Category Archives: health
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.
Understanding Our Past to Build a Strong Future
On a Pile of Ashes…!
In an age of relentless information and manufactured outrage, the future of our people demands reflection over reaction, wisdom over noise
The words come to us like embers carried on a restless wind—dangerous, seductive, and capable of igniting fires that will burn for generations. “On a pile of ashes…!” This is the warning cry of our time, a call to pause and reflect before we add fuel to flames that threaten to consume everything our ancestors built.
The reflection from Dabaree Seenaa arrives as a timely antidote to the poison of our age—an age where words are weaponized, history is manipulated, and the future is sacrificed on the altar of immediate gratification.
The Anatomy of Division
“Dubbiin keenya, akka akka! Namootni hedduun, madaa babal’isaa oolu.”
Our words, like a contagious disease, spread rapidly. In this digital age, a single statement can circle the globe in seconds, reaching millions before any examination of its truth or consequence can take place. We have become a people of reaction, not reflection—of impulse, not intention.
The reflection observes that many among us have abandoned the future of our country and nation in favor of obsessing over the past. They speak to pit one generation against another, to sow discord where unity should prevail, to magnify old wounds instead of seeking healing.
“Dhimmoota, egeree biyyaa fi sabaa dhiisanii, dhimmoota kaleessa darban irratti xiyyeeffatanii dhaloota wal dura dhaabuuf kan dubbatan fakkaatu.”
This phenomenon is not accidental. It is a strategy—one that benefits those who seek to keep us divided, distracted, and weak. When a people are consumed by past grievances, they cannot build a future. When generations are pitted against each other, the nation crumbles from within.
The reflection asks the crucial question: Is this the work of enemies seeking to destroy us, or the work of those who, in their ignorance, serve the enemy’s agenda?
“Ajandaa akkanaa kana eenyutu, maaliif yeroo isaa maleetti bixxilanii dhaloota gidduutti facaasuu fi burjaajessuuf hojjechuu feesise?”
The Weight of Timing
“Wanti raawwannuu fi dubbannu yoo yeroo isaa hin ta’iin miidhaa moo faay’idaa qaba?”
This question cuts to the heart of our collective dilemma: Is what we say and do, if it is not timed properly, beneficial or harmful?
The reflection reminds us that not every truth needs to be spoken at every moment. Not every grievance needs to be aired in every forum. There is wisdom in timing, prudence in patience, and strength in strategic silence.
“Yeroo amma ummatni keenya maal keessa jira? Kamtu dursa? Ajandaan kun fafa moo bu’aa fida?”
What is our people facing right now? What should take priority? Does this agenda bring solutions or merely add to our burdens?
These are questions that too few of us ask before we speak, post, or share. We are so eager to be heard that we forget to consider whether what we have to say is worth hearing.
The Danger of Historical Obsession
“Kaleessa baay’een keenya, madoofneerra. Garuu kan dursu gidiraa sabni keenya keessa jirudha.”
The reflection does not deny the past. It acknowledges that many of us have been wounded, that we carry the scars of history. But it insists that the most urgent task is the present crisis our people face.
We cannot build the future by endlessly revisiting the past. The wounds we carry must be addressed—not to keep them open, but to allow them to heal.
“Dhimmoota xiyyeeffannoo babaadan irratti hojjechuutu, dhaloota sagantaa fi karoora qabu, tooftaa fi tarsiimoo qabu ta’a.”
The work of true leadership is to focus on matters of substance, to build a generation with vision and strategy, with tactics and methodology. Not a generation consumed by nostalgia and grievance, but one equipped for the challenges of the future.
The Call for Critical Thinking
“Yaadni tokko yeroo miidiyaatti as bahu, jarjartiin deebii itti kennuun dura, duraa duubaan xiinxaluun, deebii fi yaada bilchaataa, dhimmota dhufan sanaaf deebii quubsaa ta’e kennuutu male.”
When an idea emerges in the media, the temptation is to respond immediately—to react, to counter, to defend. But the reflection calls for something different: thoughtful analysis, measured response, and consideration of the long-term consequences.
“Sababni isaa, dhalootni hubannoo qajeelaa fi wal simu akka qabaatuuf jechuu kooti.”
The reason for this careful approach is that we want a generation that understands clearly and agrees with each other. We want unity, not division; consensus, not chaos.
“Sun hin mul’atu. Hunduu walumaan huursa! ‘Cittoo irratti fanxoo!'”
But this is not what we see. Instead, we see confusion everywhere—people rushing to add their voices to the noise, to throw more fuel on the fire, to declare themselves the righteous ones while condemning all others.
The Function of History
“Namni seenaa kaleessaa qofaa odeessu, kan boruu si dagachiisuuf ta’uun dagatamuu hin qabu.”
History is not meant to be merely recited; it is meant to be learned from. Those who obsess over the past without extracting its lessons are not serving the future—they are serving to make us forget the future.
“Rakkoo fi gaarii kaleessa muudatee fi ture, irraa baratuun qaawwaa jiru irratti hojjechuutu fala.”
The solution lies not in repeating the stories of the past but in learning from the problems and successes we have experienced. Study the past, yes—but apply those lessons to address the gaps and challenges of today.
“Namootni saba isaaniif quuqama dhugaa qabanis dursa, biyyaa fi saba isaaniif kennu!”
Those who truly serve their people must give priority to what their people need now—not what happened decades ago, not what grievances remain unresolved, but what will build a better future.
The Limits of Historical Recitation
“Seenaa kaleessaa qofa deddeebisanii lallabuun garuu bu’aa ni qabaa? Yoo dhalootaaf faayidaa qabaate, dhalootaaf ibsaa deemuutu wayyaadha!”
What benefit is there in endlessly repeating the past? If it benefits the people, it should enlighten the people! If it serves the future, it should illuminate the path forward.
“Akka kanaan furmaatni dhufu ni jiraa? Furmaata sana dhalootaaf akeekuutu feesisa.”
Will solutions come from this approach? We must explain the solutions to the people—not just the problems, not just the grievances, but the practical, achievable path to a better future.
“Akka guuta lagaa fi dambalii galaanaa ta’uun, egeree biyyaa fi sabaaf fala hin fidu.”
Being like a sandbank in a river or a wave in the sea—carried by every current, shaped by every tide—does not bring solutions to the nation and the people.
“Xiqqaatii haga guddaattuu, tooftaa fi tarsiimoo dhabatu, ajandaa guyyuunuu bocamaa oolaniin buubbisuun kufaatii guddaadha.”
