Category Archives: Grief Support
The Tree We Plant Today: A Reflection on Legacy, Life, and Political Leadership
In the heart of Finfinne, a simple act of planting carries profound lessons for governance, sustainability, and the future of generations yet unborn
Finfinne, Oromia — In the bustling streets of Shaggar, in the Sabbata district of the capital city, a quiet but powerful act is taking place. A sapling has been planted. To the casual observer, it may seem like a modest gesture—a tree among thousands, a green shoot in a city of concrete and noise. But to those who understand the deeper meaning of such acts, this planting represents something far more significant: a statement about the relationship between governance, nature, and the future.
The tree that stands today in Sabbata is not merely a decorative addition to the urban landscape. It is a living testament to the interconnectedness of all life—human and non-human, present and future, local and global. It is a reminder that the decisions we make today, the systems we build, and the values we uphold will echo through generations.
The Many Gifts of the Tree
As we reflect on the planting of this tree, we are reminded of the countless benefits that trees and vegetation provide—benefits that sustain not only human life but the entire web of existence:
~> Ecological Balance: Trees maintain the natural equilibrium of our environment, regulating temperatures, purifying air, and supporting biodiversity. They are the lungs of our planet, breathing life into the atmosphere.
~> Water Management: Trees absorb and hold rainfall, preventing flooding, replenishing groundwater, and ensuring that our rivers and springs continue to flow. In a world of increasing climate uncertainty, this function has never been more critical.
~> Soil Conservation: The roots of trees bind the soil, preventing erosion and landslides. They protect the land from being washed away by heavy rains, preserving the fertility of our agricultural lands.
~> Sustenance: Trees provide food—fruits, nuts, and leaves that nourish both humans and animals. In rural areas especially, the tree is a source of sustenance and survival, a gift that keeps giving across seasons and years.
~> Shelter: Trees offer shade and protection, cooling our homes and communities. They are the silent guardians that shield us from the harshness of the sun and the elements.
~> Building Materials: From the timber that builds our homes to the branches that create our tools, trees provide the raw materials for our shelter and sustenance.
~> Medicine: The majority of medicines in our pharmacies trace their origins to plants. Trees heal us, offering remedies that have been discovered and refined over centuries of human wisdom.
~> Paper and Knowledge: The very pages on which we write our history, our knowledge, and our dreams come from trees. Without them, our civilization would lack the means to record and transmit its wisdom.
~> And so much more: The list of benefits is almost endless. Trees purify our air, beautify our surroundings, provide habitats for countless species, and offer spiritual and cultural significance to communities around the world.
In short, the life of a tree is inseparable from human life. To protect trees is to protect ourselves. To plant trees is to invest in our collective future.
The Duty of Care
“Biqiltuu dhaabuun, dhaabanii immoo kunuunsuun akka guddatu taasisuun dirqama ta’a.”
Planting a tree is not enough. We must nurture it, water it, protect it from harm, and ensure that it grows to maturity. The act of planting is the beginning, not the end, of our responsibility.
This simple truth carries profound implications for how we approach governance and leadership. Just as a sapling requires care and attention to flourish, so too do our institutions, our communities, and our nations.
“Biqiltuun dhaabatee guddate tokko dhaloota har’aa qofa fayyada osoo hin taane, dhaloota boruufis wabii ta’a.”
A tree that is planted and successfully grown benefits not only the present generation but becomes a witness and a resource for those yet to come. It is a legacy—a gift from the past to the future, a bridge between generations.
This is the true measure of leadership: not what we consume or accumulate, but what we create and leave behind. Not what we take from the world, but what we give back. Not how we serve ourselves, but how we serve those who will come after us.
Political Systems and the Tree
“Sirni ykn paartiin siyaasaa har’a jiru boru itti fufuufi dhiisuun waan yeroon murteessuudha.”
The political systems and parties of today face a choice: to endure or to pass away. Time will decide their fate, as it decides all things. But the tree—the tree is different.
“Garuu biqiltuun sirna ykn paartii siyaasaa waliin jijjiirama osoo hin taane, dhaloota irraa dhalootaatti darbaa deema.”
Unlike political systems that rise and fall, that change with the whims of leaders and the tides of history, the tree transcends political transformation. It passes from generation to generation, a constant in a world of change.
This is a humbling observation for those of us engaged in political struggle. Our systems, our parties, our ideologies—they are temporary. The tree, when planted with care, can outlive us all. It will stand witness to the rise and fall of regimes, the birth and death of leaders, the changing fortunes of nations.
“Kanaafuu biqiltuu dhaabuu qofa osoo hin taane, kunuunsanii guddisuun dirqama ta’a.”
Therefore, it is not enough to plant—we must nurture. It is not enough to establish—we must sustain. It is not enough to begin—we must complete.
A Call to Action
“Nutis biqiltuu har’a dhaabne kunuunsinee akka guddatu haa taasisnu; ni taasisnas!”
We who plant today must also commit to tending. We who envision a better tomorrow must also labor to bring it into being. We who hope for a future must also build the foundations upon which that future can stand.
This is the message of the tree in Sabbata. It is a call to responsibility. It is a challenge to think beyond ourselves, beyond our immediate needs and desires, beyond the narrow horizons of our own lifetimes.
The tree that stands in Shaggar today is a symbol of what is possible when we act with foresight, when we care for the environment, when we prioritize the needs of future generations. It is a model for how we should approach governance, development, and leadership.
The Broader Significance
In a world facing unprecedented environmental challenges—climate change, deforestation, desertification, biodiversity loss—the planting and nurturing of trees is more than a symbolic act. It is a practical necessity. It is a matter of survival.
As we reflect on the tree in Sabbata, we are reminded of the urgency of our environmental responsibilities. The Earth does not belong to us alone; it belongs to all living beings, present and future. Our stewardship of the planet will be judged not by what we accumulate but by what we preserve.
“Biqiltuun faayidaan inni qabu jiruufi jireenya dhala nama dabalatee, kan uumama hundaa waliin wal-qabata.”
The tree connects us to the web of life—to the soil, the water, the air, the animals, the insects, and the countless other beings that share our world. To care for the tree is to care for all of life. To neglect the tree is to neglect ourselves.
A Legacy for Generations
The planting of a tree is an act of hope. It declares that we believe in tomorrow, that we trust in the future, that we have faith in the generations yet to come.
“Biqiltuun dhaabatee guddate tokko dhaloota har’aa qofa fayyada osoo hin taane, dhaloota boruufis wabii ta’a.”
When we plant a tree, we are not just planting a plant. We are planting a legacy. We are creating a witness to our existence, a gift to those who will follow, a statement that we cared about something beyond ourselves.
This is what leadership should be—not the pursuit of power for its own sake, but the cultivation of a better world for those who will inherit it. Not the accumulation of wealth and status, but the investment in sustainability and justice.
Conclusion: The Tree and the Future
As we conclude this reflection, let us return to the image of the tree in Shaggar, in Sabbata, standing tall and green in the heart of the capital. It is a reminder that the greatest acts of leadership are often the quietest—the simple decision to plant, to nurture, to care.
The tree asks nothing of us but our attention and our labor. It gives everything: oxygen, shade, food, shelter, medicine, beauty. It connects us to each other and to the world around us. It bridges the past and the future, carrying forward the hopes and dreams of those who came before.
“Nutis biqiltuu har’a dhaabne kunuunsinee akka guddatu haa taasisnu; ni taasisnas!”
Let us commit to nurturing the trees we plant today. Let us commit to building a future that honors the interconnectedness of all life. Let us commit to leaving a legacy of sustainability, justice, and hope for the generations yet to come.
In the end, the true measure of our leadership will not be found in the statues we erect or the names we inscribe on buildings. It will be found in the trees we plant and nurture, in the lives we touch and uplift, in the world we leave behind for those who will inherit it.
Plant a tree. Nurture it. Watch it grow. And know that you have done something that matters—something that will outlast you, something that will benefit generations yet unborn.
The tree in Shaggar is not just a tree. It is a prophecy. It is a promise. It is a prayer.
May we all have the wisdom to plant, the patience to nurture, and the vision to see the forest in every single seed.
“DUGDA HIN DHUGATAN, HUNDA HIN DUBBATAN”: A Reflection on Truth, Struggle and Sacrifice in the Oromo Liberation Movement
By Adugna Kesso AduBoru/430
Introduction: The Weight of Untold Truths
There is an Oromo proverb that carries profound wisdom: “Dugda hin dhugatan hunda hin dubbatan” — “Do not drink from the back; do not speak from the back.” This saying warns against acting or speaking without full knowledge, without facing things directly. It calls for integrity, courage and a willingness to engage with truth head-on, rather than from behind or from a place of concealment.
