Category Archives: mental health
“DUGDA HIN DHUGATAN, HUNDA HIN DUBBATAN”: A Reflection on Truth, Struggle and Sacrifice in the Oromo Liberation Movement
By Adugna Kesso AduBoru/430
Introduction: The Weight of Untold Truths
There is an Oromo proverb that carries profound wisdom: “Dugda hin dhugatan hunda hin dubbatan” — “Do not drink from the back; do not speak from the back.” This saying warns against acting or speaking without full knowledge, without facing things directly. It calls for integrity, courage and a willingness to engage with truth head-on, rather than from behind or from a place of concealment.
In reflecting on the journey of the Oromo liberation struggle, this proverb takes on a deeper meaning. It reminds us that we cannot claim to understand the struggle, its sacrifices and its meaning, if we only observe it from a distance or speak about it without having lived it. True understanding comes from direct experience, from being in the midst of the fire, not from standing on the sidelines.
The Struggle Is the Teacher
Much has been written and spoken about the Oromo liberation movement. Some speak of it as outsiders looking in, analysing and categorising, as if it were a subject to be dissected in a laboratory. But those who have lived the struggle know that it cannot be reduced to theories or abstract discussions. As the reflection states: “Waan taanee fi goone hunduu waan itti amannee itti seenneedha” — everything we have endured and done, we entered into it with full belief and commitment.
The struggle is not a matter of taking sides superficially or speaking in ways that please different audiences. It is not about saying one thing here and another there. The “DIDDA MASTER PLAN” — the overarching strategy of resistance — is better understood when we speak about it directly rather than avoiding it. There is a gap between remembering and doing, between speaking about struggle and actually living it.
What We Have Seen and Endured
The reflection speaks powerfully of the experiences of those who have been at the heart of the liberation movement:
“Waan qabsoo keessatti nurra gahee fi argine garuu mataan isaa qabsoodha” — But what has befallen us and what we have seen in the struggle is the struggle itself. The struggle is not separate from the experiences; it is the very fabric of those experiences.
The question is asked with raw honesty: “Mana fincaaniirra taa’aa maaf nutti ajaa’e hin jedhamu” — Why should we be told to sit on the edge of a latrine? This is a reference to how Oromo people have been marginalised, pushed to the periphery of their own lands and treated as if they do not belong at the centre of their own history.
The reflection then poses a challenging question: “Gabrummaa morma nu gahe keessa osoo jirruu shiraan hidhamne, shiraan ajjeefamne yoo jenne eessa gabroomneree?” — If we say we were tied with ropes and killed with ropes while we were in the slavery that reached our necks, where were we free?
This is a profound acknowledgment of the reality of Oromo subjugation under Ethiopian imperial rule. It does not deny the suffering but places it in context: slavery and oppression did not happen only to others; they happened to us. And yet, even within that slavery, there were those who chose to sell themselves for personal gain and those who maintained their integrity.
Betrayal, Survival and Commitment
One of the most painful aspects of any liberation struggle is the reality of betrayal. The reflection does not shy away from this:
“Gabrummaa keessatti namoota gaggaarii osoo hin taane namoota nama gurguruu bira darbanii of mataa isaaniiyyuu faayidaa fi fedhiitti of gurguranii jiraataan danuu beekna” — In slavery, we know that there are not only good people, but also those who pass by selling others and even sell themselves for their own benefit and desires.
This is a honest reckoning with human weakness and the reality that not everyone who starts the journey finishes it. Some are bought with personal interests, with selfish desires, with the false promises of the enemy. They become informants, betrayers, those who dig holes for their own people.
But the reflection also honours those who remained steadfast:
“Gabrummaa fi gidiraa saba keenyarra gahu jibbanii warri qabsoo eegalan aarsaa fi wareegama gaafataman hunda hanga lubbuu isaanii itti kitimanitti kan qabsa’aan gufuun qabsoo keessatti osoo isaan muudatin hafee miti” — Those who hated slavery and oppression and began the struggle, offering all sacrifices and responsibilities until they gave their very lives, they are the ones who are the foundation of the struggle.
The Reality of Disunity
The reflection is also a warning about the dangers of division and betrayal within the movement:
“Qabsoo geggeessitu keessa akkuma firri qabsoo jiru diinoonni, gantootnii fi galtuun danuudha” — In the movement, there are enemies, traitors and those who sell out, just as there are true fighters.
This is not a cynical statement but a realistic one. The struggle is not a romantic venture. It is a battlefield where loyalties are tested and where some who begin with you will not finish with you. The reflection continues:
“Jaalli kee waliin qabsootti seente hundi hanga dhumaa na waliin deema jettee hin eegiin” — Do not expect that all your comrades who entered the struggle with you will go with you to the end.
Some will become weak and turn back. Some will reveal secrets out of exhaustion or fear. Some will be bought by personal interests and sell you out. And the hardest part: “Kan boolla si buusee, ragaa sitti ta’us irra caalaa namuma waliin qabsoo eegaltee fi waan hunda waliin taate” — The one who digs a hole for you, who becomes a witness against you, is most often someone you began the struggle with and shared everything with.
This is a painful truth that many liberation movements have faced. The greatest betrayals often come from those closest to us.
The Cost of Silence
The reflection then turns to a difficult but necessary observation:
“Amma nan gabaabsa gidiraa fi dararaa mooraa diinaa keessatti agarree fi shira adda addaa agarree fi warra kaan irra gahe hunda gabrummaatu fide” — I will summarise: the poverty, the hardship, the suffering, the various deaths, and everything that has befallen our people — all of it came from slavery.
This is the central thesis. The condition of the Oromo people under Ethiopian rule, with all its manifestations of dispossession, marginalisation, violence and economic exploitation, is rooted in a system that treated Oromia as a colony and the Oromo people as subjects to be dominated.
And yet, the reflection acknowledges that a choice has been made:
“Sana immoo Bilisummaa Saba keenyaatti uwwisuu fi Abbaa Biyyummaa Oromoo deebisuuf qabsoo eegalame xumura itti gochuuf ta’uu beeknee waan dubbachuu qabnu kumaatama dubbachuurra callisuu filanne” — But we have chosen silence, knowing that we must complete the struggle that began to liberate our people and restore the sovereignty of Oromia, rather than saying thousands of things that need to be said.
This is not a silence born of fear. It is a strategic silence, born of the understanding that the time for words has given way to the time for action. When the struggle is not yet won, words alone cannot achieve liberation.
The Courage to Speak Honestly
The reflection concludes with a powerful statement about the right to speak with authority:
“Hanga Leencoonni seenaa isaanii barreeffatanitti warruma leenca ajjeesetu leenca ofiin jedha” — Until the lions have their own historians, the story of the hunt will always glorify the hunter.
This is a call for Oromo people to write their own history, to tell their own stories, to ensure that the narrative of the struggle is not left to those who would distort or erase it. Those who actually kill the lion — those who do the work of liberation — are the ones who have the right to speak.
“QABSOON HANGA BILISUMMAAATTI!” — The struggle continues until freedom!
Conclusion: Truth-Telling as Resistance
The reflection of Adugna Kesso AduBoru/430 is a powerful contribution to the broader project of Oromo truth-telling. It does not offer an easy narrative. It does not romanticise the struggle or ignore its internal challenges. Instead, it offers a truthful account — one that acknowledges sacrifice, betrayal, suffering and hope.