From small things to great, lacking strategy and methodology, disseminating an agenda shaped by whoever is in power—this is a recipe for failure.
“Rakkoo kaleessaa odeessaa ooluun, sabni gidiraa keessaa bahe hin jiru. Nama yaaddessa!”
By merely narrating past problems, the people have not emerged from their difficulties. This is something to think deeply about!
The Danger of Emotion
“Muffii-Komii-Xiiqii Fi Miirrii dhuunfaa keenyaa, egeree waloo sabaa fi biyyaa keenyaa kuffisuu akka danda’u, yaaduun gaarii natti fakkaata!”
Our anger, our complaints, our frustrations, and our personal feelings—the reflection suggests it is worth considering that these can destroy the shared future of our nation and people.
Emotions are natural, even necessary. But when they drive our decisions, when they shape our actions, when they become our guiding principles—they can lead us to disaster.
“Kun kana ta’ee, adeemsa dheeraa keessa yeroo hedduu wantin hubadhe tokko; haalaa, yeroo fi bakka garagaraa keessatti, namootni baay’een hanga maqaa isaanii hin gahan.”
This being the case, one thing I have learned over a long process, in various conditions, times, and places: many people do not even understand their own reputation. They speak and act without considering how they will be perceived or what legacy they will leave.
“Hanga of himanii fi dubbatan hin gahan. Kun hubatamuu qaba.”
They do not understand what they say or do. This must be recognized.
The Path of Wisdom
“Yaada dhihaataan hundaaf, hamaamota ta’uu irraa of qabuutu wayya.”
For every idea that emerges, it is better to refrain from being among those who rush to judgment. Patience, observation, and careful consideration are virtues we must cultivate.
“Siyaasa shiraa facaafamaan, ija siyaasaatiin ilaaluudha.”
The politics that spreads division must be viewed through the eye of political awareness. We must understand the motives behind the messages we receive.
“Waanti dhageenyu hundi, dhugaas sobas miti.”
Not everything we hear is truth—and not everything we hear is false. The world is not divided simply into lies and truth. There is complexity, nuance, and context that must be understood.
“Odoo hin dubbatiin, osoo hin murteessiin akka dhageenyetti, murtee kennuun sirrii miti.”
Without speaking, without judging—simply by listening, it is not correct to pass judgment. We must gather information, consider perspectives, and only then form conclusions.
“Rakkoo irratti rakkoo biraa akka hin uumneef nu gargaara.”
This approach helps us avoid creating new problems on top of existing ones. It prevents the escalation of conflict and the multiplication of grievances.
“Dhugummaa fi sobummaa isaa adda baafachuutu dursa. Namummaan isa kanadha!”
Distinguishing truth from falsehood must come first. This is what humanity demands!
A Call to Reflection
“Dimshaashumatti, dhalootni tasgabbii fi obsaan yaadota midiyaa kana irratti facaamu ilaaluu wayya.”
In summary, it is better for the generation to examine the ideas circulating in the media with patience and calm. Not everything that appears is urgent; not everything that is urgent is true.
“Dubbii cidii irratti ibidda darbii akka hin taane.”
Do not be like someone who passes fire on a burning wall—spreading flames without thought of the consequences.
“Loogii malee, dhugaaf hojjechuudha.”
Work for truth, not for favor. Seek what is right, not what is popular.
“Yaadota guyyaa guyyaan, midiyaa kana irratti dhufan, akeekaa fi kaayyoo isaa hubatuu feesisa.”
For the daily ideas that arrive in the media, we need to understand their meaning and purpose. What is being said? Why is it being said? Who benefits? Who is harmed?
“Bilchina, gahumsaa fi muuxannoo qabaachaa deemuun, dhaloota ititee fi gurmuu qabu nu taasisa.”
Moving forward with openness, capability, and experience will make us a generation that can withstand challenges and deliver solutions.
“Dammaquu, barachuu fi ijaaramuutu, sabaa fi biyyaaf bu’aa qaba.”
Mobilizing, learning, and building—this is what benefits the nation and the people.
“Isa kaleessaa irraa barachuun, isa boruutiif warraaquutu biyyaa walaba baasa!!”
Learning from the past to prepare for the future—this is what leads a nation to progress and prosperity!
Conclusion
“Yaada koo xumureera. Horaa-bulaa! ‘Kaayyoon, laayyoo miti!'”
My thought is complete. May you prosper! “The goal is not entertainment!”
This final statement is perhaps the most important of all. The reflection is not meant to entertain, to amuse, or to comfort. It is meant to awaken, to challenge, and to guide.
The goal of those who truly love their people must be the flourishing of their nation—not the satisfaction of personal grievances, not the pursuit of power or status, not the desire to be heard or recognized.
The goal is the goal itself: a free, just, and prosperous Oromiya. A generation that builds rather than destroys. A people that unites rather than divides. A future that learns from the past without being imprisoned by it.
“Cittoo irratti fanxoo…!”
On a pile of ashes, we must not build more fire. We must build foundations. We must build hope. We must build a future worthy of the sacrifices of those who came before us.
The time for reaction is over. The time for reflection has begun.
“Kaayyoon, laayyoo miti!”
The goal is not entertainment—it is liberation, it is justice, it is the future of our people.
May we all rise to the challenge.
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 Strong and the Weak: Lessons in Resilience from the Oromo Liberation Struggle
In the crucible of resistance, the difference between victory and defeat lies not in the strength of the enemy, but in the resolve of the fighter
The struggle for liberation is a crucible that tests the very soul of a people. It separates the determined from the disillusioned, the resilient from the defeated. In the long and arduous journey of the Oromo people toward freedom, two archetypes have emerged—the strong fighter and the weak fighter. Their stories offer profound lessons not just for the Oromo liberation movement, but for every struggle for justice and self-determination across the globe.
The Weak Fighter: A Study in Self-Destruction
When the pressures of struggle mount, when the enemy seems overwhelming, and when the path forward appears blocked, a certain type of fighter emerges—one who, in their inability to challenge the external enemy, turns their frustration inward.
“Qabsaa’ota dadhaboo yeroo diinaa fi caasaa diinaa dhiibuu dadhaban kan ofii ijaaranii keessa darban of jalatti diiguu jalqabu.”
The weak fighter, unable to strike the enemy or dismantle their structures, begins to destroy themselves. Frustration gives way to disillusionment; disillusionment gives way to despair; despair gives way to self-destruction. The organization they once served becomes a target of their internal grievances. The comrades they once marched alongside become objects of suspicion and blame. The cause they once championed becomes a source of bitterness.