In reflecting on the journey of the Oromo liberation struggle, this proverb takes on a deeper meaning. It reminds us that we cannot claim to understand the struggle, its sacrifices and its meaning, if we only observe it from a distance or speak about it without having lived it. True understanding comes from direct experience, from being in the midst of the fire, not from standing on the sidelines.
The Struggle Is the Teacher
Much has been written and spoken about the Oromo liberation movement. Some speak of it as outsiders looking in, analysing and categorising, as if it were a subject to be dissected in a laboratory. But those who have lived the struggle know that it cannot be reduced to theories or abstract discussions. As the reflection states: “Waan taanee fi goone hunduu waan itti amannee itti seenneedha” — everything we have endured and done, we entered into it with full belief and commitment.
The struggle is not a matter of taking sides superficially or speaking in ways that please different audiences. It is not about saying one thing here and another there. The “DIDDA MASTER PLAN” — the overarching strategy of resistance — is better understood when we speak about it directly rather than avoiding it. There is a gap between remembering and doing, between speaking about struggle and actually living it.
What We Have Seen and Endured
The reflection speaks powerfully of the experiences of those who have been at the heart of the liberation movement:
“Waan qabsoo keessatti nurra gahee fi argine garuu mataan isaa qabsoodha” — But what has befallen us and what we have seen in the struggle is the struggle itself. The struggle is not separate from the experiences; it is the very fabric of those experiences.
The question is asked with raw honesty: “Mana fincaaniirra taa’aa maaf nutti ajaa’e hin jedhamu” — Why should we be told to sit on the edge of a latrine? This is a reference to how Oromo people have been marginalised, pushed to the periphery of their own lands and treated as if they do not belong at the centre of their own history.
The reflection then poses a challenging question: “Gabrummaa morma nu gahe keessa osoo jirruu shiraan hidhamne, shiraan ajjeefamne yoo jenne eessa gabroomneree?” — If we say we were tied with ropes and killed with ropes while we were in the slavery that reached our necks, where were we free?
This is a profound acknowledgment of the reality of Oromo subjugation under Ethiopian imperial rule. It does not deny the suffering but places it in context: slavery and oppression did not happen only to others; they happened to us. And yet, even within that slavery, there were those who chose to sell themselves for personal gain and those who maintained their integrity.
Betrayal, Survival and Commitment
One of the most painful aspects of any liberation struggle is the reality of betrayal. The reflection does not shy away from this:
“Gabrummaa keessatti namoota gaggaarii osoo hin taane namoota nama gurguruu bira darbanii of mataa isaaniiyyuu faayidaa fi fedhiitti of gurguranii jiraataan danuu beekna” — In slavery, we know that there are not only good people, but also those who pass by selling others and even sell themselves for their own benefit and desires.
This is a honest reckoning with human weakness and the reality that not everyone who starts the journey finishes it. Some are bought with personal interests, with selfish desires, with the false promises of the enemy. They become informants, betrayers, those who dig holes for their own people.
But the reflection also honours those who remained steadfast:
“Gabrummaa fi gidiraa saba keenyarra gahu jibbanii warri qabsoo eegalan aarsaa fi wareegama gaafataman hunda hanga lubbuu isaanii itti kitimanitti kan qabsa’aan gufuun qabsoo keessatti osoo isaan muudatin hafee miti” — Those who hated slavery and oppression and began the struggle, offering all sacrifices and responsibilities until they gave their very lives, they are the ones who are the foundation of the struggle.
The Reality of Disunity
The reflection is also a warning about the dangers of division and betrayal within the movement:
“Qabsoo geggeessitu keessa akkuma firri qabsoo jiru diinoonni, gantootnii fi galtuun danuudha” — In the movement, there are enemies, traitors and those who sell out, just as there are true fighters.
This is not a cynical statement but a realistic one. The struggle is not a romantic venture. It is a battlefield where loyalties are tested and where some who begin with you will not finish with you. The reflection continues:
“Jaalli kee waliin qabsootti seente hundi hanga dhumaa na waliin deema jettee hin eegiin” — Do not expect that all your comrades who entered the struggle with you will go with you to the end.
Some will become weak and turn back. Some will reveal secrets out of exhaustion or fear. Some will be bought by personal interests and sell you out. And the hardest part: “Kan boolla si buusee, ragaa sitti ta’us irra caalaa namuma waliin qabsoo eegaltee fi waan hunda waliin taate” — The one who digs a hole for you, who becomes a witness against you, is most often someone you began the struggle with and shared everything with.
This is a painful truth that many liberation movements have faced. The greatest betrayals often come from those closest to us.
The Cost of Silence
The reflection then turns to a difficult but necessary observation:
“Amma nan gabaabsa gidiraa fi dararaa mooraa diinaa keessatti agarree fi shira adda addaa agarree fi warra kaan irra gahe hunda gabrummaatu fide” — I will summarise: the poverty, the hardship, the suffering, the various deaths, and everything that has befallen our people — all of it came from slavery.
This is the central thesis. The condition of the Oromo people under Ethiopian rule, with all its manifestations of dispossession, marginalisation, violence and economic exploitation, is rooted in a system that treated Oromia as a colony and the Oromo people as subjects to be dominated.
And yet, the reflection acknowledges that a choice has been made:
“Sana immoo Bilisummaa Saba keenyaatti uwwisuu fi Abbaa Biyyummaa Oromoo deebisuuf qabsoo eegalame xumura itti gochuuf ta’uu beeknee waan dubbachuu qabnu kumaatama dubbachuurra callisuu filanne” — But we have chosen silence, knowing that we must complete the struggle that began to liberate our people and restore the sovereignty of Oromia, rather than saying thousands of things that need to be said.
This is not a silence born of fear. It is a strategic silence, born of the understanding that the time for words has given way to the time for action. When the struggle is not yet won, words alone cannot achieve liberation.
The Courage to Speak Honestly
The reflection concludes with a powerful statement about the right to speak with authority:
“Hanga Leencoonni seenaa isaanii barreeffatanitti warruma leenca ajjeesetu leenca ofiin jedha” — Until the lions have their own historians, the story of the hunt will always glorify the hunter.
This is a call for Oromo people to write their own history, to tell their own stories, to ensure that the narrative of the struggle is not left to those who would distort or erase it. Those who actually kill the lion — those who do the work of liberation — are the ones who have the right to speak.
“QABSOON HANGA BILISUMMAAATTI!” — The struggle continues until freedom!
Conclusion: Truth-Telling as Resistance
The reflection of Adugna Kesso AduBoru/430 is a powerful contribution to the broader project of Oromo truth-telling. It does not offer an easy narrative. It does not romanticise the struggle or ignore its internal challenges. Instead, it offers a truthful account — one that acknowledges sacrifice, betrayal, suffering and hope.
The proverb “Dugda hin dhugatan hunda hin dubbatan” reminds us that truth-telling requires direct engagement. We cannot speak of the struggle without having drunk from its cup. We cannot understand liberation without having walked its path. We cannot honour the martyrs without being willing to continue what they began.
Oromo truth-telling is not about erasing or rewriting history. It is about finally telling more of it — from the voices of those who lived it, suffered for it and continue to fight for it. It is about ensuring that when the story of the Oromo struggle is told, it is told by those who were there, who saw, who endured and who chose to speak — not from the back, but from the front, with courage and honesty.
As Oromia moves towards a future of genuine freedom and reconciliation, it must do so grounded in truth — the kind of truth that does not turn away from difficult realities, that honours the sacrifices of the past and that commits to the completion of the struggle.
Bilisummaan Oromoo hin dhabamuu!
#OromooKuushGuddichaAfrikaa — The Oromo are the great backbone of Africa.
The Unfinished Story: Why Oromo Truth-Telling Matters
For generations, the history of Oromia has been told through a narrow lens—one that often excluded, silenced, or misrepresented Oromo voices and perspectives. Official accounts of Oromian history frequently omitted the full story, leaving gaps that have shaped not only how the past is understood but also how present-day realities are experienced. Oromo truth-telling seeks to change this by placing Oromo voices and lived experiences back at the centre of the narrative.
What Is Oromo Truth-Telling?
