Category Archives: Media
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.
Colonel Hailu Raggassa: The Hero Who Surrendered Power for the Freedom of His People
In the annals of Oromo history, there are names that echo through generations—figures who, in the face of overwhelming odds, chose the path of sacrifice over comfort, principle over power. Among these towering figures stands Colonel Hailu Raggassa, a man whose story is one of the most profound testaments to the Oromo struggle for liberation.
Born in the early 1930s in the Mannaangasha district of western Shewa, in what was then known as Ada’a Bargaa, Hailu Raggassa grew up in a Ethiopia under Emperor Haile Selassie’s rule. From an early age, he displayed remarkable intelligence and a natural aptitude for leadership. His uncle, Bashaa Gorbaa, who had fought in the Second Italo-Ethiopian War (Maayichawu), recognized the boy’s potential and insisted he pursue religious education. Through his uncle’s stories of wartime tactics and the heroism of Ethiopian patriots, young Hailu developed a deep sense of duty and a burning desire to serve and protect his people.
When circumstances prevented him from continuing his studies in his hometown, he travelled to Addis Ababa (Finfinne), where he worked various jobs until a benefactor recognized his determination and arranged for him to study at the prestigious Tafari Makonnen School. This was the beginning of a journey that would see him rise through the ranks of the Ethiopian military, becoming a high-ranking officer in the imperial army.
The Turning Point
For years, Colonel Hailu Raggassa served loyally within the system. But like many Oromo officers of his generation, he could not ignore the systematic marginalization, cultural suppression, and political disenfranchisement of the Oromo people under successive Ethiopian regimes. The Oromo language was banned in schools, Oromo identity was denigrated, and the Oromo people were subjected to a system of settler colonialism that stripped them of their land, language, and dignity.
The turning point came in the early 1970s. As the Oromo liberation movement gained momentum—fueled by the emergence of the Oromo Liberation Front (OLF) and the Oromo Liberation Army (OLA)—Colonel Hailu Raggassa made a decision that would define his legacy. Despite holding significant power and privilege as a high-ranking military officer, he chose to surrender his position and join the armed struggle for Oromo freedom.
The Armed Struggle
Colonel Hailu Raggassa became a key commander in the Oromo Liberation Army, working alongside other legendary figures such as General Tadesse Birru, who is widely regarded as the father of modern Oromo nationalism. Together, they began organizing an armed rebellion in Shewa, operating under the name of the Oromo Liberation Army. Hailu played a critical role in distributing land to Oromo peasants and mobilizing rural communities.
His military expertise, honed through years of service in the imperial army, proved invaluable to the nascent liberation movement. He understood that the struggle for Oromo freedom required not just courage, but strategy, organization, and sacrifice.
Arrest and Martyrdom
The Derg, the military junta that seized power in Ethiopia in 1974, viewed the Oromo liberation movement as an existential threat. In a brutal crackdown, Colonel Hailu Raggassa was captured alongside General Tadesse Birru and other Oromo leaders. They were tried, sentenced to death, and on March 19, 1975, executed by firing squad.
Their blood soaked the soil of Addis Ababa, but their legacy did not die. The martyrdom of Colonel Hailu Raggassa and his comrades became a rallying cry for the Oromo people, seeding the consciousness of generations to come.
A Legacy That Endures
Colonel Hailu Raggassa’s story is one of profound selflessness. He had everything—rank, privilege, and the comfort of a system that favored him. Yet he chose to walk away from it all, not for personal gain, but for the freedom and dignity of his people. He understood that true leadership is not about holding power, but about using whatever power one has to uplift the oppressed.
Today, Colonel Hailu Raggassa is remembered as a hero—a man whose life and death continue to inspire the Oromo struggle for self-determination. His name is inscribed in the collective memory of the Oromo people, a symbol of the ultimate sacrifice made in the pursuit of justice.
“Gootota qabsoo Oromoo bu’uressuutii hanga Jeneraal Taaddasaa Birruu waliin ajjeefamutti kanneen dhalootaaf aarsaa kanfalanii darban keessaa tokko Koloneel Hayiluu Raggasaa Hundeeti.”
“Among the heroes of the Oromo struggle—from the early architects to those who fell alongside General Tadesse Birru—Colonel Hailu Raggassa stands at the foundation.”
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Remembering the Heroes
The month of March holds particular significance in the Oromo liberation struggle. It was in this month, on March 19, 1975, that Colonel Hailu Raggassa, General Tadesse Birru, and their comrades were executed. Their sacrifice is commemorated annually by Oromos around the world, a solemn reminder of the price paid for freedom.
Colonel Hailu Raggassa’s story transcends the boundaries of time and geography. It speaks to the universal human longing for justice, dignity, and self-determination. He was not just an Oromo hero—he was a hero for all who believe that freedom is worth fighting for.
The Wonders of Creation: A Reflection on the Divine Order and Human Understanding
Exploring the mysteries of the universe and the pursuit of wisdom through the story of Daaniyaa.
There are moments in life when we are called to pause—to step back from the noise of our daily existence and contemplate the grandeur of creation. These moments of reflection are not merely intellectual exercises; they are acts of spiritual and psychological renewal that nourish the soul and expand the mind.
“Yeroo tokko tokko waan Uumaa-uumamaa xiinxaluu fi abuuruun fayyaa fi qalbii keenyaaf gaarii dha.”
Sometimes, contemplating the wonders of creation and being amazed by them is good for our health and our hearts. This simple truth carries profound wisdom. In a world that constantly demands our attention, our energy, and our productivity, we are rarely encouraged simply to wonder—to gaze at the stars, to marvel at the complexity of life, to ponder the mystery of existence itself.
The Wisdom of Contemplation
“Uumaan akkamitti akka uumama uumee fi akka jiraatu godhe, akkasumas akkamitti akka itti fufsiisaa jiru qorachuun beekumsaa fi hayyummaa olaanaa namaaf dabala.”
Studying how the Creator has created creation, how He has made it exist, and how He continues to sustain it adds to a person’s knowledge and elevates their wisdom.
This is a profound insight into the nature of wisdom itself. Wisdom is not merely the accumulation of facts; it is the ability to see the connections between things, to understand the patterns that underlie reality, and to recognize the hand of the Creator in all that exists.
When we study creation, we are not just learning about the world—we are learning about the Creator. We are glimpsing the divine wisdom that has ordered the universe.
The natural world is a book of signs, a revelation of divine artistry. The cycles of the seasons, the complexity of the human body, the vastness of the cosmos—all speak of a Creator whose wisdom and power are beyond human comprehension.
