Category Archives: gender
Oromo Literacy Day: Celebrating the Power of Stories Held in Oromia
By Maatii Sabaa
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Every year, Oromo Literacy Day is more than a date on a calendar—it’s a living tribute to the resilience of a people and their language. It celebrates Afaan Oromoo, a language that carries the weight of history, the songs of ancestors, and the dreams of a nation. But how did the Oromo people arrive at this moment, where their stories can finally be written, read, and shared with the world? The answer lies in a long and courageous journey toward literacy.
A Written History of Resistance and Revival
The story of Oromo literacy is one of relentless struggle. The Oromo people have long possessed a rich oral tradition, but for much of Ethiopia’s modern history, their language was marginalized. It was a household language—spoken, sung, and whispered—but rarely seen on paper . The first major push to change this came in the late 19th and early 20th centuries.
A pivotal figure was Onesimos Nasib, an Oromo freed from slavery who trained as a teacher in Sweden. Upon his return, he and his colleague Aster Ganno worked with an almost missionary zeal to promote literacy in Afaan Oromoo. Onesimos created the Oromo Reader, a book filled with stories that were “short and funny” and designed to be both accessible and engaging. His aim was not just religious instruction but to cultivate a love for reading itself . He would famously ask young people he met, “Can you read and write?” and persuade them of its immense value .
However, their work met fierce opposition from the imperial government. In the mid-1940s, the Haile Selassie regime placed a total ban on Oromo literature . The language was effectively erased from public life, becoming a symbol of defiance.
The Quest for the Perfect Script
The suppression only intensified the desire for a written Oromo. The question of how to write the language became a central point of debate. Early works, like those of Onesimos, used the Ge’ez alphabet. But many activists and intellectuals believed this script was inadequate for Oromo sounds, failing to represent vowel length and consonant gemination—features that change a word’s meaning .
In the 1960s, the movement for a new script gained momentum. At Addis Ababa University, Oromo students began printing the first newspaper in Afaan Oromoo, Kana Beektaa? (“Do you know this?”), in 1968. The paper was a bold act of cultural preservation, collecting “Oromo songs, proverbs, war and grievance chants, Oromo prophecies, nuptials, baby lullabies, and others” . This was more than journalism—it was a declaration of identity. The paper was short-lived, forced to cease publication in 1971 .
Simultaneously, Oromo students in Europe were rigorously debating the script question. In 1968, a study group led by figures like Haile Fidaa concluded that a modified Latin alphabet was the most practical and linguistically sound choice for Oromo . This decision was not just technical; it was a political act of resistance, rejecting a script associated with the establishment.
A New Dawn: The Adoption of Qubee
After years of struggle, the fall of the military Derg regime in 1991 brought a turning point. The new Ethiopian constitution granted greater autonomy to regional states. Oromo was finally made the official language of the Oromia Regional State .
The Latin-based alphabet, known as Qubee, was officially adopted for writing Oromo . This was a victory decades in the making. The script’s simplicity and adaptability to modern technology made it a practical choice for a language finally stepping into the digital age. As one study noted, Qubee “enabled the language to grow faster as the script can be learned easily” .
However, the adoption was not without controversy. For some, the Ethiopic script held deep cultural significance, and the switch to a Latin alphabet was seen as an emotional and political break . Yet for the majority, Qubee represented liberation.
The Stories That Endure
The adoption of Qubee unlocked a literary explosion. Oromo youth and intellectuals began producing “newspapers, magazines, novels, translations and plays that describe their nation and their state in Afaan Oromoo” . Stories once confined to memory were now printed, preserved, and shared.
The journey has also involved recovering alternative scripts. A fascinating chapter is the story of Sheek Bakrii Saphaloo, a scholar who created a unique indigenous Oromo script. He developed an abugida, a writing system where each base glyph has multiple vocalic components, making it distinct from both the Ge’ez and Latin alphabets . This script has been used for over 70 years and is now being considered for digital preservation and inclusion in Unicode, highlighting the deep connection between literacy and cultural identity .
Why Oromo Literacy Day Matters
Oromo Literacy Day is a celebration of this entire journey. It honors the tenacity of Onesimos Nasib, the courage of student activists, and the vision of scholars who fought to give their language a written form. It is a day to recognize that literacy is not just about reading and writing; it is about power, identity, and survival.
The stories held in Oromia are now written down for the world to see. This day celebrates their liberation and their enduring power.
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“The stories, with the exception of a couple of martyr stories, are short and funny, and the subjects vary in order to attract.” — Onesimos Nasib on the Oromo Reader
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Maatii Sabaa is a writer and advocate of the Oromo stories.
The Name and the Narrative: Reclaiming Oromo Identity Beyond “Habesha”
In the complex tapestry of the Horn of Africa, few threads are as deeply woven—or as fiercely contested—as the question of identity. For centuries, labels have been applied, histories have been written, and narratives have been constructed, often by those in power. But what happens when a people rise to say, “That name is not ours”?