“Injifannoo egeree otuu hin taane, kufaatii isaanii farrisuun dhalooti akka abdii muratu taasisu.”
The tragedy of the weak fighter is that their legacy becomes not victory but fragmentation. Rather than building a future of freedom, they leave behind a legacy of division and hopelessness. Future generations, inheriting the wreckage of internal conflict, come to believe that the struggle itself was futile.
This is the greatest danger the weak fighter poses—not just to themselves, but to the collective dream of liberation. When fighters turn against each other, when organizations dissolve into feuding factions, when the energy that should be directed against oppression is consumed by internal strife, the enemy wins without firing a shot.
The Strong Fighter: Resilience in the Face of Adversity
In stark contrast stands the strong fighter—one who, regardless of the circumstances, remains anchored in justice and truth.
“Qabsaa’oti jajjaboon, gama biraatiin, yeroo mara haqaa fi dhugaa irratti cichuun injifannoon argame akka daran guddatu falmatu.”
The strong fighter understands that victory is not guaranteed—it must be built, day by day, struggle by struggle, sacrifice by sacrifice. They know that the path to liberation is long and winding, filled with setbacks and sorrows. Yet they press forward, anchored in the conviction that justice and truth will ultimately prevail.
“Dhiibbaa fi miidhaan diinaa hagumuu itti jabaatu, karaa kaleessa ijaarrtanii ittiin xaxaa diinaa keessa darban hin tuqan; hin balaaleffatanis.”
No matter how intense the pressure, no matter how devastating the enemy’s attacks, the strong fighter holds firm. They do not abandon the strategies and structures carefully built over years of struggle. They do not compromise their principles or lose sight of their ultimate goal. They do not allow fear or frustration to erode their resolve.
“Inumaayyuu, jabina ittiin walxaxaa diinaa keessa darban tifkachaa, laafina jiru immoo akka dhalootu ittaanu sirreeffatee fuulduratti milkii caalutti tarkanfatu hojjatu.”
Rather than being consumed by weakness, the strong fighter learns from it. They recognize that the challenges of today are preparing them for the victories of tomorrow. The strengths they develop in overcoming adversity become the foundation upon which future success is built. The weaknesses they identify and correct ensure that the next generation will not repeat the same mistakes.
The Oromo Liberation Struggle: A Case Study in Resilience
The Oromo people have endured over a century of colonial oppression under successive Ethiopian regimes. Their struggle for self-determination has witnessed moments of great triumph and devastating setback. Through it all, the distinction between the strong and the weak fighter has been starkly visible.
The Weak Fighter in Oromo History:
Throughout the Oromo struggle, there have been those who, unable to strike the colonial system effectively, turned their energies toward internal conflict. Factionalism, personal rivalries, and ideological disputes have at times weakened the movement and delayed the realization of Oromo liberation.
Some fighters, frustrated by the seeming impossibility of the struggle, abandoned the cause entirely. Others, unable to achieve their ambitions within the movement, sought to destroy it from within. Still others, consumed by their own grievances, lost sight of the collective dream.
The consequences of such weakness have been profound. Decades of struggle have been prolonged. Generations have been lost to internal division. The enemy has been strengthened by the disunity of the oppressed.
The Strong Fighter in Oromo History:
Yet alongside these cautionary tales stand the heroes of the Oromo struggle—those who, against all odds, maintained their commitment to justice and truth. From the early resistance fighters who faced Menelik’s forces with little more than courage and conviction, to the modern-day revolutionaries who have carried the torch of liberation into the 21st century, the strong fighters of Oromiya have refused to surrender to despair.
These are the fighters who, despite imprisonment, torture, and exile, never abandoned the cause. They who, when the movement was at its weakest, rebuilt it from the ashes. They who, when the enemy seemed invincible, found new ways to resist.
The strong fighters of Oromiya have understood that the struggle is not a sprint but a marathon. They have built institutions, trained cadres, and passed on the legacy of resistance to new generations. They have learned from setbacks and transformed defeats into stepping stones toward victory.
Lessons for All Struggles
The distinction between the strong and the weak fighter holds lessons that extend far beyond the Oromo liberation movement. Every struggle for justice—whether for civil rights, national liberation, or human dignity—faces the same challenges.
Lesson One: The Enemy Is Not Your Comrade
When external pressure mounts, the temptation to turn against one another is strong. But the true enemy is not the comrade who disagrees with you, the leader who makes mistakes, or the organization that disappoints. The true enemy is the system of oppression itself. Directing energy toward internal conflict serves only to strengthen the oppressor.
Lesson Two: Resilience Is Built, Not Given
Strong fighters are not born—they are forged in the fires of struggle. Each setback is an opportunity for learning. Each disappointment is a chance for growth. Each sacrifice strengthens the resolve to continue.
Lesson Three: Victory Belongs to the Persistent
The arc of history bends toward justice—but only because strong fighters continue to bend it. Victory is never guaranteed; it must be won through generations of persistent effort. Those who give up guarantee defeat; those who continue, no matter the obstacles, create the possibility of success.
Lesson Four: Legacy Matters
The weak fighter leaves behind division and despair. The strong fighter leaves behind hope and a foundation for future victory. What legacy will you leave? What will future generations say of your contribution to the struggle?
The Path Forward
As the Oromo liberation movement continues its journey toward self-determination, the choice between strength and weakness remains ever present. The challenges are immense—a powerful state apparatus, a history of division, and the weight of over a century of oppression. Yet the potential for victory has never been greater.
The strong fighter looks at these challenges and sees opportunity. The fractures in the Ethiopian state, the growing international awareness of Oromo issues, the increasing unity of the Oromo people—all point toward the possibility of liberation.
“Jabina ittiin walxaxaa diinaa keessa darban tifkachaa, laafina jiru immoo akka dhalootu ittaanu sirreeffatee fuulduratti milkii caalutti tarkanfatu hojjatu.”
By recognizing and celebrating the strength that has carried the Oromo struggle this far, and by honestly addressing the weaknesses that have held it back, the movement can build toward a future of victory. The strong fighters of today are laying the foundation for the strong fighters of tomorrow.
Conclusion: The Choice Is Ours
The distinction between the strong and the weak fighter is not determined by circumstance but by choice. Every fighter, every activist, every revolutionary faces moments of doubt, fear, and exhaustion. The question is not whether these moments will come, but how we will respond when they do.
