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Jaallan Utubaa Qabsoo: The Pillars of Oromo Liberation and Their Global Reach
Honouring the Builders and Champions of the Oromo Struggle, and the Global Structure of the ABO
By Dhabessa Wakjira
In every liberation movement, there are those who carry the torch not for personal glory, but for the collective destiny of their people. They are the architects of consciousness, the builders of institutions, and the guardians of memory. They are Jaallan Utubaa Qabsoo—the beloved pillars of the struggle—and Jaallan Qabsoo—the beloved champions who have emerged from every corner of Oromia and the diaspora to advance the cause of Oromo liberation.
This is a tribute to them. And this is an exploration of the structure that unites them: the Adda Bilisummaa Oromoo (ABO) —the Oromo Liberation Front—and its global reach across nations.
The Pillars: Who Are the Utubaa Qabsoo?
The term Utubaa Qabsoo—pillars of the struggle—is not a title given lightly. It is earned through sacrifice, through decades of commitment, and through an unwavering dedication to the Oromo people’s right to self-determination . These are the individuals who, in the darkest hours, refused to let the flame of liberation die.
One such pillar was Cawwaaqaa Yaaddessaa, a renowned Oromo singer and artist whose music became the soundtrack of the resistance. Through his songs, he chronicled the pain and the hope of the Oromo people, composing works that stirred the hearts of a generation . His compositions—such as “Eemmoo yaa guraale hoo dangashe”—became anthems of defiance, performed even when political gatherings were banned . He served as a pillar of the struggle through his art, demonstrating that cultural expression is a weapon of resistance as powerful as any gun .
Another pillar is Ustaaz Raayyaa Abbaa Maccaa, who transitioned from the armed struggle within the ABO to become a teacher of Islamic faith and a composer of spiritual songs (manzuumaa) that reinforced Oromo identity and resilience . He was part of the ABO in its early years, receiving military training at the 24th training camp in Harawaacaa, and fought in numerous battles . Even after being captured and imprisoned for a long time, he never abandoned the struggle; he continued to strengthen the Oromo people through his teachings and songs . His story is a testament to the fact that the pillars of the struggle exist not only on the battlefield but also in the realms of faith, culture, and education .
Baaroo Tumsaa stands as another foundational pillar. He is remembered as a key figure in building the Oromo movement in the 1970s, working to organize youth and establish the infrastructure that would eventually lead to the formal founding of the ABO . He played a crucial role in the Macha-Tulama Self-Help Association and was instrumental in consolidating Oromo nationalism into a political force . His legacy is one of organization and vision, reminding us that liberation is built not just on passion but on structure.
The Champions: Jaallan Qabsoo and the Spirit of Resistance
Beyond the foundational pillars, there are the Jaallan Qabsoo—the beloved champions of the struggle. These are the fighters, the activists, the community organizers, and the everyday people who have taken up the mantle of resistance in their own ways .
The Qeerroo youth movement is perhaps the most powerful contemporary embodiment of this spirit. In traditional Oromo culture, the term means “bachelor” or “youth,” but within the political movement, it symbolizes the Oromo struggle for increased political freedom and greater ethnic representation . The Qeerroo have emerged as a dynamic and fearless force, challenging the state and demanding justice .
The champions are also found in the Oromo Liberation Army (OLA) —known in Oromo as Waraana Bilisummaa Oromoo (WBO) —the armed wing of the struggle . The OLA was formed in 1974 and has continued its armed resistance against successive Ethiopian regimes . Under the leadership of figures like Jaal Marroo (Kumsa Diriba), the OLA remains active in the Oromia Region, representing those who refused to disarm following the 2018 peace deal, skeptical of the government’s intentions .
The champions are also found in the diaspora—in Washington, D.C., Berlin, and other cities around the world, where the ABO maintains offices and radio stations that broadcast in Oromo and Amharic, keeping the spirit of resistance alive far from the homeland .
The ABO: Structure and Global Reach
The Adda Bilisummaa Oromoo (ABO) —or the Oromo Liberation Front (OLF)—is the political organization that unites these pillars and champions. It was founded in 1973 with the goal of promoting self-determination and independence for the Oromo people . Its structure has evolved over the decades, but its core mission remains unchanged: the total liberation of Oromia from what it characterizes as Ethiopian colonialism .
The ABO’s structure extends far beyond the borders of Oromia and Ethiopia. It has a significant diaspora presence, with offices in Washington, D.C., and Berlin . These offices serve as hubs for organizing, advocacy, and communication . They also operate radio stations that broadcast in both Amharic and Oromo, ensuring that the organization’s message reaches Oromo communities worldwide .
This global reach is critical. The ABO’s international structure allows it to advocate for the Oromo cause on the world stage, to build solidarity with other movements, and to sustain the struggle even when political space is closed inside Ethiopia . In a November 2025 position statement, the OLF declared that “the current regime has deliberately closed the political arena and obstructed the lawful activities of the Oromo Liberation Front” . In the face of such obstacles, the diaspora structure becomes even more vital as a space for organizing and resistance.
The Legacy of the Western Front: A Day of Sacrifice
The pillars and champions of the ABO are not abstract figures. They are real people who have paid the ultimate price for their commitment. The Western Front of the armed struggle serves as a powerful reminder of this sacrifice.
On April 15, 1980, the ABO appointed a new chairman in Shinnigga, marking a strategic decision to expand the armed struggle into the Western Front . The organization sent 17 commanders to ignite the resistance in the West. Their names—Daawud Ibsaa, Abbaa Caalaa Lataa, Jaal Tottoobaa Waaqwayyaa, and others—are etched in Oromo memory .
Tragically, these commanders were betrayed and poisoned by collaborators of the Derg regime in December 1981. Their deaths were a devastating blow to the movement . But their memory did not die. In 1985, the ABO leadership formally designated April 15 as Oromo Martyrs’ Day—a day to commemorate all those who have fallen in the struggle for Oromo liberation .
Today, April 15 is observed in the forests of Oromia and in diaspora communities around the world. It is a day of remembrance, of reflection, and of renewed commitment to the cause for which these pillars and champions gave their lives .
Unity, Truth, and the Path Forward
The struggle of the ABO has always been a struggle of self-reliance and truth. As senior ABO leader Jaal Abdii Raggaasaa emphasized in a recent consultative meeting with members: “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” .
The leadership has also stressed that the work of building Oromia extends beyond Ethiopia’s borders . It is a task that belongs to Oromo people everywhere—in the villages of Oromia, in the refugee camps of Kenya, in the community centers of Europe and North America, and in the offices of the ABO in Washington and Berlin .
The unity of these diverse actors—the pillars, the champions, the diaspora, and the grassroots organizers—is the foundation of the Oromo liberation struggle. As another official, Jaal Yaasoo Kabbabaa Hordofa, declared: “OLF is the center of Oromo peace” . The organization calls on all Oromos to strengthen their resolve, to seize the opportunities that arise—such as the upcoming 7th round elections—and to never retreat into silence .
Conclusion: A Living Legacy
The story of the Oromo liberation struggle is not a history lesson; it is a living, breathing movement. It is embodied in the songs of Cawwaaqaa Yaaddessaa, the teachings of Ustaaz Raayyaa Abbaa Maccaa, the organizing of Baaroo Tumsaa, the sacrifice of the 17 commanders of the Western Front, and the tireless work of the ABO’s global network .
Jaallan Utubaa Qabsoo—the beloved pillars—have built the foundation. Jaallan Qabsoo—the beloved champions—continue to build upon it. And the ABO—in its structure, its global reach, and its unwavering commitment to the Oromo people—remains the vessel through which this struggle will achieve its destiny.
ABO haa waaru!
Injifannoon Ummata Oromoo!
This feature article is dedicated to all the pillars and champions of the Oromo liberation struggle—past, present, and future.
A Response from Within: Correcting the Narrative on Ethiopia’s National Dialogue
A four-year participant challenges the critique that the National Dialogue began with the “wrong first question,” offering a detailed defence of the process and an invitation for critics to join the table.
ADDIS ABABA, ETHIOPIA — In the ongoing public debate over Ethiopia’s National Dialogue, one critique has stood out: that the process began with the wrong question, focusing on divisions rather than shared aspirations. Mr Kebour Ghenna articulated this view in a widely discussed reflection, arguing that the Dialogue should have begun by asking, “What future do Ethiopians wish to build together?” rather than “What divides Ethiopians?”