A powerful statement from within the Oromo community cuts to the very heart of this question: “Habashaan jecha eenyummaa Oromoo ibsuu miti. Oromoon Habashaa miti.” This translates to: “‘Habesha’ does not express Oromo identity. An Oromo is not Habesha.” This is not a simple rejection of a label; it is a profound declaration of a distinct historical narrative, a reclamation of selfhood, and a bold assertion of a people’s independent journey through time and across the land they call home.
The Power of a Name
The term “Habesha” has historically served as a broad, unifying identifier for the peoples of the Ethiopian highlands, often associated with the ancient Aksumite civilization, the Orthodox Christian faith, and Semitic languages. For many, it is a term of pride, symbolizing a shared, ancient heritage.
However, for the Oromo people—the largest ethnic group in Ethiopia—this label often feels foreign and exclusionary. The assertion “Oromoon Habashaa miti” directly challenges the notion that “Habesha” is an all-encompassing term for all Ethiopians. Instead, it argues that the term is culturally and historically specific to a particular group and that it has been inaccurately and unfairly imposed upon the Oromo nation.
This rejection is a vital act of self-affirmation. It is a declaration that Oromo identity, with its own ancient traditions, its own language (Afaan Oromo), and its own sophisticated governance system (the Gadaa system), is independent and deserving of recognition on its own terms. It is a way of saying, “We are not a footnote in someone else’s history; we have our own story to tell.”
A Shared Journey: Revisiting the Origins
The second part of the statement offers a specific historical perspective on this shared geography: “Habashaan jecha Yaman irraa warra Abyssinia ofiin jedhan waliin gara biyya Oromoo-Oromiyaatti dhufee dha.” (“Habesha came to the land of Oromo-Oromia from Yemen together with those who call themselves Abyssinian.”)
This presents a powerful and deliberate counternarrative to the dominant historical accounts of the region. By asserting that both the ancestors of the “Abyssinians” and the Oromo people migrated into the region from a shared origin, this perspective challenges the traditional narrative that often places one group as indigenous and the other as later arrivals.
This framing redefines the historical relationship between the two communities. It moves the Oromo from a position of being perceived as “others” or “newcomers” in their own homeland to being co-architects of the region’s history. It suggests a shared, albeit not necessarily harmonious, arrival and cohabitation, thereby establishing an equal and ancient claim to the land of Oromia. This is a crucial point, as it aims to dismantle historical hierarchies and assert that the Oromo are not intruders but are, in fact, foundational to the region’s story.
The Land of Oromia: More Than a Place
This assertion of identity is intrinsically tied to a specific territory: Oromia. This vast and diverse region, stretching from the highlands to the lowlands, is the historic and ancestral homeland of the Oromo people. By connecting the narrative of arrival directly to “the land of Oromo-Oromia,” the statement anchors Oromo identity in a tangible, sacred geography.
It is a powerful reminder that identity is not an abstract concept; it is rooted in the mountains, rivers, and plains where a people’s history was lived and written. For the Oromo, the struggle for identity is inseparable from the struggle for their cultural, political, and territorial rights within Oromia. Declaring that the “Habesha” came to their land, and not the other way around, is a profound reclamation of both history and territory.
A Continuing Dialogue
The statement provided is a potent contribution to an ongoing and essential conversation about identity, history, and power in the Horn of Africa. It challenges the monolithic narratives that have often dominated the national discourse and demands a more inclusive, accurate, and multi-vocal understanding of the past.
For the Oromo people, the declaration “Oromoon Habashaa miti” is not an act of division, but one of definition. It is a call to be seen, understood, and respected on their own terms. It opens a vital dialogue about how history is written, who gets to write it, and how we can build a future that honors the full and complex story of all the peoples in the region. The debate over identity is far from settled, but it is a debate that is crucial for any nation seeking to forge a just and inclusive future.
A Cry for Justice: The Unfolding Crisis in Oromia
As violence escalates in Ethiopia’s most populous region, a growing chorus of voices is demanding accountability, protection, and peace for the Oromo people.
The plea is urgent and uncompromising: “Stop the killing of Oromo civilians! Stop violence against the Oromo people! Fano must leave Oromia!” These calls reflect a deep-seated crisis that has gripped the Oromia region, where civilians find themselves caught in the crossfire of multiple armed conflicts.
The Human Toll of Conflict
Recent reports paint a harrowing picture of the violence unfolding across Oromia. The Ethiopian Human Rights Commission (EHRC) has documented atrocities including killings, bodily injuries, abductions, displacement, and destruction of property in the Arsi Zone of Oromia . The violence is not isolated—it reflects a broader pattern of human rights abuses across multiple regions, including Amhara and Tigray .
In one particularly devastating incident, armed men killed more than 20 civilians in Oromia. Local civil servants reported that Fano militants attacked civilians “with swords and guns” in the Nono district, approximately 110 kilometers southwest of Addis Ababa, resulting in 25 deaths including women and children, with four more later dying in hospital . A regional security official confirmed that Fano militants had been active in the region for four years, “taking advantage of opportunist moments to launch attacks against civilians and loot property”.