Will we turn our frustration inward and destroy ourselves? Or will we draw on the strength of our ancestors, the resilience of our comrades, and the certainty of our cause, and press forward?
The Oromo people have endured much. They have witnessed the destruction of their land, the suppression of their culture, and the denial of their rights. Yet they have not been destroyed. They have not surrendered. They have not given up hope.
“Qabsaa’oti jajjaboon, gama biraatiin, yeroo mara haqaa fi dhugaa irratti cichuun injifannoon argame akka daran guddatu falmatu.”
The strong fighter knows that victory is not simply the absence of defeat—it is the product of persistent, principled, and unwavering struggle. And it is this conviction that will ultimately carry the Oromo people from oppression to freedom, from injustice to justice, from despair to hope.
“Jabina ittiin walxaxaa diinaa keessa darban tifkachaa, laafina jiru immoo akka dhalootu ittaanu sirreeffatee fuulduratti milkii caalutti tarkanfatu hojjatu.”
Let us celebrate the strength with which we navigate the enemy’s complexities, and let us correct our weaknesses so that future generations may march forward to even greater victories.
The struggle continues. The strong fighter endures. And victory, however distant, remains within reach.
The Currency of Truth: Finding Peace in a World of Division
In an era of tribal loyalties and political polarization, one voice reminds us that truth remains unchanged by who speaks it
In a time when every statement is filtered through the lens of political allegiance, when facts are accepted or rejected based on their source, and when loyalty to tribe often trumps loyalty to truth, a quiet but powerful reflection emerges from the heart of Oromo wisdom.
“Dhugaan eenyuun iyyuu haa dubbatamu, eessatti iyyuu haa raawwatamu, dhugaan yeroo hunda dhugaadha.”
Truth—regardless of who speaks it, wherever it is manifested—remains truth forever.
This simple yet profound statement carries a weight that resonates far beyond its words. It challenges us to examine our own relationship with truth in an age of deep divisions and competing narratives.
The Fragility of Peace
The reflection begins with a meditation on peace:
“Sammuun dhugaatti amanuuf waan gaarii yaadu nagaan jiraata! Nagaa sammuu qabaachuun waan hunda caalaa badhaadhina guddaadha.”
A mind that believes in truth and thinks good thoughts lives in peace. Possessing peace of mind is the greatest wealth of all.
This is not mere sentiment—it is a profound psychological insight. When our minds are consumed by suspicion, when we view every statement through the lens of who said it rather than what was said, we forfeit our inner peace. We become prisoners of our own prejudices, forever anxious about the motives of those we oppose and unquestioning of those we support.
“Namni qalbii qulqulluu yoo qabaate, cubbuu irraa bilisa ta’a; kanaafis hirriba nagaa rafa.”
A person with a pure heart is free from sin; therefore, they sleep peacefully.
The Challenge of Our Time
In the current era, truth has become a casualty of tribalism. We have witnessed how political affiliations, ethnic loyalties, and ideological commitments color our perception of reality itself.
The reflection confronts this directly:
“Bara keenya keessatti wantoonni hedduun garee fi ilaalcha siyaasaan madaalamu. Namni nuti jibbinu ykn morminu dhugaa yoo dubbate, dhugaa sana fudhachuuf rakkina qabna.”
In our time, many things are measured by group affiliation and political perspective. If someone we dislike or oppose speaks the truth, we struggle to accept it.
This is one of the most dangerous tendencies of our age. We have become so entrenched in our positions that we cannot recognize truth when it comes from the “wrong” source. We have allowed our enemies to be defined not by their actions but by our opposition to them—and in doing so, we have surrendered our ability to perceive reality clearly.
The reflection continues:
“Yaada yaadaan mari’achuu fi mormuun hafee, gareedhaan wal mormina.”
Arguments and disagreements persist, and we oppose each other by group.
What began as genuine differences of opinion has hardened into tribal warfare. We no longer engage with ideas—we oppose people. We no longer evaluate arguments—we dismiss sources.
The Dangerous Asymmetry
Perhaps most troubling is the asymmetry in how we treat truth depending on its source:
“Dhuguma sana namni nuti deeggaru yoo dubbate garuu, ‘sirriidha’ jennee harka rukunna.”
But when someone we support speaks the same truth, we applaud and say, “That is correct.”
This double standard is the erosion of integrity itself. It means we are no longer evaluating statements based on their truthfulness but based on their alignment with our tribal loyalties. We have become incapable of independent judgment.
The implications are staggering. If truth is determined by who speaks it rather than what is said, then truth itself ceases to exist. We are left with only competing narratives, each claiming legitimacy based on the identity of its speaker rather than the accuracy of its content.
The Call to Integrity
Against this backdrop of tribalism and division, the reflection offers a clear way forward:
“Kanaaf, nama nuti deeggaru ta’e nama nuti morminu haa ta’u, dhugaan dhugaadha; cubbuunis cubbuudha. Kana akkasitti amanuu fi shaakaluu wayya.”
Therefore, whether someone is someone we support or someone we oppose, truth is truth; sin is sin. It is better to believe and practice this.
This is a call to intellectual integrity—to evaluate statements based on their merit rather than their source. It is a challenge to rise above tribal loyalties and embrace a higher standard of truth.
The reward for such commitment is profound:
“Waaqnis dhugaa jaallata; sammuunis nagaa argata.”
God loves truth; and the mind finds peace.
The Wisdom of Oromo Proverbs
The reflection draws on the rich tradition of Oromo wisdom, invoking two powerful proverbs:
“Akka Oromoon jedhu, ‘Nama jibban haqa isaa hin jibban.'”
As the Oromo say, “Do not hate a person’s justice because you hate the person.”
This proverb captures the essence of the argument: justice and truth stand independent of the people who speak them. We are called to separate our judgment of a person from our evaluation of their words.
“Akkasumas, ‘Dhugaan ilmoo Waaqaati.'”
And also, “Truth is the child of God.”
This elevates truth to a sacred status. To reject truth because of its source is to reject something divine. To embrace truth regardless of its origin is to align oneself with the sacred.
The Reward of Integrity
The reflection concludes with a powerful vision of the life lived in pursuit of truth:
“Dhugaa kabajuun nama kabajuudha; dhugaa fudhachuunis nagaa sammuu argamsiisa.”
Honoring truth is honoring oneself; accepting truth brings peace of mind.
