political work that followed.
The memorial ceremony for the Jaallan —the beloved pillars of the struggle—honored those who have given their lives for the liberation of Oromia. As one OLF leader declared: “If we are people of truth, our people will never abandon us under any circumstances. But if we are people of falsehood, even if we hold something, we will lose it”. This commitment to truth and integrity is central to the movement’s ethos.
Institutional Strength: The Core of the Council’s Work
The joint session of the two councils underscores a central theme in the Oromo movement’s recent history: the strength of the institution . This represents a mature evolution in diaspora political consciousness—the understanding that liberation requires not just passion or grievance, but organizational resilience, strategic continuity, and the mechanisms required to sustain a movement across decades and continents.
The meticulous preparation of these councils and their joint session is itself a direct, tangible contribution to the struggle, ensuring that support and sustenance for the freedom struggle continues to receive continuity.
The flyer circulating among community groups carries a powerful mantra: “As always, consistency and determination remain the foundation of lasting progress and success“. These words are not empty rhetoric. In the long and often brutal struggle for Oromo self-determination, fads and fleeting passions have no place. What sustains the movement is the dogged, day-in and day-out commitment of a people who refuse to be erased.
Why St. Paul? The Heart of the Oromo Diaspora
The choice of Minnesota for this historic gathering is deeply significant. Since the 1990s, Minnesota has become a sanctuary and a springboard for Oromo activism. From the bustling neighborhoods of Minneapolis to the suburban cities of St. Paul, Oromo culture thrives—through language, music, faith, and political organization.
The Oromo Community Centre in St. Paul has become a hub for diaspora organizing. Recent events include the Oromo Studies Association’s 40th Anniversary Celebration at the centre on July 31, 2026, and the “Mara: 40 Years of Oromo Knowledge Making” art exhibition, which opened on August 6, 2026, at the Soomaal House of Art. The week also featured the Oromo Sports Federation of North America’s 30th Anniversary celebration, concluding with a concert at the Palace Theatre in St. Paul on August 8.
Holding the joint session of the ABO councils here acknowledges the diaspora not as a distant bystander, but as a vital pillar of the liberation project.
The ABO’s Global Reach: Building Oromia Without Borders
The joint session brings together two critical components of the ABO’s diaspora structure: the global Diaspora Structure Council (Korri Caasaa ABO Biyyoota Alaa) and the North America regional structure (Kora Gamtaa Caasaa ABO Amerikaa Kaabaa). This integration reflects the ABO’s recognition that the work of building Oromia extends beyond Ethiopia’s borders.
The ABO has a significant diaspora presence, with offices in Washington, D.C., and Berlin, serving as hubs for organizing, advocacy, and communication. These offices also operate radio stations broadcasting in both Amharic and Oromo, ensuring the organization’s message reaches Oromo communities worldwide. This global reach allows the ABO to advocate for the Oromo cause on the world stage, build solidarity with other movements, and sustain the struggle even when political space is closed inside Ethiopia.
The joint session in St. Paul is a testament to this global network in action.
A Renewed Vow: “Ni Jirra!” – We Are Here
Throughout the proceedings, the community has echoed the rallying cry that unites Oromo people across continents: “IUOf!” —Victory to the Oromo people. This declaration resonates across generations, affirming the unshakable belief in the Oromo nation’s future.
The gatherings in St. Paul mirror the spirit of the Oromo diaspora’s New Year affirmation in Edmonton, where the simple, powerful declaration “Ni jirra!” —”We are here!”—served as an existential, geopolitical, and institutional affirmation. It declares that the Oromo people persist, that they are present and active in diaspora communities, and that the OLF/ABO, as the vehicle of their aspirations, is alive and organizing.
Conclusion: A Foundation for the Future
The commencement of the Walgayiin Hawaasaa in St. Paul marks a milestone in the organizational history of the Oromo liberation movement. The joint session of the ABO Diaspora Structure Council and the ABO North America Structure Council, opened with blessings, song, and memorial, represents the integration of global and regional diaspora structures under a unified vision.
As the flyer for the event declares, consistency and determination remain the foundation of lasting progress and success. The hundreds of Oromo community members gathering in St. Paul this week embody that spirit.
The work continues. The structure is in place. The foundation is strong.
ABO haa waaru!
Injifannoon Ummata Oromoo!
IUOf!
This feature article is dedicated to all the fallen heroes of the Oromo liberation struggle—the Jaallan—whose memory inspires the work of the diaspora. Their sacrifice is not forgotten, and their legacy lives on in the structures and institutions built in their honor.
Advocacy for Oromia 