The Humanitarian Crisis
The violence has created a severe humanitarian crisis. The United Nations reports that 3.2 million children are out of school due to the conflict . Hospitals and clinics have been attacked—in 2023, the International Committee of the Red Cross reported that “almost all” of 42 health posts in Oromia’s Beji area had been looted or destroyed . Aid organizations have struggled to distribute supplies, leading to severe malnutrition .
Civilians describe a terrifying reality. One woman from Oromia’s Shewa region told of her family facing constant harassment and extortion from armed groups, with her uncle detained until a 100,000 Ethiopian birr ransom was paid . A coffee farmer from Wollega has been unable to return home for three years due to the security situation, with his harvest stolen by armed fighters .
A Call for Justice and Peace
The demands for justice and protection are clear. As one civil servant noted, the situation “has worsened in recent years” . The Red Cross has warned that the current clashes have “devastating consequences” for civilians, particularly in remote areas, noting that “Oromia doesn’t make the headlines, yet civilians continue to be deeply affected by violence” .
The call for Fano to leave Oromia reflects the reality that multiple armed groups are active in the region, each contributing to the suffering of civilians. For the Oromo people, the demand is simple but profound: protection, justice, and accountability for those who have committed atrocities.
Without decisive action, the cycle of impunity and violence will continue to erode Ethiopia’s stability and legitimacy . The international community, regional bodies, and Ethiopian authorities face a critical choice: allow the violence to continue, or take meaningful steps to protect civilians and bring perpetrators to justice.
The Founding Edition Is Now Live: From Migrant to Movement Builder
Discover the Vision Behind Australia’s First Empowerment-Focused Pageant Movement
By Dhabessa Wakjira
The Founding Edition of The Multicultural Magazine™ is now live, and it features a story that is as inspiring as it is transformative. In a world where women are often searching for confidence, connection, and purpose, one woman’s journey from migrant to movement builder is lighting the way for countless others.
Lee Plowman, the founder of Miss Multicultural NT and creator of the C.R.O.W.N. Method™, is redefining what a pageant can be.
A Vision Born from Personal Experience
When women migrate to a new country, they often leave behind more than family and friends. Many experience a profound loss of identity, confidence, and certainty about who they are becoming. Lee Plowman understands that journey personally. After migrating from the Philippines to Australia, she faced the challenges of rebuilding her identity in a new land.
Through years of advocacy and community leadership, including her work with the Australian Red Cross Connected Women program, Lee met countless women who shared similar struggles. She recognised a critical gap: many women were not lacking potential; they were lacking a pathway.
That insight became the foundation of Miss Multicultural Australia™ —a movement designed to help women reconnect with who they are while providing clarity, structure, and direction for who they are becoming.
The C.R.O.W.N. Method™: A Framework for Empowerment
At the heart of the movement is the proprietary C.R.O.W.N. Method™, a structured empowerment framework developed by Lee Plowman. The method guides women through a journey of self-awareness, confidence-building, leadership development, and purposeful action.
Every workshop, training session, and community activity within the movement is intentionally curated to create impact from the inside out. As Lee explains: “Miss Multicultural Australia™ was never created to be just another pageant. It was created as a movement for empowerment. We believe women deserve more than a title. They deserve opportunities to develop confidence, leadership skills, cultural pride, and the belief that their voice matters.”
Building Social Cohesion Through Pageantry
Australia is one of the most culturally diverse nations on earth, yet migrants often report feeling invisible or stereotyped. Lee Plowman is turning that legacy on its head. Her pageant actively encourages women to showcase their cultural heritage through traditional dress, food, music, and storytelling, educating audiences and building bridges between communities.
Community engagement is a core requirement for participants. Each woman undertakes a community service project that addresses a need in her local area—from multicultural food drives to mentoring programs for newly arrived refugee women. By pairing personal development with community action, the pageant creates a ripple effect that extends far beyond the individual contestant.
Lee Plowman has also been recognised by the Women Economic Forum Australia as an Empowerment Coach, and her work aligns with the forum’s mission to empower women economically and socially, particularly those from marginalised backgrounds.
A National Vision with Local Roots
Although still in its early stages, the momentum is building. Lee Plowman plans to expand the pageant to other states and territories, creating a network of regional pageants that feed into a national event. Each regional pageant will be tailored to the specific cultural demographics and community needs of that area.
The first Miss Multicultural NT 2025 titleholder, Sarah Madinah, an Indonesian-Australian woman, represents the beginning of this vision in action. Her crowning marked the start of a movement dedicated to empowering women from all cultural backgrounds to embrace their identity, strengthen their confidence, and become active contributors within their communities.
How You Can Be Part of the Movement
For women who feel the pull to step into their own power, Miss Multicultural Australia offers a structured, supportive pathway. There are no height or weight requirements, and the age limit for this empowerment pageant is 18 to 45 years old. The program is designed for Australian residents who identify with a multicultural background and are committed to personal development and community impact.
Applications for Miss Multicultural NT 2026 are now open, with another opportunity in early 2027.
Because Every Story Deserves to Be Seen
The Multicultural Magazine™ celebrates culture, confidence, community, leadership, and impact through stories that inspire. The Founding Edition is now available to read at www.multiculturalmagazine.com/founders-edition-2026.
