Category Archives: Gumaa
Beyond the Direct Translation: Asebe Regassa’s Reflection on the True Meaning of Gabrummaa
By Maatii Sabaa
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In the wake of a recent interview with Biqilaa Amanuu, a storm of interpretation has swept through Oromo intellectual circles. The subject? A word that carries the weight of centuries: gabrummaa.
To the casual observer, the translation seems straightforward. “Slavery.” “Enslavement.” A direct, uncomplicated rendering into English that fits neatly into Western frameworks of oppression. But as Asebe Regassa provocatively argues, this superficial translation does profound violence to the concept’s true meaning—and, more critically, misdirects our understanding of what the Oromo struggle has always been about.
The Misinterpretation That Misses the Mark
Following the interview, many commentators rushed to frame the discussion within a familiar narrative: Oromos were sold as slaves under Menelik’s system. They wrote it boldly, confidently, reducing a complex historical reality to a single, devastating equation. And while the historical record does indeed document the exploitation of Oromo peoples during that period, Regassa insists that this framing fundamentally misunderstands both the nature of the system and the nature of the resistance.
“The history is true,” Regassa acknowledges, “but the struggle against gabrummaa and the system of gabrummaa is not that.”
What Regassa identifies is a dangerous reductionism—the tendency of both scholars and activists to reach for the most emotionally resonant translation without interrogating whether that translation captures the full scope of what gabrummaa actually represents. The result, as he notes, has been confusion and controversy among those who engaged with the interview.
Unpacking the Concept: More Than Chains and Whips
So what does gabrummaa truly mean?
Regassa is unequivocal: “Gabrummaa does not mean enslavement/slavery. Enslavement is only a rough and direct translation.”
Instead, gabrummaa encompasses something far more systematic and insidious—”subjugation, servitude, and being kept under the yoke of oppression.” This is not merely a semantic distinction. It is a fundamental reorientation of how we understand both historical injustice and contemporary struggle.
Slavery implies a particular legal and social status—the ownership of one human being by another. It conjures images of chains, auctions, and plantations. But gabrummaa speaks to an entire architecture of domination: political, economic, cultural, and psychological. It is a system designed not merely to exploit but to subjugate, to render entire peoples subordinate through structures that penetrate every aspect of existence.
The General’s Vision: Dismantling the System
General Waaqoo Guutuu’s powerful declaration illuminates this distinction: “Gabrummaa iddaan buqqifna yoo dadhabne ilmaan itti guddifna”—”We shall dismantle gabrummaa at its place; if we fail, we shall raise our children upon it.”
When Regassa interprets this statement, he insists: the General was not speaking of ending slavery in the narrow sense. He was speaking of dismantling an oppressive system—a comprehensive project that requires nothing less than decolonizing the entire structure of power to emancipate the people from such subjugation.
This is a revolutionary vision, not a reformist one. It recognizes that gabrummaa is not a historical aberration or a set of discrete injustices that can be addressed piecemeal. It is a total system that demands total transformation. To merely end chattel slavery while leaving the underlying structures of subjugation intact would be to mistake the symptom for the disease.
The Intellectual Burden
Regassa’s reflection carries a pointed challenge for those who study Oromo history and society: “Warri ogbarruu Oromoo qorattanimmoo yaada itti kennaa, ulfaadhaa!”—”For those who study Oromo affairs, pay attention to this: it is weighty!”
The weight he speaks of is both intellectual and ethical. It is the burden of getting it right—of refusing the easy translation that flattens complexity, of resisting the temptation to map Oromo experience onto Western categories of oppression that may not fully apply. It is the responsibility of scholars and commentators to engage with the full richness of Oromo concepts rather than reducing them to the most convenient English equivalent.
This is not academic navel-gazing. The distinction between slavery and subjugation has real-world implications for how movements organize, how demands are articulated, and how the ultimate goals of liberation are conceived. A movement that aims only to end slavery might fight for legal reforms. A movement that aims to dismantle gabrummaa must fight to transform everything.
A Call for Deeper Engagement
Regassa’s intervention is ultimately a call for deeper engagement—with language, with history, and with the lived experience of Oromo people across generations. It is a reminder that the most powerful concepts resist easy translation, that the struggle for liberation is not served by reaching for the most familiar vocabulary but by insisting on the specificity and integrity of Oromo thought.
The controversy sparked by the interview was, in Regassa’s analysis, born of this very failure—the attempt by both interviewer and subject to explain gabrummaa through its most superficial rendering, generating confusion among audiences who deserved better.