The proverb “Dugda hin dhugatan hunda hin dubbatan” reminds us that truth-telling requires direct engagement. We cannot speak of the struggle without having drunk from its cup. We cannot understand liberation without having walked its path. We cannot honour the martyrs without being willing to continue what they began.
Oromo truth-telling is not about erasing or rewriting history. It is about finally telling more of it — from the voices of those who lived it, suffered for it and continue to fight for it. It is about ensuring that when the story of the Oromo struggle is told, it is told by those who were there, who saw, who endured and who chose to speak — not from the back, but from the front, with courage and honesty.
As Oromia moves towards a future of genuine freedom and reconciliation, it must do so grounded in truth — the kind of truth that does not turn away from difficult realities, that honours the sacrifices of the past and that commits to the completion of the struggle.
Bilisummaan Oromoo hin dhabamuu!
#OromooKuushGuddichaAfrikaa — The Oromo are the great backbone of Africa.
The Meaning and Solution of Oppression
Understanding the chains that bind, and the keys that unlock them
Introduction: Defining the Unspeakable
Oppression is a word that carries weight—the weight of centuries, the weight of tears, the weight of dreams deferred and lives diminished. It is a force that shapes not only the material conditions of human existence but the very contours of the human soul. Yet for all its ubiquity in human history, oppression remains poorly understood by those who have never felt its crushing hand.
To understand oppression is to understand the architecture of human suffering. To confront it is to embark on the most essential journey any people can undertake. To overcome it is to reclaim what was always rightfully ours: our dignity, our freedom, and our humanity.
Part One: The Architecture of Oppression
What Is Oppression?
Oppression is the systematic denial of human dignity and human rights. It is not merely individual acts of cruelty or isolated instances of injustice. Rather, it is a structure—a web of laws, customs, institutions, and beliefs designed to maintain the dominance of one group over another.
The oppressed are not simply people who experience hardship; they are people whose very existence is defined by forces beyond their control. Their identities, their aspirations, and their futures are circumscribed by systems that view them as less than fully human.
Oppression operates on multiple levels:
Political Oppression: The denial of voice, representation, and self-determination. When a people cannot choose their leaders, determine their laws, or shape their future, they are politically oppressed.
Economic Oppression: The extraction of wealth and labor without just compensation. When a people’s resources are plundered and their labor exploited, they are economically oppressed.
Cultural Oppression: The suppression of language, traditions, and identity. When a people’s history is erased and their culture denigrated, they are culturally oppressed.
Psychological Oppression: The internalization of inferiority. When a people comes to believe the lies told about them, they are psychologically oppressed.
The Colonial Model: A Case Study
The Oromo people offer a textbook example of comprehensive oppression. For over a century, they have been subjected to political marginalization, economic exploitation, cultural suppression, and psychological denigration under successive Ethiopian regimes.
“The Ethiopian Empire,” as the ABO’s analysis makes clear, “was built on a divisive nationalism that promotes ethnic chauvinism. This system of ethnic, historical, cultural, and religious division continues to be reinforced by powerful actors who benefit from it. Because the system is fundamentally based on oppression and multifaceted exploitation, nations are subjected to suffering without their fundamental rights.”
The colonization of the Oromo people did not follow the European model of overseas conquest. Instead, it was accomplished through internal expansion—an African empire building itself upon the subjugation of other African peoples. This is a particularly insidious form of oppression because it is often overlooked or denied by the international community.
The mechanisms of this oppression are familiar to students of colonial history:
- Conquest by Force: The military subjugation of Oromo territories through superior weaponry provided by European powers.
- Demographic Destruction: The systematic killing, displacement, and enslavement of the Oromo population.
- Cultural Erasure: The imposition of Amharic language and culture, the suppression of Oromo identity, and the rewriting of history.
- Economic Exploitation: The extraction of resources and labor to benefit the colonizing elite.
- Political Exclusion: The denial of representation and self-governance.
The Special Character of Oromo Oppression
The Oromo experience of oppression has unique characteristics that demand attention:
Denial of Existence: For decades, Oromo identity was not merely suppressed—it was denied. Oromo were told they did not exist as a distinct people, that their language was a “dialect,” that their culture was primitive.
Internal Colonization: Unlike colonies separated by oceans, the Oromo were colonized by their neighbors within the same continental space. This has made their struggle for liberation particularly complex, as the colonizer and colonized share geographic, economic, and administrative connections.
Religious Diversity: The Oromo people practice multiple faiths—Islam, Christianity, and the indigenous Waaqeffanna. Their oppression has been compounded by religious discrimination and the use of religious divisions to weaken resistance.
Massive Population: As the largest ethnic group in Ethiopia, the Oromo’s oppression affects the lives of tens of millions of people, making it one of the largest ongoing human rights crises on the African continent.
Part Two: The Anatomy of Liberation
What Is Liberation?
Liberation is not merely the absence of oppression. It is the presence of freedom in its fullest sense—political, economic, cultural, and psychological. A liberated people are not simply free from their oppressors; they are free to determine their own future, to develop their own culture, and to express their own identity.
Liberation is both a process and a destination. It is the journey from subjugation to self-determination, from silence to voice, from shame to pride, from fear to courage.
The Liberation Framework
The ABO’s understanding of liberation is comprehensive and principled. As articulated in its guiding documents:
1. Self-Determination Is Non-Negotiable
“The Oromo people and other oppressed peoples have the full right to decide freely whether to live independently or to unite through dialogue and mutual agreement.”
Self-determination is the foundation upon which all other freedoms are built. Without the right to determine their own political status, peoples cannot be said to be free.
2. Justice Is Universal
“The ABO’s struggle is for just liberation and the recognition of Oromo rights. The struggle waged by the Oromo people is just and rightful. This is a fundamental right recognized in the UN Charter.”
Justice is not a gift to be begged from oppressors; it is a right to be claimed. The international community has recognized this right through numerous treaties and declarations.
3. Unity Is Strength
“The ABO’s vision is a liberated Oromiya, free from colonial rule, with a sovereign Oromo government established. The foundation of our national unity is one country, one people, and one nation.”
The liberation struggle cannot succeed without unity. Divisions among the oppressed serve only the interests of the oppressor.
4. Solidarity Is Essential
“The ABO believes in mutual support and cooperation among peoples struggling for liberation. It has worked to unite oppressed peoples against the common enemy and develop solidarity.”
No people can liberate themselves in isolation. Solidarity among oppressed peoples and with progressive forces everywhere is essential to success.
Part Three: The Means of Liberation
The Question of Means
How is liberation achieved? This is perhaps the most debated question in the history of resistance movements. The ABO’s approach, like that of many liberation movements, combines multiple strategies:
1. Political Struggle
The ABO has pursued political solutions to the Ethiopian political crisis, engaging in dialogue, advocacy, and the articulation of a clear political program. The party’s Political Program, first released in 1974 and revised multiple times, provides a comprehensive vision for the resolution of Ethiopia’s political problems through peaceful means.
2. Armed Struggle
“Because successive Ethiopian governments—including the current one—have refused to respect Oromo rights, the ABO is waging an armed struggle to secure them.”
Armed struggle is not a first resort but a last resort, undertaken only when all peaceful avenues have been exhausted and when continued oppression leaves no other option.
3. International Advocacy
The ABO has worked to bring Oromo issues to the international stage, engaging with human rights organizations, international media, and governments. The movement has sought to build a coalition of support that can pressure the Ethiopian government to respect Oromo rights.