✨ Applications are also open for future features—for Women of Influence, Community Leaders, Cultural Ambassadors, Business Founders, Titleholders, and Changemakers.
📩 Interested in being featured? We’d love to hear your story. Because every story deserves to be seen.
Read the full feature now:
👉 www.multiculturalmagazine.com/founders-edition-2026
This feature article is part of The Multicultural Magazine’s coverage of inspiring stories that strengthen belonging, connection, and social cohesion.
Arsi University Updates Logo, Puts Afaan Oromo First
A Historic Step for Linguistic Recognition in Higher Education
By Daandii Ragabaa
In a significant move for linguistic inclusivity and cultural recognition, Arsi University has announced an update to its institutional logo, placing Afaan Oromo first in the order of languages displayed on the emblem. The announcement, made on 23 August, marks an important milestone in the recognition of the Oromo language within Ethiopia’s higher education system.
The New Design
The university has made what it describes as “slight modifications” to its former logo, with the revised design featuring a new language order: Afaan Oromo first, Amharic second, and English third.
The university has also corrected the Afaan Oromo inscription from “Yunivarsitii Arsii” to “Yuunivarsitii Arsii,” ensuring linguistic accuracy in the representation of the language .
The announcement instructed all stakeholders to “recognize and use the new logo in accordance with the captions order stated above.”
A Growing Movement for Afaan Oromo Recognition
The decision by Arsi University aligns with a broader movement within Oromia to promote and preserve the Afaan Oromo language in academic and public life. The University has previously demonstrated its commitment to Afaan Oromo through collaborative initiatives, including a Memorandum of Understanding with Wachemo University aimed at preserving and digitising the rich cultural heritage of the Afaan Oromo language .
This latest move represents a tangible step toward normalising the use of Afaan Oromo in official and institutional contexts, affirming the language’s status as a medium of higher education and institutional identity.
The Role of Language in Cultural Identity
For the Oromo people, Afaan Oromo is more than a means of communication—it is a vessel of history, culture, and identity. The prioritisation of Afaan Oromo on an institutional logo is a symbolic but powerful recognition of the Oromo people’s right to see their language reflected in spaces of knowledge and governance.
The decision also carries practical implications for students and staff who use Afaan Oromo as their primary language. It signals that their linguistic identity is valued and respected within the institution. This is particularly significant given the historical marginalisation of Afaan Oromo in education and public life.
The efforts to preserve and digitise Afaan Oromo language resources, including through university partnerships, have helped strengthen its role in academic and public life .
The University’s Visual Identity
The updated emblem retains the university’s core visual elements, including the agricultural sheaves, gears, triangular structure, globe and open book. These elements symbolise the university’s commitment to education, innovation, and community development, while the new language placement underscores its commitment to linguistic inclusivity.
Located in Assela, the capital of the Arsi Zone in the Oromia Regional State, Arsi University serves students from across the region. The university also operates extended campuses in different parts of the zone, further expanding its reach and impact.
A Broader Conversation
The update follows the growing importance of Afaan Oromo in academic and official contexts . Research has highlighted the significance of mother-tongue instruction in educational settings, noting that students benefit from learning in their first language. The perception of mother-tongue use in educational contexts has been shown to positively influence learning outcomes .
Arsi University’s logo update joins a broader conversation about language recognition in Ethiopia, where the federal constitution recognises the equality of all languages but where Amharic has historically dominated official and educational contexts. Other institutions and public bodies may follow suit, reflecting the changing linguistic landscape of the country. While the logo change is primarily symbolic, it represents a tangible step towards normalising the use of Afaan Oromo in institutional settings.
Conclusion
Arsi University’s decision to place Afaan Oromo first on its logo is a significant step for the recognition of the Oromo language. It affirms the identity of Oromo students and staff, sets a precedent for other institutions, and demonstrates the ongoing vitality of Afaan Oromo in higher education.
Slaughter in the Shadows: The Unfolding Horror in East Wollega
As the world looks elsewhere, Ethiopian civilians are being burned alive, and a desperate plea for help rises from the ashes.
In the quiet villages of Ethiopia’s Oromia region, a summer of horror is drawing to a close. While global attention remains fixed on other crises, the International Oromo Women’s Organization (IOWO) has released a desperate appeal documenting an escalating campaign of violence that has turned the East Wollega Zone into a graveyard of professional promise and a testament to human cruelty .
The reports paint a picture of systematic terror allegedly perpetrated by Amhara Fano armed groups. Beginning in July and intensifying throughout August 2026, the violence has centered on the Gida Ayana Woreda—including the communities of Andode Dichoo, Angar Gute, and Tullu Lenca—as well as Kiramu and Horro Guduru. The testimonies describe not merely a conflict, but a targeted attempt to dismantle the very fabric of civilian life.
A Targeting of Hope
What distinguishes these atrocities is the chilling precision of the attacks. Among the dead are not just anonymous civilians, but the very pillars of the community. On August 19, the violence claimed Mr. Lamessa Mangistu, the branch manager of Awash Bank in Gida Ayana, and Mr. Mamush Maru, a banker at the Oromia Cooperative Bank. Their crime? Providing essential financial services to their community .