At its core, Oromo truth-telling means telling a fuller and more honest account of Oromia’s history. This includes confronting difficult chapters such as colonisation, dispossession, violence, child removals, stolen wages and discriminatory laws. But it also encompasses celebrating Oromo survival, resistance, cultures, knowledge and achievements. It is not about erasing or rewriting history—it is about finally telling more of it .
The concept emerges from a recognition that official versions of history have often been incomplete. As one study notes, the Ethiopian imperial conquest of Oromo territories from 1880 to 1974 involved not just military subjugation but a systematic process of land alienation, political domination and cultural marginalisation . The Oromo resistance against this imperial conquest, though significant, has frequently been downplayed or omitted from mainstream historical accounts.
The Historical Context
The Oromo people, one of the largest ethnic groups in the Horn of Africa, possess a rich political and cultural heritage that includes the Gadaa-Qaalluu system—a model of egalitarian governance, democracy and social organisation that predates many Western democratic institutions . This system, based on consensus-building principles like tchaffee and qixxee, demonstrates sophisticated democratic traditions that challenge portrayals of Oromo society as politically primitive.
Yet this heritage was disrupted by conquest. The Arsi Oromo resistance against Ethiopian imperial forces between 1880 and 1900, for instance, involved intense conflict where the introduction of firearms by imperial forces dramatically shifted the balance of power . The defeat that followed did not merely change political control—it established what scholars describe as a “feudal colonial order” in which Oromo lands were alienated and the Naftagna (settler-administrators) became dominant over local populations .
How Truth-Telling Happens
Truth-telling is not a single event but a process that can unfold through multiple channels. Oral histories, community projects, schools, museums, archives, memorials, public hearings and formal inquiries all serve as vehicles for recovering and amplifying Oromo perspectives. The principle guiding this work is that it should be led by the Oromo community, grounded in local history and handled respectfully. Meaningful action must follow—truth-telling is not just about speaking; it requires people to listen and respond.
Why It Matters Today
The past is not simply past. Discriminatory laws and policies from earlier eras continue to shape economic conditions, political representation and social relations in Oromia today. Understanding how systems of domination were structured—from taxation without representation to the informal structures of control examined in historical research—helps explain persistent inequalities .
Reconciliation cannot progress while difficult chapters remain unaddressed. Oromo truth-telling is not about assigning blame or fostering division. Rather, it is about creating the conditions for genuine reconciliation by ensuring that all parts of the story are acknowledged. A nation that avoids its uncomfortable history builds its future on unstable ground.
A Call to Listen
The Oromo truth-telling movement is a call not just for Oromo people to speak but for all Oromians—and indeed all who engage with Oromian history—to listen. It is an invitation to reckon with the full complexity of the past and to recognise the resilience and contributions of the Oromo people across generations. The survival of Oromo cultures, knowledge systems and identities in the face of colonisation and dispossession is itself a testament to the strength that truth-telling seeks to honour.
As Oromia considers its path forward, truth-telling offers a foundation. It does not promise easy answers, but it offers something essential: a fuller, more honest account of where we have been, so we can better understand where we are and thoughtfully choose where we are going.
The Meaning and Solution of Oppression
Understanding the chains that bind, and the keys that unlock them
Introduction: Defining the Unspeakable
Oppression is a word that carries weight—the weight of centuries, the weight of tears, the weight of dreams deferred and lives diminished. It is a force that shapes not only the material conditions of human existence but the very contours of the human soul. Yet for all its ubiquity in human history, oppression remains poorly understood by those who have never felt its crushing hand.
To understand oppression is to understand the architecture of human suffering. To confront it is to embark on the most essential journey any people can undertake. To overcome it is to reclaim what was always rightfully ours: our dignity, our freedom, and our humanity.
Part One: The Architecture of Oppression
What Is Oppression?
Oppression is the systematic denial of human dignity and human rights. It is not merely individual acts of cruelty or isolated instances of injustice. Rather, it is a structure—a web of laws, customs, institutions, and beliefs designed to maintain the dominance of one group over another.
The oppressed are not simply people who experience hardship; they are people whose very existence is defined by forces beyond their control. Their identities, their aspirations, and their futures are circumscribed by systems that view them as less than fully human.
Oppression operates on multiple levels:
Political Oppression: The denial of voice, representation, and self-determination. When a people cannot choose their leaders, determine their laws, or shape their future, they are politically oppressed.
Economic Oppression: The extraction of wealth and labor without just compensation. When a people’s resources are plundered and their labor exploited, they are economically oppressed.
Cultural Oppression: The suppression of language, traditions, and identity. When a people’s history is erased and their culture denigrated, they are culturally oppressed.
Psychological Oppression: The internalization of inferiority. When a people comes to believe the lies told about them, they are psychologically oppressed.
The Colonial Model: A Case Study
The Oromo people offer a textbook example of comprehensive oppression. For over a century, they have been subjected to political marginalization, economic exploitation, cultural suppression, and psychological denigration under successive Ethiopian regimes.
“The Ethiopian Empire,” as the ABO’s analysis makes clear, “was built on a divisive nationalism that promotes ethnic chauvinism. This system of ethnic, historical, cultural, and religious division continues to be reinforced by powerful actors who benefit from it. Because the system is fundamentally based on oppression and multifaceted exploitation, nations are subjected to suffering without their fundamental rights.”
The colonization of the Oromo people did not follow the European model of overseas conquest. Instead, it was accomplished through internal expansion—an African empire building itself upon the subjugation of other African peoples. This is a particularly insidious form of oppression because it is often overlooked or denied by the international community.
The mechanisms of this oppression are familiar to students of colonial history:
- Conquest by Force: The military subjugation of Oromo territories through superior weaponry provided by European powers.
- Demographic Destruction: The systematic killing, displacement, and enslavement of the Oromo population.
- Cultural Erasure: The imposition of Amharic language and culture, the suppression of Oromo identity, and the rewriting of history.
- Economic Exploitation: The extraction of resources and labor to benefit the colonizing elite.
- Political Exclusion: The denial of representation and self-governance.
The Special Character of Oromo Oppression
The Oromo experience of oppression has unique characteristics that demand attention:
Denial of Existence: For decades, Oromo identity was not merely suppressed—it was denied. Oromo were told they did not exist as a distinct people, that their language was a “dialect,” that their culture was primitive.
Internal Colonization: Unlike colonies separated by oceans, the Oromo were colonized by their neighbors within the same continental space. This has made their struggle for liberation particularly complex, as the colonizer and colonized share geographic, economic, and administrative connections.
Religious Diversity: The Oromo people practice multiple faiths—Islam, Christianity, and the indigenous Waaqeffanna. Their oppression has been compounded by religious discrimination and the use of religious divisions to weaken resistance.
Massive Population: As the largest ethnic group in Ethiopia, the Oromo’s oppression affects the lives of tens of millions of people, making it one of the largest ongoing human rights crises on the African continent.
Part Two: The Anatomy of Liberation
What Is Liberation?
Liberation is not merely the absence of oppression. It is the presence of freedom in its fullest sense—political, economic, cultural, and psychological. A liberated people are not simply free from their oppressors; they are free to determine their own future, to develop their own culture, and to express their own identity.
Liberation is both a process and a destination. It is the journey from subjugation to self-determination, from silence to voice, from shame to pride, from fear to courage.
The Liberation Framework
The ABO’s understanding of liberation is comprehensive and principled. As articulated in its guiding documents:
1. Self-Determination Is Non-Negotiable
“The Oromo people and other oppressed peoples have the full right to decide freely whether to live independently or to unite through dialogue and mutual agreement.”
Self-determination is the foundation upon which all other freedoms are built. Without the right to determine their own political status, peoples cannot be said to be free.
2. Justice Is Universal
“The ABO’s struggle is for just liberation and the recognition of Oromo rights. The struggle waged by the Oromo people is just and rightful. This is a fundamental right recognized in the UN Charter.”
Justice is not a gift to be begged from oppressors; it is a right to be claimed. The international community has recognized this right through numerous treaties and declarations.
3. Unity Is Strength
“The ABO’s vision is a liberated Oromiya, free from colonial rule, with a sovereign Oromo government established. The foundation of our national unity is one country, one people, and one nation.”
The liberation struggle cannot succeed without unity. Divisions among the oppressed serve only the interests of the oppressor.
4. Solidarity Is Essential
“The ABO believes in mutual support and cooperation among peoples struggling for liberation. It has worked to unite oppressed peoples against the common enemy and develop solidarity.”
No people can liberate themselves in isolation. Solidarity among oppressed peoples and with progressive forces everywhere is essential to success.