Now, a direct participant in the Dialogue has responded. Mr Zenayeneh Girma, who has served for four years as a representative of Civil Society Organisations (CSOs) in the National Dialogue process, has offered a corrective perspective—one grounded in direct participation rather than external observation.
“The evidence contradicts your central claim that the Dialogue began with the ‘wrong first question,'” Zenayeneh wrote, respectfully challenging Kebour’s thesis.
A Painstaking Process
Zenayeneh begins by correcting what he describes as a factual error. The National Dialogue did not begin by collecting grievances alone. It began by collecting issues from across the country—over 10,000 specific concerns raised in consultations across all woredas .
These were systematically aggregated into 2,000 themes, then distilled into 8 major national agenda pillars . These pillars cover nation-building and identity; state structure and form of government; the status of federal cities; religious affairs; institution building and the rule of law; social and economic issues; corruption and good governance; and peacebuilding and national reconciliation .
“This was not a hurried exercise but a painstaking process designed to ensure every voice—no matter how remote or marginalised—was heard,” Zenayeneh states.
He challenges Kebour’s suggestion that only divisions were documented. “In every consultation, participants were asked what future they desired for their communities and Ethiopia collectively. The 8 pillars emerged not from ‘what divides us’ but from what Ethiopians chose to discuss as urgent national questions—including the most difficult and deadlocked ones.”
Unprecedented Inclusivity
Zenayeneh argues that the Ethiopian process is unprecedented in its inclusivity. For the first time in the country’s history, Ethiopians from all regions, ethnicities, religions, and political affiliations—including diaspora communities—were brought together to question issues once considered “untouchable”: the flag, federalism, the status of Addis Ababa, the constitutional order, corruption, and institutional reform .
“This is not ‘organising disagreement.’ This is building a foundation for consensus,” he writes.
A Call for Participation, Not Observation
One of Zenayeneh’s most pointed observations is directed at the role of intellectuals who critique the process from outside. “You critique from outside while refusing to enter,” he writes, directly addressing Kebour.
As a prominent intellectual, Zenayeneh notes, Kebour could have contributed expertise to advisory panels. Instead, he has consistently critiqued from a distance. “Observing by ‘sitting outside’ and then writing based on hearsay is an easy task. Building a process that engages 4,000+ communities across a vast, diverse country is not.”
Zenayeneh acknowledges that some opposition figures remain outside the process—some by choice, others by circumstance. But the Commission has extended invitations repeatedly. “A dialogue that waits for everyone to agree to participate may wait forever. The process must move forward while continuing outreach.”
What History Will Remember
Zenayeneh concludes with a prediction about what history will actually remember: a moment when Ethiopians—for the first time—sat together across all divides and spoke honestly about their deepest political questions. It will remember a Commission that organised not just grievances but aspirations, not just complaints but solutions.
“The Dialogue is not perfect. But perfection is not the standard—participation is. And by that measure, Ethiopia has achieved something unprecedented.”
His message to intellectuals and critics is clear: “Instead of theorising from outside, consider contributing your expertise. The nation needs thinkers like you inside the room—not just observers outside it.”
Conclusion
Zenayeneh’s response offers a powerful counter-narrative to critiques of Ethiopia’s National Dialogue. It defends the process as painstaking, inclusive, and historic. It acknowledges imperfections while arguing that participation—not perfection—is the standard by which the Dialogue should be judged.
“Thank you for keeping the debate alive,” Zenayeneh writes. “But please, let us not allow perfect to become the enemy of progress.”
This feature news is based on the response of Mr Zenayeneh Girma to Kebour Ghenna, published on July 31, 2026.
The Irreechaa Protocol: How an Ancient Festival Provides a Blueprint for Collective Mental Health Intervention
What if healing from trauma is not meant to be a solitary journey but a communal ritual—one that has been practised for centuries?
In an era where mental health professionals increasingly recognise the limitations of individual therapeutic models for addressing collective trauma, a centuries-old festival offers an unexpected but profoundly effective blueprint. The Oromo people’s Irreechaa—an annual thanksgiving celebration held at sacred water bodies like Hora Arsadii (Bishoftu) and Hora Finfinnee—functions as what scholars describe as “cultural therapy”: a cyclical, collective practice that restores dignity, cohesion, and hope after generations of political marginalisation .
For a people who have endured conquest, linguistic suppression, and systematic cultural erasure, Irreechaa is far more than a seasonal celebration. It is a sophisticated, community-based mental health intervention that has sustained Oromo resilience for centuries. By examining the Irreechaa protocol—its structure, its symbols, and its therapeutic mechanisms—we may find a model for collective healing that transcends cultural boundaries.
The Foundation of Collective Trauma
The Oromo experience of historical trauma is textbook in its severity. Late-19th-century imperial expansion violently incorporated Oromo homelands into the Ethiopian Empire, followed by over a century of political and cultural subordination . Oromo institutions, including aspects of the Gadaa governance system, were constrained or suppressed, and the public status of Afaan Oromoo was systematically diminished .
This represents what scholars term “cumulative, collective wounding”—mass harms that echo across generations through families and institutions . The result is not merely individual psychological distress but a community-wide experience of internalised devaluation, social fragmentation, and disconnection.
Conventional mental health approaches—individual therapy, medication, and cognitive interventions—can address symptoms but often fail to heal the underlying collective wounds. The Irreechaa protocol offers an alternative: a community-based intervention designed to restore what was broken collectively.
The Therapeutic Structure of Irreechaa
Irreechaa’s choreography follows a remarkably consistent pattern: pilgrimage to sacred water, symbolic washing, public prayer, group singing and dancing, and the leadership of elders . This structure is not accidental; it aligns precisely with what anthropologists identify as the key elements of “ritual repair.”
Recognition: Countering Internalised Devaluation
One of the most insidious effects of historical oppression is internalised inferiority—members of marginalised groups absorb the dominant society’s negative messages about their identity. Irreechaa counters this through public, mass affirmation . When millions gather in traditional white attire, singing Dhaanto, and performing the Shaggooyee dance, they are not just celebrating; they are visibly, collectively reclaiming dignity .
For Oromo youth—particularly those in the diaspora—this public celebration of their culture combats marginalisation and fosters confidence . It tells them that their identity is not something to hide but something to celebrate with pride.
Regulation: Choreographing Healing
The physical elements of Irreechaa serve a regulatory function that echoes evidence-based trauma interventions. Structured songs, rhythmic movement, and shared timing “calm bodies and synchronise emotion” . This mirrors approaches like EMDR (Eye Movement Desensitization and Reprocessing), where bilateral stimulation helps process traumatic material.
Psychologically, this is “psycho-bio-social regulation” . The body and mind work together to process emotional material, with collective synchrony amplifying the therapeutic effect. When tens of thousands move and sing together, the result is a form of community-wide emotional regulation that no individual therapist could replicate.
Reconnection: Rebuilding Social Bonds
Historical trauma isolates; ritual reconnects. Anthropologists have long described how public rituals generate what they call “communitas”—an intense sense of togetherness that suspends everyday hierarchies . At Irreechaa, this communitas creates “prosocial bonds that reduce isolation and renew civic agency” .
The festival’s multi-generational participation reinforces this reconnection . Elders demonstrate rituals like the Eebba (blessings) and traditional dances , while children and youth participate actively, creating a continuity of social bonds that bridges generations. This is not simply a pleasant experience; it is a vital antidote to the social fragmentation that oppression produces.
The Water Blessing: Symbolic Washing Away
The most iconic Irreechaa ritual involves participants entering sacred water and symbolically washing away hardship . This act operates on multiple levels simultaneously:
Symbolically, it represents cleansing from past trauma and preparation for renewal. Psychologically, it provides a physical mechanism for emotional release. Communally, it creates a shared experience that binds participants together.
For diaspora Oromo, adaptations of this water ritual in park settings serve similar functions, connecting a community separated by geography to the healing practices of their ancestors . Planting trees alongside these symbolic water rituals extends the theme of renewal to ecological consciousness .
The Shadow: When Healing Attracts Threat
The very power that makes Irreechaa therapeutic also makes it threatening to forces seeking to maintain dominance. The 2016 Bishoftu tragedy—where security forces’ crowd control triggered a stampede that killed scores—etched a deep collective trauma into Oromo memory . This event reinforced fears that peaceful cultural gatherings can be violently disrupted.