As Oromo intellectual traditions continue to develop and engage with global conversations about justice, liberation, and decolonization, Regassa’s reflection stands as a crucial reminder: the words we use matter. The translations we choose shape the struggles we imagine. And the most profound acts of resistance may begin not with protests or declarations, but with the patient, painstaking work of getting the meaning right.
Gabrummaa is not slavery. It is something more fundamental, more encompassing, and more challenging to uproot. And recognizing that distinction may be the first step toward the genuine emancipation that General Waaqoo Guutuu envisioned—the dismantling of the entire oppressive system, at its very place.
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This article draws from Asebe Regassa’s reflections on the meaning of gabrummaa and its implications for Oromo historical understanding and contemporary struggle.
“A Warning from the Grave”: Dr. Negasso Gidada’s 2014 Prophecy on the Addis Ababa Master Plan – and Why It Was Ignored
As Ethiopia reels from the aftermath of the 2014 Oromo protests, a newly surfaced document reveals that one of the Constitution’s architects had foreseen the catastrophe – and offered a roadmap to avoid it. His advice went unheeded.
By Our Staff Reporter
In May 2014, just weeks after violent protests erupted across Oromia over the “10th Addis Ababa Integrated Development Master Plan,” Dr. Negasso Gidada – a key intellectual and co-architect of Ethiopia’s 1995 Constitution – sat down to write a sobering analysis. He titled it: “A Tragic Consequence of the ‘10th Addis Ababa Integrated Development Master Plan’: A Warning for the Future.”
The document, now circulating widely, reads like a dispatch from a man who saw the storm coming. In it, Dr. Negasso dissects the historical grievances, constitutional failures, and political miscalculations that ignited the unrest – and warns that if the root causes were not addressed, the federal system itself could unravel.
Nearly a decade later, his words carry a haunting resonance. The protests that began in Adaamaa University on April 29, 2014, spread to dozens of towns, leaving dozens dead, property destroyed, and ethnic tensions inflamed. The government’s response – a mix of repression and belated appeasement – did little to quell the anger. And, as Dr. Negasso predicted, the underlying issues remain unresolved.
A City Built on Conquest, a Constitution Unfulfilled
Dr. Negasso begins by grounding the crisis in history. Addis Ababa, founded in 1887 by Emperor Menelik and Empress Taitu around the hot spring of Finfinnee, was established on land that belonged to the Oromo of Shawa. He cites British envoy Harris, who in 1844 witnessed King Sahle Sellasie’s forces – armed with European guns – “destroy the Oromo life and resources,” burning homes, capturing women, and slaughtering men. The Oromo of Gulalle, he notes, still remember leaders like Tufa Mona and Birraatuu Goolee who died in those wars.
This historical memory, he argues, is not ancient grievance – it is living pain. And it has been compounded by three modern failures:
1. The Constitution of 1995, which promised Oromia a “special interest” in Addis Ababa (Article 49/5) but never defined it in law.
2. The 2003/2004 decision to move Oromia’s capital to Adaamaa, which sparked student protests and led to mass expulsions and imprisonments.
3. The broken promises of 2005, when OPDO, after losing the election, re-declared Finfinnee as the capital and vowed to build Oromo cultural centres and language schools in the city’s ten districts – none of which materialised.
“Nine years have passed,” Dr. Negasso wrote, “and nothing from the decisions and promises were implemented.”
The Master Plan: A Spark on Dry Tinder
When the “Integrated Master Plan” – which proposed integrating surrounding Oromo towns into Addis Ababa – was publicly announced in March 2014, it struck at this accumulated trauma. The plan was presented as a development initiative, but for Oromo farmers on the city’s fringes, it meant eviction. For Oromo intellectuals, it meant the erasure of their territorial rights. For the youth, it was the final straw.
“Here lies the root cause of the current incident and the tragic consequence,” Dr. Negasso wrote.
The protests were swift and fierce. They began at Adaamaa University, then spread to Haroo Maayaa, Dire Dawa, Bale, Guji, and beyond. By the time Dr. Negasso penned his note, the death toll was mounting – two students killed in a TV room explosion at Haroo Maayaa, others thrown into rivers, and reports of mutilation and ethnic violence. Security forces responded with live fire, and the government issued statements defending the plan while blaming “outside forces.”
A Constitutional Crisis in Plain Sight
Dr. Negasso’s most incisive contribution is his legal analysis. He walks through the Constitution article by article, showing how both the ruling party and nationalist forces were undermining it.
He quotes Article 49/5: “The special interest of the State of Oromia in Addis Ababa… shall be respected. Particulars shall be determined by law.” That law, he notes, has never been enacted.