This is the final, compelling argument for integrity. It is not merely a moral imperative—it is a practical one. Those who refuse to accept truth because of its source are not punishing the speaker; they are punishing themselves. They are forfeiting the peace that comes from living in alignment with reality.
“Guyyaa nagaa qabu qabaadha, sammuu nagaa yaadu horadhaa.”
May you have a peaceful day; may you cultivate a mind that thinks in peace.
A Message for Our Time
The reflection from Kumala Addunyaa arrives as a timely antidote to the poison of our age. In a world increasingly defined by echo chambers, confirmation bias, and tribal loyalties, it calls us back to something more fundamental: the pursuit of truth itself.
It challenges us to examine our own hearts. Are we willing to accept truth from those we oppose? Are we willing to acknowledge wrongdoing in those we support? Are we courageous enough to judge statements based on their content rather than their source?
The answers to these questions will determine not only the quality of our public discourse but the state of our own inner peace. As long as we remain prisoners of our prejudices, we will never know the peace that comes from living in truth.
The way forward is clear but difficult: we must learn to separate the message from the messenger. We must cultivate the humility to acknowledge truth wherever it appears and the courage to reject falsehood wherever it hides—even among those we love.
The Universal Call
While rooted in Oromo wisdom, the reflection speaks to all of humanity. Every culture, every nation, every community faces the challenge of tribalism and the temptation to reject truth based on its source. The principles articulated here are universal:
- Truth stands independent of its speaker
- Integrity requires us to evaluate statements on their merit
- Inner peace comes from living in alignment with truth
- Honoring truth is ultimately honoring oneself
In a time of deep division, these principles offer a path forward—not through compromise or accommodation, but through a renewed commitment to truth itself.
Conclusion
As the sun sets on another day of conflicting narratives and competing claims, the words of the reflection linger:
“Dhugaan eenyuun iyyuu haa dubbatamu, eessatti iyyuu haa raawwatamu, dhugaan yeroo hunda dhugaadha.”
Truth—regardless of who speaks it, wherever it is manifested—remains truth forever.
This is not merely a philosophical statement; it is a guide for living. Those who embrace this truth will find the peace that comes from integrity. Those who reject it will remain prisoners of their own prejudices.
The choice is ours. And the reward for choosing wisely is nothing less than peace of mind.
“Guyyaa nagaa qabu qabaadha, sammuu nagaa yaadu horadhaa.”
May you have a peaceful day; may you cultivate a mind that thinks in peace.
The Sacred Journey of Gadaa: Oromo Community Gathers for Ancient ‘Wal-Argii’ Naming Ceremony
As the sun rises over Guyyoo Gobba, elders and youth come together to celebrate the timeless traditions that have guided Oromo society for generations
BORANA ZONE, OROMIA — In the heart of Oromia, where the ancient rhythms of tradition still pulse through the land, the community of Guyyoo Gobba is preparing for a ceremony that connects the present to centuries of ancestral wisdom. The occasion is the sacred “Wal-Argii” ritual—a ceremony of recognition and naming that marks a significant transition in the Gadaa system, the indigenous democratic governance structure that has guided Oromo society for over 500 years.
The Gadaa system, recognized by UNESCO as an Intangible Cultural Heritage of Humanity, is a complex and sophisticated framework that organizes Oromo society into distinct life stages. Each stage carries specific responsibilities, rituals, and ceremonies that prepare individuals for their roles within the community. At the heart of this system lies a profound truth: every child born into this tradition begins a journey of transformation, moving through carefully defined stages toward becoming a full participant in their society.
The Journey Begins: Dabballee
In the Gadaa system, when a male child is born, he enters the world as a Dabballee. This is the foundational stage of life, recognized without question—a male child is Dabballee, never female. The Dabballee period spans the first eight years of life. It is a time of innocence and learning, where the child is nurtured and prepared for the journey ahead.
On the eighth year, the child undergoes the Maqbaasa Ritual—the Ceremony for Naming. This is the child’s first formal recognition within the community, a moment when his identity is publicly acknowledged and celebrated.
The Second Stage: Gammee
Emerging from Dabballee, the child enters the Gammee stage. This period lasts for sixteen years and is divided into two parts: Gammee Gugurdoo and Gammee Didiqqoo. It is during this stage that the community gathers for the “Wal-Argii Ritual”—also known as the Nyaachisa Ritual, or the Ritual of Eating.
The Nyaachisa is sacred. As elders explain, “Without Nyaachisa, one cannot become Kuusa.” The ritual of eating together is not merely about consuming food—it is about entering into community, about sharing in the collective identity that binds Oromo society together.
During this stage, the community gathers to witness and celebrate the growth of their children. The foods prepared are not random; they carry deep cultural significance. Young people learn the importance of communal sharing and the responsibilities that come with becoming full members of society.
The Third Stage: Kuusa
After experiencing the Nyaachisa and emerging from Gammee, individuals enter the Kuusa stage, which lasts another eight years. The Kuusa stage is marked by a significant ritual: the Goodiyyaa Ritual, during which six officials are chosen from among the group. These six will take on leadership responsibilities within the community, learning the arts of governance and decision-making.
The selection of officials at this stage is critical—it identifies those who will carry forward the wisdom of their elders and guide their peers through the challenges ahead.
The Fourth Stage: Raaba
From Kuusa, individuals transition to Raaba, an eight-year period filled with important rituals that mark the transition to adulthood. During this stage, young men undergo the Muusoo Ritual and the Dhokhisuu Ritual—ceremonies that grant men permission to marry.
These rituals are about more than marriage; they signify readiness to take on adult responsibilities, to build families, and to contribute fully to the community. The Raaba stage teaches young men the importance of commitment, partnership, and the continuation of the Oromo lineage.
The Fifth Stage: Doorii
The Doorii stage is a five-year period marked by profound rituals, including the Buttaa Ritual and the Daannisa Ritual. The Daannisa is particularly significant—it is the ceremony that gives men permission to have children.
This stage represents the culmination of the reproductive and familial responsibilities that individuals will carry forward. It is during Doorii that men demonstrate their readiness to become fathers and to raise the next generation of Oromo society.