4. Grassroots Mobilization
The 2015 Qeerroo movement and the nationwide uprising across Oromiya demonstrated the power of grassroots mobilization. The ABO’s work to educate, organize, and empower the Oromo people creates the foundation for lasting change.
5. Institution Building
The ABO has invested heavily in building organizational structures that can sustain the struggle over the long term. This includes establishing branches in the diaspora and developing administrative and governance capacities.
Part Four: Challenges to Liberation
The Weight of Oppression
The oppressed carry not only the external weight of their oppressors but also the internal weight of their oppression. Overcoming this internalized inferiority is one of the greatest challenges of the liberation struggle.
Psychological Oppression: Generations of denigration and subjugation have taken a toll on the Oromo psyche. The liberation struggle is as much about reawakening pride and identity as it is about political change.
Economic Dependence: The economic structures of oppression create dependencies that make resistance difficult. Breaking these dependencies requires both political liberation and economic transformation.
Division and Cooptation: Oppressors have consistently used divide-and-rule strategies to weaken resistance. Co-opting elites from oppressed communities, creating proxies, and pitting groups against each other are standard tactics.
The Enemy’s Resources: The Ethiopian state has access to substantial resources—military power, international support, and the machinery of propaganda. These resources make the struggle asymmetrical and difficult.
Part Five: The Vision of Liberation
What Freedom Looks Like
The ABO’s vision is not merely negative—the absence of oppression—but positive—the presence of a free, just, and prosperous Oromiya.
Political Freedom: A democratic system in which Oromo and other peoples can determine their own governance, participate in decision-making, and hold their leaders accountable.
Economic Justice: A system in which the wealth of Oromiya benefits its people, where economic opportunity is available to all, and where exploitation is a thing of the past.
Cultural Renaissance: The flourishing of Oromo language, culture, and identity. The celebration of Oromo history and the recovery of what was suppressed.
Social Justice: A society in which all people—regardless of ethnicity, religion, or gender—are treated with dignity and equality.
Peace and Security: Freedom from the fear of violence, displacement, and persecution.
Regional Cooperation: A liberated Oromiya contributing to peace, stability, and cooperation in the Horn of Africa.
The Nature of Victory
Injifannoon egeree qabsoon Oromoo argatu waraana tokkootiin utuu hin taane, karaa dheeraa fi rakkisaa ta’ee jira. Waraanni tokko hin mo’atu; hojii dhaloota baay’ee keessaatti hojjetame. Of kennuun dhaloota ittaanuuf bu’uura dhiisuun, dadhaboon qajeelchuun, fi jajjaboon guddisuun.
Part Six: The International Dimension
A Common Struggle
The Oromo struggle is not an isolated phenomenon. It is part of a broader global movement for human rights, self-determination, and justice. From Palestine to Kashmir, from Western Sahara to Kurdistan, peoples around the world are engaged in similar struggles.
The ABO has sought to build solidarity with these movements, recognizing that the struggle against oppression is a universal human endeavor. As the party’s documents state:
“Individuals, organizations, and forces—from within and without the oppression—who recognize, respect, and support self-determination, democracy, and peace are friends of the Oromo struggle.”
The Response of the International Community
The international community’s response to the Oromo struggle has been mixed. While some human rights organizations and governments have raised concerns about the treatment of Oromo, others have remained silent or actively supported the Ethiopian government.
This mixed response reflects the geopolitics of the Horn of Africa—a region of strategic importance, where international actors have competing interests. The ABO has called on the international community to:
- Respect the right of the Oromo to self-determination
- Condemn the oppression and human rights violations in Oromiya
- Support a peaceful resolution to the political crisis
- Recognize the legitimacy of the Oromo liberation struggle
Part Seven: Lessons for All Peoples
The Universality of the Struggle
While the Oromo struggle is unique in its particularities, it offers lessons for all peoples seeking liberation:
1. Oppression Is a System, Not a Series of Incidents
Understanding the systemic nature of oppression is essential to overcoming it. Addressing individual injustices is insufficient; the system that produces them must be dismantled.
2. Liberation Requires Unity
Divisions among the oppressed serve only the oppressor. Building unity—across ethnic, religious, and political lines—is essential to success.
3. Hope Is a Weapon
Despair is the oppressor’s greatest ally. Maintaining hope, even in the darkest times, is an act of resistance.
4. Justice Is Universal
The principles of justice, dignity, and self-determination are not Western or African—they are human. They apply to all peoples, regardless of their circumstances.
5. The Struggle Is Long
Liberation is not achieved overnight. It requires patience, persistence, and the willingness to sacrifice today for the freedom of tomorrow.
Conclusion: The Path Forward
The oppression of the Oromo people is one of the great unresolved human rights crises of our time. For over a century, tens of millions of people have been subjected to political marginalization, economic exploitation, cultural suppression, and psychological denigration.
Yet the Oromo people have not been destroyed. They have maintained their identity, their culture, and their hope. They have built organizations, developed programs, and fought for their rights. They have refused to accept their oppression as permanent.
The solution to oppression is liberation—complete, comprehensive, and uncompromising liberation. This liberation must be political, economic, cultural, and psychological. It must restore the Oromo people to their rightful place among the free peoples of the world.
As the ABO’s vision declares: “A liberated Oromiya, free from colonial rule, with a sovereign Oromo government established.”
This is not merely a dream—it is a goal, achievable through sustained struggle, unity, sacrifice, and hope. The path is long, but the destination is certain. Justice will prevail. Freedom will come.
The question is not whether the Oromo will be liberated, but when. And when that day comes, it will be a victory not only for the Oromo people but for all those who believe in justice, dignity, and the fundamental equality of all human beings.
“Cunqursaa dhabamsiisee ummatni Oromoo akka mirga kana gonfatu godhuu dha. Kaayyoo kana bakkaan gahuuf, ABO qabsoo akeeka dimokraasii irratti hundaa’e gaggeessa.”
Oppression must be eliminated so that the Oromo people may attain their rights. To achieve this goal, the ABO wages a struggle based on a democratic ideology.
The struggle continues. The victory is certain. And the freedom of the Oromo people will be the freedom of all. Afaan Oromoon kun: Qabsoon itti fufa. Injifannoon murteessa. Bilisummaan Oromoo bilisummaa hundaati.
This feature article draws on the foundational documents of the Oromo Liberation Front (ABO), including the Political Program, Constitution, and organizational analyses. It reflects the principles and vision of the Oromo liberation struggle as articulated by the ABO.
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.
‘We Are Walking Door to Door’: Anti-Immigrant Vigilantes Escalate Campaign of Intimidation Across South Africa
With tens of thousands repatriated to Zimbabwe and Malawi, a nation confronts the dark tide of xenophobia as weekly marches promise more violence
JOHANNESBURG, July 9 — The morning sun rose over Alexandra township, one of Johannesburg’s most densely populated communities, promising another day of uncertainty and fear. By midday, the streets echoed with the sound of splintering wood and desperate pleas as anti-immigrant vigilantes methodically moved from house to house, breaking down doors and dragging terrified residents into the open.
The scenes playing out across Alexandra, Soweto, and Durban represent a dangerous escalation in South Africa’s ongoing xenophobic crisis—one that has already forced tens of thousands of migrants to flee the country they once called home.
‘I Am a ZEP Holder’
Among those apprehended by the marchers was Total Mhlanga, a Zimbabwean national whose hands trembled as he was escorted toward a police van. “I am a ZEP holder,” he insisted, referring to the Zimbabwean Exemption Permit that legally allows tens of thousands of Zimbabweans to live and work in South Africa. His papers, however, seemed to matter little to those who had seized him.