The Quest for Knowledge
“Raajii fi dinqii kana beekuuf tattaaffii gochuunis qalbii namaa haaromsa.”
Striving to know these prophecies and wonders renews the human spirit. The pursuit of knowledge is not a dry, academic exercise—it is a spiritual journey that enriches the soul and refreshes the mind.
This is why humanity has always been drawn to the mysteries of existence. From the earliest philosophers to the greatest scientists, the quest to understand the nature of reality has been a driving force of human civilization.
When we seek to understand the wonders of creation, we are engaging in an act of worship. We are using the minds that the Creator has given us to appreciate the beauty and complexity of what He has made.
Daaniyaa: A Model of Wisdom and Knowledge
“Daaniyaan beekumsaa fi hayyummaa jabaa ofkeessaa qaba.”
Daaniyaa possesses strong knowledge and wisdom. The figure of Daaniyaa, known from ancient scripture and tradition, stands as a model of the integration of wisdom and faith.
Daaniyaa was a man who, despite being taken into exile in a foreign land, maintained his faith in the Creator. He was known for his wisdom, his integrity, and his ability to interpret visions and dreams. He was a man of prayer who sought understanding from God.
Daaniyaan beekumsaa fi hayyummaa jabaa ofkeessaa qaba. Daaniyaa embodies the kind of wisdom that comes not merely from human learning but from divine revelation. He was a man who understood the mysteries of creation because he was in relationship with the Creator.
The Questions and Answers
“Waa’ee Daaniyaa beekuuf gaaffii fi deebii kana daaw’achuun mishaa dha.”
To know about Daaniyaa, watching this question and answer is excellent. The story of Daaniyaa offers us a model of what it means to pursue wisdom in a world that often values power over understanding.
Daaniyaa’s wisdom was not a secret he kept to himself; it was a gift he used to serve others. He interpreted dreams for kings, provided counsel to rulers, and gave glory to God for the wisdom he had received.
The questions we ask about Daaniyaa are really questions about ourselves. How can we cultivate wisdom in our own lives? How can we maintain our faith in the midst of challenges? How can we use our knowledge to serve others?
The Call to Wonder
In a world that often values certainty over curiosity, the call to wonder is a radical act. It is an acknowledgment that there is always more to learn, always more to discover, always more to understand.
The pursuit of wisdom is a lifelong journey. It requires humility, curiosity, and a willingness to be amazed. It requires us to recognize that we are not the center of the universe but are part of a larger creation that points beyond itself to its Creator.
Conclusion
“Yeroo tokko tokko waan Uumaa-uumamaa xiinxaluu fi abuuruun fayyaa fi qalbii keenyaaf gaarii dha.”
Sometimes, contemplating the wonders of creation and being amazed by them is good for our health and our hearts.
As we contemplate the wonders of creation, as we study the works of the Creator, and as we strive to understand the mysteries of existence, we grow in wisdom and in health. We are renewed in spirit and refreshed in mind.
Let us never lose the capacity for wonder. Let us always seek to understand. Let us follow the example of Daaniyaa, who combined strong knowledge and wisdom with unwavering faith.
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The wonders of creation are all around us, waiting to be discovered. May we have the eyes to see them, the hearts to be amazed by them, and the minds to understand them.
WHEN DREAMS TAKE ROOT: Why an Oromia Freedom Struggle Dream Can Grow Better
A story of constitutional promise, cultural resurgence, and the long arc toward justice
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For generations, the Oromo freedom struggle has been defined by its resilience. Through decades of marginalization, forced displacement, and systemic exclusion, the dream has endured—not as a fading memory, but as a living force that refuses to be extinguished.
Today, that dream stands at a crossroads. The path forward is neither simple nor guaranteed. But beneath the surface of conflict and political turbulence, there are reasons to believe that the Oromo freedom struggle dream can grow better—not despite the challenges, but because of the lessons learned, the institutions built, and the constitutional foundations that remain, however imperfectly, in place.
This is the story of why that dream can flourish.
THE CONSTITUTIONAL FOUNDATION: A PROMISE WAITING TO BE KEPT
Every great struggle requires a legal and moral framework. For the Oromo people, that framework exists in Ethiopia’s 1995 Constitution—a document that, on paper, offers something remarkable.
Article 39 of the Constitution affirms that every “nation, nationality, and people” has the unconditional right to self-determination, including the right to secession. The Constitution established Ethiopia as a multinational federal state, granting autonomy to minorities based on territorial boundaries and empowering self-rule and regional control. Afaan Oromo is now used in Oromia’s courts, schools, and bureaucracy, reversing decades of marginalization.
Yet scholars describe a persistent gap between constitutional promise and political reality. Federal practice has remained markedly centralized. The question of Oromia’s special interests in Finfinne (Addis Ababa) remains largely unresolved.
This gap is not a reason for despair—it is a reason for hope. The Constitution exists. The legal framework is in place. The struggle ahead is not to create new rights, but to enforce existing ones. When constitutional guarantees are ignored, public trust erodes; but when they are finally implemented, the foundation for lasting peace is laid.
POLITICAL EVOLUTION: FROM ARMED STRUGGLE TO POLITICAL ENGAGEMENT
The Oromo Liberation Front (OLF), established in 1973 as a political organization advocating for the self-determination of the Oromo people, has undergone a remarkable transformation. In 2018, the Ethiopian government removed the OLF from its terrorist list, allowing its leaders to return from exile. In June 2025, the OLF officially regained access to its headquarters in Finfinne (Addis Ababa), which it had been unable to use since August 2020.
This is not merely symbolic. It represents a shift from armed resistance to political engagement—a recognition that sustainable change requires participation in the democratic process, however constrained that process may be.
The OLF has participated in elections, fielding 163 candidates for both the federal parliament and the regional council in the 2026 elections. Though it did not win a single seat, the party has used the narrow political space available to communicate its objectives and principles to the public.
Professor Merera Gudina, chairman of the Oromo Federalist Congress (OFC), has long championed a “stem and branches” philosophy: the belief that Oromia is the indispensable heart of Ethiopia, and that its people must secure self-rule and shared-rule within a unified, democratic state. His perspective, tempered by over five decades of activism, argues that Ethiopia still lacks the genuine political will required for deep-seated dialogue.
But political will can be built. Institutions can be strengthened. The very fact that opposition parties continue to organize, to contest elections, and to demand accountability is evidence that the dream is alive and evolving.