Part Three: The Means of Liberation
The Question of Means
How is liberation achieved? This is perhaps the most debated question in the history of resistance movements. The ABO’s approach, like that of many liberation movements, combines multiple strategies:
1. Political Struggle
The ABO has pursued political solutions to the Ethiopian political crisis, engaging in dialogue, advocacy, and the articulation of a clear political program. The party’s Political Program, first released in 1974 and revised multiple times, provides a comprehensive vision for the resolution of Ethiopia’s political problems through peaceful means.
2. Armed Struggle
“Because successive Ethiopian governments—including the current one—have refused to respect Oromo rights, the ABO is waging an armed struggle to secure them.”
Armed struggle is not a first resort but a last resort, undertaken only when all peaceful avenues have been exhausted and when continued oppression leaves no other option.
3. International Advocacy
The ABO has worked to bring Oromo issues to the international stage, engaging with human rights organizations, international media, and governments. The movement has sought to build a coalition of support that can pressure the Ethiopian government to respect Oromo rights.
4. Grassroots Mobilization
The 2015 Qeerroo movement and the nationwide uprising across Oromiya demonstrated the power of grassroots mobilization. The ABO’s work to educate, organize, and empower the Oromo people creates the foundation for lasting change.
5. Institution Building
The ABO has invested heavily in building organizational structures that can sustain the struggle over the long term. This includes establishing branches in the diaspora and developing administrative and governance capacities.
Part Four: Challenges to Liberation
The Weight of Oppression
The oppressed carry not only the external weight of their oppressors but also the internal weight of their oppression. Overcoming this internalized inferiority is one of the greatest challenges of the liberation struggle.
Psychological Oppression: Generations of denigration and subjugation have taken a toll on the Oromo psyche. The liberation struggle is as much about reawakening pride and identity as it is about political change.
Economic Dependence: The economic structures of oppression create dependencies that make resistance difficult. Breaking these dependencies requires both political liberation and economic transformation.
Division and Cooptation: Oppressors have consistently used divide-and-rule strategies to weaken resistance. Co-opting elites from oppressed communities, creating proxies, and pitting groups against each other are standard tactics.
The Enemy’s Resources: The Ethiopian state has access to substantial resources—military power, international support, and the machinery of propaganda. These resources make the struggle asymmetrical and difficult.
Part Five: The Vision of Liberation
What Freedom Looks Like
The ABO’s vision is not merely negative—the absence of oppression—but positive—the presence of a free, just, and prosperous Oromiya.
Political Freedom: A democratic system in which Oromo and other peoples can determine their own governance, participate in decision-making, and hold their leaders accountable.
Economic Justice: A system in which the wealth of Oromiya benefits its people, where economic opportunity is available to all, and where exploitation is a thing of the past.
Cultural Renaissance: The flourishing of Oromo language, culture, and identity. The celebration of Oromo history and the recovery of what was suppressed.
Social Justice: A society in which all people—regardless of ethnicity, religion, or gender—are treated with dignity and equality.
Peace and Security: Freedom from the fear of violence, displacement, and persecution.
Regional Cooperation: A liberated Oromiya contributing to peace, stability, and cooperation in the Horn of Africa.
The Nature of Victory
Injifannoon egeree qabsoon Oromoo argatu waraana tokkootiin utuu hin taane, karaa dheeraa fi rakkisaa ta’ee jira. Waraanni tokko hin mo’atu; hojii dhaloota baay’ee keessaatti hojjetame. Of kennuun dhaloota ittaanuuf bu’uura dhiisuun, dadhaboon qajeelchuun, fi jajjaboon guddisuun.
Part Six: The International Dimension
A Common Struggle
The Oromo struggle is not an isolated phenomenon. It is part of a broader global movement for human rights, self-determination, and justice. From Palestine to Kashmir, from Western Sahara to Kurdistan, peoples around the world are engaged in similar struggles.
The ABO has sought to build solidarity with these movements, recognizing that the struggle against oppression is a universal human endeavor. As the party’s documents state:
“Individuals, organizations, and forces—from within and without the oppression—who recognize, respect, and support self-determination, democracy, and peace are friends of the Oromo struggle.”
The Response of the International Community
The international community’s response to the Oromo struggle has been mixed. While some human rights organizations and governments have raised concerns about the treatment of Oromo, others have remained silent or actively supported the Ethiopian government.
This mixed response reflects the geopolitics of the Horn of Africa—a region of strategic importance, where international actors have competing interests. The ABO has called on the international community to:
- Respect the right of the Oromo to self-determination
- Condemn the oppression and human rights violations in Oromiya
- Support a peaceful resolution to the political crisis
- Recognize the legitimacy of the Oromo liberation struggle
Part Seven: Lessons for All Peoples
The Universality of the Struggle
While the Oromo struggle is unique in its particularities, it offers lessons for all peoples seeking liberation:
1. Oppression Is a System, Not a Series of Incidents
Understanding the systemic nature of oppression is essential to overcoming it. Addressing individual injustices is insufficient; the system that produces them must be dismantled.
2. Liberation Requires Unity
Divisions among the oppressed serve only the oppressor. Building unity—across ethnic, religious, and political lines—is essential to success.
3. Hope Is a Weapon
Despair is the oppressor’s greatest ally. Maintaining hope, even in the darkest times, is an act of resistance.
4. Justice Is Universal
The principles of justice, dignity, and self-determination are not Western or African—they are human. They apply to all peoples, regardless of their circumstances.
5. The Struggle Is Long
Liberation is not achieved overnight. It requires patience, persistence, and the willingness to sacrifice today for the freedom of tomorrow.
Conclusion: The Path Forward
The oppression of the Oromo people is one of the great unresolved human rights crises of our time. For over a century, tens of millions of people have been subjected to political marginalization, economic exploitation, cultural suppression, and psychological denigration.
Yet the Oromo people have not been destroyed. They have maintained their identity, their culture, and their hope. They have built organizations, developed programs, and fought for their rights. They have refused to accept their oppression as permanent.
The solution to oppression is liberation—complete, comprehensive, and uncompromising liberation. This liberation must be political, economic, cultural, and psychological. It must restore the Oromo people to their rightful place among the free peoples of the world.
As the ABO’s vision declares: “A liberated Oromiya, free from colonial rule, with a sovereign Oromo government established.”
This is not merely a dream—it is a goal, achievable through sustained struggle, unity, sacrifice, and hope. The path is long, but the destination is certain. Justice will prevail. Freedom will come.
The question is not whether the Oromo will be liberated, but when. And when that day comes, it will be a victory not only for the Oromo people but for all those who believe in justice, dignity, and the fundamental equality of all human beings.
“Cunqursaa dhabamsiisee ummatni Oromoo akka mirga kana gonfatu godhuu dha. Kaayyoo kana bakkaan gahuuf, ABO qabsoo akeeka dimokraasii irratti hundaa’e gaggeessa.”
Oppression must be eliminated so that the Oromo people may attain their rights. To achieve this goal, the ABO wages a struggle based on a democratic ideology.
The struggle continues. The victory is certain. And the freedom of the Oromo people will be the freedom of all. Afaan Oromoon kun: Qabsoon itti fufa. Injifannoon murteessa. Bilisummaan Oromoo bilisummaa hundaati.
This feature article draws on the foundational documents of the Oromo Liberation Front (ABO), including the Political Program, Constitution, and organizational analyses. It reflects the principles and vision of the Oromo liberation struggle as articulated by the ABO.
‘We Are Walking Door to Door’: Anti-Immigrant Vigilantes Escalate Campaign of Intimidation Across South Africa
With tens of thousands repatriated to Zimbabwe and Malawi, a nation confronts the dark tide of xenophobia as weekly marches promise more violence
JOHANNESBURG, July 9 — The morning sun rose over Alexandra township, one of Johannesburg’s most densely populated communities, promising another day of uncertainty and fear. By midday, the streets echoed with the sound of splintering wood and desperate pleas as anti-immigrant vigilantes methodically moved from house to house, breaking down doors and dragging terrified residents into the open.
The scenes playing out across Alexandra, Soweto, and Durban represent a dangerous escalation in South Africa’s ongoing xenophobic crisis—one that has already forced tens of thousands of migrants to flee the country they once called home.
‘I Am a ZEP Holder’
Among those apprehended by the marchers was Total Mhlanga, a Zimbabwean national whose hands trembled as he was escorted toward a police van. “I am a ZEP holder,” he insisted, referring to the Zimbabwean Exemption Permit that legally allows tens of thousands of Zimbabweans to live and work in South Africa. His papers, however, seemed to matter little to those who had seized him.