Subsequent Irreechaa celebrations have often featured heavy policing, preemptive arrests, and restrictions that rights groups criticise as disproportionate . The “securitisation” of Irreechaa reflects a fundamental reality: visible, unified collective identity threatens projects that rely on minimising that group’s visibility and power .
Yet the festival continues to grow. In 2025, tens of thousands gathered in Addis Ababa and Bishoftu, with Prime Minister Abiy Ahmed addressing the crowd . The celebration has become a complex space where cultural resurgence, political symbolism, and community grievance intersect .
A Blueprint for Collective Intervention
What can the Irreechaa protocol teach mental health practitioners, community organisers, and policymakers?
1. Collective Healing Requires Collective Ritual
Individual therapy cannot fully address historical trauma because the wound is communal. Interventions must create spaces where communities can heal together.
2. Symbolism Matters
Water, music, movement, and traditional attire are not superficial decorations; they are therapeutic vehicles that engage the whole person.
3. Intergenerational Participation Is Essential
Children and elders healing together creates continuity that individual approaches cannot achieve.
4. Regularity Builds Resilience
Irreechaa’s cyclical nature—held annually, marking seasonal change—provides ongoing, predictable support.
5. Cultural Grounding Is Strength
Cultural practices adapted to trauma healing are not barriers to evidence-based approaches; they are themselves evidence-based approaches refined over generations.
Conclusion
Irreechaa demonstrates that collective healing is not only possible but has been practised for centuries. Its protocol—recognition, regulation, and reconnection through public ritual—provides a template that could be adapted across cultures and contexts.
As scholars of historical trauma note, healing requires “shared remembrance, mourning, and culturally grounded practices that rebuild meaning and agency” . The Irreechaa protocol provides exactly that: a culturally grounded practice that rebuilds meaning and agency for millions.
For mental health professionals, the lesson is clear: the best interventions may not be found in clinical manuals but in the living traditions of communities that have survived and thrived despite centuries of attempted erasure. The Irreechaa protocol is not just a festival; it is a toolkit for collective mental health, refined over generations and proven effective by the very survival of the Oromo people.
“Irreechaa’s power is double-edged: the very practices that heal—public recognition, shared emotion, embodied solidarity—also unsettle projects that rely on minimising Oromo visibility. The path forward is not to shrink Irreechaa but to secure it: treat it as a national asset, protect rights equally, and let ritual do its quiet work of repair” .
Taaboree (Ukee): The Sacred Children’s Festival of the Oromo People
In the heart of the rainy season, a celebration of joy, freedom, and cultural continuity reminds us of the resilience of Oromo traditions
“Ayyaanni Taaboree, ayyaana ijoolleeti.”
The Taaboree festival is a festival for children. These simple words capture the essence of one of the most cherished celebrations in Oromo culture—a day when the voices of children fill the air, laughter echoes across the fields, and the community comes together to honour the youngest among them.
Taaboree (also known as Ukee) is celebrated primarily among the Maccaa and Tuulamaa Oromo communities. It is a festival that embodies the Oromo people’s deep reverence for children, their commitment to community, and their resilience in the face of cultural suppression.
The Season of Celebration
“Waqtii Gannaa kana keessa ji’a Adoolessaa kana keessa ayyaaneffatama.”
The Taaboree festival is celebrated during the rainy season, in the month of Adoolessa/July. The exact date varies from place to place, reflecting the diversity of Oromo communities and their local traditions.
“Guyyaan isaa bakkaa bakkatti gargar ta’uu mala.”
The timing of the festival is not fixed by a single calendar date but by the rhythms of nature and community life. When the rains have come, when the fields are green, when the earth is renewed—that is the time for Taaboree.
“Guyyaa kana ijoolleen hojiirraa bilisa.”
On this day, children are free from work. They are released from their chores, their responsibilities, and their daily duties. This is their day—a day of joy, of play, and of celebration.
“Nyaata mi’aawaa heddutu qophaaha; ijoolleen wal-geessee nyaatti.”
Delicious food is prepared, and the children gather together to eat. They share the meal in community, learning the values of generosity, togetherness, and mutual care.
“Ni dhiichisti.”
The community gathers around them, celebrating their youth, their energy, and their hope.
A Tapestry of Festivals
Taaboree is not the only festival in the Oromo calendar. The Oromo people have a rich tradition of seasonal celebrations, each with its own significance:
Ateetee: The women’s festival, celebrating the power and dignity of Oromo women.
Hingiccaa/Shinooyyee: The festival of young women, marking their transition to adulthood.
Booranticha: The father’s festival.
“Kana mara kan nurraa nyaate koloniidha.”
But all of these festivals have been eroded by colonialism. The colonial system that subjugated the Oromo people also sought to destroy their culture, their traditions, and their identity. The festivals that once united communities were suppressed, marginalized, and often forgotten.
The Nature of Colonization
“Qaamni si bituu fedhu, dursa waankee balleessa. Achii ofiikee gantee akka ati isa taatu godha.”
The one who seeks to buy you first destroys what you have. Then they offer you their own goods, making you believe that what they have is better.
This is a profound insight into the nature of colonization. The colonizer does not simply take what you have—they first destroy your culture, your traditions, your identity. They make you believe that your way of life is inferior, that your customs are primitive, that your identity is something to be ashamed of.
“Jarri dursa waan Oromoo, sirna isaa balleessuu irratti xiyyeeffatan.”
Those who came first were focused on destroying the Oromo identity and system. They understood that to control a people, you must first destroy their culture. You must make them forget who they are.
“Bakka baay’eetti waanti kun ta’eera.”
This has happened in many places. The suppression of Oromo culture, language, and traditions has been systematic and widespread.
The Resilience of Oromo Traditions
“Sirni Oromoo badee hin banne; cilaancilli isaa nu bira gaheera.”
The Oromo system has not been completely destroyed; only its shell has reached us. This is a statement of hope and resilience. While the colonial system has damaged Oromo traditions, the essence of Oromo culture survives.
“Amma aadaa babbareedaa daganne qorannee fuulduratti fiduu qabna.”
Now we must research the beautiful traditions we have forgotten and bring them back to life. This is a call to cultural revival—to remember, to reclaim, and to restore what was lost.
“Dhaloonni ammaa waan Oromoo bakkatti deebisuuf hojjachuu qaba.”
The current generation must work to restore Oromo culture. This is the responsibility of the present—to rebuild what was destroyed, to remember what was forgotten, and to pass on to future generations a living, thriving culture.
The Significance of Taaboree
The Taaboree festival is more than a celebration—it is an act of cultural resistance. In a world that has sought to erase Oromo identity, the celebration of Taaboree is a declaration that Oromo culture lives.
The festival teaches children:
- Their identity: They learn who they are and where they come from.
- Their community: They learn the values of sharing, togetherness, and mutual care.
- Their history: They learn the traditions of their ancestors.
- Their resilience: They learn that their culture has survived against the odds.
The Role of Children in Cultural Continuity
Children are not just the beneficiaries of culture—they are its carriers. The transmission of culture from one generation to the next depends on the active engagement of children in traditional practices.
Taaboree provides a space for children to experience their culture directly.
When children participate in the festival, they:
- Experience joy in their cultural identity
- Learn traditional songs and dances
- Share meals with their community
- Receive blessings from their elders
- Understand the rhythms of the natural world
These experiences become part of who they are. They shape their identity, their values, and their sense of belonging.
The Spiritual Dimension
The Taaboree festival, like all Oromo festivals, has a spiritual dimension. It is a time of giving thanks to Waaqa (God) for the blessings of life, for the rains, for the harvest, and for the children who carry the future.
The Oromo worldview recognizes the interconnectedness of all life. The spiritual, the human, and the natural are not separate—they are part of a single, harmonious whole.
When children participate in Taaboree, they are not just celebrating—they are connecting with the spiritual dimension of their culture. They are learning that their identity is not just about who they are now but about their place in a larger order.
The Challenge of Modernity
The Oromo cultural revival faces significant challenges. Modernity, urbanization, and the influence of external cultures have eroded traditional practices.
“Religious conversion and the influence of modernity have led to the decline of women’s institutions. Today’s generation, especially the young and educated ones, are viewing cultural institutions as a tradition of the past, not present.”
This is a challenge that the Oromo people must address. Cultural revival is not about rejecting modernity but about integrating traditional wisdom with contemporary life.
A Call to Cultural Revival
The Taaboree festival is not just a celebration—it is a call to action. It calls the Oromo people to:
Remember: Do not forget the traditions of the ancestors.