CULTURAL RESURGENCE: THE REBIRTH OF IDENTITY
A freedom struggle is not only about politics—it is about identity, memory, and the right to be seen.
Irreechaa, the annual festival of the Oromo people, has undergone a remarkable transformation, evolving from a banned event to a recognized element of national cultural heritage and an attraction for international tourism. The 2025 theme, “Irreecha: For National Renewal,” embodies the spirit that sustainable progress must be grounded in cultural harmony and shared values.
Afaan Oromo, once reduced to minority status, is now experiencing revitalization efforts. Though implementation remains uneven, the language of wider communication in Ethiopia and neighboring countries is reclaiming its place. The Gadaa system has gained global recognition as a model of democracy and environmental stewardship.
Cultural revival is not a distraction from the struggle—it is the struggle’s soul. When a people remember who they are, they remember what they deserve.
ECONOMIC DEVELOPMENT: BUILDING THE MATERIAL FOUNDATION
Justice cannot be built on empty stomachs. Economic development in Oromia provides the material foundation upon which political dreams can be realized.
Development projects like the Welmel River Irrigation and the Sof Omer Luxury Lodge, alongside ongoing agricultural modernization and tourism efforts in Bale Zone, are pillars of economic transformation. The new Yabello airport is expected to significantly enhance regional trade, tourism, and investment while strengthening people-to-people ties.
The Oromia regional government has prioritized the expansion of domestic air travel to drive rapid development. Investment projects are expected to create employment opportunities for more than 284,174 individuals across various sectors, particularly in agriculture, manufacturing, and services.
When economic opportunities expand, political participation becomes more meaningful. When communities have a stake in the future, they are more willing to invest in the struggle for that future.
THE CHALLENGES THAT MUST BE OVERCOME
No honest assessment of the Oromo freedom struggle can ignore the profound challenges that remain.
The Oromo Liberation Army (OLA) has been fighting the Ethiopian government for more autonomy since 2018. The conflict has taken a devastating toll. In January 2025, the U.N. reported that 3.2 million children were not in school because of the fighting. Human rights conditions remain precarious, with documented arbitrary deprivations of life and liberty amid clashes in Oromia.
Political space has shrunk. Opposition leaders have been imprisoned. Electoral competition alone is no longer viewed as sufficient to address Oromia’s political challenges. The OLF has raised concerns that “Tsimdoo” (allied) forces have attempted attacks that caused harm to local residents.
These challenges are real. They are painful. They are not insurmountable.
THE PATH FORWARD: WHY THE DREAM CAN GROW BETTER
The Oromo freedom struggle dream can grow better because the conditions for its growth are being laid—not by outside forces, but by the Oromo people themselves.
First, constitutional tools exist. The 1995 Constitution provides a framework for self-determination that, however imperfectly implemented, remains a powerful legal weapon. The gap between promise and reality is not permanent—it can be closed through sustained political pressure and legal advocacy.
Second, political engagement is deepening. The OLF’s return from exile, its participation in elections, and its calls for inclusive dialogue represent a maturation of the struggle. The OLF has urged the government to demonstrate genuine political will in resolving ongoing grievances through justice, truth, and reconciliation.
Third, cultural identity is strengthening. The revival of Irreechaa, the resurgence of Afaan Oromo, and the global recognition of the Gadaa system provide a cultural foundation that no political repression can destroy.
Fourth, economic development is creating new possibilities. As Oromia’s economy grows, so does the capacity of its people to organize, to advocate, and to demand their rights.
Fifth, the international community is watching. Human rights reporting, U.N. documentation, and global advocacy create pressure for accountability. The Oromo cause is no longer invisible.
CONCLUSION: THE LONG ARC
The Oromo freedom struggle has been long. It has been costly. It has been marked by betrayal, violence, and heartbreak. But it has also been marked by resilience, courage, and an unshakeable commitment to justice.
The dream can grow better because it has already survived the worst that history could throw at it. It has endured because it is rooted in truth—not propaganda, not false narratives, but the lived reality of a people who know what they have lost and what they deserve.
As the OLF has stated, the situation in Oromia and across Ethiopia cannot be resolved merely by declaring an election victory. It requires “an inclusive, genuine, and transparent dialogue”. It requires the courage to acknowledge historical realities, the wisdom to respect differing perspectives, and the commitment to uphold the principles of constitutional democracy and the rule of law.
The Oromo freedom struggle dream can grow better because the Oromo people have never stopped dreaming. And dreams, when nurtured by truth, justice, and unwavering commitment, have a way of becoming reality.
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This feature is based on reporting from Addis Standard, The Reporter Ethiopia, OROMIA TODAY, the Associated Press, the Oversight Board, and other sources documenting the Oromo freedom struggle, political developments, and cultural resurgence in Ethiopia.
The Sacred Gathering: Ya’a Gadaa of Arsii Sikkoo Mandoo at Baldhaa
Thousands of Oromo from Arsii converge at the ancient grounds of Dhaddacha Baldhaa to honour the Gadaa system and restore the sacred traditions of their forefathers
BALEE ZONE, OROMIYA — The ancient grounds of Dhaddacha Baldhaa are alive with purpose. From July 12th to 14th, tens of thousands of Oromo from Arsii have descended upon the sacred site in the Rayitu district of Bale Zone, responding to a call that echoes through generations. They have come not merely to gather, but to restore, to honour, and to preserve the sacred traditions of the Gadaa system.
“Ya’a Gadaa Arsii Sikkoo Mandoo Dhaddacha Baldhaa!”
The Ya’a Gadaa (Gadaa Assembly) of Arsii Sikkoo Mandoo at Dhaddacha Baldhaa has been called. This is a moment of profound significance for the Oromo people—a moment when the ancient traditions of governance, justice, and community are reaffirmed in the face of historical challenges.
The Call to Gather
“Dhaaddachoota sirna gadaa Oromoo Arsii Sikkoo Mandoo caffee gadaa Odaa Roobaa jala jiran keessaa Dhaddacha Baldhaa deebisani dhaabuu Oromoon Arsii July 12-14 walitti dhufee ya’a Gadaa kabajuuf gara godina Baalee Bahaa Aanaa Raayituu magaalaa Dhaddacha Baldhaatti imalaa jiru.”
The elders of the Gadaa system of Arsii Sikkoo Mandoo, who reside under the shade of the Odaa Roobaa Gadaa assembly, are journeying to the town of Dhaddacha Baldhaa in Rayitu district of East Bale Zone. They gather from Adoolessa 12th to 14th to restore the Ya’a Gadaa and honour its sacred traditions.