In Alexandra, a Reuters reporter witnessed protesters breaking into homes where they believed undocumented immigrants were hiding. Among those forcibly removed was a woman clutching a small child—both citizens of Malawi, a country now grappling with the mass return of over 38,000 of its nationals who have fled South Africa in recent weeks.
A Zimbabwean mother of three, who asked not to be named for fear of retaliation, described watching from her window as neighbors were dragged from their homes. “I came here legally. My children were born here. This is the only home they know. Now I must decide whether to stay and risk everything or return to a country I left because there was no future there.”
‘Every Thursday Until Our Demands Are Met’
The movement driving this violence has found an unlikely and increasingly vocal leader: former radio presenter Jacinta Ngobese-Zuma. Her group, known as March and March (also referred to as “March 1 March”), has organized nationwide protests that have transitioned from street demonstrations to what community leaders describe as “door-to-door” operations targeting foreign nationals.
“Protests will take place every Thursday until our demands are met,” Ngobese-Zuma declared on June 30, an informal deadline her movement had set for undocumented immigrants to leave South Africa. The promise has become a terrifying reality for migrants across the country.
Her organization has painted undocumented immigrants as the source of South Africa’s deep-seated economic challenges—unemployment, housing shortages, and strained public services—demanding tighter border controls, mass deportation, and the prioritization of South African citizens in schools and healthcare facilities.
A Community Divided
At the march in Alexandra, community leader Bongani Msomi justified the tactics being employed. “We are walking around doing door to door removing foreigners,” he stated matter-of-factly, as behind him, protesters brandished sticks and flags.
Yet not all South Africans support the movement. In the same township, elderly residents watched with concern, some shaking their heads in silent disapproval. A local teacher, who also asked not to be named, expressed anguish over the situation: “We are destroying what Nelson Mandela built. Ubuntu is dead in these streets. These people are not our enemies—they are our neighbors, our customers, our children’s classmates.”
The Government’s Response—and Its Limits
President Cyril Ramaphosa has repeatedly warned against scapegoating immigrants for the country’s problems. His government has issued clear directives that citizens do not have the right to take immigration enforcement into their own hands.
Police have deployed officers to recent marches for safety and have stepped up arrests of undocumented migrants—yet the line between law enforcement and vigilantism has become dangerously blurred. At the scenes of Thursday’s protests, officers stood by as vigilantes dragged people from their homes. A spokesperson for Johannesburg police was not immediately available to explain the actions of officers at the scene.
Human rights organizations have raised urgent concerns about the complicity—or at minimum, inaction—of law enforcement in facilitating these “removals.” “When police receive citizens who have been unlawfully detained and physically removed from their homes, they are not acting as neutral enforcers of the law,” said a legal observer who requested anonymity. “They are, in effect, legitimizing extrajudicial actions.”
A Regional Humanitarian Crisis
The ripple effects of South Africa’s xenophobic violence are being felt across southern Africa. Malawi’s government confirmed Thursday that over 38,000 of its citizens had returned in recent weeks, part of a massive repatriation effort driven by safety concerns. Neighboring Zimbabwe has seen more than 60,000 of its nationals return—a staggering figure that represents not just a humanitarian crisis but an economic shock to both nations.
These returnees are arriving in countries that already struggle with their own economic challenges. Many had been sending remittances home, supporting extended families and local economies. Their forced return is creating new vulnerabilities while straining already limited resources in their countries of origin.
The Human Cost
Behind the statistics lie countless stories of shattered lives. A Malawian shopkeeper in Soweto watched his business—built over fifteen years—looted and destroyed. A Zimbabwean nurse who had served in a public hospital for a decade now sleeps in a shelter, uncertain if she will ever return to work. An Oromo refugee who fled political persecution in Ethiopia now faces violence in the country where he sought sanctuary.
“The pain is not just physical,” says Dr. Thabo Mbeki (not the former president), a community psychologist who has been providing counseling to affected families. “People are experiencing profound trauma. They have lost everything—their homes, their livelihoods, their sense of safety. Children are refusing to eat. Parents cannot sleep. The psychological wounds will last for generations.”
The Economic Fallacy
Economists have pushed back against the narrative that immigrants are the primary cause of South Africa’s economic woes. Studies have shown that immigrants often create jobs through entrepreneurship, fill critical skills gaps, and contribute to the tax base. The country’s unemployment crisis, they argue, has far deeper roots in systemic inequality, inadequate education, and stagnant economic growth.
“To blame immigrants for unemployment is not just inaccurate—it’s dangerous,” says economist Tendai Moyo. “It diverts attention from the real structural reforms that are needed. It gives people a scapegoat instead of solutions.”
A Nation at a Crossroads
South Africa stands at a defining moment. The post-apartheid constitution—one of the most progressive in the world—enshrines human dignity and equality. Yet the country’s actions are betraying these principles.
As Thursday’s marches conclude and communities brace for what next week may bring, a fundamental question remains: Will South Africa find the political will to protect the most vulnerable among its residents, or will it allow xenophobic violence to become normalized?
The international community is watching. The African Union has expressed concern. Human rights organizations have documented abuses. Diplomats from affected countries have raised the issue with their South African counterparts.
But for the families huddled behind locked doors—the legal permit holders who still fear arrest, the children too frightened to attend school, the business owners who have lost everything—the response so far has been insufficient.
A Plea for Humanity
As evening falls over Alexandra, the sound of broken glass crunches underfoot. Women sweep debris from their doorsteps. Men gather in small groups, their voices low with tension. Children peek through curtained windows, their games silenced.
“In a just world, this would not happen,” reflects one elderly South African woman who has lived in the township for seven decades. “We suffered under apartheid. We know what it is to be treated as less than human. How can we do this to others? How have we forgotten so quickly?”
Her question hangs in the air, unanswered.
The marches will continue, the groups have promised. And as long as they do, the fragile thread of pan-African solidarity—the very ideal that South Africa’s liberation struggle championed—grows thinner with each passing Thursday.
Reporting from Johannesburg, Alexandra township, and Soweto. Additional reporting from Lilongwe and Harare.
The Personal Cost: What Participation Really Means in the Oromo Struggle
By Daandii Ragabaa
Participation in the Oromo struggle is not a badge of honor to be worn lightly. It carries real costs: the risk of imprisonment, the loss of employment, the strain on family relationships, the psychological toll of witnessing injustice and state violence. To enter this path without understanding these burdens is not bravery—it is recklessness.
For many young Oromos, the call to action feels almost magnetic. It pulses through social media feeds, echoes in university lecture halls, and reverberates in the whispers of elders who remember previous struggles. The desire for bilisummaa—freedom—burns bright, and rightfully so. But brightness can blind, and passion untempered by preparation can lead to devastation.
The Weight of Knowledge
The informed participant calculates these costs soberly. They do not romanticize martyrdom but prepare for the possibility of sacrifice. This is a critical distinction: one can be willing to sacrifice without seeking suffering. The romanticized image of the revolutionary—defiant, fearless, untouchable—is a dangerous fiction that has shattered too many young lives.
Consider the family left behind when a participant is detained. The mother who cannot sleep. The children who grow up without a parent’s presence. The spouse who must navigate a sudden single-income household. These are not abstractions; they are the daily realities of thousands of Oromo families across Ethiopia and the diaspora.
Building the Foundation
The wise participant builds support networks before they are needed. They identify trusted friends who can act as emergency contacts. They establish communication protocols. They ensure their family understands—to the extent possible—the risks involved. They plan for the psychological and material consequences of their involvement.
This planning is not cowardice. It is the opposite. It is the recognition that the struggle is a marathon, not a sprint. That sustainability matters. That burning out in the first mile serves no one.
Mental health preparation is particularly crucial. Witnessing state violence—whether in person or through graphic videos shared online—leaves scars. The constant hypervigilance, the grief for fallen comrades, the anger that simmers just beneath the surface—these accumulate. Participants who ignore their psychological well-being often find themselves unable to continue when their community needs them most.
The Material Realities
Loss of employment is not a theoretical risk. In Ethiopia, known activists have been dismissed from government positions, blacklisted from private sector jobs, and denied educational opportunities. In the diaspora, there are subtler forms of economic retaliation: lost contracts, strained business relationships, sudden “restructuring” at workplaces.
Financial planning, therefore, becomes an act of resistance. Saving emergency funds. Maintaining skills that remain marketable regardless of political climate. Diversifying income sources. These are not signs of divided loyalty but of strategic thinking.