He cites Article 40/4, which guarantees peasants the right to land and protection from eviction – a right routinely violated in the suburbs of Addis.
And he warns that if the Constitution is not respected, the federal system could collapse into ethnic conflict. “The end result could also mean the disintegration of Ethiopia which no one of us wants to see.”
What He Prescribed – and What Was Ignored
Dr. Negasso did not merely diagnose; he offered a cure. His recommendations were clear:
· Apologise for the failures: the unfulfilled constitutional provision, the broken promises, the violence by security forces.
· Investigate human rights violations by both state and individual actors, and bring perpetrators to justice.
· Immediately implement Article 49/5 – define Oromia’s special interest, demarcate the boundary, and affirm the jurisdiction of surrounding towns.
· Stop hate propaganda from both “Ethiopianist” and “Oromummaa” camps.
· Launch a national dialogue on the Constitution, the national question, land policy, federalism, and the role of the media.
“We can only try to mend the damage by taking corrective measures based on what we have learnt from the mistakes done,” he wrote.
The Unheeded Warning
Dr. Negasso concluded his note with a plea: “If we want to live together and save our people and country, we should either respect the Constitution as it is or create a situation in which it could be amended and ratified by the people through a referendum.”
The TPLF-led government did neither. The master plan was shelved – but the underlying issues were never resolved. The protests of 2014 would echo in the 2015 elections, and again in the 2016–2018 Oromo uprisings that ultimately reshaped the country’s political landscape.
Dr. Negasso Gidada passed away in 2019. But his note from May 2014 remains a haunting artifact – a warning written in ink, delivered from the grave, and largely ignored by those who had the power to act.
Today, as Ethiopia navigates yet another national dialogue, his words serve as a stark reminder: tragedy is not inevitable, but it is the price of constitutional neglect.
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This feature is based on Dr. Negasso Gidada’s unpublished note dated May 2014, titled “A Tragic Consequence of the ‘10th Addis Ababa Integrated Development Master Plan’: A Warning for the Future.”
Bonnie Holcomb: The Mother of Oromo Studies
A lifetime of scholarship, sacrifice, and service in the pursuit of Oromo dignity and truth
MINNEAPOLIS, MINNESOTA — For forty years, one name has stood at the centre of Oromo scholarship, guiding the field from its exiled beginnings to global academic recognition. Bonnie Holcomb, co-founder of the Oromo Studies Association (OSA) and Editor-in-Chief of its Journal, has dedicated her life to ensuring that Oromo history, culture, and identity are studied on their own terms.
This year, as the OSA marks its 40th anniversary , the community celebrates not just an organisation, but the extraordinary vision and persistence of one woman—affectionately known as “The Mother of OSA” . In recognition of her lifetime service, a portrait of Holcomb was commissioned from a 15-year-old artist, Qabbanne, reflecting the intergenerational impact of her work .
The Founding of a Movement
The year was 1986 . In exile, scattered across meeting rooms in the diaspora, a small group of Oromo and non-Oromo scholars gathered with a radical idea: to 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 .
Bonnie Holcomb was among them.
The OSA was born in direct response to a brutal crackdown—a void in which Oromo heritage was not merely absent from academia and state narratives, but actively suppressed . Those campaigning for greater recognition of the Oromo people were being murdered, tortured, jailed, or driven into exile . The founding of the OSA was an act of intellectual resistance: a refusal to accept erasure and a determination to tell stories that had been silenced .
The Invention of Ethiopia and Other Landmarks
In 1990, Holcomb, alongside fellow founder Sisai Ibssa, co-authored The Invention of Ethiopia: The Making of a Dependent Colonial State in North Africa . The book was a landmark work, offering a radical critique of how Ethiopian history had been represented and exposing a broader set of readers to Oromo history and ethnicity in the Horn of Africa . At its heart was a concern with inequality and a fundamental challenge to dominant state narratives .
The 1990s marked a productive period for Oromo studies, with diaspora intellectuals becoming key actors in the field . The Journal of Oromo Studies (JOS), launched in 1993, grew into the premier peer-reviewed publication for interdisciplinary scholarship on the Oromo people .
A Long and Difficult Road
Holcomb has described the journey as “a long and sometimes a difficult road to reveal evidence and build knowledge which shift the narrative in the region and globally” . This is not hyperbole. For decades, Oromo scholarship faced suppression, neglect, and active hostility. The OSA and its Journal have been more than academic endeavours; they have 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 .