The Odaa Roobaa is a sacred site—a place where the Gadaa assembly has traditionally met under the shade of the sycamore tree. It is a symbol of justice, community, and continuity. The elders who gather there carry the wisdom of generations and the responsibility of preserving the Oromo way of life.
The Purpose of the Gathering
“Dhaddachi Bal’aan dhaaddachoota wiirtuu gadaa Sikkoo Mandoo Caffee Gadaa Odaa Roobaa jalatti argaman keessaa Dhaddacha Saddeetaa kan Abbaa duulaa ykn kan waraanaa ittisa daangaa waan taheef Ya’a gadaa kanaan dudhaa ganamaa bakkatti deebisuu fi dhaloota safuu fi safeeffanaa ijaaruu, ittiin bulmaata Oromoo kalleessaa calaqqee eenyummaa Oromoo tahe waan barattaniif akka irraatti argamtan waamicha Gumiin Abbootii gadaa Sikkoo Mandoo dabarsee hojirra oolchuun gaafa Adoolessa 12-14’tti Aanaa Raayituu Magaalaa Dhaddacha Baldhaatti akka argamtan jenna.”
The Baldhaa Assembly has issued a formal call to all Gadaa elders of the Sikkoo Mandoo council, who gather at the Odaa Roobaa Gadaa seat, to restore the sacred tradition of the “Dhaddacha Saddeetaa”—the eight-fold assembly. This assembly, which serves as a defence council (Abbaa duulaa) and border protection council, is being reconvened to restore morning prayers and establish a legacy of cultural preservation for future generations.
The elders have learned the importance of preserving Oromo identity from the past. They understand that without the Gadaa system, the Oromo people would lose their governance, their justice, and their identity. This gathering is a direct response to that understanding—a determination to pass on the cultural heritage to the next generation.
The Significance of the Gadaa System
The Gadaa system is one of the most sophisticated indigenous governance structures in the world. It is a system that has guided the Oromo people for centuries—organising their society, managing their resources, resolving their conflicts, and preserving their culture.
“Ya’iin kun kan hunda keenyyaa waan ta’eef ilmaan Oromoo hunduu keessattuu abbaan sirnichaa Ilmaan Arsii Sikkoo Mandoo, ya’a kanarratti argamuun dudhaa sirna gadaa isa ganamaa bakkatti akka deeffannu waamicha waliif dabarsina.”
This gathering belongs to all of us. Therefore, all Oromo people, especially the sons of Arsii Sikkoo Mandoo, are encouraged to attend this assembly to restore the ancient morning traditions of the Gadaa system. Let us spread the word to one another.
The Gadaa system is built on a foundation of values:
- Respect for Elders: The wisdom of the elders is recognized and honoured. They are the keepers of tradition, the guides for the community.
- Community Solidarity: The well-being of the individual is inseparable from the well-being of the community. Everyone has a role to play, and everyone is valued.
- Cultural Continuity: The traditions of the ancestors are preserved and passed on to the next generation. The past is not forgotten but honoured.
- Spiritual Connection: The relationship with the Creator is central to the Gadaa system. Rituals and ceremonies are expressions of gratitude and petitions for blessing.
- Justice and Equality: The Gadaa system is a democratic system that values fairness, justice, and the participation of all members of the community.
The Restoration of Tradition
The gathering at Dhaddacha Baldhaa is not merely a commemoration—it is an act of restoration. The Gadaa system has faced significant challenges over the years, from colonial suppression to modern pressures. Yet the Oromo people have refused to let their traditions die.
The restoration of the Gadaa system is a declaration of cultural survival. It is a statement that the Oromo people will not be erased, their culture will not be forgotten, and their identity will not be denied.
The “Dhaddacha Saddeetaa” (eight-fold assembly) is being reconvened to restore the sacred rituals of the Gadaa system—the morning prayers, the governance structures, the justice systems, and the traditions that have guided the Oromo people for centuries.
A Call to All Oromo
“Odaa Robaa, Odduun Roobaaf Nagaya!”
Odaa Roobaa, Oduu Roobaaf Nagaya! (May the Odaa Roobaa be blessed! May the news of Roobaa bring peace!)
The message is clear: all Oromo are invited to participate in this historic gathering. It is not limited to the elders of Sikkoo Mandoo; it is open to all who wish to honour and preserve the Gadaa traditions.
The preservation of Oromo culture is the responsibility of all Oromo people. It is not the task of a few elders or a single community—it is the duty of every Oromo, wherever they may be.
The Way Forward
As the sun sets over the ancient grounds of Dhaddacha Baldhaa and the fires of the Gadaa assembly burn bright, the Oromo people are reaffirming their commitment to their traditions. They are declaring that the Gadaa system is not a relic of the past but a living, breathing system of governance that continues to guide them.
“Odaa Robaa, Odduun Roobaaf Nagaya!”
The gathering at Dhaddacha Baldhaa is a testament to the resilience of the Oromo people. It is a reminder that cultures do not die when they are actively practised, when they are passed on to the next generation, and when they are honoured in the face of all challenges.
May the Gadaa system continue to guide the Oromo people for generations to come. May the Odaa Roobaa continue to provide shade for the elders who gather beneath it. And may the Oromo people never forget the traditions that make them who they are.
The Gadaa Calendar: Understanding the Time
The gathering at Dhaddacha Baldhaa follows the traditional Oromo calendar, which is a lunar calendar based on the cycles of the moon. Adoolessa is one of the months in this ancient calendar system, and the 12th to 14th days of Adoolessa hold particular significance for the Gadaa assembly.
The traditional Oromo calendar is a living link to the ancestors, a reminder that time itself is cyclical and sacred.
A Gathering of Unity
The Ya’a Gadaa at Dhaddacha Baldhaa is not just a political gathering—it is a spiritual and cultural gathering. It is a time for prayer, for community, for celebration, and for the transmission of wisdom from one generation to the next.
“Ya’iin kun kan hunda keenyyaa waan ta’eef ilmaan Oromoo hunduu keessattuu abbaan sirnichaa Ilmaan Arsii Sikkoo Mandoo, ya’a kanarratti argamuun dudhaa sirna gadaa isa ganamaa bakkatti akka deeffannu waamicha waliif dabarsina.”
This gathering belongs to all of us. Therefore, all Oromo people, especially the sons of Arsii Sikkoo Mandoo, are encouraged to attend this assembly to restore the ancient morning traditions of the Gadaa system. Let us spread the word to one another.