Reclaim: Take back what was taken.
Restore: Bring back what was destroyed.
Celebrate: Embrace your identity with pride.
The current generation has the responsibility to ensure that Taaboree—and all Oromo traditions—are passed on to the next generation.
Conclusion
“Ayyaanni Taaboree, ayyaana ijoolleeti.”
The Taaboree festival is a festival for children. But it is also a festival for the entire community—a celebration of identity, resilience, and hope.
In a world that has sought to erase Oromo culture, the Taaboree festival stands as a testament to the enduring spirit of the Oromo people. It is a reminder that culture cannot be destroyed by force—it lives in the hearts of those who remember, who celebrate, and who pass it on to the next generation.
“Amma aadaa babbareedaa daganne qorannee fuulduratti fiduu qabna.”
Now we must research the beautiful traditions we have forgotten and bring them back to life.
“Dhaloonni ammaa waan Oromoo bakkatti deebisuuf hojjachuu qaba.”
The current generation must work to restore Oromo culture.
In the children who celebrate Taaboree lies the hope of the Oromo nation. May their laughter echo through the generations, and may the traditions of the ancestors never be forgotten.
FOUR DECADES OF SCHOLARSHIP, ONE ENDURING LEGACY
As the Oromo Studies Association marks 40 years, its Journal enters a new era — and a community reflects on how far it has come
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The year was 1986. In exile, in meeting rooms scattered across the diaspora, a small group of Oromo and non-Oromo scholars gathered with a radical idea. They would build an independent academic home for the study of a people whose history, culture, and very existence had been systematically erased from mainstream scholarship. They would create a space where knowledge about the Oromo could be produced not by outsiders, but on its own terms.
They called it the Oromo Studies Association.
Four decades later, that audacious dream has become something far greater than its founders could have imagined. The OSA has grown into a global scholarly community spanning continents and disciplines. Its Journal of Oromo Studies, launched in 1993, has become the premier peer-reviewed publication for interdisciplinary scholarship on the Oromo people. And in a landmark achievement that signals the maturation of the field, the Journal has now been indexed in Scopus — one of the world’s most prestigious academic databases.
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THE JOURNAL: A DREAM COME TRUE
When the first issue of the Journal of Oromo Studies rolled off the presses in the summer of 1993, it was described as “a dream come true”. For scholars who had labored in obscurity, publishing in venues that often dismissed or distorted Oromo realities, the Journal offered something revolutionary: a platform where Oromo scholarship could stand on its own.
The first volume featured foundational essays by scholars like Asafa Jalata, whose work on “The Oromo, Change and Continuity in Ethiopian Politics” helped define the contours of a new field. Over the decades that followed, the Journal would publish research on everything from the Gadaa system to diaspora studies, from economic development to cultural preservation, from historical linguistics to contemporary politics.
Now fully open-access, the Journal publishes articles, research notes, and scholarly book reviews in both English and Afaan Oromoo, welcoming contributions from emerging and established scholars alike. Its interdisciplinary scope offers readers a comprehensive view of the socioeconomic, political and cultural conditions of the Oromo people — now numbering over 40 million across the Horn of Africa and the global diaspora.
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SCOPUS: A SEAL OF GLOBAL RECOGNITION
In June 2026, Scopus announced the addition of 242 new journals to its prestigious index. Among them was the Journal of Oromo Studies, bearing ISSN 1070-2202, published by the Oromo Studies Association.
For those unfamiliar with the world of academic publishing, Scopus indexing is not a minor achievement. It is the gold standard. It means the Journal has been vetted by an independent Content Selection and Advisory Board and found to meet the rigorous criteria for quality, peer review, and scholarly impact. It places JOS alongside publications from Springer, Elsevier, Wiley, and Cambridge University Press.
As Bonnie Holcomb, the Journal’s Editor-in-Chief, noted in a recent message to contributors and advisors: “This publication, and the indexing in Scopus, are notable achievements, all. We have come a long way together.”
The words carry weight. For those who have walked this road — who have submitted manuscripts, reviewed articles, edited copy, and advocated for Oromo scholarship in spaces where it was once unwelcome — this is validation of a lifetime of labor.
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THE VISIONARIES BEHIND THE MOVEMENT
The Oromo Studies Association was not born in a vacuum. It was founded by a group of exiled activists in 1986, a direct response to a crackdown that had led to those campaigning for greater recognition of the Oromo people being murdered, tortured, jailed, or driven out of the country. The founding was a response to a void — a void in which Oromo heritage was not merely absent from academia and state narratives, but actively suppressed.
Among the founders was Sisai Ibssa, a scholar-activist whose intellectual journey shaped the trajectory of Oromo studies for decades. A special issue of the Journal was devoted to honoring his contributions, examining his role in the Oromo liberation movement and his philosophical commitment to self-determination.
Another towering figure was Professor Asmarom Legesse, whose landmark work Gada: Three Approaches to the Study of African Society (1973) brought the Oromo democratic system to international scholarly attention. Legesse passed away on January 31, 2026, just weeks before OSA’s 40th anniversary year. His legacy, and the generations of scholars he inspired, will be honored at this year’s conference.
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FORTY YEARS: ONE FULL GADAA CYCLE
In Oromo tradition, the Gadaa system operates on eight-year cycles, with a full generational transition spanning forty years. This year’s anniversary is therefore not merely a milestone — it is a symbolic completion of a full Gadaa cycle, representing generational renewal, continuity, and the orderly transfer of knowledge and responsibility.
The 2026 Annual Conference, themed “Oromo on the Global Landscape: Honoring Asmarom Legesse as OSA Turns 40,” will be held July 31 through August 2 in Minneapolis, Minnesota, at Augsburg University’s Hagfors Center.
The conference will bring together scholars, researchers, students, and community members from across the diaspora and the continent for three days of panels, roundtables, keynote addresses, and community dialogue. It will feature diaspora-connected parallel panels abroad, reflecting the conference’s commitment to centering Oromo communities wherever they are.
An opening night and dinner will be held on Friday evening, July 31, at the Oromo Community Center in Saint Paul. Registration is open to all — whether presenting research, attending for the first time, or returning as a longtime member of the OSA community.
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THE WORK THAT REMAINS
For all the achievements, the road has not been easy. As Holcomb reminded the Journal’s contributors: “It has been a long and sometimes a difficult road to reveal evidence and build knowledge which shift the narrative in the region and globally.”
The work of the OSA and the Journal has always been more than academic. It has been an act of intellectual resistance — a refusal to accept the erasure of a people’s history and a determination to tell stories that had been silenced. It has been about shifting narratives, not just in Ethiopia but across the global scholarly landscape.
Now, with Scopus indexing and forty years of institutional life behind it, the OSA stands at a moment of both celebration and renewed commitment. The Journal’s entire archive — decades of scholarship — is now posted to the OSA website at oromostudies.org. The institutional memory is preserved. The foundation is stronger than ever.
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A CALL TO THE COMMUNITY
Holcomb’s message to the Journal’s contributors and advisors is also a call to action:
“Please remember that it is the Oromo Studies Association that has conceived, designed, hosted, nurtured, upheld and published the research and scholarship represented in JOS. I urge you all to continue to support OSA, and by extension, its Journal, with donations, membership in OSA and engagement as well as submissions.”
The invitation is extended to all: fellow scholars, colleagues, and community members. Attend the conference, in person or virtually. Submit your research. Join the membership. Support the work.
As the OSA enters its fifth decade, the question is not whether it has achieved something remarkable — it has. The question is whether the next generation will carry the torch forward. Whether the scholarship will continue. Whether the Journal will remain the premier asset of a community that has fought for its voice.
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CONCLUSION: A LEGACY WORTH CELEBRATING
Forty years ago, a small group of exiled scholars dared to imagine a world in which Oromo knowledge was recognized as a contribution to the full breadth of human civilization. Today, that vision is reality.
The Journal of Oromo Studies, indexed in Scopus, stands as a monument to their courage and their persistence. The annual conference, now in its 40th year, brings together a global community of scholars and advocates. The website, with its full open-access archive, makes decades of scholarship available to anyone with an internet connection.
But the work is not finished. The narratives continue to shift. The knowledge continues to grow. The community continues to build.
As Holcomb wrote, with a warmth that reflects decades of dedication: “Congratulations, one and all.”
The celebration is earned. The legacy is enduring. And the future — if the community continues to support it — is bright.