A Call to Maturity
This is not a counsel of fear but of maturity. The struggle is too important to be undertaken by those who have not counted the cost. Freedom is not won through impulse but through sustained, strategic, and sober effort.
The Oromo people have endured too much to have their liberation squandered by recklessness. Every arrest, every career lost, every family torn apart—these are not abstract statistics. They are the flesh and blood of the movement. To treat them carelessly is to dishonor their sacrifice.
So before you post that video, before you attend that protest, before you speak those words that cannot be unsaid—pause. Count the cost. Build your support. Prepare your mind. Strengthen your body. And then, with clear eyes and a full heart, decide.
Because the most powerful participants in any struggle are not the ones who act without thinking—they are the ones who think deeply, prepare thoroughly, and then act with unwavering commitment.
That is what participation really means.
If you or someone you know is struggling with the psychological toll of involvement in political activism, please reach out to trusted community supports or mental health professionals. Your wellbeing matters—to your family, your community, and the struggle itself.
INVESTIGATIVE REPORT: SYSTEMATIC PERSECUTION OF OROMO PEOPLE IN ETHIOPIA
By an Investigative Reporter in Finfinne
Executive Summary
This report documents systematic human rights violations against Oromo people across Ethiopia’s Oromia region, based on extensive testimonies, government reports, and international documentation. The evidence reveals a pattern of state-sponsored persecution targeting Oromo individuals based on their ethnic identity and perceived political affiliations, creating conditions that meet international definitions of persecution under refugee and asylum law.
The Scale of the Crisis
In Oromia, harm and brutality targeting Oromo children based on their identity and political perceptions are widespread and escalating. Oromo children living in areas where the Oromo Liberation Army (OLA) operates—including Western Oromia, Wellegga, Shambu, West Shewa, North Shewa, Karrayyoo, Guji, Arsi, and Eastern Oromia—face multifaceted forms of persecution.
The Ethiopian Human Rights Commission (EHRC), in its 2025 annual report covering June 2024 to June 2025, documented extensive violations of fundamental rights across Oromia, including extrajudicial killings, abductions, physical harm, and widespread destruction of property. Both government forces and the OLA have been implicated in these abuses.
Testimony: The Reality of Persecution
A young man from the Shambu area, who requested anonymity due to fear for his safety, described his ordeal to this reporter. While traveling from Shambu to Finfinne (Addis Ababa), he was stopped by security forces who demanded he present his identity documents.
“When they saw my ID showing Shambu, they arrested me. During detention, I endured severe beatings and torture. They accused me of coming to Finfinne to join the insurgency, despite my insistence that as an Oromo, I had no connection to armed groups. After two months of detention, they released me with a warning. Since then, I have been unable to freely move or speak about my origins. My family continues to be harassed by militia demanding to know my whereabouts and threatening to involve the WBO [an armed group].”
This account mirrors the experience of Mr. W, another Oromo asylum seeker who was arrested in June 2020 following protests after the killing of Oromo singer and civil rights activist Hachalu Hundessa. Soldiers interrogated him about being Oromo and accused him of being part of the Oromo Liberation Army (OLA) or Oromo Liberation Front (OLF)—groups he had never been involved with. He was jailed for three months, and after his release, soldiers monitored and chased him. In January 2021, he was jailed again for a month on similar accusations, with police interrogating and beating him daily. In 2023, the government jailed his parents and threatened to kill them unless he returned. His parents told him to flee.
The Koree Nageenyaa: A Secret Network of Persecution
A Reuters investigation uncovered the operations of the Koree Nageenyaa—or Security Committee—a clandestine group of senior officials in Oromia that has ordered extra-judicial killings and illegal detentions as part of efforts to crush the insurgency. Human rights sources indicate that this committee specifically targets young Oromo with modern hairstyles or appearances that allegedly signal opposition sympathies. Female Oromo face particular vulnerability to sexual violence by security forces. Young people have also reported being asked for bribes by security forces; those unable to pay face immediate detention.
Official Documentation of Systematic Abuses
The EHRC 2025 Report
The Ethiopian Human Rights Commission’s 2025 annual report documented:
- Extrajudicial killings across multiple zones in Oromia
- Abductions and arbitrary detentions
- Physical harm and torture
- Widespread destruction of property
- Both government forces and the OLA implicated in abuses
United Nations Documentation
The UN Office for the Coordination of Humanitarian Affairs (UNOCHA) reported that conflict-related displacement persists in Oromia, with nearly 220,000 people displaced along the Oromia-Somali border. In July 2025, renewed inter-communal violence erupted along the Oromia–Somali border, displacing over 288,000 people.
Humanitarian Assessment
UNOCHA’s assessment found that in Oromia Region alone, an estimated 151,972 people are displaced across multiple districts. Displaced families are sheltering in makeshift shelters made of plastic sheets, clothing, and sticks, offering little protection from the elements. Women, children, the elderly, and persons with disabilities face heightened vulnerabilities, including fear of retaliation, gender-based violence, and psychological trauma.
Legal Framework for Persecution Claims
Under international law, as defined by the 1951 Refugee Convention and its 1967 Protocol, persecution is defined as the act of harassing or oppressing a person or a group of people, especially because of their identity. Persecution includes unfair or abusive treatment toward a person or group based on race, religion, ethnicity, political opinion, or membership in a particular social group.
For an asylum claim, the following elements must be meticulously documented:
- Dates and locations of incidents
- Types of abuse suffered
- Names of perpetrators (if known)
- Medical records documenting injuries
- Witness statements
- Evidence of state involvement or failure to protect
Past persecution and fear of future persecution by government actors on account of political opinion and race form the core of the case.
Critical Findings for Asylum Assessment
Political Opinion
Many Oromo asylum seekers are targeted not because of what they have done, but because of what they are perceived to believe. Simply being Oromo can be enough to attract suspicion. Political engagement—whether real or imagined—significantly increases the risk.
The European Union Agency for Asylum (EUAA) has documented cases where Oromo individuals faced persecution due to their political opinions. Even Oromo individuals who have never been involved with opposition groups can be targeted. Mr. W was arrested and beaten despite having no connection to the OLA or OLF. His only “crime” was being Oromo and being present at a protest.
Place of Origin and Residence
European courts have recognized that “the risk of persecution due to affiliation with OLA applied throughout Oromia, even in areas where there is no active armed conflict.” This is a critical point: an Oromo person cannot simply move to a “safer” part of Oromia and escape persecution. The threat follows them.
Risk of Persecution upon Return
For many Oromo asylum seekers, return to Ethiopia would expose them to:
- Continued targeting by security forces
- Inter-communal violence in their home areas
- The risk of being forcibly conscripted or accused of supporting armed groups
- The inability to relocate safely within Oromia
The Human Rights Situation: A Critical Assessment
The human rights situation in Oromia is described as “critical.” The Ethiopian government has intensified its crackdown on independent media and civil society ahead of elections slated for 2026. Security forces have arbitrarily detained healthcare workers, and humanitarian needs remain acute. The government restricts access to Oromia for journalists and rights groups, meaning much of the conflict and its human toll remains hidden from the world.
“Unfortunately, the human rights situation—as well as the overall humanitarian crisis in Oromia—is underreported,” said Getu Saketa Roro, co-founder of the Human Rights League of the Horn of Africa.
The Oromo Liberation Army (OLA) has called for independent investigations into what it describes as “systematic terror, state-orchestrated brutality, and entrenched impunity.”
Conclusion
The documentation and testimony gathered in this investigation establish a consistent pattern of persecution against Oromo people in Ethiopia based on their ethnic identity and perceived political opinions. This persecution is perpetrated by state actors, including security forces and the clandestine Koree Nageenyaa, and has created a situation where Oromo individuals face well-founded fear of persecution throughout the Oromia region.
The legal and humanitarian frameworks, including the 1951 Refugee Convention, the Ethiopian Human Rights Commission’s findings, and documentation by United Nations agencies, support the conclusion that Oromo asylum seekers from Ethiopia have legitimate claims based on a well-founded fear of persecution on account of their race, ethnicity, and political opinion.
This report is based on on-the-ground investigation, interviews with survivors, analysis of official government and UN reports, and review of international legal frameworks. Some names have been withheld to protect individuals who remain in danger.
The Unbroken Struggle: A History of Oromo Resistance and the Quest for Justice
From ancient freedom to colonial subjugation and the ongoing fight for self-determination, the Oromo people’s journey is a testament to resilience, sacrifice, and an unyielding commitment to justice.