In Angar Gute, armed men reportedly burned Sister Liktu Amanu, a midwifery and nursing professional, while she was carrying out emergency duties. Just days earlier, 65-year-old Amanu Hirpha Bidu was reportedly burned alive inside an active ambulance during a patient transfer—a blatant violation of the fundamental protections afforded to medical transport under international humanitarian law . The attack on Mr. Olika Sagni, a local teacher, represents another devastating blow, stripping the community of its educators and the promise of future generations.
“We as mothers and sisters, cannot stand the endless brutal actions against civilian human beings,” writes Dinknesh D. Kitila, IOWO’s Board Director, in the appeal . Their plea is directed at the UN Security Council, the Human Rights Council, the U.S. Secretary of State, the EU, and governments worldwide: act before more innocent lives are extinguished.
Scorched Earth and Silence
The destruction is not limited to lives. The IOWO report details widespread arson targeting public offices, private homes, and transport vehicles, displacing families and paralyzing local economies. The group has released harrowing images of vehicles and property consumed by flames, emphasizing that the campaign is as much about erasing community infrastructure as it is about inflicting casualties. The targeted destruction of the Angar Gute area, including a special attack on Tullu Lenca, points to an attempt to force a demographic change or to punish communities for their identity .
This violence is part of a broader pattern of instability in Ethiopia. Travel advisories from various embassies currently designate East Wollega as a “red” or “extremely high-risk” area, warning citizens to avoid the region due to the presence of armed groups and the risk of attacks on civilians . The international community, while aware, has often been slow to act as the crisis deepens.
The World’s Response
The IOWO appeal calls for two immediate actions: emergency civilian protection for vulnerable populations in the affected woredas, and accountability for the perpetrators of these unlawful killings.
As the appeal letter was signed on August 24, the silence from the international community remains deafening. The documented cases of targeted killings of professionals, the use of ambulances as instruments of death, and the burning of entire communities demand more than a passing glance.
The mothers and sisters of East Wollega are not asking for charity; they are demanding the basic right to live. The charred remains of a midwife’s ambulance and the empty desks of murdered teachers are a stain on the conscience of humanity, a stark reminder that the cost of inaction is always counted in lives.
The World Looks Away: Western Oromia’s Cry for Justice
As violence escalates in Western Oromia, a leading advocacy group warns that silence is complicity and calls for urgent international intervention.
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Melbourne – August 22, 2026 – The Advocacy for Oromia (A4O) has issued a stark warning that the escalating violence against civilians in Western Oromia (Wallagga) has reached an alarming level, demanding immediate action to protect vulnerable communities. In a powerful statement released today, the organization condemned the intensifying attacks that have reportedly displaced families, claimed lives, and created a pervasive climate of fear across the region.
The violence, concentrated in the Giddaa Ayyaanaa and Angar Guutee areas, has targeted civilians in their homes and while traveling, according to local accounts. Families are being forcibly displaced, their lives upended by a campaign of terror that shows no sign of abating.
A Crisis of Complicity
While many attacks have been attributed to the Fano armed group, A4O has expressed grave concern over allegations implicating state actors. The organization has accused the Ethiopian government of failing to adequately protect affected communities, a failure that demands independent and transparent investigations.
“Western Oromia is a region of profound political and social significance, and this continued violence threatens not only the immediate security of residents but also the broader stability of the region,” an A4O spokesperson stated. “The resulting displacement and destruction have severe humanitarian consequences that require an urgent global response.”
The government’s apparent inaction raises difficult questions about accountability and the protection of civilians. A4O insists that these serious allegations necessitate thorough investigations to establish facts, ensure accountability, and bring perpetrators of abuses to justice.
A Call to Break the Silence
In response to the unfolding crisis, A4O has issued a Call to Action, urging community members, advocates, civil society organizations, faith leaders, youth, women, and the diaspora to break their silence. The organization insists that “silence is not an option” in the face of such suffering.
The call outlines several key priorities:
· Strengthened advocacy and documentation of human rights violations to ensure that the world bears witness to the atrocities.
· Immediate humanitarian assistance for displaced families, whose basic needs remain unmet.
· Local, national, and international awareness campaigns to shine a spotlight on the crisis.
· Unity and collective action to amplify victims’ voices and advance justice.
A4O is also calling on international institutions, humanitarian organizations, and global human rights bodies to closely monitor the situation in Western Oromia and take concrete steps to prevent further atrocities.
The Cost of Inaction
The human toll of the violence is immeasurable. Families torn apart, communities shattered, and lives cut short—all while the international community remains largely silent. The displacement and destruction have severe humanitarian consequences, yet the global response has been insufficient.
A4O’s statement is a desperate plea to the world: “We must not remain silent. The lives, dignity, and security of innocent civilians depend on immediate attention and action. We stand in solidarity with all victims of violence and their families and demand lasting peace, justice, and respect for human rights in the region.”
A Call to Remember
As the violence continues to escalate, the world faces a choice: to act or to look away. A4O’s message is clear—silence is complicity, and inaction is a choice to abandon innocent lives.