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The 40th Annual Conference of the Oromo Studies Association will take place July 31 – August 2, 2026, at Augsburg University, Hagfors Center, 700 21st Ave S, Minneapolis, MN 55454. Details at www.oromostudies.org/conference. The opening night and dinner will be held on Friday, July 31, at the Oromo Community Center, 465 Mackubin Street, Saint Paul, MN 55103.
From Classroom to Doctorate: Oromo Community of LA Celebrates Teacher-Scholar Dr. Asfaw Dagafa
Los Angeles, CA – It was an evening of collective triumph and deep cultural pride as the Oromo Community of Los Angeles gathered yesterday to celebrate a remarkable milestone: the graduation of their members, spanning every academic level from high school diplomas to the pinnacle of scholarly achievement—the Ph.D.
While the room buzzed with congratulations for all the honorees, one story rose above the rest, leaving attendees inspired and deeply moved. The community turned its spotlight on Dr. Asfaw Dagafa, a man who redefined the meaning of perseverance.
By day, Dr. Dagafa stands at the front of a high school classroom, shaping young minds as a dedicated educator. But long after the final school bell rings, his journey was only just beginning. While managing the rigorous demands of teaching, he simultaneously pursued his doctoral studies at one of the nation’s most prestigious institutions—the University of California, Los Angeles (UCLA).
Balancing a full-time teaching career with the intellectual intensity of a Ph.D. program is a feat few dare to attempt. Yet, Dr. Dagafa turned this grueling schedule into a testament of discipline, proving that dedication knows no bounds. His academic success is not merely a personal victory; it is a beacon of hope for the entire Oromo diaspora.
A Role Model for the Next Generation
Community leaders and elders were effusive in their praise, highlighting how Dr. Dagafa’s journey serves as a powerful blueprint for Oromo youth navigating their own paths in the United States.
“Dr. Asfaw Dagafa is an excellent role model,” remarked a community spokesperson during the ceremony. “He shows our young people that you do not have to choose between serving your community and achieving your highest academic dreams. He did both, simultaneously, and with excellence.”
The message resonated deeply throughout the hall: no dream is too ambitious, and no obstacle is too great when fueled by purpose and resilience. By standing at the front of a classroom during the day and sitting among UCLA’s brightest scholars at night, Dr. Dagafa has bridged the gap between mentorship and mastery.
A Community’s Pride
The Oromo Community of Los Angeles, known for its vibrant support of educational advancement, expressed overwhelming pride in Dr. Dagafa’s achievement. His success is viewed not just as an individual honor, but as a collective victory for the community—a narrative that counters adversity with academic excellence.
As the celebrations concluded, the community extended its heartfelt congratulations not only to Dr. Asfaw Dagafa but to every graduate who crossed the stage. From the newest high school graduate stepping into adulthood to the newly minted Ph.D. stepping into history, yesterday was a powerful reminder of what happens when a community uplifts its own.
Congratulations once again, Dr. Asfaw Dagafa! 
Your journey from the classroom to the doctorate will inspire generations of Oromo scholars to come.
WHEN DREAMS TAKE ROOT: Why an Oromia Freedom Struggle Dream Can Grow Better
A story of constitutional promise, cultural resurgence, and the long arc toward justice
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For generations, the Oromo freedom struggle has been defined by its resilience. Through decades of marginalization, forced displacement, and systemic exclusion, the dream has endured—not as a fading memory, but as a living force that refuses to be extinguished.
Today, that dream stands at a crossroads. The path forward is neither simple nor guaranteed. But beneath the surface of conflict and political turbulence, there are reasons to believe that the Oromo freedom struggle dream can grow better—not despite the challenges, but because of the lessons learned, the institutions built, and the constitutional foundations that remain, however imperfectly, in place.
This is the story of why that dream can flourish.
THE CONSTITUTIONAL FOUNDATION: A PROMISE WAITING TO BE KEPT
Every great struggle requires a legal and moral framework. For the Oromo people, that framework exists in Ethiopia’s 1995 Constitution—a document that, on paper, offers something remarkable.
Article 39 of the Constitution affirms that every “nation, nationality, and people” has the unconditional right to self-determination, including the right to secession. The Constitution established Ethiopia as a multinational federal state, granting autonomy to minorities based on territorial boundaries and empowering self-rule and regional control. Afaan Oromo is now used in Oromia’s courts, schools, and bureaucracy, reversing decades of marginalization.
Yet scholars describe a persistent gap between constitutional promise and political reality. Federal practice has remained markedly centralized. The question of Oromia’s special interests in Finfinne (Addis Ababa) remains largely unresolved.
This gap is not a reason for despair—it is a reason for hope. The Constitution exists. The legal framework is in place. The struggle ahead is not to create new rights, but to enforce existing ones. When constitutional guarantees are ignored, public trust erodes; but when they are finally implemented, the foundation for lasting peace is laid.
POLITICAL EVOLUTION: FROM ARMED STRUGGLE TO POLITICAL ENGAGEMENT
The Oromo Liberation Front (OLF), established in 1973 as a political organization advocating for the self-determination of the Oromo people, has undergone a remarkable transformation. In 2018, the Ethiopian government removed the OLF from its terrorist list, allowing its leaders to return from exile. In June 2025, the OLF officially regained access to its headquarters in Finfinne (Addis Ababa), which it had been unable to use since August 2020.
This is not merely symbolic. It represents a shift from armed resistance to political engagement—a recognition that sustainable change requires participation in the democratic process, however constrained that process may be.
The OLF has participated in elections, fielding 163 candidates for both the federal parliament and the regional council in the 2026 elections. Though it did not win a single seat, the party has used the narrow political space available to communicate its objectives and principles to the public.
Professor Merera Gudina, chairman of the Oromo Federalist Congress (OFC), has long championed a “stem and branches” philosophy: the belief that Oromia is the indispensable heart of Ethiopia, and that its people must secure self-rule and shared-rule within a unified, democratic state. His perspective, tempered by over five decades of activism, argues that Ethiopia still lacks the genuine political will required for deep-seated dialogue.
But political will can be built. Institutions can be strengthened. The very fact that opposition parties continue to organize, to contest elections, and to demand accountability is evidence that the dream is alive and evolving.
CULTURAL RESURGENCE: THE REBIRTH OF IDENTITY
A freedom struggle is not only about politics—it is about identity, memory, and the right to be seen.
Irreechaa, the annual festival of the Oromo people, has undergone a remarkable transformation, evolving from a banned event to a recognized element of national cultural heritage and an attraction for international tourism. The 2025 theme, “Irreecha: For National Renewal,” embodies the spirit that sustainable progress must be grounded in cultural harmony and shared values.
Afaan Oromo, once reduced to minority status, is now experiencing revitalization efforts. Though implementation remains uneven, the language of wider communication in Ethiopia and neighboring countries is reclaiming its place. The Gadaa system has gained global recognition as a model of democracy and environmental stewardship.
Cultural revival is not a distraction from the struggle—it is the struggle’s soul. When a people remember who they are, they remember what they deserve.
ECONOMIC DEVELOPMENT: BUILDING THE MATERIAL FOUNDATION
Justice cannot be built on empty stomachs. Economic development in Oromia provides the material foundation upon which political dreams can be realized.
Development projects like the Welmel River Irrigation and the Sof Omer Luxury Lodge, alongside ongoing agricultural modernization and tourism efforts in Bale Zone, are pillars of economic transformation. The new Yabello airport is expected to significantly enhance regional trade, tourism, and investment while strengthening people-to-people ties.
The Oromia regional government has prioritized the expansion of domestic air travel to drive rapid development. Investment projects are expected to create employment opportunities for more than 284,174 individuals across various sectors, particularly in agriculture, manufacturing, and services.
When economic opportunities expand, political participation becomes more meaningful. When communities have a stake in the future, they are more willing to invest in the struggle for that future.
THE CHALLENGES THAT MUST BE OVERCOME
No honest assessment of the Oromo freedom struggle can ignore the profound challenges that remain.
The Oromo Liberation Army (OLA) has been fighting the Ethiopian government for more autonomy since 2018. The conflict has taken a devastating toll. In January 2025, the U.N. reported that 3.2 million children were not in school because of the fighting. Human rights conditions remain precarious, with documented arbitrary deprivations of life and liberty amid clashes in Oromia.
Political space has shrunk. Opposition leaders have been imprisoned. Electoral competition alone is no longer viewed as sufficient to address Oromia’s political challenges. The OLF has raised concerns that “Tsimdoo” (allied) forces have attempted attacks that caused harm to local residents.