A History of Freedom, Before the Fall
“Ummanni Oromoo otuu garbummaa jalatti hin kufiin dura nagaa fi bilisummaan jiraachaa ture.”
Before the shadow of subjugation fell upon them, the Oromo people lived in peace and freedom. Their culture, identity, and faith flourished without external interference, guided by the principles of the Gadaa system, the wisdom of their elders, and a deep connection to the land.
The Oromo identity was not a burden—it was a source of pride. The Oromo language was spoken freely, traditions were celebrated openly, and the community governed itself through indigenous institutions that predated the modern state. The Oromo were not merely inhabitants of their land; they were its custodians, its protectors, and its soul.
The Conquest: A People Forcibly Subjugated
“Haata’uutii, sirni Habashaa erga Oromiyaa humna qawween cabsee gabroomsee hiree ummata Oromoo roorroo jalatti kufe.”
This era of autonomy came to a violent end with the expansion of the Abyssinian (Habasha) imperial system. Through military conquest, the Oromo people were subjugated, their lands seized, and their social and political structures dismantled. The once-proud people were reduced to subservience, forced to labour for those who had conquered them.
Yet the Oromo did not simply accept their fate. “Ummati Oromoo garuu karaa danda’e maraan sirnicha faccisuu hin dhiifne ture.”—The Oromo people never ceased their resistance, using every available means to challenge the oppressive system. Whether through scattered uprisings, covert resistance, or open rebellion, the spirit of defiance remained alive.
The Systematic Erasure of Identity
The conquest was not only military—it was cultural, linguistic, and spiritual. The occupiers understood that to control a people, one must control their identity.
Land Dispossession: “Erga Oromoon humna Habashaa jalatti kufee kaasee lafti Oromoo kan abbootii lafaa ta’e, namni Oromoo lafa isaa irratti ciisanyaa ta’ee warra garboonfataa tajaajiluu ta’e.”—After the Oromo fell under Abyssinian control, the land that had belonged to their ancestors was taken from them. The Oromo became tenants on their own soil, forced to serve those who had dispossessed them.
Identity Erasure: “Eenyummaan Oromoo haalamee, maqaan jibbamaa fi tuffatamaa itti kenname.”—Oromo identity was systematically undermined. A derogatory name was imposed upon them, stripping them of the dignity of self-identification.
Language Suppression: “Afaan Oromoo akka afaan hojii fi barnootaa hin taane dhorkamee, Afaan Amaaraan akka tajaajilamu godhame.”—The Oromo language was banned from education and official use, replaced by Amharic. Generations of Oromo children were educated in a language that was not their own, severing their connection to their linguistic heritage.
Cultural and Religious Persecution: “Aadaa fi amantiin Oromoo ifaan akka dhorkamu labsiin dhorkame.”—Oromo culture and the indigenous faith of Waaqeffannaa were explicitly prohibited. Traditional practices were suppressed, and the sacred Odaa tree—the symbol of Oromo spirituality and governance—was targeted for destruction.
Systematic Marginalisation: “Gidiraa fi roorroon hamaan ummata Oromoo irratti fe’ame. Oromoon karaa hundaa akka boodatti hafu imaammanni mootummaa tolfamee irratti hojjatame.”—A comprehensive policy of marginalisation was implemented, ensuring that the Oromo would remain economically, politically, and socially subordinate in their own land.
The Seeds of Organised Resistance
“Kun booda keessa Oromoota dammaqoo fi quuqama sabaa qaban waan aarseef tooftaa addaddaan finciluu eegalan.”
Yet oppression breeds resistance. Among the Oromo, a new generation of awakening emerged—individuals and groups who refused to accept their subjugation. They recognised that open, armed rebellion alone would not succeed against a powerful state. Instead, they organised through alternative structures: mutual aid societies, development associations, and religious organisations.
“Ifatti bifa siyaasaan ijaaramnii qabsoo gochuun waan hin danda’amneef karaa waldaalee walgargaarsaa, waldaalee misoomaa fi waldaalee amantii jalatti gurmaa’anii waldammaqsuu fi sirna garboonfattuu Habashaa mormuu fi falmuu itti fufan.”
These organisations became the vehicles through which Oromo consciousness was nurtured, resources were mobilised, and resistance was sustained—often hidden in plain sight.
Historic Uprisings: The Legacy of Resistance
The history of Oromo resistance is marked by significant uprisings that shook the foundations of the Abyssinian state:
The Raayyaa Uprising: A rebellion in the Raayyaa region that demonstrated the Oromo people’s willingness to fight for their freedom despite overwhelming odds.
The Baalee Peasant Revolt: The farmers of Baalee rose up against oppressive land policies, demanding the return of their ancestral lands and an end to feudal exploitation.
The Maccaa-Tuulamaa Movement: The historic alliance between the Maccaa and Tuulamaa Oromo groups represented a unification of forces against a common oppressor, setting the stage for broader Oromo nationalism.
These uprisings were not isolated incidents—they were expressions of a collective will that refused to accept subjugation as the natural order.
The Birth of Modern Oromo Political Organisation
“Qabsoon diddaa garbummaa karaa addaddaa adeemsifamaa ture kan gurmaa’ee bifa qindoomina siyaasaa qabuun adeemsifamuu eegale ijaarsa ABO kan bara 1970moota keessa finiinaa tureen ture.”
The scattered resistance of the past gave way to a new era with the formation of the Oromo Liberation Front (OLF) , initially established as the Oromo Liberation Front (ABO) in the 1970s. The creation of ABO represented a watershed moment: Oromo resistance was now organised, unified, and operating with a clear political vision.
“Ijaaramuun ABO akka qabsoon Oromoo bifa gurmuu qabu godhatee adeemu godhe. Oromoota shira gita bittootaan addaan qoqqodamanii turan walitti deebisee akka Oromiyaaf gaaddisa tokko jalatti qabsaa’an godhe.”
ABO brought together Oromos who had been divided by region, clan, and class, uniting them under a single banner for a common cause. It gave the Oromo people a voice on the national and international stage, asserting their rights and demanding justice.
“Ijaarsi ABO, akka Oromoon waan humnaan sarbame ifatti baasee beeksisuun akka Oromoon roga hundaan ka’ee waan dhabe akka deebifatu taasise.”
The organisation’s formation enabled the Oromo people to clearly articulate what had been taken from them and to mobilise all sectors of society to demand its restoration.
Achievements and Unfinished Business
The Oromo struggle has achieved significant victories over the decades:
Land Rights: “Gaaffiin lafaa fincila bara 1960 moota keessa tureen lafa harka qonnaan bultoota Oromootti deebisee jira.”—The land question, first raised in the 1960s, has seen partial resolution, with land returned to Oromo farmers.
Language Recognition: “Qabsoon Afaan Oromoo fi Qubee Afaan Oromoos afaan hojii fi barnootaa taasisus, bara 1990moota keessa haga tokko deebii argatee jira.”—The struggle to make Afaan Oromo an official language of work and education achieved partial success in the 1990s, with the adoption of the Oromo alphabet (Qubee).
Regional Autonomy: “Daangaan Oromiyaas ifatti beekamee, ijaarsa mootummaa naannoo Oromiyaa jalatti gaaffiin sabummaa Oromoo akka deebii argatu godhameera.”—The creation of the Oromia Regional State marked the recognition of Oromo nationhood within Ethiopia’s federal system.
However, the struggle remains incomplete. “Garuu, gaaffiin Oromoo guutummaatti waan hin deebineef, amma illee karaa addaddaa falmaan itti fufee jira.”—The fundamental questions of Oromo self-determination, justice, and equality have not been fully addressed, and the struggle continues on multiple fronts.
The Struggle Continues: Why the Fight Is Not Over
“Qabsoon Oromoo haga galma akeekkate ga’utti qabsoon Oromoo hin dhaabbatu.”
The Oromo struggle will not cease until its objectives are achieved. The goal is clear and uncompromising:
“Kaayyoon qabsoo Oromoo mirgoota Oromoon humna alaagaatiin sarbaman deebisuun akka Oromoon nagaa fi bilisummaan jiraatu taasisuu dha.”
The objective is to restore the rights that the Oromo people were stripped of through external force—to ensure that they can live in peace and freedom, as they once did before subjugation.
Three Essential Goals:
- Dismantling the Roots of Oppression: “Hundee garbummaa buqqisuun”—Uprooting the foundations of subjugation, dismantling the structures that have kept the Oromo people subordinate.