Despite these obstacles, the OSA has grown into a global scholarly community spanning continents and disciplines . In a landmark achievement, the Journal of Oromo Studies was recently indexed in Scopus, the gold standard of academic databases—placing it alongside publications from Springer, Elsevier, and Cambridge University Press . Holcomb’s message to contributors and advisors on this achievement reflected both pride and humility: “This publication, and the indexing in Scopus, are notable achievements, all. We have come a long way together” .
The Mother of OSA
The affectionate title “The Mother of OSA” is a testament to Holcomb’s foundational role and her ongoing commitment to the community . She has served as a Board Director and co-chair of the organising team for the 2026 annual conference, continuing to guide the organisation she helped build . Her work has been recognised with an OSA lifetime achievement award .
The theme for the 2026 conference, “Oromo on the Global Landscape: Honoring Asmarom Legesse as OSA Turns 40” , honours another visionary scholar whose work shaped Oromo studies . Asmarom Legesse, author of the landmark Gada: Three Approaches to the Study of African Society (1973), passed away in early 2026 . The conference will take place from July 31 to August 2, 2026, in Minneapolis .
Passing the Torch
In a touching tribute to Holcomb’s legacy, a portrait of her was commissioned from a 15-year-old artist, Qabbanne . This act is itself symbolic: it reflects the intergenerational impact of Holcomb’s work and the future she has invested in. As the OSA enters its fifth decade, the question is whether the next generation will carry the torch forward . Holcomb’s message to the community 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” .
Conclusion
Four decades ago, a small group of exiled scholars dared to imagine a world in which Oromo knowledge was recognised as a contribution to the full breadth of human civilization . Today, that vision is reality . Bonnie Holcomb has been central to that journey. Her legacy is not just the Journal, the conferences, or the Scopus indexing—it is the community of scholars, activists, and artists who continue the work.
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.
“Bonnie Holcomb is more than a scholar; she is the architect of a field and the mother of a movement.”
The Gumaa Reconciliation Process
Gumaa is a sophisticated indigenous institution for resolving blood feuds, aiming to restore social harmony and reintegrate an offender back into the community. The process follows several key stages:
1. Collective Responsibility: The killer’s entire lineage is held corporately liable for the act. The group, not just the individual, is responsible for compensation and initiating the purification ritual. The goal is to restore social ties, not just punish an individual.
2. Negotiation & Compensation: Elders from both sides negotiate a “blood price” (gumaa), traditionally paid in cattle. The amount is determined by the nature of the offense (intentional vs. unintentional) and the severity of the injury, but does not vary based on the age or sex of the victim.
3. The Purification Ritual: This highly symbolic ceremony serves to cleanse the offender and the community.
· Preparation: The offender arrives with face covered, wearing the clothes from the day of the murder, symbolizing their unclean state.
· The Sacrifice: A lamb is sacrificed. The parties stand facing each other, signifying readiness to forgive and be forgiven.
· Symbolic Acts: Elders guide the parties to place their hands inside the sacrificed animal’s stomach to shake hands, symbolizing the “washing away” of the sin. The offender’s face is then uncovered, old clothes are removed, and new ones are put on, marking full reintegration.
4. Covenant & Reintegration: The process often concludes with a waadaa (covenant). The ritual concludes with a shared meal, publicly signifying the end of the feud and the offender’s full return to the community.
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The Irreecha Thanksgiving Festival
Irreecha is a vibrant bi-annual festival of thanksgiving, renewal, and unity, deeply rooted in the Oromo worldview.
· Timing and Types: It is celebrated twice a year:
· Irreecha Malkaa: Celebrated in September/October at lakesides or rivers to thank Waaqa for the end of the rainy season and the coming harvest.
· Irreecha Tulluu: Celebrated in Spring (around March) on hilltops to pray for rain and blessings for the upcoming planting season.
· Key Rituals and Symbols:
· Fresh Grass and Flowers: Participants carry freshly cut green grass and flowers to the sacred site, symbolizing fertility, life, and renewal.
· Water: Rituals are performed near bodies of water considered holy and pure. The grass is dipped in the water, and participants may sprinkle themselves with it as a blessing.
· Prayers and Songs: The festival features communal prayers, songs, and dances led by Qaalluu elders or Abba Gadaa leaders. It is a time to thank Waaqa for blessings and ask for peace (nagaa) and prosperity for the year ahead.
· Prohibitions: Participants are forbidden from attending with resentment or hatred in their hearts.
· Social and Cultural Significance: Beyond its religious roots, Irreecha is a powerful symbol of Oromo identity, unity, and cultural pride. It fosters social bonds and reinforces collective identity. While rooted in Waaqeffannaa, it is now celebrated by many Oromo people regardless of their religion.