These challenges are real. They are painful. They are not insurmountable.
THE PATH FORWARD: WHY THE DREAM CAN GROW BETTER
The Oromo freedom struggle dream can grow better because the conditions for its growth are being laid—not by outside forces, but by the Oromo people themselves.
First, constitutional tools exist. The 1995 Constitution provides a framework for self-determination that, however imperfectly implemented, remains a powerful legal weapon. The gap between promise and reality is not permanent—it can be closed through sustained political pressure and legal advocacy.
Second, political engagement is deepening. The OLF’s return from exile, its participation in elections, and its calls for inclusive dialogue represent a maturation of the struggle. The OLF has urged the government to demonstrate genuine political will in resolving ongoing grievances through justice, truth, and reconciliation.
Third, cultural identity is strengthening. The revival of Irreechaa, the resurgence of Afaan Oromo, and the global recognition of the Gadaa system provide a cultural foundation that no political repression can destroy.
Fourth, economic development is creating new possibilities. As Oromia’s economy grows, so does the capacity of its people to organize, to advocate, and to demand their rights.
Fifth, the international community is watching. Human rights reporting, U.N. documentation, and global advocacy create pressure for accountability. The Oromo cause is no longer invisible.
CONCLUSION: THE LONG ARC
The Oromo freedom struggle has been long. It has been costly. It has been marked by betrayal, violence, and heartbreak. But it has also been marked by resilience, courage, and an unshakeable commitment to justice.
The dream can grow better because it has already survived the worst that history could throw at it. It has endured because it is rooted in truth—not propaganda, not false narratives, but the lived reality of a people who know what they have lost and what they deserve.
As the OLF has stated, the situation in Oromia and across Ethiopia cannot be resolved merely by declaring an election victory. It requires “an inclusive, genuine, and transparent dialogue”. It requires the courage to acknowledge historical realities, the wisdom to respect differing perspectives, and the commitment to uphold the principles of constitutional democracy and the rule of law.
The Oromo freedom struggle dream can grow better because the Oromo people have never stopped dreaming. And dreams, when nurtured by truth, justice, and unwavering commitment, have a way of becoming reality.
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This feature is based on reporting from Addis Standard, The Reporter Ethiopia, OROMIA TODAY, the Associated Press, the Oversight Board, and other sources documenting the Oromo freedom struggle, political developments, and cultural resurgence in Ethiopia.
The Sacred Gathering: Ya’a Gadaa of Arsii Sikkoo Mandoo at Baldhaa
Thousands of Oromo from Arsii converge at the ancient grounds of Dhaddacha Baldhaa to honour the Gadaa system and restore the sacred traditions of their forefathers
BALEE ZONE, OROMIYA — The ancient grounds of Dhaddacha Baldhaa are alive with purpose. From July 12th to 14th, tens of thousands of Oromo from Arsii have descended upon the sacred site in the Rayitu district of Bale Zone, responding to a call that echoes through generations. They have come not merely to gather, but to restore, to honour, and to preserve the sacred traditions of the Gadaa system.
“Ya’a Gadaa Arsii Sikkoo Mandoo Dhaddacha Baldhaa!”
The Ya’a Gadaa (Gadaa Assembly) of Arsii Sikkoo Mandoo at Dhaddacha Baldhaa has been called. This is a moment of profound significance for the Oromo people—a moment when the ancient traditions of governance, justice, and community are reaffirmed in the face of historical challenges.
The Call to Gather
“Dhaaddachoota sirna gadaa Oromoo Arsii Sikkoo Mandoo caffee gadaa Odaa Roobaa jala jiran keessaa Dhaddacha Baldhaa deebisani dhaabuu Oromoon Arsii July 12-14 walitti dhufee ya’a Gadaa kabajuuf gara godina Baalee Bahaa Aanaa Raayituu magaalaa Dhaddacha Baldhaatti imalaa jiru.”
The elders of the Gadaa system of Arsii Sikkoo Mandoo, who reside under the shade of the Odaa Roobaa Gadaa assembly, are journeying to the town of Dhaddacha Baldhaa in Rayitu district of East Bale Zone. They gather from Adoolessa 12th to 14th to restore the Ya’a Gadaa and honour its sacred traditions.
The Odaa Roobaa is a sacred site—a place where the Gadaa assembly has traditionally met under the shade of the sycamore tree. It is a symbol of justice, community, and continuity. The elders who gather there carry the wisdom of generations and the responsibility of preserving the Oromo way of life.
The Purpose of the Gathering
“Dhaddachi Bal’aan dhaaddachoota wiirtuu gadaa Sikkoo Mandoo Caffee Gadaa Odaa Roobaa jalatti argaman keessaa Dhaddacha Saddeetaa kan Abbaa duulaa ykn kan waraanaa ittisa daangaa waan taheef Ya’a gadaa kanaan dudhaa ganamaa bakkatti deebisuu fi dhaloota safuu fi safeeffanaa ijaaruu, ittiin bulmaata Oromoo kalleessaa calaqqee eenyummaa Oromoo tahe waan barattaniif akka irraatti argamtan waamicha Gumiin Abbootii gadaa Sikkoo Mandoo dabarsee hojirra oolchuun gaafa Adoolessa 12-14’tti Aanaa Raayituu Magaalaa Dhaddacha Baldhaatti akka argamtan jenna.”
The Baldhaa Assembly has issued a formal call to all Gadaa elders of the Sikkoo Mandoo council, who gather at the Odaa Roobaa Gadaa seat, to restore the sacred tradition of the “Dhaddacha Saddeetaa”—the eight-fold assembly. This assembly, which serves as a defence council (Abbaa duulaa) and border protection council, is being reconvened to restore morning prayers and establish a legacy of cultural preservation for future generations.
The elders have learned the importance of preserving Oromo identity from the past. They understand that without the Gadaa system, the Oromo people would lose their governance, their justice, and their identity. This gathering is a direct response to that understanding—a determination to pass on the cultural heritage to the next generation.
The Significance of the Gadaa System
The Gadaa system is one of the most sophisticated indigenous governance structures in the world. It is a system that has guided the Oromo people for centuries—organising their society, managing their resources, resolving their conflicts, and preserving their culture.
“Ya’iin kun kan hunda keenyyaa waan ta’eef ilmaan Oromoo hunduu keessattuu abbaan sirnichaa Ilmaan Arsii Sikkoo Mandoo, ya’a kanarratti argamuun dudhaa sirna gadaa isa ganamaa bakkatti akka deeffannu waamicha waliif dabarsina.”
This gathering belongs to all of us. Therefore, all Oromo people, especially the sons of Arsii Sikkoo Mandoo, are encouraged to attend this assembly to restore the ancient morning traditions of the Gadaa system. Let us spread the word to one another.
The Gadaa system is built on a foundation of values:
- Respect for Elders: The wisdom of the elders is recognized and honoured. They are the keepers of tradition, the guides for the community.
- Community Solidarity: The well-being of the individual is inseparable from the well-being of the community. Everyone has a role to play, and everyone is valued.
- Cultural Continuity: The traditions of the ancestors are preserved and passed on to the next generation. The past is not forgotten but honoured.
- Spiritual Connection: The relationship with the Creator is central to the Gadaa system. Rituals and ceremonies are expressions of gratitude and petitions for blessing.
- Justice and Equality: The Gadaa system is a democratic system that values fairness, justice, and the participation of all members of the community.
The Restoration of Tradition
The gathering at Dhaddacha Baldhaa is not merely a commemoration—it is an act of restoration. The Gadaa system has faced significant challenges over the years, from colonial suppression to modern pressures. Yet the Oromo people have refused to let their traditions die.
The restoration of the Gadaa system is a declaration of cultural survival. It is a statement that the Oromo people will not be erased, their culture will not be forgotten, and their identity will not be denied.
The “Dhaddacha Saddeetaa” (eight-fold assembly) is being reconvened to restore the sacred rituals of the Gadaa system—the morning prayers, the governance structures, the justice systems, and the traditions that have guided the Oromo people for centuries.
A Call to All Oromo
“Odaa Robaa, Odduun Roobaaf Nagaya!”
Odaa Roobaa, Oduu Roobaaf Nagaya! (May the Odaa Roobaa be blessed! May the news of Roobaa bring peace!)