In Alexandra, a Reuters reporter witnessed protesters breaking into homes where they believed undocumented immigrants were hiding. Among those forcibly removed was a woman clutching a small child—both citizens of Malawi, a country now grappling with the mass return of over 38,000 of its nationals who have fled South Africa in recent weeks.
A Zimbabwean mother of three, who asked not to be named for fear of retaliation, described watching from her window as neighbors were dragged from their homes. “I came here legally. My children were born here. This is the only home they know. Now I must decide whether to stay and risk everything or return to a country I left because there was no future there.”
‘Every Thursday Until Our Demands Are Met’
The movement driving this violence has found an unlikely and increasingly vocal leader: former radio presenter Jacinta Ngobese-Zuma. Her group, known as March and March (also referred to as “March 1 March”), has organized nationwide protests that have transitioned from street demonstrations to what community leaders describe as “door-to-door” operations targeting foreign nationals.
“Protests will take place every Thursday until our demands are met,” Ngobese-Zuma declared on June 30, an informal deadline her movement had set for undocumented immigrants to leave South Africa. The promise has become a terrifying reality for migrants across the country.
Her organization has painted undocumented immigrants as the source of South Africa’s deep-seated economic challenges—unemployment, housing shortages, and strained public services—demanding tighter border controls, mass deportation, and the prioritization of South African citizens in schools and healthcare facilities.
A Community Divided
At the march in Alexandra, community leader Bongani Msomi justified the tactics being employed. “We are walking around doing door to door removing foreigners,” he stated matter-of-factly, as behind him, protesters brandished sticks and flags.
Yet not all South Africans support the movement. In the same township, elderly residents watched with concern, some shaking their heads in silent disapproval. A local teacher, who also asked not to be named, expressed anguish over the situation: “We are destroying what Nelson Mandela built. Ubuntu is dead in these streets. These people are not our enemies—they are our neighbors, our customers, our children’s classmates.”
The Government’s Response—and Its Limits
President Cyril Ramaphosa has repeatedly warned against scapegoating immigrants for the country’s problems. His government has issued clear directives that citizens do not have the right to take immigration enforcement into their own hands.
Police have deployed officers to recent marches for safety and have stepped up arrests of undocumented migrants—yet the line between law enforcement and vigilantism has become dangerously blurred. At the scenes of Thursday’s protests, officers stood by as vigilantes dragged people from their homes. A spokesperson for Johannesburg police was not immediately available to explain the actions of officers at the scene.
Human rights organizations have raised urgent concerns about the complicity—or at minimum, inaction—of law enforcement in facilitating these “removals.” “When police receive citizens who have been unlawfully detained and physically removed from their homes, they are not acting as neutral enforcers of the law,” said a legal observer who requested anonymity. “They are, in effect, legitimizing extrajudicial actions.”
A Regional Humanitarian Crisis
The ripple effects of South Africa’s xenophobic violence are being felt across southern Africa. Malawi’s government confirmed Thursday that over 38,000 of its citizens had returned in recent weeks, part of a massive repatriation effort driven by safety concerns. Neighboring Zimbabwe has seen more than 60,000 of its nationals return—a staggering figure that represents not just a humanitarian crisis but an economic shock to both nations.
These returnees are arriving in countries that already struggle with their own economic challenges. Many had been sending remittances home, supporting extended families and local economies. Their forced return is creating new vulnerabilities while straining already limited resources in their countries of origin.
The Human Cost
Behind the statistics lie countless stories of shattered lives. A Malawian shopkeeper in Soweto watched his business—built over fifteen years—looted and destroyed. A Zimbabwean nurse who had served in a public hospital for a decade now sleeps in a shelter, uncertain if she will ever return to work. An Oromo refugee who fled political persecution in Ethiopia now faces violence in the country where he sought sanctuary.
“The pain is not just physical,” says Dr. Thabo Mbeki (not the former president), a community psychologist who has been providing counseling to affected families. “People are experiencing profound trauma. They have lost everything—their homes, their livelihoods, their sense of safety. Children are refusing to eat. Parents cannot sleep. The psychological wounds will last for generations.”
The Economic Fallacy
Economists have pushed back against the narrative that immigrants are the primary cause of South Africa’s economic woes. Studies have shown that immigrants often create jobs through entrepreneurship, fill critical skills gaps, and contribute to the tax base. The country’s unemployment crisis, they argue, has far deeper roots in systemic inequality, inadequate education, and stagnant economic growth.
“To blame immigrants for unemployment is not just inaccurate—it’s dangerous,” says economist Tendai Moyo. “It diverts attention from the real structural reforms that are needed. It gives people a scapegoat instead of solutions.”
A Nation at a Crossroads
South Africa stands at a defining moment. The post-apartheid constitution—one of the most progressive in the world—enshrines human dignity and equality. Yet the country’s actions are betraying these principles.
As Thursday’s marches conclude and communities brace for what next week may bring, a fundamental question remains: Will South Africa find the political will to protect the most vulnerable among its residents, or will it allow xenophobic violence to become normalized?
The international community is watching. The African Union has expressed concern. Human rights organizations have documented abuses. Diplomats from affected countries have raised the issue with their South African counterparts.
But for the families huddled behind locked doors—the legal permit holders who still fear arrest, the children too frightened to attend school, the business owners who have lost everything—the response so far has been insufficient.
A Plea for Humanity
As evening falls over Alexandra, the sound of broken glass crunches underfoot. Women sweep debris from their doorsteps. Men gather in small groups, their voices low with tension. Children peek through curtained windows, their games silenced.
“In a just world, this would not happen,” reflects one elderly South African woman who has lived in the township for seven decades. “We suffered under apartheid. We know what it is to be treated as less than human. How can we do this to others? How have we forgotten so quickly?”
Her question hangs in the air, unanswered.
The marches will continue, the groups have promised. And as long as they do, the fragile thread of pan-African solidarity—the very ideal that South Africa’s liberation struggle championed—grows thinner with each passing Thursday.
Reporting from Johannesburg, Alexandra township, and Soweto. Additional reporting from Lilongwe and Harare.
The Personal Cost: What Participation Really Means in the Oromo Struggle
By Daandii Ragabaa
Participation in the Oromo struggle is not a badge of honor to be worn lightly. It carries real costs: the risk of imprisonment, the loss of employment, the strain on family relationships, the psychological toll of witnessing injustice and state violence. To enter this path without understanding these burdens is not bravery—it is recklessness.
For many young Oromos, the call to action feels almost magnetic. It pulses through social media feeds, echoes in university lecture halls, and reverberates in the whispers of elders who remember previous struggles. The desire for bilisummaa—freedom—burns bright, and rightfully so. But brightness can blind, and passion untempered by preparation can lead to devastation.
The Weight of Knowledge
The informed participant calculates these costs soberly. They do not romanticize martyrdom but prepare for the possibility of sacrifice. This is a critical distinction: one can be willing to sacrifice without seeking suffering. The romanticized image of the revolutionary—defiant, fearless, untouchable—is a dangerous fiction that has shattered too many young lives.
Consider the family left behind when a participant is detained. The mother who cannot sleep. The children who grow up without a parent’s presence. The spouse who must navigate a sudden single-income household. These are not abstractions; they are the daily realities of thousands of Oromo families across Ethiopia and the diaspora.