The organization’s commitment to amplifying the voices of the Oromo people and advocating for peaceful solutions is a reminder that even in the darkest times, hope persists. But hope alone is not enough. It requires action, solidarity, and a collective demand for justice.
The people of Western Oromia are not merely statistics; they are mothers, fathers, children, and communities whose lives hang in the balance. Their cries for help must not go unanswered.
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For more information, contact Advocacy for Oromia (A4O), a civil society organization dedicated to promoting human rights, justice, and democratic governance for the people of Oromia.
#UNHumanRightsCouncil#Oromia#Wallagga#Justice#HumanRights
We Must Not Remain Silent: The Unfolding Horror in Western Oromia
As violence escalates and thousands are displaced, the Oromo Sisterhood Institute issues a desperate plea: silence is complicity, and action cannot wait.
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In the quiet villages of Western Oromia, a crisis of staggering proportions has been unfolding for years. But in recent weeks, the violence has reached a terrifying crescendo. The Oromo Sisterhood Institute (OSI) has issued an urgent condemnation of the escalating attacks against civilians in the Wallagga region—a humanitarian catastrophe that has displaced thousands, claimed countless lives, and left communities living in a state of paralyzing fear.
The areas of Giddaa Ayyaanaa and Angar Guutee have borne the brunt of the violence. According to local reports, families have been forced to flee their homes, leaving behind everything they have ever known. Civilians have reportedly been killed while simply traveling, while others have been murdered in their own homes—a brutal reminder that no place is safe.
The Oromo Sisterhood Institute, a leading voice for women’s rights and community protection, is sounding the alarm: the international community cannot afford to look away.
A Crisis of Accountability
While many attacks have been attributed to the Fano armed group, serious concerns have also been raised regarding the role of state actors and the Ethiopian government’s failure to adequately protect affected communities. The government’s apparent inaction raises deeply troubling questions about the protection of civilians and the rule of law.
OSI insists that these serious allegations warrant independent investigations to establish the facts, ensure accountability, and bring those responsible for abuses against civilians to justice.
“Western Oromia is widely recognized as an area of significant political and social importance,” the Institute states. “The continued violence threatens not only the security and well-being of local residents but also the stability of the broader region.”
The ongoing displacement of civilians and destruction of communities have both immediate and long-term humanitarian consequences. Families are being torn apart, children are being denied their futures, and an entire region is being pushed to the brink.
A Call to Action: Silence Is Not an Option
In the face of such unimaginable suffering, the Oromo Sisterhood Institute is issuing a powerful call to action. The message is clear and uncompromising: silence is not an option.
“We urge community members, advocates, civil society organizations, faith leaders, youth, women, and members of the diaspora to stand up for civilian protection, speak out against human rights violations, and support affected families and communities.”
The Institute is calling for:
· Strengthened advocacy and documentation of human rights violations through credible channels.
· Immediate humanitarian assistance for displaced families, whose basic needs remain unmet.
· Local, national, and international awareness campaigns to shine a spotlight on this unfolding tragedy.
· Unity and collective action to amplify the voices of victims, advance accountability, and contribute to the pursuit of justice and lasting peace.
Every Community Deserves Safety
The Oromo Sisterhood Institute’s message is rooted in a fundamental belief: every community has the right to live in safety, dignity, and freedom from violence. This is not a partisan issue; it is a human issue.
The Institute is calling upon international institutions, humanitarian organizations, and global human rights bodies to closely monitor the situation in Western Oromia and take meaningful action to ensure the protection of civilians and the prevention of further atrocities.
“We stand in solidarity with all victims of violence and their families,” OSI declares. “We call for an immediate end to attacks against civilians, independent and transparent investigations into reported abuses, humanitarian assistance for affected communities, and concrete measures to ensure lasting peace, justice, accountability, and respect for human rights in the region.”
The Cost of Inaction
As the violence continues to escalate, the world faces a choice: to act or to remain silent. The Oromo Sisterhood Institute has made its position unequivocally clear.
“We must not remain silent,” the statement concludes. “The lives, dignity, and security of innocent civilians depend on immediate attention and action.”
The people of Western Oromia are not just statistics; they are mothers, fathers, children, and communities whose lives hang in the balance. Their cries for help must not go unanswered. The time for action is now—before more lives are lost, more families are displaced, and more communities are destroyed.
The Oromo Sisterhood Institute calls upon the international community, human rights organizations, policymakers, and members of the diaspora to recognize the seriousness of the situation and to support efforts aimed at protecting civilians, preventing further displacement, and promoting accountability for human rights violations.
The world must not remain silent. The time to act is now.
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The Oromo Sisterhood Institute (OSI) is a civil society organization dedicated to promoting the rights, dignity, and well-being of Oromo women and communities. Through advocacy, awareness, and collective action, OSI works to amplify the voices of the marginalized and advance justice and lasting peace.