The message is clear: all Oromo are invited to participate in this historic gathering. It is not limited to the elders of Sikkoo Mandoo; it is open to all who wish to honour and preserve the Gadaa traditions.
The preservation of Oromo culture is the responsibility of all Oromo people. It is not the task of a few elders or a single community—it is the duty of every Oromo, wherever they may be.
The Way Forward
As the sun sets over the ancient grounds of Dhaddacha Baldhaa and the fires of the Gadaa assembly burn bright, the Oromo people are reaffirming their commitment to their traditions. They are declaring that the Gadaa system is not a relic of the past but a living, breathing system of governance that continues to guide them.
“Odaa Robaa, Odduun Roobaaf Nagaya!”
The gathering at Dhaddacha Baldhaa is a testament to the resilience of the Oromo people. It is a reminder that cultures do not die when they are actively practised, when they are passed on to the next generation, and when they are honoured in the face of all challenges.
May the Gadaa system continue to guide the Oromo people for generations to come. May the Odaa Roobaa continue to provide shade for the elders who gather beneath it. And may the Oromo people never forget the traditions that make them who they are.
The Gadaa Calendar: Understanding the Time
The gathering at Dhaddacha Baldhaa follows the traditional Oromo calendar, which is a lunar calendar based on the cycles of the moon. Adoolessa is one of the months in this ancient calendar system, and the 12th to 14th days of Adoolessa hold particular significance for the Gadaa assembly.
The traditional Oromo calendar is a living link to the ancestors, a reminder that time itself is cyclical and sacred.
A Gathering of Unity
The Ya’a Gadaa at Dhaddacha Baldhaa is not just a political gathering—it is a spiritual and cultural gathering. It is a time for prayer, for community, for celebration, and for the transmission of wisdom from one generation to the next.
“Ya’iin kun kan hunda keenyyaa waan ta’eef ilmaan Oromoo hunduu keessattuu abbaan sirnichaa Ilmaan Arsii Sikkoo Mandoo, ya’a kanarratti argamuun dudhaa sirna gadaa isa ganamaa bakkatti akka deeffannu waamicha waliif dabarsina.”
This gathering belongs to all of us. Therefore, all Oromo people, especially the sons of Arsii Sikkoo Mandoo, are encouraged to attend this assembly to restore the ancient morning traditions of the Gadaa system. Let us spread the word to one another.
Conclusion
“Odaa Robaa, Odduun Roobaaf Nagaya!”
May the Odaa Roobaa be blessed! May the news of Roobaa bring peace!
The Ya’a Gadaa of Arsii Sikkoo Mandoo at Dhaddacha Baldhaa is a historic gathering—a reaffirmation of Oromo identity, a restoration of sacred traditions, and a declaration of cultural survival. Thousands have gathered, and the message is clear: the Gadaa system lives, the Oromo people endure, and the traditions of the ancestors will never be forgotten.
As the elders gather under the sacred sycamore tree, they are not just remembering the past—they are building the future.
“Odaa Robaa, Odduun Roobaaf Nagaya!”
May the Odaa Roobaa be blessed! May the news of Roobaa bring peace!
The Art of Becoming: Why the Oromo Embrace Change
By Daandii Ragabaa
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The old man sat beneath a sycamore tree, his weathered hands wrapped around a wooden staff. Before him, a group of children listened with wide eyes as he spoke. His voice was low, deliberate—the voice of one who had seen seasons turn and generations pass.
“Namni hin jijjiirramne, nama hin jiraanne,” he said. “One who does not change has not truly lived.”
The children frowned. They had been taught that their culture was eternal—that the ways of their ancestors were sacred and unchanging. How could change be a good thing?
The elder smiled. He had been young once, too. He had asked the same question. And now, after eighty harvests, he understood the answer.
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The Gadaa: A System Built on Transformation
For the Oromo people, change is not an interruption of tradition—it is the very engine of tradition. Nowhere is this more evident than in the Gadaa system, the indigenous democratic governance structure that has organised Oromo society for centuries. Recognised by UNESCO as an Intangible Cultural Heritage of Humanity, the Gadaa system divides life into distinct stages, each carrying specific responsibilities, rituals, and ceremonies.
The Gadaa has eleven grades, each spanning eight years. From childhood to old age, every Oromo moves through these formal steps, each marked by a transition ceremony that defines what is permitted and what is forbidden. A boy becomes a warrior. A warrior becomes an elder. An elder steps aside to make way for the next generation.
This is change written into the very fabric of society.
Professor Gemetchu Megerssa, a scholar of Oromo philosophy, describes seven interconnected phases of social development: Guudina, gabbina, ballina, badhaadha, hoormata, dagaaga, and dagaa-hoora. Each phase represents a transformation—a shedding of the old self and an embrace of the new. The goal is not stability but wholeness: a state where there is no conflict, no poverty, no disease.
To be Oromo is to be in a constant state of becoming.
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The Rites of Passage: Dying to Be Born
The Shinooyyee celebration marks the transition of young Oromo men and women into adulthood. It is not merely a party—it is a ritual death and rebirth. The child that entered the ceremony is gone. An adult emerges, ready to marry, to lead, to contribute.
The Muusoo and Dhokhisuu rituals grant young men permission to marry. These are not casual affairs. They are ordeals—tests of endurance, wisdom, and character. To pass through them is to be transformed.
Even the names of the Gadaa grades tell a story of change. From Gaammee Gurguddaa (childhood) to Kuusaa (youth) to Raaba (adulthood), each stage carries a new identity. The progression is marked by ceremonies like Walargii, a grand gathering where children from various regions convene before advancing. They do not simply grow older—they become something new.
As John Hinnant observed, the Gadaa divides the stages of life into a series of formal steps, each distinguished by a transition ceremony. Every eight years, the Oromo people change. Every eight years, they are reborn.
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The Forces of External Change
But not all change is internal. The Oromo have also been shaped by forces beyond their control—sometimes violent, sometimes subtle.
For centuries, the Oromo faced dominance from neighbouring groups, which eroded aspects of their cultural identity. The Gadaa system itself has been weakened by modernisation and external political pressures. Missionaries brought Christianity, and traders brought Islam. Today, most Oromo practice one of these religions, often alongside elements of their ancestral Waaqeffanna faith. The indigenous belief in Waaqa (God) did not disappear—it adapted.
Even personal names have changed. In the post-1991 political landscape, many Oromo have adopted new naming practices—a reflection of shifting social values and a reclamation of identity. A name is not just a label. It is a story. And stories, like people, evolve.
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The Philosophy of Jijjiiramuu
In Afaan Oromo, the word for change is jijjiiramuu. But it carries a weight that the English translation cannot capture.
Jijjiiramuu is not simply becoming different. It is growth. It is adaptation. It is the recognition that to remain the same is to stagnate, and to stagnate is to die.
Consider the Oromo proverb: “Akkuma bishaan yaa’uu qaba, namni jijjiiramuu qaba.” “Just as water must flow, a person must change.”
The Oromo understand that change is not a betrayal of tradition—it is the fulfilment of tradition. The Gadaa system itself undergoes transformation every 360 years, a cycle known as jaatama, when it rejuvenates itself. The system does not cling to the past. It renews.
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The Continuity Within Change
Yet for all this transformation, something remains constant. The Oromo have not lost their identity. They have carried it forward—reshaped, reimagined, but never abandoned.
The Irreechaa festival, a thanksgiving ritual held at riversides and mountaintops, draws thousands of Oromo today. It is not a relic of the past—it is a living tradition, a symbol of Oromo identity and resilience.
Change, in Oromo culture, is not about discarding the old. It is about building upon it. The child who becomes an adult does not forget childhood—he carries its lessons forward. The elder who steps down from leadership does not disappear—he becomes a guide, a source of wisdom for the next generation.
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A Final Reflection
The old man beneath the sycamore tree finished his story. The children sat in silence, their young minds wrestling with the paradox: how could change and tradition exist together?
He rose slowly, his joints creaking like old wood. He looked at the children—the future of his people—and spoke his final words.
“Jijjiiramuu hin sodaatinaa. Sodaan isa hin jijjiirramne.”
“Do not fear change. Fear only that which refuses to change.”
And with that, he walked away, his staff tapping against the earth—a sound as old as the hills, as steady as the seasons, and as constant as the Oromo spirit itself.
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Because to be Oromo is not to be static. It is to be a river—always flowing, always becoming, always carrying the waters of the past toward the sea of the future.