Building the Foundation
The wise participant builds support networks before they are needed. They identify trusted friends who can act as emergency contacts. They establish communication protocols. They ensure their family understands—to the extent possible—the risks involved. They plan for the psychological and material consequences of their involvement.
This planning is not cowardice. It is the opposite. It is the recognition that the struggle is a marathon, not a sprint. That sustainability matters. That burning out in the first mile serves no one.
Mental health preparation is particularly crucial. Witnessing state violence—whether in person or through graphic videos shared online—leaves scars. The constant hypervigilance, the grief for fallen comrades, the anger that simmers just beneath the surface—these accumulate. Participants who ignore their psychological well-being often find themselves unable to continue when their community needs them most.
The Material Realities
Loss of employment is not a theoretical risk. In Ethiopia, known activists have been dismissed from government positions, blacklisted from private sector jobs, and denied educational opportunities. In the diaspora, there are subtler forms of economic retaliation: lost contracts, strained business relationships, sudden “restructuring” at workplaces.
Financial planning, therefore, becomes an act of resistance. Saving emergency funds. Maintaining skills that remain marketable regardless of political climate. Diversifying income sources. These are not signs of divided loyalty but of strategic thinking.
A Call to Maturity
This is not a counsel of fear but of maturity. The struggle is too important to be undertaken by those who have not counted the cost. Freedom is not won through impulse but through sustained, strategic, and sober effort.
The Oromo people have endured too much to have their liberation squandered by recklessness. Every arrest, every career lost, every family torn apart—these are not abstract statistics. They are the flesh and blood of the movement. To treat them carelessly is to dishonor their sacrifice.
So before you post that video, before you attend that protest, before you speak those words that cannot be unsaid—pause. Count the cost. Build your support. Prepare your mind. Strengthen your body. And then, with clear eyes and a full heart, decide.
Because the most powerful participants in any struggle are not the ones who act without thinking—they are the ones who think deeply, prepare thoroughly, and then act with unwavering commitment.
That is what participation really means.
If you or someone you know is struggling with the psychological toll of involvement in political activism, please reach out to trusted community supports or mental health professionals. Your wellbeing matters—to your family, your community, and the struggle itself.
The Many Faces of Freedom: Understanding the Oromo Struggle for Self-Determination
By Our Special Correspondent
The question echoes across generations, continents, and political divides: How does one become an Oromo freedom fighter?
The answer, like the struggle itself, is complex. It defies the simplistic caricatures often peddled by those who would reduce the Oromo quest to a single narrative of violence. The reality is far richer—and far more demanding.
To become an Oromo freedom fighter is to commit oneself to a cause that transcends any single organization, any single leader, or any single moment in history. It is to join a continuum of resistance that stretches from the 19th-century resistance to Abyssinian expansion to the Oromo popular uprisings of 2014-2017, and into the present-day struggle for recognition, justice, and self-determination.
This commitment can take many forms. Some choose the path of political advocacy and grassroots organizing. Others dedicate themselves to academic and cultural scholarship, reclaiming a history long suppressed. Still others—driven by circumstances and conviction—take up arms in the forests and mountains of Oromia.
Each path carries its own risks, its own rewards, and its own profound responsibilities.
—
The Path of Political Advocacy: Building Power Through Participation
For many, the struggle begins not with a weapon but with a ballot, a placard, or a community meeting. Political advocacy and grassroots organizing represent the most accessible—and often the most sustainable—forms of participation.
Joining Political Parties
Ethiopia’s constitutional framework, for all its imperfections, provides space for political organization. The Oromo Liberation Front (OLF) , once a rebel movement, is now a legally registered political party operating within the country’s electoral process. Alongside it, the Oromo Federalist Congress (OFC) —formed in 2012 through the merger of the Oromo Federalist Democratic Movement and the Oromo People’s Congress—advocates for Oromo rights within the federal system.
These parties, along with others, have issued joint statements calling for the unconditional opening of political space and the cessation of conflict ahead of national elections. For those who believe in change through established channels, joining and supporting such parties offers a legitimate, if often frustrating, avenue for political expression.
Civic Engagement and Community Organizing
Beyond party politics lies a vast landscape of civic organizations. In the diaspora, Oromo community organizations have emerged as powerful platforms for advocacy, education, and cultural preservation. Groups like Advocacy for Oromia (A4O) , founded in 2014, work to improve the settlement process and advance the wellbeing of the Australian-Oromo community. The Oromo Legacy Leadership and Advocacy Association (OLLAA) connects and organizes Oromos around a common cause—creating positive change in Ethiopia and the world through advocacy, education, and community organizing.
These organizations organize peaceful protests, fundraising campaigns, and global awareness initiatives. They amplify voices that might otherwise go unheard, documenting human rights violations and advocating for international attention. In the words of one such organization, they work to “promote universal human values by supporting, advocating, and amplifying the voices of the human rights violation victims”.
The path of political advocacy is not without its perils. The OLF has accused the government of deliberately closing the political arena and obstructing the lawful activities of opposition parties. Political activists face arrest, harassment, and worse. Yet for many, the risk is worth taking. As one activist put it, “Silence is not an option when your people are suffering.”
—
The Path of Scholarship: The Weapon of Knowledge
There is an Oromo proverb: “Namni waan hin beekne hin dhaabatu” —One who does not know does not stand firm. This principle lies at the heart of the academic and cultural path to freedom.
Oromo Studies: Reclaiming a Suppressed History
For generations, Oromo history was written by others—often by those who sought to justify conquest and marginalization. The Oromo were treated as “historical objects,” their agency erased, their contributions ignored. The Ethiopian knowledge elites, as scholars have noted, “treated the Oromo as historical objects or have ignored them because of their subordination and powerlessness”.
The emergence of Oromo Studies as an academic discipline represents a profound act of liberation. It is, as one scholar has written, an attempt to “replace colonial history by a history of liberation”. The Oromo Studies Association (OSA) , founded in the last quarter of the 20th century, publishes the Journal of Oromo Studies (JOS) , a premier peer-reviewed publication for interdisciplinary scholarship on the Oromo. Now fully open-access, the journal publishes articles, research notes, and scholarly book reviews in both English and Afaan Oromoo.
The OSA plays a vital role in “making the world community aware of Oromo aspirations and grievances”. For intellectuals and students, contributing to this body of knowledge is a form of resistance—a refusal to accept the erasure of Oromo history and identity.
Combating Historical Marginalization
Academic scholarship is not confined to university libraries. It extends to the broader project of combating historical marginalization through education, cultural preservation, and public awareness. Organizations like the Mecha and Tulaama Association —founded in 1963 not as a militant front but as “a critical socio-cultural and intellectual awakening”—provided an organized platform at a time when “the very fabric of Oromo identity was under systemic pressure”.
Today, this tradition continues through cultural festivals like Irreecha, language preservation efforts, and the promotion of the Gadaa system—an indigenous democratic governance framework recognized by UNESCO as an Intangible Cultural Heritage of Humanity.
To become a freedom fighter through scholarship is to understand that liberation begins in the mind. It is to recognize that a people who know their history cannot be easily conquered, and that knowledge, once planted, grows into something no army can destroy.
—
The Path of Armed Resistance: The Oromo Liberation Army
For some, the path to freedom leads not to a lecture hall or a political party office, but to the forests and mountains of Oromia. This is the path of the Oromo Liberation Army (OLA) —the armed wing of the struggle that has been engaged in a prolonged conflict with the Ethiopian government.