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Irreechaa 2026: Africa’s Largest Gathering of Gratitude and Resilience
Millions Prepare to Celebrate Oromo Thanksgiving in Finfinne and Bishoftu
By Maatii Sabaa
As the golden light of spring breaks over the Oromo landscape, a profound spiritual awakening stirs across Oromia and the global diaspora. Irreechaa—the Oromo Thanksgiving—is set to transform Finfinne and Bishoftu into a vibrant sea of white, green, and cultural pride from October 3 to October 4, 2026 . This is not merely a festival. It is Africa’s largest outdoor gathering, where millions will come together to express gratitude to Waaqa (God) and celebrate a cultural heritage that has endured for millennia .
The Heartbeat of a People: What Is Irreechaa?
Irreechaa, known in some traditions as Irreessa or Dhibaayyuu, is an annual thanksgiving holiday that marks the end of the rainy winter season and the joyous arrival of Birraa (spring) . It is a time when the Oromo people gather at sacred lakes, rivers, and springs to thank Waaqa for the blessings, mercies, and bountiful harvests received over the previous twelve months .
The festival’s roots run deep—over 6,000 years into the ancient Oromo and Cushitic civilization, long before the rise of modern empires or religions . It is intimately connected to the Gadaa system, the traditional Oromo governance structure recognised by UNESCO as an Intangible Cultural Heritage of Humanity . As the elders teach, Irreechaa is simply “giving thanks to the one God”—the pinnacle of Oromo religious and cultural expression .
Two Sacred Sites, One Unifying Spirit
This year’s celebration will unfold over two days across two of the Oromo people’s most sacred sites, following a time-honoured itinerary announced by the Council of Oromo Gadaa Elders .
Hora Finfinne: Reclaiming the Heart of the Capital
On October 3, the celebration will commence at Hora Finfinne, in the heart of the capital city . This location carries profound historical weight. For decades, under oppressive regimes, public celebrations of Irreechaa were banned, and the Oromo people were denied the right to give thanks at their own sacred sites . The site now known as Finfinne was originally named after the very same Hora Finfinne—a sacred geography that the construction of a colonial capital attempted to overwrite . Celebrating Irreechaa here is not just a cultural act; it is a powerful reclamation of space, identity, and dignity.
Hora Arsadi: The World’s Stage
On October 4, the festival moves to its grandest location: Hora Arsadi in the city of Bishoftu, approximately 45 kilometres south of Finfinne . This is the site of the main event—a gathering so vast that it is recognised as one of the largest annual human gatherings on the African continent . Here, in a landscape of breathtaking natural beauty and sacred waters, the celebration reaches its crescendo.
In recent years, the scale of the gathering has been so immense that international media, including the BBC, Al Jazeera, and CNN, have broadcast images of the spectacle: hundreds of thousands, sometimes millions, of people dressed in a vibrant sea of traditional colours, moving with purpose and joy towards the water .
The Rituals of Renewal
The Irreechaa ceremony is a tapestry of ritual and symbolism. At the lake, participants carry freshly cut green grass and flowers—symbols of fertility, life, and renewal . They immerse these offerings in the water, sprinkle themselves, and raise their hands in prayer. The grass, dipped and sprinkled, is a symbolic gesture of cleansing, purification, and the washing away of hardship. Traditional songs, known as sirba, echo across the valley, their melodies passed down from elders to the youth, ensuring the continuity of a living heritage .
Women are decorated in their finest traditional attire, while youth, particularly young men known as Kormoomsaa, move through the crowd, sprinkling people with fresh water as a gesture of cleansing and blessing . The event is a total immersion in culture and community. After the prayers, families and friends share meals of traditional dishes and freshly brewed coffee, reinforcing the profound social bonds that the festival strengthens .
More Than a Festival: A Symbol of Unity and Resilience
Irreechaa is often described as the “most celebrated cultural festival in Africa” . However, its significance extends far beyond its sheer scale. The festival’s core principles are peace, unity, love, and reconciliation. As the history of the festival teaches, holding onto resentment or grievance is not permitted at Irreechaa. A person cannot attend unless they have resolved their disputes with others . This requirement is a profound social intervention, reinforcing the idea that one cannot give thanks while holding a grudge.
The revival and growth of Irreechaa, particularly the celebrations in Finfinne, represent a powerful statement of cultural resilience. It is a declaration to the world that the Oromo culture, with its deep-rooted values of democracy, community, and spirituality, is not a relic of the past but a vibrant force for the present and future .
A Call to the World
The message from the Oromo community is clear: “You can be from any corner of the globe, individuals can come and showcase their unique cultural heritage in Finfinne during our celebration, at the heart of Africa’s vibrant cityscape.” As the Oromo people gather to give thanks, they extend an invitation to the world to witness the unity and resilience of a nation that has overcome immense challenges and continues to celebrate life, faith, and hope with unparalleled passion.
Goobee and Shinooyyee: A Dual Model of Prevention and Intervention for Social Problems
How Ancient Oromo Festivals Build Peace, Unity, and Social Cohesion
By Dhabessa Gemelal
In an era of deepening social divisions, political polarisation, and youth disengagement, the Oromo people possess a powerful and ancient resource: their own cultural traditions. The festivals of Goobee and Shinooyyee—celebrations marking the transition from the rainy season to spring—are not merely expressions of cultural identity. They are sophisticated mechanisms for social cohesion, conflict prevention, and youth engagement that offer a model for addressing some of the most pressing social challenges of our time.