- Rebuilding on Oromo Terms: “Sirna Oromoof ta’u deebisanii ijaaruu”—Rebuilding systems and institutions that serve the Oromo people, reflecting their values, aspirations, and needs.
- Restoring Hope and Vision: “Waan Oromoon sirna alagaan dhabe, deebisanii ijaaruu fi hawwii fi abdii Oromoo lachhisuu”—Restoring what was lost under the alien system, and nurturing the dreams and hopes of the Oromo people for a better future.
Conclusion: A People’s Unbreakable Will
The history of Oromo resistance is a testament to the unbreakable will of a people who have refused to accept subjugation as their destiny. Despite centuries of oppression—land dispossession, cultural erasure, linguistic suppression, and systematic marginalisation—the Oromo have persisted.
They have organised, fought, and sacrificed. They have achieved significant victories and continue to press forward. The struggle is not merely political—it is existential. It is about the right to exist as a people, to speak their language, to govern themselves, and to determine their own future.
“Qabsoon Oromoo haga galma akeekkate ga’utti hin dhaabbatu.”
The struggle of the Oromo will continue until the goals are achieved. It is a struggle for justice, for dignity, and for the restoration of what was taken. And it is a struggle that, in the end, will not be denied.
The Oromo people have endured. The Oromo people have resisted. And the Oromo people will prevail.
The Voice That Refuses to Fade: Rift Valley University Students Honor Haacaaluu Hundeessaa
On the sixth anniversary of his assassination, students at Rift Valley University’s Waliso Campus gathered to pay tribute to the artist who became the soundtrack of a revolution—proving that some voices, once heard, can never truly be silenced.
A Date Etched in Memory
Today marks the sixth anniversary of the assassination of Haacaaluu Hundeessaa, the iconic Oromo singer and activist whose music became the anthem of a movement . On June 29, 2020, the 34-year-old artist was shot dead by unknown assailants in Addis Ababa, sending shockwaves through the Oromo community and Ethiopia as a whole . His death was described as “a spear through the heart of the Oromo nation” .
At Rift Valley University’s Waliso Campus, students and faculty have chosen to commemorate this day with a solemn act of remembrance. Despite circumstances that might have made such a tribute difficult, they have come together to ensure that Haacaaluu’s legacy is not forgotten.
More Than a Musician
Haacaaluu Hundeessaa was born in 1986 in Ambo, a city that would later become a symbol of Oromo resistance . At the age of 17, he was arrested for his political activities and imprisoned for five years without ever being charged. It was during this time that he composed most of the songs that would define his career .
His first album, Sanyii Mootii (Royalty), was released in 2009 and propelled him to national stardom . But it was his 2015 single Maalan Jira (What Existence Is Mine) that cemented his place in history. The song became the rallying anthem of the 2015-2018 Oromo protests, which fundamentally altered Ethiopia’s political landscape and swept Prime Minister Abiy Ahmed to power in 2018 .
In his lyrics, Haacaaluu captured the pain, displacement, and marginalization of the Oromo people with astonishing depth . He sang of farmers evicted from their lands, of a culture in jeopardy, and of a community refusing to disappear . Yet his music also offered hope and resilience—most notably in his 2017 follow-up Jirra (We Are Here), a defiant statement of endurance and self-affirmation .
A Legacy Carried Forward
At the Waliso Campus memorial, speakers emphasized that Haacaaluu was not merely a musician—he was a moral compass and a unifying symbol for the Oromo nation . His music inspired an entire generation to be proud of their Oromo identity and to stand up against oppression .
His legacy has been carried forward in tangible ways. In 2022, Rift Valley University renamed its Dirre Gafarsa Campus after Haacaaluu, ensuring that his history would not be forgotten. The ceremony was attended by scholars, students, and family members who spoke of his enduring impact.
Today, at Waliso Campus, students continue that tradition—standing in solidarity, honoring a man whose voice became the soundtrack of a people’s longing for justice.
The Questions That Remain
Six years after Haacaaluu’s death, fundamental questions remain unanswered. There has never been a full investigation into who ordered his assassination or why . For many, this absence of justice has itself become a source of deepening wounds .
Yet Haacaaluu’s message persists. His songs remain alive because the conditions that inspired them have not entirely disappeared . They continue to be sung at protests, at memorials, and in the quiet moments when a people reflect on their journey.
The Students’ Tribute
The memorial at Waliso Campus was not a grand political statement—it was a simple act of remembrance by those who refuse to let his voice fade. In choosing to honor Haacaaluu on the sixth anniversary of his death, these students have affirmed that his music still matters.
As his widow stated at his funeral, “Haacaaluu is not dead. He will remain in my heart and the hearts of millions of Oromo people forever” .
Today, in Waliso, that promise is being kept.
“He was a true freedom fighter. He was a singer who raised our spirits.” — Belay Aqenaw, at Haacaaluu’s funeral
Echoes of a Martyr: Nairobi’s Oromo Community Commemorates Haacaaluu Hundeessaa’s Legacy
Six years after his assassination, the spirit of the iconic artist and activist burns as brightly as ever in the hearts of the Oromo diaspora.
In the vibrant city of Nairobi, the Oromo community came together with a profound sense of purpose to mark the 6th anniversary of the passing of their beloved icon, Artist Haacaaluu Hundeessaa. The commemoration was not merely a somber remembrance of a life tragically cut short, but a vibrant reaffirmation of the enduring legacy he left behind.
The event, attended by community members from all walks of life, was a powerful tapestry of poetry, music, and impassioned speeches, all woven together to honor the man who became the indisputable voice of the Oromo struggle for justice and recognition. As a prominent international analysis described him, Haacaaluu was “the soundtrack of the Oromo revolution, a lyrical genius and an activist who embodied the hopes and aspirations of the Oromo public”.
A Legacy Forged in Struggle
Haacaaluu Hundeessaa was more than a musician; he was a symbol of resistance and a catalyst for change. His music, particularly the iconic songs “Maalan Jira” and “Jirra,” served as rallying anthems during the historic 2015-2018 Oromo protests, which fundamentally altered Ethiopia’s political landscape. His intensely political lyrics, sung in the Oromo language, articulated a profound sense of marginalisation and a yearning for freedom that resonated with millions.
Born in 1986 in the storied city of Ambo, Haacaaluu’s path to becoming a cultural icon was forged in hardship . At just 17 years old, he was arrested for his political activities and imprisoned for five years without charge. It was in that incarceration that he shaped his identity and composed most of the songs that would define his career .
His assassination on June 29, 2020, in Addis Ababa sent shockwaves through the Oromo nation and Ethiopia as a whole, described as “a spear through the heart of the Oromo nation”. The grief was so intense it triggered major protests that led to the loss of hundreds of lives.
The Call to Action: Responding to Sacrifice
At the Nairobi commemoration, participants emphasized that the anniversary was a time not just for mourning, but for reflection and renewed commitment. They spoke of the immense service Haacaaluu rendered to his people, sacrificing his personal safety for the collective hope of the Oromo nation. Community leaders declared that his blood and his art demand a response from the Oromo people, calling on the community to continue the struggle for justice and to secure a future where the Oromo have their rightful place .
The message was clear: Haacaaluu’s legacy is an obligation. The participants reminded the community that Haacaaluu left behind a mandate to continue the fight for justice, and that the struggle he represents is not just about remembering the past but about securing a future where the Oromo people have their rights and dignity fully recognized. As his widow powerfully stated at his funeral, “Haacaaluu is not dead. He will remain in my heart and the hearts of millions of Oromo people forever”.
An Enduring Spirit
As the poignant strains of Haacaaluu’s most famous anthems echoed through the venue, the atmosphere was charged with a mix of profound grief and a renewed sense of purpose. The commemoration in Nairobi is part of a global movement, with the Oromo diaspora from New Zealand to the United States holding similar events to ensure his spirit is never forgotten .
Haacaaluu Hundeessaa’s legacy is a testament to the power of art as a weapon of resistance and a tool for unity. He inspired a generation to be proud of their Oromo identity and to stand up against oppression. His music, which captured the displacement, loss, and subjugation of his people, offered roadmaps of resistance and continues to be a beacon of light for his community.
In the heart of Nairobi, far from the hills of his homeland, Haacaaluu’s spirit finds a permanent home. The community’s message was unequivocal: his sacrifice was not in vain, and his dream of dignity and justice for the Oromo nation will be pursued with relentless vigor until it is fully realized.
Advocacy for Oromia 