The Sacred Feast: Guyyoo Gobba Community Gathers for the Nyaachisaa Ceremony
Under the leadership of the 70th Abbaa Gadaa, the Oromo people come together to honour their ancient traditions and celebrate the bonds that unite generations
BORANA ZONE, OROMIYA — As the sun begins its descent over the vast plains of Borana, a sacred gathering is taking place. The sons of Guyyoo Gobba, descendants of the 70th Abbaa Gadaa, are converging at Ardaa Gaayoo, the ancestral seat of their leader. The air is filled with anticipation, for tonight marks the beginning of the Nyaachisaa ceremony—a ritual of profound significance in the Gadaa tradition.
The ceremony, known as “Jala Bultii Nyaachisaa,” is a sacred feast that brings the community together to honour their heritage, celebrate their unity, and strengthen the bonds that connect past, present, and future.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
The sons of Guyyoo Gobba are at Ardaa Gaayoo, engaged in the Nyaachisaa overnight ceremony!
The Gathering
“Ilmaan Abbaa Gadaa Boorana 70ffaa, Yuubaa Guyyoo Gobbaa, galgala kana Ardaa Gaayoo, qe’ee Abbaa Gadaatti walitti dhufaa jiru.”
The descendants of the 70th Abbaa Gadaa of Borana, the Yuubaa of Guyyoo Gobba, are gathering this evening at Ardaa Gaayoo, at the seat of the Abbaa Gadaa. This is not a casual meeting—it is a sacred assembly, a coming together of a community bound by blood, tradition, and shared destiny.
The Yuubaa are the elders of the Gadaa system—those who have passed through all the stages of life and now serve as the wise guardians of tradition. Their presence at this gathering signifies the continuity of the Gadaa system and the transmission of wisdom from one generation to the next.
“Sirna jala bultii nyaachisaa kabajuun sangaa qalanii eebbifachuuf qophii isaanii xumuraa jiru.”
They are making their final preparations to honour the Nyaachisaa overnight ceremony by slaughtering an ox and seeking blessings. The sacrifice of the ox is not a mere act of slaughter—it is a sacred ritual, a symbol of gratitude, a recognition of the interconnectedness of all life, and a petition for divine blessing.
The Significance of Nyaachisaa
“Sirni nyaachisaa kun Aadaa fi duudhaa Gadaa keessatti bakka olaanaa Kan qabu yoo ta’u, walitti dhufeenya hawaasaa, kabaja Aadaa fi dhaloota itti aanutti dabarsuuf taasifamu keessaa isa tokkodha.”
The Nyaachisaa ceremony holds a place of great importance in Gadaa culture and tradition. It is one of the key expressions of community solidarity, cultural reverence, and the transmission of heritage to future generations.
In the Gadaa system, the Nyaachisaa is more than a feast—it is a ritual of renewal and reaffirmation. Through the sharing of food, the community reaffirms its bonds of kinship and solidarity. Through the observance of tradition, the community honours the wisdom of the ancestors. Through the involvement of the younger generation, the community ensures the continuity of its culture.
The Nyaachisaa represents the sacred relationship between the people and their Creator, between the community and its traditions, and between the present and the future.
The Overnight Ceremony
“Jiltii Nyaachisaa kun Ardaa Gaayootti haala gammachuu, wal kabajuu fi aadaa leellisuun guutamee kan jiru yoo ta’u, sirni nyaachisaa kun bor ganama eebbaa fi sirna aadaatiin itti fufa.”
The Nyaachisaa night at Ardaa Gaayoo is filled with joy, mutual respect, and the celebration of culture. The ceremony will continue tomorrow morning with blessings and traditional rituals.
The overnight gathering is a time of singing, storytelling, and sharing. It is a time when the community comes together to remember their history, to honour their ancestors, and to reaffirm their commitment to each other. The fires burn bright, the voices rise in song, and the bonds of community are strengthened.
Tomorrow morning, the ceremony will continue with prayers and traditional rituals. The elders will bless the community, the younger generation will receive the wisdom of their elders, and the entire community will go forward strengthened by the experience.
The Gadaa Tradition
The Gadaa system is one of the most sophisticated indigenous governance structures in the world. It is a system that has guided the Oromo people for centuries—organizing their society, managing their resources, resolving their conflicts, and preserving their culture.
The Gadaa system is built on a foundation of values:
- Respect for Elders: The wisdom of the elders is recognized and honoured. They are the keepers of tradition, the guides for the community.
- Community Solidarity: The well-being of the individual is inseparable from the well-being of the community. Everyone has a role to play, and everyone is valued.
- Cultural Continuity: The traditions of the ancestors are preserved and passed on to the next generation. The past is not forgotten but honoured.
- Spiritual Connection: The relationship with the Creator is central to the Gadaa system. Rituals and ceremonies are expressions of gratitude and petitions for blessing.
- Justice and Equality: The Gadaa system is a democratic system that values fairness, justice, and the participation of all members of the community.
The Role of the Abbaa Gadaa
The Abbaa Gadaa is the leader of the Gadaa system—a figure who embodies the wisdom, authority, and responsibility of the community. The 70th Abbaa Gadaa of Borana holds a position of immense significance, representing the continuity of a tradition that stretches back centuries.
“Ilmaan Abbaa Gadaa Boorana 70ffaa…”
The sons of the 70th Abbaa Gadaa are gathering to honour their father’s legacy, to participate in the rituals of their culture, and to prepare themselves to carry forward the tradition into the future.
The Abbaa Gadaa is not merely a political leader—he is a spiritual leader, a cultural guardian, and a symbol of the community’s identity. His leadership is rooted not in force but in wisdom, not in coercion but in consensus, not in self-interest but in service.
A Community United
The gathering at Ardaa Gaayoo is a powerful expression of Oromo unity. It brings together:
- Elders who carry the wisdom of the ages
- Adults who are actively engaged in the life of the community
- Youth who are being prepared to take on their responsibilities
- Children who are learning the traditions that will guide their lives
Together, they form a single community, bound by their shared heritage and their common destiny.
The Meaning of the Feast
The Nyaachisaa ceremony is a feast of gratitude. It is a celebration of the abundance that the Creator has provided—the livestock, the land, the harvest, and the health of the community. It is an expression of thanks for the blessings of the past year and a petition for the blessings of the year to come.
But it is also a feast of community. The sharing of food is a powerful act of solidarity. When we eat together, we are not just nourishing our bodies—we are nourishing our relationships. We are saying to each other: “We are one. We share the same table. We share the same destiny.”
The feast is a reminder that we are not alone—that we are part of something larger than ourselves.
Looking to the Future
As the community gathers at Ardaa Gaayoo, they are not just honouring the past—they are preparing for the future. The younger generation is present, learning the traditions, absorbing the wisdom, and preparing to carry the culture forward.
The Nyaachisaa ceremony is a bridge between generations. It connects the ancestors who established the tradition to the children who will carry it forward. It ensures that the culture is not lost but preserved, not forgotten but renewed, not diminished but strengthened.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
A Blessing for All
As the dawn breaks over Ardaa Gaayoo and the ceremony continues with prayers and blessings, the community will go forward strengthened and renewed. They will carry the spirit of the Nyaachisaa with them—the spirit of gratitude, community, and cultural pride.
May the blessings of the ceremony extend to all who participate.
- May the elders continue to guide the community with wisdom.
- May the youth carry the culture forward with pride.
- May the community remain united in solidarity.
- May the traditions of the Gadaa system continue to flourish.
Conclusion
“Jiltii Nyaachisaa kun Ardaa Gaayootti haala gammachuu, wal kabajuu fi aadaa leellisuun guutamee kan jiru yoo ta’u, sirni nyaachisaa kun bor ganama eebbaa fi sirna aadaatiin itti fufa.”
The Nyaachisaa night at Ardaa Gaayoo is filled with joy, mutual respect, and the celebration of culture. The ceremony will continue tomorrow morning with blessings and traditional rituals.
The sons of Guyyoo Gobba, descendants of the 70th Abbaa Gadaa of Borana, have gathered to honour their heritage and celebrate their unity. Through the Nyaachisaa ceremony, they have reaffirmed the bonds that connect them to each other, to their ancestors, and to their Creator.
The tradition lives on. The community endures. And the Oromo people continue to celebrate their culture with pride.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
The sons of Guyyoo Gobba are at Ardaa Gaayoo, engaged in the Nyaachisaa overnight ceremony!
May the blessings of the ceremony be upon them all.
Advocacy for Oromia 