Who Joins and Why
The OLA’s ranks have historically included farmers, students, and intellectuals who joined the movement to achieve self-determination. They come from diverse backgrounds but share a common conviction: that peaceful avenues for change have been exhausted, and that armed resistance is the only remaining option.
The OLA operates out of remote forest outposts across Oromia, a region with a population of roughly 40 million people. Its commander, Jaal Marroo (also known as Kumsa Diriba), is a wanted man who moves constantly to stay ahead of government drones hunting him from the skies. The group has taken several towns in western, central, and southern Oromia, at times facing little resistance from government forces.
A Complex Legal and Political Status
The OLA’s relationship with the OLF is complex. The OLA split from the OLF after a 2018 peace agreement between the OLF and the Ethiopian government. While the OLF is a legally registered political party operating within Ethiopia’s political system, the OLA is proscribed by the government as a “terrorist organization”.
The OLA says it is fighting for the self-determination of Ethiopia’s largest ethnic group, the Oromo. It has welcomed international human rights reports and called for impartial, internationally mandated investigations into alleged atrocities. Yet the conflict has taken a devastating toll on civilians. The International Committee of the Red Cross has highlighted the “devastating” impact of the Oromia conflict on civilian populations, and both government forces and the OLA have been accused of human rights violations.
The Risks and Realities
The path of armed resistance carries extraordinary risks. Fighters face death, injury, and imprisonment. They live in constant danger, moving through remote territories, evading government forces and surveillance. Their families face harassment and persecution.
Yet for those who choose this path, the risks are outweighed by conviction. As one fighter reportedly said, “We did not choose this life. It was chosen for us by a government that left us no other option.”
—
The Common Thread: A Shared Commitment
Despite the differences between these paths—political advocacy, academic scholarship, and armed resistance—they share a common thread: a commitment to the fundamental principles of the Oromo struggle.
These principles are not merely separatist or nationalist. They are transformative, aiming to reshape, support, and sustain a more just and inclusive Ethiopia. They include:
· Oromia as the territorial homeland and foundation of Oromo identity.
· Afaan Oromo as the linguistic unifier and symbol of dignity.
· Gadaa as the indigenous democratic blueprint for governance.
· Oromummaa as the cultural conscience of the people.
· Finfinnee as the symbolic capital and national crucible.
· Diree Dawa as the multicultural frontier demanding inclusive governance.
—
Conclusion: Choosing Your Path
Becoming an Oromo freedom fighter is not a single act but a lifelong commitment. It requires historical literacy, strategic clarity, ethical grounding, and profound personal readiness. It demands that one count the cost—whether that cost is imprisonment, exile, or death—and choose nonetheless.
The path one takes depends on circumstance, conviction, and opportunity. Some will march in peaceful protests. Others will write scholarly articles or teach Oromo history. Still others will take up arms in the forests of Oromia.
Each path is valid. Each path is necessary. And each path, in its own way, contributes to the larger struggle for justice, recognition, and self-determination.
As an Oromo elder once said: “The struggle is not about what we take from others; it is about what we build for ourselves and our children. It is about reclaiming our dignity and offering it as a gift to the nation we share.”
The question is not whether to become a freedom fighter. The question is: Which path will you choose?
—
“Namni waan hin beekne hin dhaabatu” — One who does not know does not stand firm.
The Unbroken Struggle: A History of Oromo Resistance and the Quest for Justice
From ancient freedom to colonial subjugation and the ongoing fight for self-determination, the Oromo people’s journey is a testament to resilience, sacrifice, and an unyielding commitment to justice.
A History of Freedom, Before the Fall
“Ummanni Oromoo otuu garbummaa jalatti hin kufiin dura nagaa fi bilisummaan jiraachaa ture.”
Before the shadow of subjugation fell upon them, the Oromo people lived in peace and freedom. Their culture, identity, and faith flourished without external interference, guided by the principles of the Gadaa system, the wisdom of their elders, and a deep connection to the land.
The Oromo identity was not a burden—it was a source of pride. The Oromo language was spoken freely, traditions were celebrated openly, and the community governed itself through indigenous institutions that predated the modern state. The Oromo were not merely inhabitants of their land; they were its custodians, its protectors, and its soul.
The Conquest: A People Forcibly Subjugated
“Haata’uutii, sirni Habashaa erga Oromiyaa humna qawween cabsee gabroomsee hiree ummata Oromoo roorroo jalatti kufe.”
This era of autonomy came to a violent end with the expansion of the Abyssinian (Habasha) imperial system. Through military conquest, the Oromo people were subjugated, their lands seized, and their social and political structures dismantled. The once-proud people were reduced to subservience, forced to labour for those who had conquered them.
Yet the Oromo did not simply accept their fate. “Ummati Oromoo garuu karaa danda’e maraan sirnicha faccisuu hin dhiifne ture.”—The Oromo people never ceased their resistance, using every available means to challenge the oppressive system. Whether through scattered uprisings, covert resistance, or open rebellion, the spirit of defiance remained alive.
The Systematic Erasure of Identity
The conquest was not only military—it was cultural, linguistic, and spiritual. The occupiers understood that to control a people, one must control their identity.
Land Dispossession: “Erga Oromoon humna Habashaa jalatti kufee kaasee lafti Oromoo kan abbootii lafaa ta’e, namni Oromoo lafa isaa irratti ciisanyaa ta’ee warra garboonfataa tajaajiluu ta’e.”—After the Oromo fell under Abyssinian control, the land that had belonged to their ancestors was taken from them. The Oromo became tenants on their own soil, forced to serve those who had dispossessed them.
Identity Erasure: “Eenyummaan Oromoo haalamee, maqaan jibbamaa fi tuffatamaa itti kenname.”—Oromo identity was systematically undermined. A derogatory name was imposed upon them, stripping them of the dignity of self-identification.
Language Suppression: “Afaan Oromoo akka afaan hojii fi barnootaa hin taane dhorkamee, Afaan Amaaraan akka tajaajilamu godhame.”—The Oromo language was banned from education and official use, replaced by Amharic. Generations of Oromo children were educated in a language that was not their own, severing their connection to their linguistic heritage.
Cultural and Religious Persecution: “Aadaa fi amantiin Oromoo ifaan akka dhorkamu labsiin dhorkame.”—Oromo culture and the indigenous faith of Waaqeffannaa were explicitly prohibited. Traditional practices were suppressed, and the sacred Odaa tree—the symbol of Oromo spirituality and governance—was targeted for destruction.
Systematic Marginalisation: “Gidiraa fi roorroon hamaan ummata Oromoo irratti fe’ame. Oromoon karaa hundaa akka boodatti hafu imaammanni mootummaa tolfamee irratti hojjatame.”—A comprehensive policy of marginalisation was implemented, ensuring that the Oromo would remain economically, politically, and socially subordinate in their own land.
The Seeds of Organised Resistance
“Kun booda keessa Oromoota dammaqoo fi quuqama sabaa qaban waan aarseef tooftaa addaddaan finciluu eegalan.”
Yet oppression breeds resistance. Among the Oromo, a new generation of awakening emerged—individuals and groups who refused to accept their subjugation. They recognised that open, armed rebellion alone would not succeed against a powerful state. Instead, they organised through alternative structures: mutual aid societies, development associations, and religious organisations.