Conclusion
“Odaa Robaa, Odduun Roobaaf Nagaya!”
May the Odaa Roobaa be blessed! May the news of Roobaa bring peace!
The Ya’a Gadaa of Arsii Sikkoo Mandoo at Dhaddacha Baldhaa is a historic gathering—a reaffirmation of Oromo identity, a restoration of sacred traditions, and a declaration of cultural survival. Thousands have gathered, and the message is clear: the Gadaa system lives, the Oromo people endure, and the traditions of the ancestors will never be forgotten.
As the elders gather under the sacred sycamore tree, they are not just remembering the past—they are building the future.
“Odaa Robaa, Odduun Roobaaf Nagaya!”
May the Odaa Roobaa be blessed! May the news of Roobaa bring peace!
BEYOND THE BANNER: KOSTE ABDIISAA’S BLEAK PROGNOSIS FOR TSIMDO AND THE PERILS OF RECYCLED STRATEGIES
A feature analysis of a blunt political intervention that exposes the fault lines in Oromo political strategy
In the fractious arena of Ethiopian and Oromo politics, where alliances shift like desert sands and rhetoric often outpaces reality, few voices cut through the noise with the surgical precision of Koste Abdiisaa. In a recent, characteristically unvarnished reflection, Abdiisaa has delivered a damning indictment of TSIMDO—an indictment that warrants serious analysis not merely as a partisan jab, but as a profound commentary on the trajectory of political struggle itself.
Abdiisaa’s core thesis is stark: “Milka’ina TSIMDOf jecha olollii ABO irratti ta’u hin milka’u!” — TSIMDO’s success cannot be built upon a struggle against ABO (a reference to the Oromo Liberation Front). He doubles down with the declarative English postscript: “TSIMDO will never succeed! A new alliance, but with the same old and failed strategy.”
To understand the gravity of this critique, one must dissect its layered components.
The Strategic Miscalculation: Misplacing the Target
Abdiisaa’s primary contention is that TSIMDO has fundamentally misdiagnosed the battlefield. By framing its struggle primarily as an adversarial contest against the federal seat of power in Addis Ababa/Finfinne, the movement traps itself in a zero-sum paradigm.
Historically, Oromo political movements have oscillated between integrationist and confrontational postures. Abdiisaa suggests that TSIMDO, despite its new branding, has fallen into the latter trap—defining itself more by what it opposes than by what it offers. To orient a struggle for Oromo rights purely against the administrative mechanisms of the capital is to confuse the symptom with the structure. The federal system, with all its constitutional complexities, cannot be stormed through oppositional posturing alone. True leverage, he implies, lies in constitutional fidelity, not rhetorical siege warfare.
The Moral Calculus: Truth Over Propaganda
Perhaps the most philosophically resonant line in Abdiisaa’s reflection is: “Sobni dhugaa/haqa mo’ee hin beeku!” — Deception does not know how to defeat truth and justice.
This is a pointed accusation that TSIMDO may be relying on distorted historical narratives, emotional sloganeering, or selective outrage to galvanize support. In an era where propaganda proliferates on digital platforms, Abdiisaa issues a warning: mobilizing a people through manipulated grievances is a short-term anesthetic, not a long-term cure.
Justice (haqa) possesses an inherent, almost gravitational, historical momentum. When a movement builds its foundation on factual instability, it risks catastrophic collapse when reality reasserts itself. Abdiisaa insists that TSIMDO’s leadership must confront historical and constitutional truths—particularly regarding the complexities of Finfinne’s status—rather than simplifying them into digestible but deceptive soundbites.
The Resilience of Righteous Struggle
Counter-intuitively, Abdiisaa does not dismiss struggle itself. He validates the necessity of resistance: “Ololli qabsoo haqaa irratti ta’us qabsichi fi qabsa’ota daran ni jabeesssa, ni xiiqessa malee of duubatti hin deebisu!” — A struggle grounded in justice, even if it faces intense pressure, strengthens the fighters and never retreats.
This is a critical nuance often lost in political polemics. Abdiisaa is not a pacifist; he is a strategist. He argues that when the cause is just, adversity functions as a crucible—it hardens resolve and clarifies purpose. However, he implies that TSIMDO’s current methodology lacks this foundational justice. If their cause were truly righteous, state pressure would only fortify them. Instead, he observes a tendency toward capitulation, hypocrisy, or confusion. The problem, therefore, is not external opposition but internal moral bankruptcy and tactical incoherence.
The Sharp Irony of Hypocrisy
Abdiisaa’s most scathing critique is reserved for the conduct of TSIMDO’s protagonists: “Namoonni dharaan maqaa nama xureessuf yoo akkas xaaran, namoonni maqaan xura’u ammo hagam akka hojjetan tilmaamuun salphaa dha!” — If those known for having a clean reputation engage in such dirty tactics to defame others, one can easily imagine how those with historically tarnished reputations will operate.
This is a devastating rhetorical thrust. It accuses TSIMDO’s leadership—or their allies—of engaging in character assassination, smear campaigns, and divisive intra-communal attacks. The irony is palpable: if the “righteous” are acting immorally, what restraint can be expected from the unprincipled?
Abdiisaa exposes a dangerous trend in Oromo political activism: the weaponization of identity politics to silence dissent within the community. By attacking other Oromo figures or factions rather than building ideological consensus, TSIMDO risks cannibalizing its own base. This reflects a broader crisis of leadership where personal ego and factional loyalty supersede collective emancipation.
The New Alliance, The Old Failure
Ultimately, Abdiisaa’s verdict is delivered in plain English for universal clarity: “A new alliance, but with the same old and failed strategy.”
This is the crux of the analysis. TSIMDO may present itself as a fresh vanguard, a revitalized coalition, or a break from the past. But Abdiisaa argues that beneath the veneer of novelty lies the fossilized remains of past political failures—an over-reliance on populist agitation, a neglect of constitutional legalism, and an inability to forge durable alliances beyond narrow ethnic or geographic confines.
The “old strategy” is one of perpetual confrontation without governance, of protest without program, of demands without democratic legitimacy. It is a strategy that has historically left the Oromo people politically empowered but structurally disenfranchised—winning the rhetoric but losing the constitutional reality.
Conclusion: A Call for Strategic Sobriety
Koste Abdiisaa’s reflection is more than a critique of a single movement; it is a mirror held up to the Oromo political project at large. He challenges activists to move beyond performative opposition and engage with the arduous labor of constitutional implementation, cross-community dialogue, and principled truth-telling.