The Role of Waaqeffannaa in Peacemaking
Waaqeffannaa, the indigenous monotheistic religion of the Oromo people, plays a profound and multifaceted role in peacemaking that is deeply embedded in its theology, rituals, and social institutions. Its approach to peace is not merely the absence of conflict but a state of holistic harmony with Waaqa (God), fellow humans, and the natural environment.
Theological Foundation: Peace as a Divine Mandate
Peace (nagaa) is a core spiritual value in Waaqeffannaa. Waaqa is believed to be peace itself, and human beings are expected to be peacemakers who do not disturb this divine order. This is embedded in daily life, from the common greeting “Nagaa dha?” (Are you at peace?) to prayers like “Nagaan nu oolchi” (Lead us in peace).
Key Peacemaking Principles: Gumaa and Waadaa
Two central traditional mechanisms for conflict resolution are Gumaa and Waadaa:
· Gumaa: A ritual process of reconciliation, particularly for serious offenses like bloodshed, intended to restore broken relationships and bring peace.
· Waadaa: A covenant or oath that establishes a binding agreement between parties to maintain peace.
Rituals, Festivals, and Community Practices
Peacemaking is reinforced through collective rituals:
· Irreecha: The annual thanksgiving festival where thousands gather to thank Waaqa and publicly preach peace and unity. A central chant is “Nagaa, nagaa!” (Peace, peace!), affirming the community’s collective desire for balance.
· Dhibaayyuu: A thanksgiving ritual that plays a pivotal role in inter-community peacebuilding and sustaining social solidarity.
Institutional Mechanisms: The Gadaa System and Qaalluu Leaders
Waaqeffannaa is closely linked to the Gadaa system, a traditional Oromo governance structure that serves as a viable conflict resolution and peace-building mechanism. Within this system, Qaalluu leaders, as custodians of the faith, often act as mediators, using traditional reconciliation methods to resolve disputes.
Contemporary Relevance and Challenges
While its values align with modern peacebuilding, Waaqeffannaa faces challenges in modern Ethiopia, including historical marginalization and limited freedoms for its adherents. Despite this, its principles offer a powerful, locally-grounded framework for building lasting peace from the community level upward.
In essence, Waaqeffannaa provides a comprehensive blueprint for peace, integrating spiritual belief with practical action to foster reconciliation and social harmony.
The Two Humiliations of TPLF: A Reflection on Power, Pride, and the Oromo Awakening
In the shifting sands of Ethiopian politics, the Tigrayan People’s Liberation Front has suffered wounds that time has not healed—and the Oromo people remain the central characters in this unfolding drama
In the annals of Ethiopian political history, few organizations have risen as high or fallen as dramatically as the Tigrayan People’s Liberation Front (TPLF). For nearly three decades, it dominated the political landscape of the Ethiopian Empire, ruling with an iron fist while projecting an image of revolutionary legitimacy. Yet today, the TPLF finds itself nursing wounds that history will not allow it to forget—wounds inflicted not by foreign enemies but by the very people it sought to subjugate.
The reflection of Abba Ebba offers a searing analysis of what he calls the “two humiliations” of the TPLF—humiliations that, in his view, are inextricably linked to the Oromo people and their awakening. These are not merely military defeats but moral and political reckonings that the TPLF has been unable to accept or process.
The First Humiliation: The Fall of Mekelle
“For 27 years, like the saying ‘the hare’s skin cannot cover the elephant,’ the TPLF tried to stretch its hide over an empire too vast for its frame. In the final hour, it was the sons and daughters of Oromo—the Qeerroo and Qarree—who stood before tanks with empty hands and brought down the regime. They made the TPLF retreat to Mekelle, dragging its ill-gotten wealth behind it. This is the first humiliation that remains unhealed to this day.”
The 2018 Oromo protests were not merely a political uprising—they were a seismic shift in the Ethiopian political landscape. The Oromo youth, known as the Qeerroo and Qarree, rose in a wave of popular resistance that the TPLF could not contain. The protests were decentralized, leaderless, and yet remarkably unified in their demands for justice, equality, and an end to the TPLF’s domination .
The TPLF, which had ruled Ethiopia for 27 years, was forced to abandon power and retreat to its northern stronghold of Mekelle. This was not a defeat by a rival military force but a collapse in the face of unarmed civilian resistance. The humiliation was profound and, according to Abba Ebba, has never been truly accepted by the TPLF leadership.