The Sixth Stage: Gadaa
The Gadaa stage itself lasts eight years and is perhaps the most recognized and celebrated period in the entire system. It is during this stage that leaders are inaugurated and governance structures are fully realized. The rituals of this period include:
- Baallii Ritual: The Inauguration Ceremony of the Leader of Gadaa
- Gindaa Ritual/Gumii Gaayoo: The assembly of the community
- Guutuu Ritual: A ceremony of completion and fulfillment
- Odaa Ritual: The dissolution of the Yaa’a Village and retirement of Gadaa officials
The Seventh Stage: Yuuba
Emerging from Gadaa, individuals enter the Yuuba stage, which lasts for twenty-seven years. This is a period of wisdom and mentorship, where elders guide the younger generations. The Yuuba are the custodians of knowledge, the keepers of the tradition, and the guides who ensure that the Gadaa system continues to thrive.
The Eighth Stage: Gadaammojjii
Finally, individuals enter the Gadaammojjii stage, an eight-year period that represents the final phase of the life cycle. The Gadaammojjii is the stage of elders—those who have passed through all previous stages and now serve as the ultimate authority. The Mataa Buufattu (the leader of the Gadaammojjii) presides over the Gadaammojjii Ritual, ensuring that the traditions are passed down correctly.
A Living Tradition
The journey from Dabballee through Gammee, Kuusa, Raaba, Doorii, Gadaa, Yuuba, and finally to Gadaammojjii represents the complete arc of human life in Oromo society. As elders say, “Ilmii Namaa Dabballee tahee Gammeetti dabra”—the child who was Dabballee has now passed through all stages.
None of these stages are bypassed; none are skipped. Each is essential to the formation of a complete person, a responsible community member, and a faithful steward of Oromo heritage.
The Gathering at Guyyoo Gobba
Today, the community of Guyyoo Gobba in the Borana Zone, within the Dhaas Ardaa (district) at Gumii Gaayoo, has gathered to continue this sacred tradition. Under the guidance of Abba Gadaa Guyyoo Gobba Bulee, they are conducting the Wal-Argii ceremony—the ritual of recognition and naming.
The celebration is taking place in stages, each day marking a different aspect of the ceremony. Tomorrow, the community will gather on the eastern side, entering Ardaa Hiigootti to perform the traditional Miloo (community assembly). The following day, they will move to the western side, entering Ardaa Borborii, where they will prepare the ceremonial foods that the children will share and receive blessings.
In the month of Adoolleessa, as the community continues to gather at Gumii Gaayoo under the leadership of Abba Gadaa Guyyoo Gobba, the Wal-Argii ceremony will continue to unfold, connecting the present generation to the wisdom of their ancestors.
A Ceremony of Unity
As the gathering begins, elders lead the community in prayers and rituals. The air fills with the sounds of traditional songs, the rhythmic movement of dances, and the joyful laughter of children who understand—even at their young age—that something sacred is taking place.
“Nagaan Gooroo marmaaraa ga’aa gammee buufadha!” the elders proclaim. “Peace has arrived in our gathering; we have begun our ceremony!”
The food prepared during these celebrations is not merely nourishment—it is a symbol of community, of sharing, and of the bonds that tie Oromo society together. When the children eat together, they are not simply satisfying hunger; they are entering into a sacred covenant with their community, their ancestors, and their future.
The Significance of Wal-Argii
The Wal-Argii ceremony represents the heart of Oromo identity. It is where children learn who they are, where families come together to celebrate their heritage, and where the community reaffirms its commitment to the values that have sustained Oromo society for centuries.
In a rapidly changing world, where globalization threatens to erase ancient traditions, the Oromo people hold fast to their Gadaa system. It is not merely a relic of the past—it is a living, breathing system of governance that continues to guide communities across Oromiya.
Looking to the Future
As the sun sets over Guyyoo Gobba and the families return to their homes, they carry with them the blessings of the ceremony. The children who have been named and recognized will remember this day—the songs, the dances, the foods, and the wisdom shared by their elders.
The Gadaa system teaches that each person has a role to play, a stage to fulfill, and a responsibility to the community. From the youngest Dabballee to the most respected Gadaammojjii, every individual matters. Every life has meaning. Every ritual connects the present to the past and prepares the way for the future.
A Message for the World
The Gadaa system offers a model of governance that the world might learn from—a system that values consensus, respects elders, nurtures youth, and recognizes the sacredness of life itself. It is a testament to the wisdom of the Oromo people and their contribution to the heritage of humanity.
As the community of Guyyoo Gobba continues its ceremonies, they invite all who would listen to witness and learn. The Wal-Argii is not just an Oromo celebration—it is a celebration of what it means to be human, to belong, and to carry forward the traditions of those who came before.
The journey continues. The ceremonies endure. And the Oromo people—their traditions, their wisdom, and their resilience—shine as a light in a world that desperately needs to remember the value of community, tradition, and shared humanity.
African Migrants Across South Africa Sound Alarm Over Escalating Violence, Economic Sabotage, and Systematic Intimidation
The Oromo and broader African diaspora face mounting threats from anti-migrant movements as ‘March 1 March’ and ‘Operation Dudula’ intensify nationwide
SOUTH AFRICA — Beneath the bustling streets of Johannesburg’s inner city, where the rhythms of pan-African commerce once thrived, a palpable fear now settles like an unwelcome fog. Across the nation, from the Cape Flats to the townships of Durban, African migrants who sought refuge and opportunity in the Rainbow Nation are now sounding an urgent alarm—their lives, their livelihoods, and their basic human dignity hang in the balance.
The crisis, while not new, has reached a critical precipice. African migrants, including thousands of Oromo refugees who fled political persecution in Ethiopia and other regions of the Horn of Africa, report being systematically targeted by organized anti-migrant movements. The groups operating under the banners of “March 1 March” and “Operation Dudula” have orchestrated campaigns that victims describe as coordinated efforts to economically cripple and physically intimidate foreign nationals.
‘We Came Seeking Safety’
For many Oromo migrants, the journey to South Africa began as a desperate flight from violence in their homeland. “I left Oromiya with nothing but the clothes on my back,” says Bontu, a mother of three who now runs a small tailoring business in Cape Town. “I came here believing in Ubuntu, the spirit of African unity. Now I lock my door and pray my children return from school alive.”
Bontu’s story is echoed across the country. Migrants who fled political instability, ethnic conflict, and economic collapse have found themselves facing a new nightmare—xenophobic violence that South African authorities have been slow to address.
Documentation of Widespread Violence
Representatives from affected communities have compiled extensive video evidence and firsthand testimonies documenting the severity of the crisis. The footage reveals disturbing scenes of organized brutality:
Economic Warfare and Property Destruction: In coordinated operations that appear strategically planned, businesses owned by African migrants have been systematically looted and destroyed. In Tembisa, Soweto, and other townships, foreign-owned shops have been reduced to smoldering shells. Vehicles have been set ablaze in broad daylight as onlookers record the destruction on their phones.