Understanding Goobee and Shinooyyee
Goobee: A Festival of Light and Freedom for Young Men
Goobee is a festival where young men welcome the light of Spring with joy, hope, and good wishes. It represents “the bliss of spring, the joy of the dawn of the earth”—a light that sprouts for youth with green hope and courage . It is a time when young men declare their freedom and independence, marking their transition toward adulthood.
Shinooyyee: A Festival of Freedom and Identity for Young Women
Shinooyyee is a unique festival celebrated by young unmarried girls . During this festival, girls “plait their hair in fantastic styles and dress up and decorate with ornaments of their choice. They chant, sing, and dance with friends and peers for up to 3 weeks” . They collect fragrant grass and give it to neighbours as a symbol of abundance and blessing, receiving food and butter in return. It provides “young girls with absolute freedom to enjoy outside of their family’s home” .
Both festivals are celebrated in the weeks leading up to Irreechaa, the grand Oromo thanksgiving festival, and are part of the wider Gadaa system recognised by UNESCO as an Intangible Cultural Heritage of Humanity .
Prevention: Addressing Root Causes of Social Problems
1. Preventing Conflict Through Reconciliation
The Gadaa system, of which Goobee and Shinooyyee are a part, is built on a fundamental principle: “as much as possible, conflict should be prevented from occurring” . Should conflict occur, “everything should be done to prevent it from escalating and all institutions should work together to manage the conflict” .
This preventive philosophy is embedded in the festivals. Irreechaa, the culminating festival, requires participants to resolve conflicts before attending. As one Abba Gadaa explained, “if anyone who attends the festival has a conflict even with a close person, he should first reconcile with himself or with the other persons” . This principle of pre-festival reconciliation prevents conflicts from festering and escalating.
2. Preventing Youth Disengagement Through Meaningful Participation
Shinooyyee and Goobee provide structured, meaningful activities that engage youth during a critical transition period. The festivals offer young people “absolute freedom” to express themselves, build social bonds, and develop confidence . This engagement prevents the alienation and disconnection that often lead to social problems.
Social Anthropologist Daniel Deressa noted that the festivals “promote love and unity to uphold peaceful coexistence in the society” . By providing positive outlets for youth energy and creativity, Goobee and Shinooyyee prevent the frustration and disengagement that can fuel social unrest.
3. Preventing Cultural Erosion Through Intergenerational Transmission
Goobee and Shinooyyee serve as mechanisms for transmitting cultural knowledge, values, and ethics from elders to youth. The festivals ensure that young people learn “the culture and morals of the people and teaching them the truth” . This intergenerational transmission prevents the loss of cultural identity that can leave communities vulnerable to social breakdown.
Intervention: Addressing Existing Social Problems
1. Healing Divisions Through Reconciliation
For those already in conflict, Goobee and Shinooyyee provide a structured pathway to reconciliation. The festivals are described as “a time for reconciliation,” where “hatred and revenge are removed and solidarity is strengthened” . The requirement of pre-festival reconciliation serves as a direct intervention for existing conflicts.
The festivals create an environment where “peace is preached and love is praised; disagreement, grievance and discontent are condemned” . This public affirmation of peace values directly counters the narratives that fuel conflict.
2. Building Social Bonds Across Communities
Goobee and Shinooyyee bring together young people from different communities, strengthening “their love and unity” . The festivals are not exclusive—they are inclusive gatherings that promote understanding and solidarity across diverse groups.
Irreechaa, the culminating festival, has become “an important ritual festival that attracts visitors” and “has been becoming a cultural nationalism not only for the people of Oromo but also the nations and nationalities of the country” . This inclusivity makes the festivals a direct intervention against ethnic division.
3. Strengthening Community Resilience
The festivals contribute to community resilience by reinforcing social bonds and shared values. As scholars have noted, “Irreechaa brings people closer to each other and strengthen social bonds” . This strengthening of social cohesion makes communities more resilient to the stresses that can lead to social problems.
The Dual Model in Action
Goobee and Shinooyyee operate through a dual model of prevention and intervention:
Prevention:
- Engaging youth through meaningful participation
- Transmitting cultural values and ethics
- Resolving conflicts before they escalate
- Building social cohesion through inclusive participation
Intervention:
- Healing existing conflicts through reconciliation rituals
- Strengthening social bonds across communities
- Reinforcing shared values of peace and unity
Conclusion: A Model for Our Times
In a world facing deepening social divisions, youth alienation, and conflict, Goobee and Shinooyyee offer a powerful model. They demonstrate that cultural traditions are not merely nostalgic artifacts—they are living resources for building peace, strengthening communities, and engaging youth.
By preserving and promoting these festivals, the Oromo people are not only celebrating their heritage—they are investing in a more peaceful, cohesive, and resilient society. As one young participant noted, Goobee and Shinooyyee are “a festival of success, history, restoration of lost culture and expression of the Oromo people” .
In a fractured world, this ancient tradition offers a blueprint for healing.
This feature article is dedicated to the youth of Oromia who carry these traditions forward, and to all communities seeking models of peace and unity.
Advocacy for Oromia 