“The TPLF was defeated by the popular wave that ignited from one end of Oromia to the other—a wave that was part of the Oromo liberation struggle. This is an undeniable truth. The Oromo is an elephant; when it tramples, it crushes. The TPLF was forced to swallow this reality, whether it liked it or not.”
The Second Humiliation: The Retreat to Mekelle
The second humiliation followed the first. After initially retreating to Mekelle, the TPLF sought to reassert its influence on the national stage. It formed alliances with various forces—including some within the Amhara political spectrum—and attempted to challenge the Prosperity Party government.
However, this effort ended in another defeat. The TPLF was forced to retreat once again to Mekelle, leaving behind its ambitions and its allies, having consumed itself in the fires it had ignited. This second retreat, Abba Ebba argues, is the other humiliation that remains raw and unprocessed .
“When the TPLF was about to return to Addis Ababa, it found itself burned by the fire it had started. It was forced to retreat to Mekelle—another humiliation that has not faded.”
The Unlearned Lesson
Despite these humiliations, the TPLF has not learned its lesson. Instead, it continues to prepare for a new war, this time under the cover of the Prosperity Party government’s own challenges. After four years of uninterrupted military preparation, the TPLF is once again positioning itself for conflict .
Abba Ebba warns that this preparation is driven by a desire for revenge—a desire to settle scores with the Oromo people who, in the TPLF’s view, are responsible for its humiliations. “Under the cover of the Prosperity Party government, the TPLF is seeking to take revenge on our people for its past humiliations.”
The Unnecessary Price
Abba Ebba poses a pointed question: why must the Oromo people pay the price for the TPLF’s ambitions? Why must Oromia become a battlefield for conflicts that are not of its making?
“The TPLF did not need to travel 600 kilometres into the heart of the country, into the breadbasket of Ethiopia—Oromia. It could have declared Eritrea-style independence when the Derg fell, and it could do so today. All it needs is to settle its accounts and secure the consent of its people.”
The TPLF’s refusal to accept defeat has left the Oromo people caught between multiple threats. On one hand, there is the TPLF’s continued military preparations and its desire for revenge. On the other, there are forces like Fano and other armed groups that have also targeted Oromo communities.
The Oromo Elite’s Responsibility
Abba Ebba also points a finger at the Oromo elite, accusing them of failing to fulfill their responsibilities. The Oromo people, who have paid the heaviest price in the struggle against the Ethiopian Empire, now face a dual threat: the TPLF’s revanchism and the Oromo elite’s failure to protect the gains of the struggle.
“The Oromo elite has failed to protect the historic victory achieved by the Oromo popular struggle. It has also failed to protect the constitutional right to self-determination—the right to democracy, justice, and self-rule—from being undermined.”
This failure, Abba Ebba argues, has allowed the Oromo people to be marginalized and treated with suspicion by their neighbours. The Oromo elite’s failure to step up has left the people vulnerable to manipulation and exclusion.
A Call to Vigilance
Abba Ebba concludes with a call to the Oromo people:
“Our people must prepare themselves for the danger of the approaching war and actively monitor the situation. The war that is being prepared—whether by TPLF or by the Fano forces—poses a threat to the next generation of Oromo. Decisive action must be taken to find a lasting solution.”
He insists that Oromia must not become a doormat for the ambitions of others. “Oromia will not be a doormat for Fano or the TPLF! With its determined sons and daughters, it will stand, honoured and respected, and it will endure forever.”
A Historical Warning
The reflection of Abba Ebba is not merely a commentary on contemporary politics—it is a historical warning. It reminds the Oromo people that the TPLF, despite its humiliations, has not abandoned its ambitions. The two humiliations remain unhealed, and the TPLF continues to seek revenge.
But the reflection also carries a message of hope and resolve. The Oromo people, having risen once, can rise again. The elephant has crushed its enemies before, and it can do so again.
Conclusion
The two humiliations of the TPLF are more than military or political defeats—they are symbolic wounds that the organization has not been able to accept. The TPLF’s refusal to learn from its past has left the Oromo people facing a renewed threat. But the Oromo people, having already demonstrated their power, are not powerless.
As Abba Ebba declares: “Oromia will not be a doormat for Fano or the TPLF! With its determined sons and daughters, it will stand, honoured and respected, and it will endure forever.”
The elephant has crushed its enemies before, and it can do so again.