Organized Mob Violence: Victims describe targeted mass beatings and physical harassment. “They came in groups, armed with pangas and iron bars,” recounts Tadesse, an Oromo shopkeeper in Pretoria. “They didn’t ask for money. They wanted to destroy everything. They told us to ‘go back home.'”
Administrative Blockades and Intimidation: Even routine bureaucratic processes have become battlegrounds. Migrants report being subjected to threats and deliberate delays when attempting to renew residency permits or legal documentation—an essential process for maintaining lawful status in the country.
The Psychological Toll
Perhaps most devastating is the invisible wound—the psychological trauma inflicted upon entire communities. Parents across the nation have stopped sending their children to schools, fearing they may not return. Families remain confined to their homes, living in what victims describe as “continuous high anxiety.”
“My daughter asks why we can’t go to the park anymore,” says Bontu. “How do I explain to a seven-year-old that her skin, her language, her origins make her a target in a country that was supposed to welcome us all?”
Children who once dreamed of becoming doctors and teachers now live with nightmares of masked men breaking down their doors.
Operation Dudula: A Movement Under Scrutiny
Operation Dudula, which translates to “force” or “push back” in isiZulu, has positioned itself as a grassroots movement addressing legitimate concerns about unemployment and housing shortages in South African communities. However, critics argue the movement has crossed into dangerous territory by targeting vulnerable migrant populations rather than advocating for systemic solutions to the country’s deep-seated socioeconomic challenges.
March 1 March, another anti-migrant initiative, has similarly been linked to escalating tensions and violence against foreign nationals.
Both groups have denied accusations of xenophobia, maintaining they are addressing the strain that undocumented migration places on local resources. Yet the victims’ testimonies paint a different picture—one of organized intimidation targeting law-abiding residents who have contributed to their communities for years or even decades.
A Call to Action
Spokespersons from affected communities are distributing their documented evidence to international media outlets, civil society organizations, and human rights watchdogs. Their plea is clear: the South African government, law enforcement agencies, and the international community must act immediately to:
- Protect Vulnerable Populations: Deploy law enforcement to prevent further attacks and ensure perpetrators face consequences
- Uphold the Rule of Law: Ensure all residents, regardless of nationality, have equal access to legal protections and administrative services
- Address the Root Causes: Develop comprehensive strategies to address unemployment and service delivery challenges without scapegoating foreign nationals
- Promote Social Cohesion: Invest in community dialogue and education programs that counter xenophobic narratives
The Broader Context
South Africa has a complex history with migration. As the continent’s most industrialized economy, it has long attracted workers and entrepreneurs from across Africa. Yet recurring waves of xenophobic violence—in 2008, 2015, 2019, and now ongoing—have tarnished the nation’s reputation and contradicted its constitutional commitment to human dignity.
The Oromo diaspora, numbering in the thousands, represents a particularly vulnerable population. Having fled political persecution and ethnic conflict, many lack the robust social networks that might offer protection. They arrived with skills, determination, and hope—qualities that have enriched South African communities when given the opportunity.
An African Tragedy
As the sun sets over the continent, the irony is not lost on those caught in this crisis. African refugees who fled conflict zones, seeking safety within their own continent, now face violence from the very communities they sought to join.
“The dream of a united Africa feels very far away,” reflects Tadesse. “But I still believe. We must not let the actions of some destroy the vision of all. Our children deserve to inherit a continent of solidarity, not suspicion.”
The international community and African Union have mechanisms to address such crises—protocols on the protection of refugees, conventions on human rights, frameworks for continental solidarity. What remains to be seen is whether these instruments will translate into meaningful action before more lives are destroyed.
The Way Forward
South African civil society organizations have called for urgent dialogue between migrant communities, government representatives, and local leaders. Some municipalities have begun establishing community forums to address tensions constructively.
Human rights lawyers are preparing legal challenges against the most egregious violations, while grassroots peacebuilding initiatives work to rebuild trust between South African residents and their migrant neighbors.
Yet time is of the essence. The violence continues, the fear deepens, and the economic damage mounts. For every day that passes without meaningful intervention, more families are displaced, more livelihoods destroyed, and more children grow up in a world where “foreigner” has become synonymous with “target.”
A Shared Humanity
As one Oromo elder noted during a community meeting in Johannesburg, “We have forgotten that we are all African. The borders that divide us were drawn by colonial powers who wished to keep us fighting each other. Our strength lies in remembering our shared humanity.”
The crisis facing African migrants in South Africa is not merely a matter of domestic policy—it is a test of the continent’s commitment to the principles of pan-African unity and solidarity. How South Africa responds to this moment will send a message far beyond its borders.
In the meantime, families continue to lock their doors, children remain home from school, and communities pray for a dawn that brings not fear, but hope.
The Unconquerable Equal: What an Ancient Oromo Proverb Teaches Us About Power and Humanity
In the quiet rhythms of Oromo tradition, nestled within the democratic folds of the Gadaa system, lies a proverb of profound audacity:
“Akka sirna Gadaatti namni kamuu namummaan nama kaan hin caalu; namni hundi walqixxee dha.”
Translated, it declares: “In the Gadaa system, no one is superior to another by virtue of humanity; all people are equal.”
To the modern ear, it might sound like a simple platitude, a nod to a universal truth we all claim to hold. But to understand this saying is to discover a revolutionary blueprint for society that challenges the very foundations of power as we know it.
The Wellspring of Equality
The Gadaa system is not merely a historical relic; it is a living, breathing indigenous democratic practice of the Oromo people. For centuries, it has served as a socio-political and religious framework, organizing society not by brute force, inherited status, or accumulated wealth, but by age and demonstrated wisdom.
Every eight years, power transfers peacefully from one generation to the next. This is not a coup, not an election marred by mudslinging, but a ceremony. It is a ritualized passing of the baton that ensures no single individual, family, or clan can amass permanent control.
It is from this system that the proverb springs. It declares a foundational truth: your humanity is your only title. Not your lineage, not your cattle, not your military might. Your namummaa—your essential humanness—is the only metric that truly matters.
Beyond Hierarchy: The Oromo Challenge
In a world obsessed with hierarchies—the CEO above the intern, the president above the citizen, the celebrity above the fan—this Oromo worldview is a radical act of defiance. It suggests that all constructed pecking orders are fragile illusions.