For TSIMDO to prove its critic wrong, it must demonstrate a departure from the old playbook. It must anchor its struggle not in the negation of Addis Ababa’s federal role, but in the affirmative realization of Oromia’s constitutional rights within that framework. It must replace smear campaigns with substantive policy proposals.
As Ethiopia’s national dialogue looms, Abdiisaa’s words serve as a stark warning: political movements that refuse to evolve, that cling to outdated antagonisms and inflated rhetoric, are destined for the dustbin of history—regardless of how shiny their new banners appear.
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This analysis is based on the public reflections of Koste Abdiisaa and aims to provide a strategic and ideological interpretation of his critique of TSIMDO and contemporary Oromo political strategy.
What Makes Waaqeffanna Different from Other Religions?
In the highlands and lowlands of Oromia, where the Oromo people have lived for millennia, an ancient faith endures. Waaqeffanna—the indigenous religion of the Oromo—represents one of Africa’s oldest continuous monotheistic traditions. But in a world where Christianity and Islam dominate the religious landscape, what truly sets Waaqeffanna apart?
The Core Belief: One God, No Idols
At its heart, Waaqeffanna is a monotheistic religion. Followers, known as Waaqeffataa, believe in Waaqa Tokkicha—the one God. Waaqa, meaning “the God of heaven” in the Oromo language, is the creator of the universe and all life within it.
Yet here lies the first distinction: unlike many other faiths, Waaqeffanna has no temples, no idols, and no anthropomorphic representations of the Divine. As one French missionary observed in 1901, the Oromo “repudiate all anthropomorphic representation of the Divinity. Their temple, which is the universe with the star-studded arch; their altar, the surface of the earth”. Where other religions build cathedrals, mosques, and synagogues, Waaqeffanna worshippers find the sacred in creation itself.
Worshipping Through Creation
The slogan of Waaqeffanna captures its essence: “Uumamaan Uumaa galateeffanna” —”We praise the Creator by His creation”. This principle shapes everything about the faith. Followers see Waaqa’s deeds in the coming of rains, the sprouting of new life, and the changing of seasons. Nature is not worshipped itself but serves as the primary material through which God is praised.
This stands in stark contrast to religions that emphasise revealed scriptures or prophetic traditions. Waaqeffanna has no holy book. A legend tells that Waaqa once gave the Oromo a sacred book, but a cow ate it, and God—in his anger—never provided another. Whether myth or metaphor, the story reveals something profound: in Waaqeffanna, God’s presence is encountered not in written words but in the living world.
The Three Pillars: Ayyaana, Uuma, and Safuu
Waaqeffanna rests on three foundational concepts:
Ayyaana are intermediary spirits that serve as manifestations of Waaqa, connecting the divine with the human world. Through Ayyaana, Waaqa can communicate with chosen individuals who become religious leaders known as Qaallu (male) or Qaafitti (female).
Uuma refers to creation itself—the entire universe as the handiwork of God.
Safuu forms the moral and ethical foundation, guiding right conduct and maintaining cosmic order.
This trinity of spirit, creation, and morality provides a comprehensive worldview without the rigid dogmas or institutional hierarchies found in many other religions.
The Gadaa Connection: Religion as Governance
Perhaps the most distinctive feature of Waaqeffanna is its intimate connection with the Gadaa system—the traditional Oromo democratic governance structure. Unlike other religions that often separate spiritual and political authority, Waaqeffanna is woven into the fabric of Oromo social organisation. Religious leaders play spiritual and political roles within the Gadaa system. This integration of faith and governance is rare among world religions and reflects a holistic approach to life where the sacred and the civic are inseparable.
Tolerance Without Compromise
Remarkably, Waaqeffanna has demonstrated extraordinary religious tolerance throughout its history. Many Oromo today practice Christianity or Islam alongside elements of their ancestral faith—a phenomenon known as syncretism. This compatibility stems from Waaqeffanna’s focus on natural patterns of life and right conduct rather than exclusive doctrinal claims.
Yet this tolerance does not diminish the faith’s distinct identity. Whether Oromo become Christians or Muslims, “a true belief in one God (Waaqeffanna dhugaa) remains the basic tenet of Oromo identity”. The Oromo never substituted other gods or carved statues for their Waaqa. This steadfastness in monotheism, combined with openness to other traditions, creates a unique religious posture.
Similarities and Distinctions
Like Christianity and Islam, Waaqeffanna affirms belief in one supreme God. But where Abrahamic religions centre on prophets, scriptures, and institutional structures, Waaqeffanna centres on the natural world, moral order (Safuu), and spirit intermediaries (Ayyaana).
Where other religions build physical sacred spaces, Waaqeffanna finds the sacred everywhere. Where others seek divine revelation in texts, Waaqeffanna finds it in the rhythm of seasons, the fertility of the earth, and the moral conscience of the community.
A Living Tradition
Today, approximately 3% of the Oromo population—roughly 1.1 million people—actively practice Waaqeffanna. The annual Irreechaa festival, a thanksgiving ritual held at riversides or mountaintops, draws thousands who gather with fresh green grass to pray to Waaqa Gurraacha (the Black God).
In an era of globalisation and religious homogenisation, Waaqeffanna stands as a testament to the diversity of human spiritual expression. It reminds us that faith need not be confined to books or buildings, that the divine can be encountered in a blade of grass or the turning of the seasons, and that monotheism has many faces—not all of them shaped by the deserts of the Middle East.
Waaqeffanna is not merely a religion; it is a way of seeing the world—where every creature, every river, every sunrise is a prayer, and the universe itself is the temple.
The Art of Becoming: Why the Oromo Embrace Change
By Daandii Ragabaa
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The old man sat beneath a sycamore tree, his weathered hands wrapped around a wooden staff. Before him, a group of children listened with wide eyes as he spoke. His voice was low, deliberate—the voice of one who had seen seasons turn and generations pass.
“Namni hin jijjiirramne, nama hin jiraanne,” he said. “One who does not change has not truly lived.”
The children frowned. They had been taught that their culture was eternal—that the ways of their ancestors were sacred and unchanging. How could change be a good thing?
The elder smiled. He had been young once, too. He had asked the same question. And now, after eighty harvests, he understood the answer.
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The Gadaa: A System Built on Transformation
For the Oromo people, change is not an interruption of tradition—it is the very engine of tradition. Nowhere is this more evident than in the Gadaa system, the indigenous democratic governance structure that has organised Oromo society for centuries. Recognised by UNESCO as an Intangible Cultural Heritage of Humanity, the Gadaa system divides life into distinct stages, each carrying specific responsibilities, rituals, and ceremonies.