The Ya’a Gadaa of Arsii: Restoring the Sacred Assembly at Baldhaa
Thousands gather in East Bale Zone to revive the ancient Gadaa traditions and reclaim the cultural heritage of the Oromo people
BALEE ZONE, OROMIYA — The ancient grounds of Dhaddacha Baldhaa have come alive with purpose. In a powerful display of cultural resilience, the Ya’a Gadaa (Gadaa Assembly) of Arsii has been formally inaugurated at Dhaddacha Baldhaa in Rayitu district of East Bale Zone. This historic gathering marks a significant milestone in the ongoing efforts to revive and restore the sacred traditions of the Oromo people.
The assembly, which began on Adoolessa 12-14 according to the traditional Oromo calendar, has brought together Abbootii Gadaa (Gadaa leaders), Haadholiin Siinqee (Siinqee women), and members of the broader Oromo community from across the region .
The Significance of the Gadaa System
“Sirni Gadaa Oromoo Hambaa Addunyaa hundagaleessa Uummatni Oromoo addunyaaf gumaachedha.”
The Oromo Gadaa system is a universal heritage that the Oromo people have contributed to the world. The Gadaa system is one of the most sophisticated indigenous governance structures in the world, encompassing political, cultural, economic, social, and other dimensions of life.
The Gadaa system, recognized by UNESCO as an Intangible Cultural Heritage of Humanity, has guided the Oromo people for centuries. It organizes society into generational classes that assume different responsibilities every eight years, ensuring democratic participation and peaceful succession.
“Sirni kun Sirna hundagaleessa hammattoowwan Siyaasaa, Aadaa, diinagdee, hawaasummaafi kanneen biroo of keessatti hammatee dhalootaa dhalootatti darbaa dhufe.”
This system has been passed down through generations, embodying the democratic principles of checks and balances, equality, and participatory governance. It integrates political, judicial, social, economic, cultural, and religious functions, making it a comprehensive framework for Oromo society.
Cultural Revival and Restoration
“Mootummaan Naannoo Oromiyaa Misooma Aadaa uummatichaaaf kenneen hojiilee Haaromsa Aadaa keessaa tokko kan ta’e Aadaa ceesisuun dhalootaa dhalootatti dabarsuun uummaticha fayyadamaa taasisuun Uummata Aadaa isaan boonuufi eenyummaa isaatiin addunyaarratti dorgomaa ta’e uumuuf hojiilee hojjatameen Ardaaleen Jilaa ykn dhaddhachaaleen wiirtuuwwan Gadaa bakka isaanii ganamaatti deebisuuf hojii hojjatameen milkaa’inootni galmaa’aniiru.”
The Oromia Regional Government has given significant attention to cultural development. Among the cultural revival efforts, the restoration of traditional institutions and the transmission of cultural practices from generation to generation have been prioritized.
The revival of the Gadaa system is part of a broader movement to strengthen Oromo identity and enable the people to stand proudly in the world, competing through their culture and identity. The restoration of Dhaddachas (Gadaa class centres) represents a key achievement in this effort.
The Gathering at Baldhaa
“Qaama Haaromsa Aadaa kan ta’e Dhaddhachaaleen ykn Ardaaleen Jilaa akka saaqamaniifi bakka isaaniitti deebi’aniif hojiilee hojjatameen dhaddachoota Gadaa Arsii keessaa tokko kan ta’e Dhaddachi Bal’aa Godina Baale Bahaa Aanaa Raayituutti bakka Abbootiin Gadaa, Haadholiin Siinqeefi Uummatni bal’aan argametti gaggeeffamuun eegalee jira.”
The Dhaddacha Baldhaa, one of the Gadaa assembly centers of Arsii, has been formally re-established in Rayitu district of East Bale Zone. The ceremony is being held in the presence of Gadaa leaders, Siinqee women, and the broader Oromo community.
The Ya’a Gadaa at Dhaddacha Baldhaa is not merely a commemoration—it is an act of restoration. The Gadaa system, which faced significant challenges from colonial suppression and modern pressures, is being actively revitalized.
The gathering is a declaration of cultural survival—a statement that the Oromo people will not be erased, their culture will not be forgotten, and their identity will not be denied.
The Path Forward
“Haaromsi Aadaa Oromoo eenyummaafi duudhaa Oromoo cimsuun, aadaa, barnoota, teeknooloojii fi diinagdee waliin tarkaanfachuuf bu’uura ta’aa jira.”
The cultural revival of Oromo traditions is not merely about preserving the past—it is about creating a foundation that enables the Oromo people to move forward in step with education, technology, and economic development.
As the elders gather under the sacred sycamore tree, they are not just remembering the past—they are building the future. The Gadaa system is not a relic of history but a living, breathing system of governance that continues to guide the Oromo people into the 21st century.
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 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.