The proverb is a shield against arrogance and a sword against oppression. If a leader believes themselves inherently superior, they have already violated the Gadaa principle. The system demands that leaders, the Abba Gadaa, are not tyrants but servants of the collective will. Their authority is functional, not intrinsic. It is a role, not a birthright.
This is where the proverb resonates deeply with modern democratic ideals. It prefigures the Enlightenment concept of equality by centuries. It echoes the words of revolutionaries and civil rights leaders who insisted that the color of skin, the gender of the body, or the nation of one’s birth do not define the worth of the soul.
The Unseen Thread of Connection
But perhaps the most profound implication of “all people are equal” is not political, but spiritual and social. It binds the community together with a thread of mutual responsibility.
If we are all equal, then the welfare of my neighbor is as important as my own. My success is not a victory over another, but a contribution to the collective whole. This is the bedrock of Gadaa governance—a system that relies on consensus, dialogue, and a shared sense of duty. It fosters a society where status is earned through service and character, not through aggression or accumulation.
A Lost Compass for a Troubled World
As we navigate the 21st century—beset by inequality, systemic injustice, and the cult of personality—the wisdom of the Oromo ancestors offers a compass. The proverb “Akka sirna Gadaatti…” is a challenge to the status quo.
It calls us to look beyond the titles on our business cards and the zeros in our bank accounts. It urges us to see the sacred, unassailable equality in the eyes of every stranger we meet.
Because in the end, the Gadaa system reminds us of a simple truth we so often forget: before we are kings, laborers, rich, or poor, we are simply human. And in that shared humanity, we are all—always and forever—equal.
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.
A Night of Gratitude: Celebrating the Legacy of Oromo Parents
“Galgala haadhaa Abbaa kiyya, galgala ajaa’iba…”
“Thank you, my mother and father, thank you for this amazing evening…”
On a night that will be remembered for years to come, the Oromo community came together to honour the pillars of their families—the parents who sacrificed everything to give their children a future. The event, a celebration of resilience, love, and heritage, was a testament to the enduring spirit of a people who have carried their culture across oceans and generations.
A Celebration of Sacrifice and Love
In every culture, parents are the unsung heroes—the ones who work tirelessly, often in obscurity, to build a foundation for their children. For the Oromo community, this truth is magnified by the weight of displacement, the pain of exile, and the determination to preserve identity in a foreign land.
The recent celebration in honour of Oromo parents was more than a social gathering. It was a recognition of the countless nights of worry, the endless hours of labour, and the unshakeable faith that parents have placed in their children. It was a moment to pause, to reflect, and to say: “Galatoomaa”—Thank you.
As Aisha Oromia Ali, expressed in a heartfelt reflection:
“A night celebrating my parents, thank you to the organising committee, family, friends and our community for being a part of this memorable event and special thanks to ShaboMedia Oromiya for capturing the memories. Very proud of you all.”
The Organising Committee: Architects of Memory
Behind every great event is a team of dedicated individuals who work tirelessly to bring a vision to life. The organising committee of this celebration poured their hearts into creating an evening that would honour the past while inspiring the future. From coordinating logistics to curating a program that reflected the richness of Oromo culture, their efforts did not go unnoticed.
As one attendee, Aisha’s gratitude extended to them:
“Warri koree, maatiifii hiriyoota akkasumas hawaasa bal’aa kan qooda baataniin galata gurguddaa hammana hin ja’amne qabadan, wayyoomaa.”
“The committee, family, and friends, and the wider community who participated—you have our deepest gratitude, which will never be forgotten.”
Their work ensured that the evening was not just an event, but a meaningful experience—a bridge between generations, a celebration of identity, and a reaffirmation of community bonds.
ShaboMedia Oromiya: Preserving the Moments
In the age of digital memory, the role of media in preserving cultural moments cannot be overstated. ShaboMedia Oromiya, the official media partner for the event, captured the essence of the evening with professionalism and heart. Their cameras documented the smiles, the tears, the embraces, and the speeches—creating a visual legacy that will be cherished for generations.
Aisha acknowledged their contribution with warmth:
“Shabboo media iilleen galata addaa qaban.”
“ShaboMedia also deserves special thanks.”
Through their lens, the celebration was immortalised—ensuring that the memories of this night will be shared with those who could not attend and with future generations who will look back and see the love and pride of their ancestors.
The Power of Community
At its heart, the evening was a celebration of community—of the bonds that tie the Oromo people together, no matter where they are in the world. In a diaspora scattered across continents, events like these serve as anchors, reminding everyone of who they are and where they come from.
The attendance of family, friends, and community members reflected the collective commitment to preserving Oromo culture and honouring the sacrifices of the past. The support of the wider community was deeply appreciated:
“…kan qooda baataniin galata gurguddaa hammana hin ja’amne qabadan…”
“…you who participated, you have our deepest gratitude, which will never be forgotten.”
A Message to Parents: Your Legacy Lives On
For the parents who were honoured that night, the message was clear: We see you. We appreciate you. We will carry your legacy forward.
The title of the celebration, “Galgala haadhaa Abbaa kiyya” (Thank you, my mother and father), is more than a phrase—it is a declaration of love, respect, and commitment. It acknowledges the sleepless nights, the sacrifices made, and the dreams that parents hold for their children.
For Oromo parents, many of whom have endured displacement, exile, and the challenges of rebuilding their lives in a new land, this recognition is deeply meaningful. It is a reminder that their efforts have not been in vain—that their children see them, honour them, and will continue the traditions they have passed down.
Looking Forward: Continuing the Legacy
While the evening was a celebration, it was also a call to action. It reminded the younger generation of their responsibility to carry forward the culture, language, and values of their parents. It encouraged them to build bridges between generations, to preserve the stories of their ancestors, and to ensure that the sacrifices of the past are never forgotten.
As the night came to a close, the sense of gratitude and unity lingered in the air. The words of Aisha resonated deeply:
“Very proud of you all.”
Conclusion: A Night to Remember
The celebration of Oromo parents was more than an event—it was a testament to the resilience of a people, the love of a community, and the enduring power of gratitude. It was a night of laughter, tears, and reflection—a night that honoured the past while inspiring the future.
To the organising committee, to ShaboMedia Oromiya, to the parents, and to the community: thank you. Your efforts created a memory that will last a lifetime, a memory that will be passed down through generations.
“Galatoomaa haadhaa Abbaa kiyya…”
“Thank you, my mother and father…”
May the legacy of Oromo parents continue to inspire and guide the community for generations to come.
Advocacy for Oromia 