The Gadaa has eleven grades, each spanning eight years. From childhood to old age, every Oromo moves through these formal steps, each marked by a transition ceremony that defines what is permitted and what is forbidden. A boy becomes a warrior. A warrior becomes an elder. An elder steps aside to make way for the next generation.
This is change written into the very fabric of society.
Professor Gemetchu Megerssa, a scholar of Oromo philosophy, describes seven interconnected phases of social development: Guudina, gabbina, ballina, badhaadha, hoormata, dagaaga, and dagaa-hoora. Each phase represents a transformation—a shedding of the old self and an embrace of the new. The goal is not stability but wholeness: a state where there is no conflict, no poverty, no disease.
To be Oromo is to be in a constant state of becoming.
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The Rites of Passage: Dying to Be Born
The Shinooyyee celebration marks the transition of young Oromo men and women into adulthood. It is not merely a party—it is a ritual death and rebirth. The child that entered the ceremony is gone. An adult emerges, ready to marry, to lead, to contribute.
The Muusoo and Dhokhisuu rituals grant young men permission to marry. These are not casual affairs. They are ordeals—tests of endurance, wisdom, and character. To pass through them is to be transformed.
Even the names of the Gadaa grades tell a story of change. From Gaammee Gurguddaa (childhood) to Kuusaa (youth) to Raaba (adulthood), each stage carries a new identity. The progression is marked by ceremonies like Walargii, a grand gathering where children from various regions convene before advancing. They do not simply grow older—they become something new.
As John Hinnant observed, the Gadaa divides the stages of life into a series of formal steps, each distinguished by a transition ceremony. Every eight years, the Oromo people change. Every eight years, they are reborn.
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The Forces of External Change
But not all change is internal. The Oromo have also been shaped by forces beyond their control—sometimes violent, sometimes subtle.
For centuries, the Oromo faced dominance from neighbouring groups, which eroded aspects of their cultural identity. The Gadaa system itself has been weakened by modernisation and external political pressures. Missionaries brought Christianity, and traders brought Islam. Today, most Oromo practice one of these religions, often alongside elements of their ancestral Waaqeffanna faith. The indigenous belief in Waaqa (God) did not disappear—it adapted.
Even personal names have changed. In the post-1991 political landscape, many Oromo have adopted new naming practices—a reflection of shifting social values and a reclamation of identity. A name is not just a label. It is a story. And stories, like people, evolve.
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The Philosophy of Jijjiiramuu
In Afaan Oromo, the word for change is jijjiiramuu. But it carries a weight that the English translation cannot capture.
Jijjiiramuu is not simply becoming different. It is growth. It is adaptation. It is the recognition that to remain the same is to stagnate, and to stagnate is to die.
Consider the Oromo proverb: “Akkuma bishaan yaa’uu qaba, namni jijjiiramuu qaba.” “Just as water must flow, a person must change.”
The Oromo understand that change is not a betrayal of tradition—it is the fulfilment of tradition. The Gadaa system itself undergoes transformation every 360 years, a cycle known as jaatama, when it rejuvenates itself. The system does not cling to the past. It renews.
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The Continuity Within Change
Yet for all this transformation, something remains constant. The Oromo have not lost their identity. They have carried it forward—reshaped, reimagined, but never abandoned.
The Irreechaa festival, a thanksgiving ritual held at riversides and mountaintops, draws thousands of Oromo today. It is not a relic of the past—it is a living tradition, a symbol of Oromo identity and resilience.
Change, in Oromo culture, is not about discarding the old. It is about building upon it. The child who becomes an adult does not forget childhood—he carries its lessons forward. The elder who steps down from leadership does not disappear—he becomes a guide, a source of wisdom for the next generation.
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A Final Reflection
The old man beneath the sycamore tree finished his story. The children sat in silence, their young minds wrestling with the paradox: how could change and tradition exist together?
He rose slowly, his joints creaking like old wood. He looked at the children—the future of his people—and spoke his final words.
“Jijjiiramuu hin sodaatinaa. Sodaan isa hin jijjiirramne.”
“Do not fear change. Fear only that which refuses to change.”
And with that, he walked away, his staff tapping against the earth—a sound as old as the hills, as steady as the seasons, and as constant as the Oromo spirit itself.
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Because to be Oromo is not to be static. It is to be a river—always flowing, always becoming, always carrying the waters of the past toward the sea of the future.
The Sacred Feast: Guyyoo Gobba Community Gathers for the Nyaachisaa Ceremony
Under the leadership of the 70th Abbaa Gadaa, the Oromo people come together to honour their ancient traditions and celebrate the bonds that unite generations
BORANA ZONE, OROMIYA — As the sun begins its descent over the vast plains of Borana, a sacred gathering is taking place. The sons of Guyyoo Gobba, descendants of the 70th Abbaa Gadaa, are converging at Ardaa Gaayoo, the ancestral seat of their leader. The air is filled with anticipation, for tonight marks the beginning of the Nyaachisaa ceremony—a ritual of profound significance in the Gadaa tradition.
The ceremony, known as “Jala Bultii Nyaachisaa,” is a sacred feast that brings the community together to honour their heritage, celebrate their unity, and strengthen the bonds that connect past, present, and future.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
The sons of Guyyoo Gobba are at Ardaa Gaayoo, engaged in the Nyaachisaa overnight ceremony!
The Gathering
“Ilmaan Abbaa Gadaa Boorana 70ffaa, Yuubaa Guyyoo Gobbaa, galgala kana Ardaa Gaayoo, qe’ee Abbaa Gadaatti walitti dhufaa jiru.”
The descendants of the 70th Abbaa Gadaa of Borana, the Yuubaa of Guyyoo Gobba, are gathering this evening at Ardaa Gaayoo, at the seat of the Abbaa Gadaa. This is not a casual meeting—it is a sacred assembly, a coming together of a community bound by blood, tradition, and shared destiny.
The Yuubaa are the elders of the Gadaa system—those who have passed through all the stages of life and now serve as the wise guardians of tradition. Their presence at this gathering signifies the continuity of the Gadaa system and the transmission of wisdom from one generation to the next.
“Sirna jala bultii nyaachisaa kabajuun sangaa qalanii eebbifachuuf qophii isaanii xumuraa jiru.”