“Ifatti bifa siyaasaan ijaaramnii qabsoo gochuun waan hin danda’amneef karaa waldaalee walgargaarsaa, waldaalee misoomaa fi waldaalee amantii jalatti gurmaa’anii waldammaqsuu fi sirna garboonfattuu Habashaa mormuu fi falmuu itti fufan.”
These organisations became the vehicles through which Oromo consciousness was nurtured, resources were mobilised, and resistance was sustained—often hidden in plain sight.
Historic Uprisings: The Legacy of Resistance
The history of Oromo resistance is marked by significant uprisings that shook the foundations of the Abyssinian state:
The Raayyaa Uprising: A rebellion in the Raayyaa region that demonstrated the Oromo people’s willingness to fight for their freedom despite overwhelming odds.
The Baalee Peasant Revolt: The farmers of Baalee rose up against oppressive land policies, demanding the return of their ancestral lands and an end to feudal exploitation.
The Maccaa-Tuulamaa Movement: The historic alliance between the Maccaa and Tuulamaa Oromo groups represented a unification of forces against a common oppressor, setting the stage for broader Oromo nationalism.
These uprisings were not isolated incidents—they were expressions of a collective will that refused to accept subjugation as the natural order.
The Birth of Modern Oromo Political Organisation
“Qabsoon diddaa garbummaa karaa addaddaa adeemsifamaa ture kan gurmaa’ee bifa qindoomina siyaasaa qabuun adeemsifamuu eegale ijaarsa ABO kan bara 1970moota keessa finiinaa tureen ture.”
The scattered resistance of the past gave way to a new era with the formation of the Oromo Liberation Front (OLF) , initially established as the Oromo Liberation Front (ABO) in the 1970s. The creation of ABO represented a watershed moment: Oromo resistance was now organised, unified, and operating with a clear political vision.
“Ijaaramuun ABO akka qabsoon Oromoo bifa gurmuu qabu godhatee adeemu godhe. Oromoota shira gita bittootaan addaan qoqqodamanii turan walitti deebisee akka Oromiyaaf gaaddisa tokko jalatti qabsaa’an godhe.”
ABO brought together Oromos who had been divided by region, clan, and class, uniting them under a single banner for a common cause. It gave the Oromo people a voice on the national and international stage, asserting their rights and demanding justice.
“Ijaarsi ABO, akka Oromoon waan humnaan sarbame ifatti baasee beeksisuun akka Oromoon roga hundaan ka’ee waan dhabe akka deebifatu taasise.”
The organisation’s formation enabled the Oromo people to clearly articulate what had been taken from them and to mobilise all sectors of society to demand its restoration.
Achievements and Unfinished Business
The Oromo struggle has achieved significant victories over the decades:
Land Rights: “Gaaffiin lafaa fincila bara 1960 moota keessa tureen lafa harka qonnaan bultoota Oromootti deebisee jira.”—The land question, first raised in the 1960s, has seen partial resolution, with land returned to Oromo farmers.
Language Recognition: “Qabsoon Afaan Oromoo fi Qubee Afaan Oromoos afaan hojii fi barnootaa taasisus, bara 1990moota keessa haga tokko deebii argatee jira.”—The struggle to make Afaan Oromo an official language of work and education achieved partial success in the 1990s, with the adoption of the Oromo alphabet (Qubee).
Regional Autonomy: “Daangaan Oromiyaas ifatti beekamee, ijaarsa mootummaa naannoo Oromiyaa jalatti gaaffiin sabummaa Oromoo akka deebii argatu godhameera.”—The creation of the Oromia Regional State marked the recognition of Oromo nationhood within Ethiopia’s federal system.
However, the struggle remains incomplete. “Garuu, gaaffiin Oromoo guutummaatti waan hin deebineef, amma illee karaa addaddaa falmaan itti fufee jira.”—The fundamental questions of Oromo self-determination, justice, and equality have not been fully addressed, and the struggle continues on multiple fronts.
The Struggle Continues: Why the Fight Is Not Over
“Qabsoon Oromoo haga galma akeekkate ga’utti qabsoon Oromoo hin dhaabbatu.”
The Oromo struggle will not cease until its objectives are achieved. The goal is clear and uncompromising:
“Kaayyoon qabsoo Oromoo mirgoota Oromoon humna alaagaatiin sarbaman deebisuun akka Oromoon nagaa fi bilisummaan jiraatu taasisuu dha.”
The objective is to restore the rights that the Oromo people were stripped of through external force—to ensure that they can live in peace and freedom, as they once did before subjugation.
Three Essential Goals:
- Dismantling the Roots of Oppression: “Hundee garbummaa buqqisuun”—Uprooting the foundations of subjugation, dismantling the structures that have kept the Oromo people subordinate.
- Rebuilding on Oromo Terms: “Sirna Oromoof ta’u deebisanii ijaaruu”—Rebuilding systems and institutions that serve the Oromo people, reflecting their values, aspirations, and needs.
- Restoring Hope and Vision: “Waan Oromoon sirna alagaan dhabe, deebisanii ijaaruu fi hawwii fi abdii Oromoo lachhisuu”—Restoring what was lost under the alien system, and nurturing the dreams and hopes of the Oromo people for a better future.
Conclusion: A People’s Unbreakable Will
The history of Oromo resistance is a testament to the unbreakable will of a people who have refused to accept subjugation as their destiny. Despite centuries of oppression—land dispossession, cultural erasure, linguistic suppression, and systematic marginalisation—the Oromo have persisted.
They have organised, fought, and sacrificed. They have achieved significant victories and continue to press forward. The struggle is not merely political—it is existential. It is about the right to exist as a people, to speak their language, to govern themselves, and to determine their own future.
“Qabsoon Oromoo haga galma akeekkate ga’utti hin dhaabbatu.”
The struggle of the Oromo will continue until the goals are achieved. It is a struggle for justice, for dignity, and for the restoration of what was taken. And it is a struggle that, in the end, will not be denied.
The Oromo people have endured. The Oromo people have resisted. And the Oromo people will prevail.
The Second First Step: Inside the Transformative World of Stroke Rehabilitation
By Our Health Correspondent
The moment a stroke strikes, life fractures. In an instant, the familiar commands of the body—a steady stride, a clear word, the simple act of lifting a cup—become distant memories. Yet, for thousands of survivors and their families, the end of the acute medical emergency is merely the prologue to a longer, more intimate battle. It is a battle fought not in operating theatres, but in the quiet, determined corridors of stroke rehabilitation centers.
These facilities are not hospitals in the traditional sense. They are workshops of resilience, where science meets spirit, and where the slow, painstaking work of reclaiming a life begins.
—
More Than Medicine: The Philosophy of Rehab
At its core, a stroke rehabilitation center is a specialized sanctuary designed for one purpose: to guide individuals from the depths of physical and cognitive loss back toward independence. It is a space where the clinical and the compassionate converge.
The philosophy is deceptively simple yet profoundly ambitious. Rather than merely treating a medical condition, these centers treat the person. They acknowledge that a stroke does not only impair mobility; it fractures identity, disrupts communication, and often shrouds the survivor in a fog of emotional turmoil. The goal, therefore, is holistic restoration—addressing the body, the mind, and the spirit in equal measure.
—
The Triad of Healing: Therapy in Action
Walk into any reputable stroke rehab facility, and you will witness a symphony of specialized therapies, each playing a critical role in the recovery symphony.