The Ya’a Gadaa at Dhaddacha Baldhaa stands as a testament to the resilience of the Oromo people and the enduring power of the Gadaa system.
Oromo Cultural Renaissance: Reviving Ancient Traditions and Strengthening Identity
President Shimelis Abdisa outlines the progress and vision of Oromia’s cultural revival, emphasizing the restoration of traditional institutions and the celebration of indigenous heritage.
ADAMA, OROMIYA — In a powerful address to the 11th Regular Session of the 5th Year of the 6th Term of the Oromia Council, President Shimelis Abdisa declared that the Oromia Regional Government is actively pursuing cultural revival initiatives aimed at restoring the traditional morning customs and foundational practices of the Oromo people.
The President’s statement, “Haaromsi Aadaa Oromoo duudhaa ganamaa deebisaa jira” (The Oromo cultural revival is restoring the morning traditions), marks a significant milestone in the ongoing efforts to reclaim and celebrate the indigenous heritage of the Oromo nation.
The Revival of Traditional Practices
Reviving Festivals and Ceremonies: According to President Shimelis, the cultural revival initiatives have led to the resurgence of various traditional festivals and ceremonies that had been marginalized for extended periods due to historical suppression and neglect. These include the celebration of Irreechaa, the Oromo thanksgiving festival, which has grown in prominence not only within Oromia but also across the nation and in diaspora communities worldwide.
The revival of Irreechaa is viewed as more than a cultural celebration—it is a symbol of Oromo identity and resilience. The festival, which has attracted participants from across the region and beyond, is seen as evidence of the success of these cultural restoration efforts .
Restoration of the Gadaa System: The President also highlighted the peaceful power transfer ceremonies of the Gadaa system among the Karrayyu and Tulama Oromo communities. These ceremonies, conducted according to traditional protocol, demonstrate the enduring democratic principles of the Oromo Gadaa system. The Gadaa system, recognized by UNESCO as an Intangible Cultural Heritage of Humanity, continues to be a living example of indigenous governance and democratic participation.
Institutionalising Cultural Governance
Establishment of Traditional Courts: One of the most significant achievements of the cultural revival program has been the establishment of Traditional Courts. According to the President’s report, to date, 7,058 primary Traditional Courts and 373 appellate Traditional Courts have been established across the region. These courts play a vital role in enabling communities to seek justice according to their cultural norms and traditional customs.
Conflict Resolution: The establishment of these traditional institutions has had a tangible impact on community harmony. The President highlighted that in 2018 alone, over 393 community conflict cases were resolved through these traditional structures. Of these, more than 370 cases were successfully resolved, demonstrating the effectiveness of culturally grounded approaches to peacebuilding and reconciliation .
A Foundation for the Future
Integrating Culture with Modern Development: President Shimelis emphasized that the cultural revival of Oromo traditions is not merely about preserving the past—it is about creating a foundation that enables the Oromo people to move forward in step with education, technology, and economic development. By strengthening cultural identity and traditional governance structures, the community is better positioned to navigate the challenges of modernisation while maintaining its unique heritage.
Calls for Continued Progress: Community responses to the President’s address have expressed support for the revival efforts while calling for ongoing progress. Some have raised issues in specific regions that require continued attention, demonstrating the ongoing dialogue between leadership and citizens regarding the implementation of these cultural initiatives.
A Broader Cultural Movement
The Oromo cultural revival is part of a broader movement across Africa to reclaim and celebrate indigenous cultures, languages, and governance systems. By reviving traditional institutions and practices, the Oromo people are reasserting their identity and contributing to the diverse cultural tapestry of the continent.
Conclusion
President Shimelis Abdisa’s address to the Oromia Council reaffirms the regional government’s commitment to cultural revival as a cornerstone of Oromo identity and development. The restoration of traditional festivals, the peaceful conduct of Gadaa power transfers, and the establishment of Traditional Courts reflect a concerted effort to strengthen the cultural foundations of the Oromo people.
“Haaromsi Aadaa Oromoo eenyummaafi duudhaa Oromoo cimsuun, aadaa, barnoota, teeknooloojii fi diinagdee waliin tarkaanfachuuf bu’uura ta’aa jira” —The President noted that the cultural revival, by strengthening Oromo identity and traditions, serves as a foundation for advancing alongside education, technology, and economic development .
As the Oromo people continue this journey of cultural renewal, the revival of their traditions stands as a testament to the resilience and enduring spirit of one of Africa’s largest ethnic groups.
Cultural revival is not just about looking back—it’s about building a stronger foundation for the future.
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.
Advocacy for Oromia 