They are making their final preparations to honour the Nyaachisaa overnight ceremony by slaughtering an ox and seeking blessings. The sacrifice of the ox is not a mere act of slaughter—it is a sacred ritual, a symbol of gratitude, a recognition of the interconnectedness of all life, and a petition for divine blessing.
The Significance of Nyaachisaa
“Sirni nyaachisaa kun Aadaa fi duudhaa Gadaa keessatti bakka olaanaa Kan qabu yoo ta’u, walitti dhufeenya hawaasaa, kabaja Aadaa fi dhaloota itti aanutti dabarsuuf taasifamu keessaa isa tokkodha.”
The Nyaachisaa ceremony holds a place of great importance in Gadaa culture and tradition. It is one of the key expressions of community solidarity, cultural reverence, and the transmission of heritage to future generations.
In the Gadaa system, the Nyaachisaa is more than a feast—it is a ritual of renewal and reaffirmation. Through the sharing of food, the community reaffirms its bonds of kinship and solidarity. Through the observance of tradition, the community honours the wisdom of the ancestors. Through the involvement of the younger generation, the community ensures the continuity of its culture.
The Nyaachisaa represents the sacred relationship between the people and their Creator, between the community and its traditions, and between the present and the future.
The Overnight Ceremony
“Jiltii Nyaachisaa kun Ardaa Gaayootti haala gammachuu, wal kabajuu fi aadaa leellisuun guutamee kan jiru yoo ta’u, sirni nyaachisaa kun bor ganama eebbaa fi sirna aadaatiin itti fufa.”
The Nyaachisaa night at Ardaa Gaayoo is filled with joy, mutual respect, and the celebration of culture. The ceremony will continue tomorrow morning with blessings and traditional rituals.
The overnight gathering is a time of singing, storytelling, and sharing. It is a time when the community comes together to remember their history, to honour their ancestors, and to reaffirm their commitment to each other. The fires burn bright, the voices rise in song, and the bonds of community are strengthened.
Tomorrow morning, the ceremony will continue with prayers and traditional rituals. The elders will bless the community, the younger generation will receive the wisdom of their elders, and the entire community will go forward strengthened by the experience.
The Gadaa Tradition
The Gadaa system is one of the most sophisticated indigenous governance structures in the world. It is a system that has guided the Oromo people for centuries—organizing their society, managing their resources, resolving their conflicts, and preserving their culture.
The Gadaa system is built on a foundation of values:
- Respect for Elders: The wisdom of the elders is recognized and honoured. They are the keepers of tradition, the guides for the community.
- Community Solidarity: The well-being of the individual is inseparable from the well-being of the community. Everyone has a role to play, and everyone is valued.
- Cultural Continuity: The traditions of the ancestors are preserved and passed on to the next generation. The past is not forgotten but honoured.
- Spiritual Connection: The relationship with the Creator is central to the Gadaa system. Rituals and ceremonies are expressions of gratitude and petitions for blessing.
- Justice and Equality: The Gadaa system is a democratic system that values fairness, justice, and the participation of all members of the community.
The Role of the Abbaa Gadaa
The Abbaa Gadaa is the leader of the Gadaa system—a figure who embodies the wisdom, authority, and responsibility of the community. The 70th Abbaa Gadaa of Borana holds a position of immense significance, representing the continuity of a tradition that stretches back centuries.
“Ilmaan Abbaa Gadaa Boorana 70ffaa…”
The sons of the 70th Abbaa Gadaa are gathering to honour their father’s legacy, to participate in the rituals of their culture, and to prepare themselves to carry forward the tradition into the future.
The Abbaa Gadaa is not merely a political leader—he is a spiritual leader, a cultural guardian, and a symbol of the community’s identity. His leadership is rooted not in force but in wisdom, not in coercion but in consensus, not in self-interest but in service.
A Community United
The gathering at Ardaa Gaayoo is a powerful expression of Oromo unity. It brings together:
- Elders who carry the wisdom of the ages
- Adults who are actively engaged in the life of the community
- Youth who are being prepared to take on their responsibilities
- Children who are learning the traditions that will guide their lives
Together, they form a single community, bound by their shared heritage and their common destiny.
The Meaning of the Feast
The Nyaachisaa ceremony is a feast of gratitude. It is a celebration of the abundance that the Creator has provided—the livestock, the land, the harvest, and the health of the community. It is an expression of thanks for the blessings of the past year and a petition for the blessings of the year to come.
But it is also a feast of community. The sharing of food is a powerful act of solidarity. When we eat together, we are not just nourishing our bodies—we are nourishing our relationships. We are saying to each other: “We are one. We share the same table. We share the same destiny.”
The feast is a reminder that we are not alone—that we are part of something larger than ourselves.
Looking to the Future
As the community gathers at Ardaa Gaayoo, they are not just honouring the past—they are preparing for the future. The younger generation is present, learning the traditions, absorbing the wisdom, and preparing to carry the culture forward.
The Nyaachisaa ceremony is a bridge between generations. It connects the ancestors who established the tradition to the children who will carry it forward. It ensures that the culture is not lost but preserved, not forgotten but renewed, not diminished but strengthened.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
A Blessing for All
As the dawn breaks over Ardaa Gaayoo and the ceremony continues with prayers and blessings, the community will go forward strengthened and renewed. They will carry the spirit of the Nyaachisaa with them—the spirit of gratitude, community, and cultural pride.
May the blessings of the ceremony extend to all who participate.
- May the elders continue to guide the community with wisdom.
- May the youth carry the culture forward with pride.
- May the community remain united in solidarity.
- May the traditions of the Gadaa system continue to flourish.
Conclusion
“Jiltii Nyaachisaa kun Ardaa Gaayootti haala gammachuu, wal kabajuu fi aadaa leellisuun guutamee kan jiru yoo ta’u, sirni nyaachisaa kun bor ganama eebbaa fi sirna aadaatiin itti fufa.”
The Nyaachisaa night at Ardaa Gaayoo is filled with joy, mutual respect, and the celebration of culture. The ceremony will continue tomorrow morning with blessings and traditional rituals.
The sons of Guyyoo Gobba, descendants of the 70th Abbaa Gadaa of Borana, have gathered to honour their heritage and celebrate their unity. Through the Nyaachisaa ceremony, they have reaffirmed the bonds that connect them to each other, to their ancestors, and to their Creator.
The tradition lives on. The community endures. And the Oromo people continue to celebrate their culture with pride.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
The sons of Guyyoo Gobba are at Ardaa Gaayoo, engaged in the Nyaachisaa overnight ceremony!
May the blessings of the ceremony be upon them all.
Advocacy for Oromia 