Physical Therapy (PT) is often the most visible. It is the grueling, yet triumphant, work of relearning to stand, to balance, and to walk. Therapists act as patient coaches, coaxing weakened muscles back to life and retraining the brain’s pathways to communicate with limbs. It is a process of small victories—a single step today, a flight of stairs next week.
Occupational Therapy (OT) , meanwhile, shifts the focus from movement to meaning. It answers the question: How do I live my life now? Occupational therapists help survivors adapt to daily activities—dressing, cooking, bathing—using adaptive tools and innovative strategies to restore a sense of normalcy and self-sufficiency.
Speech and Language Therapy addresses one of the most isolating consequences of stroke: aphasia, or the loss of communication. These specialists work tirelessly to help patients find their voice again, rebuilding the neural connections that govern speech, comprehension, and even swallowing—a basic function often taken for granted until it is lost.
Crucially, modern centers do not stop there. Psychological support is woven into the fabric of care, offering survivors a safe space to process grief, frustration, and anxiety. In the quiet moments between exercises, the emotional scars of stroke are given the attention they deserve.
—
A Crucial Decision: Choosing the Right Path
For families thrust into the world of rehabilitation, the choices can be overwhelming. Discharge from a general hospital often comes with a stack of brochures and a looming deadline. How does one choose?
The decision is deeply personal. Location matters—proximity to family can be a lifeline. But more critical are the qualifications of the staff. Does the center offer a multi-disciplinary team? Are the therapists certified in neuro-rehabilitation?
Healthcare providers and support groups often serve as invaluable compasses, guiding families toward reputable facilities. However, the most effective strategy remains a physical visit. Walking through the halls, observing the patient-staff interactions, and asking candid questions about success rates and treatment philosophies provides a clarity that no brochure can offer.
The right center is not necessarily the most luxurious; it is the one that feels like a partnership, where the medical team views the patient as a collaborator in their own recovery.
—
The Unsung Heroes: Family at the Bedside
A stroke does not happen in a vacuum; it reshapes entire families. In the rehabilitation journey, loved ones are not passive observers but active participants.
Centers that excel in care actively encourage family involvement. They open therapy sessions to relatives, not as spectators, but as co-therapists who can carry the techniques home. They provide education, teaching caregivers how to assist without overstepping, how to encourage without exhausting.
This collaborative model transforms the rehab center from an intimidating institution into a shared mission. When a survivor sees their spouse or child cheering from the sidelines, motivation ignites. The emotional support of family often proves as potent as any clinical intervention, reminding the survivor that they are not alone in their struggle.
—
Beyond the Discharge: The Long Horizon
Perhaps the most critical truth about stroke recovery is that it does not end with discharge. The rehabilitation center is a launchpad, not a destination.
Long-term recovery is a marathon. Many centers offer outpatient services to bridge the gap between intensive rehab and independent living. Others connect survivors with community resources—exercise groups for stroke survivors, nutritionists specializing in cardiovascular health, and support networks where individuals can share their experiences.
Staying proactive is essential. Regular physical activity, a heart-healthy diet, and vigilant management of blood pressure and cholesterol are the cornerstones of preventing secondary strokes. Moreover, joining a support group can alleviate the profound loneliness that often accompanies the “new normal” of post-stroke life.
—
Conclusion: Reclaiming Independence
The journey through a stroke rehabilitation center is rarely linear. There are setbacks and plateaus, tears and triumphs. Yet, for those who walk—or roll—through those doors, the message is one of unwavering hope.
Understanding the landscape of these facilities empowers survivors and their families to take charge of their recovery. By exploring the services available, involving loved ones in the process, and committing to a lifetime of wellness, individuals can do more than survive a stroke. They can reclaim their independence, their voice, and their place in the world.
In the end, the greatest testament to these centers is not the statistics they produce, but the stories they rewrite—one hesitant step, one whispered word, one rediscovered smile at a time.
—
Sources: American Stroke Association, National Institute of Neurological Disorders and Stroke
Echoes of a Martyr: Oromo Diaspora in New Zealand Marks 6th Anniversary of Haacaaluu Hundeessaa
AUCKLAND, New Zealand – The biting Southern Hemisphere wind did little to chill the fiery spirits gathered in the heart of New Zealand’s Oromo community this past weekend. For them, it was not merely another winter gathering; it was a sacred duty. With heavy hearts but unwavering resolve, the Oromo diaspora in Aotearoa convened to commemorate the 6th anniversary of the assassination of iconic artist and activist, Haacaaluu Hundeessaa.
The event, meticulously organized across various venues in the city, drew hundreds of community members, activists, and cultural figures. It was a moving tapestry of poetry, traditional music, and impassioned speeches—all woven together to ensure that the voice that was brutally silenced six years ago continues to reverberate across the globe.
A Service Beyond Art
In opening the commemorative program, community leaders and participants paid profound homage to the monumental legacy of the late artist. They passionately articulated that Haacaaluu was far more than a musician; he was a moral compass and a unifying symbol for the Oromo nation.
“Haacaaluu did not just sing melodies; he gave his life for the sake of the nation,” one participant stated, echoing the sentiment of the crowd. “His service was immense—he traded his personal safety for the collective hope of his people, and for that, we will forever be indebted.”
Attendees noted that the anniversary is not a time for sorrow alone but a moment to measure the weight of his sacrifice against the ongoing struggle for justice and recognition.
The Unfinished Revolution: Demanding Rights in Return
A central theme that permeated the discussions was the reciprocal duty of the Oromo people in light of Haacaaluu’s ultimate sacrifice. Speakers drew a clear, unflinching line between his service and the current political realities facing the Oromo nation.
“Haacaaluu gave us a mandate. His blood and his art demand a response from the Oromo people,” community elders declared. “We must respond to his sacrifice by vigorously demanding our inalienable rights. The struggle he represents is not just about remembering the past; it is about securing a future where the Oromo people have their rightful place and justice is finally served.”
For the diaspora in New Zealand, this call to action serves as a bridge linking their peaceful lives in the Pacific to the turbulent realities of their homeland. They view his legacy as a catalyst to amplify the Oromo cause on the international stage, reminding the world that the quest for self-determination remains urgent.
A History Carved in Stone, A Mission Written in Blood
The speakers emphasized that Haacaaluu Hundeessaa has etched an indelible mark on the historical consciousness of the Horn of Africa. They noted that his artistry captured the pain, resilience, and unyielding spirit of a people who have long been marginalized.
“Haacaaluu created a history that cannot and will not be erased,” organizers stated emphatically. “His songs have become the anthems of our liberation. But remembering is not enough.”
In a powerful call to the younger generation, community leaders urged the Oromo diaspora to act as the custodians of his unfinished mission. “We must not let his good works die with him,” they advised. “The onus is upon us—specifically those of us living in freedom here in New Zealand—to continue the good works he championed. We must carry his torch forward, not just in our songs, but in our educational efforts, our political advocacy, and our unwavering pursuit of justice.”
The Legacy Continues
As the commemoration drew to a close, the poignant strains of Haacaaluu’s most famous anthems echoed through the hall, leaving not a dry eye in the house but filling hearts with a renewed sense of purpose. For the Oromo community in New Zealand, the 6th anniversary was a testament to the fact that while the man may be gone, the movement he inspired is more alive than ever.
In the quiet suburbs of Auckland, far from the hills of his homeland, Haacaaluu’s spirit finds a permanent home. The community’s message was unequivocal: his sacrifice was not in vain, and his dream of dignity and justice for the Oromo nation will be pursued with relentless vigor until it is fully realized.
