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Community Leaders Unite in Condemnation Following Islamophobic Attack in Melbourne’s South-East

MELBOURNE, VIC – The Ethnic Communities’ Council of Victoria (ECCV) has issued a strong condemnation following a violent Islamophobic attack over the weekend that targeted an Imam and his wife in Melbourne’s south-eastern suburbs. Victoria Police have confirmed that charges have now been laid in connection with the incident.

In a firm statement, the ECCV declared, “There is no place for hate in Victoria.” The council emphasized that in the state’s multifaith and diverse community, no one should ever fear for their safety because of their religion or identity.

“We utterly condemn this attack,” an ECCV spokesperson said. “We reaffirm our shared responsibility to reject hate in all its forms and uphold the multicultural values that bind us together. This is more important than ever at a time when some elements in the community are seeking to stoke division.”

The attack has sent shockwaves through Victoria’s Muslim communities and drawn widespread concern from interfaith and multicultural leaders. It underscores a worrying trend of rising religious intolerance and highlights the urgent need for community solidarity.

Support Available for Victims

The ECCV has directed those affected by Islamophobia to crucial support services, reiterating that no one should suffer in silence.

Available resources include:

• Islamophobia Register Australia – Hayat Line: 1300 993 398
• Islamic Council of Victoria – Islamophobia Support: (03) 9328 2067
• Online reporting and support via the Islamic Council of Victoria’s website.

A Call for Unity and Vigilance

The incident has prompted a renewed call from community leaders for Victorians to stand together against bigotry. Leaders are urging the public to actively support their Muslim neighbours, report incidents of hate, and foster dialogues that reinforce mutual respect and understanding.

“An attack on one faith leader is an attack on the fabric of our entire multicultural society,” the ECCV statement concluded. “We stand in solidarity with the victims and with all Victorian Muslims, and we call on every member of our community to join us in loudly and clearly rejecting hatred and violence.”

The ECCV and other peak bodies are expected to work closely with faith groups and authorities in the coming days to address community safety concerns and promote cohesion.

The Unbroken Pen: “Daaniyaa” and the Price of Truth in Captivity

In a quiet but profound literary offering, a book titled “Daaniyaa” has emerged from a place of enforced silence, carrying a message that resonates far beyond its pages. “A person who reads this book, Daaniyaa,” it is said, “will not lose their faith, but will find their identity within it.” This is more than a tagline; it is a declaration of the book’s purpose and the defiant spirit of its author, Dhaabassa Waaqjiraa, who wrote it from within a prison cell.

The story of Daaniyaa is inextricably linked to the story of its creator, a narrative that reveals the high cost of integrity within a repressive system. Dhaabassa was not an anonymous activist in the shadows but a professional within the system itself—a producer for the Afaan Oromoo program at the Ethiopian Television (ETV). His colleagues from that time attest to his diligence and strength, calling him a “hard worker.” Yet, it was precisely this platform that became the stage for his principled stand, which would ultimately lead to his downfall.

His crime, as framed by the then-ruling EPRDF and its security apparatus (IHADIG), was a classic example of how truth-telling is criminalized. During a period when the city of Adama (Nazareth) was controversially designated as the “capital of Oromia,” Dhaabassa did what any responsible journalist and Oromo citizen might do: he challenged the official narrative on air. He presented evidence, arguing that Adama could not functionally serve as the regional capital, citing its history as a site of recurring conflict and displacement, particularly referencing the turbulent period of 1994/95.

This act of professional and civic duty was not received as such. It was twisted into an act of subversion. The state’s machinery swung into action: he was accused of having “ties with the enemy” for opposing the capital designation, and other pretexts were fabricated. Along with a colleague, Shifarra, he was arrested and imprisoned. His career was not just ended; it was used to paint him as a traitor.

Courtesy: https://www.pambazuka.org/categories/media-freedom-expression?page=150

But here lies the remarkable turn in this story: captivity became a crucible for creation. It was from within this very prison that Dhaabassa Waaqjiraa, alongside fellow inmates, gathered testimonies and composed Daaniyaa. The book is therefore a physical artifact of resistance—a testament that the walls meant to silence him only focused his voice. It embodies a powerful truth: “People who give themselves for their nation want to do something. To accomplish what they have envisioned, no circumstance or time is a limit to them. Their work is not measured by personal gain.” Dhaabassa himself is living proof.

The publication of Daaniyaa prompts a challenging reflection for the reader and the wider Oromo intelligentsia: “If you were in his place, could you have written this book? It doesn’t seem so to me.” This is not a challenge of capability, but of courage and commitment. It asks us to measure our own resolve against the standard set by those who write history from their shackles.

The final call is both an invitation and a charge: “Let the generation buy and read this book. You become for your nation what you are for yourself. You will find yourself in Daaniyaa.”

Daaniyaa is more than a memoir or a historical account. It is a mirror held up to the Oromo struggle, reflecting the enduring battle for narrative sovereignty, the persecution faced by those who speak inconvenient truths, and the indomitable will to create identity and history even from the darkest of places. It is a story of how a prison sentence was transformed into a sentence of liberation, written one word at a time.

Historic Gathering at Odaa Roobaa: The Heero Council Ascends, Uniting the Five Branches of Arsii

In a landmark ceremony resonating with deep historical significance, the 20 Dhaddachas (Gadaa class leaders) of the Arsii Sikkoo Mandoo generation gathered under the sacred Odaa Roobaa sycamore. From this assembly, the most senior and pivotal leader, the Dhaddacha Heeroo, has formally risen, marking a decisive moment in the restoration and unity of the Arsii Gadaa system.

The ascension of the Dhaddacha Heeroo is the culmination of a major decree passed during the recent Dhaddacha Guutaa (Grand Assembly). This decree, rooted in a call made by the Abbaa Gadaa of all Arsii, Aliyyii Muhaammad-Suruur, mandated the reconstitution of this supreme council. Its purpose is to reunite the five historic branches (Baalli) of the Arsii nation—Birmajii, Bultuma, Bahara, Horata, and Roobalee—whose people are spread across the lands of Baale, Diida’a, Gadab, Albaso, Laangannoo, and Dambal.

A Unifying Vision for a Dispersed People

Abbaa Gadaa Aliyyii Muhaammad-Suruur, during his term of office, has spearheaded efforts to bring the dispersed children of Sikkoo Mandoo back to their rightful place within the Gadaa structure. Strengthening this mission, the recent decrees are a high-level strategy designed to foster unity among the five branches. The plan specifically allocates a dedicated week for the branches to meet, allowing communities separated by distance to see each other, share ideas, and discuss their collective concerns.

A Community’s Determined Effort

The successful execution of this profound ceremony is credited to the exceptional effort and organization of the broader community, particularly the people of Baalee Bahaa and the residents of the historic Laga Hidhaa district. Their deep commitment to the success of this Gadaa event underscores the living, community-driven nature of the institution.

This gathering at Odaa Roobaa transcends ritual. It is a powerful act of political and cultural revitalization, signaling the Arsii Sikkoo Mandoo’s intent to reclaim the cohesion and governance envisioned by their forefathers. As the Heero council takes its place, it reaffirms the core Gadaa principle: “Gadaan ta misaaf mirgaati” — “Gadaa is both a duty and a right.”

The rise of the Heero is not just a return to formality; it is the reassembly of a people’s parliament under their sacred tree, ready to guide their future through the ancient, yet ever-relevant, laws of balance, justice, and collective responsibility.

The “Sera” Festival: Halaba People Herald the New Year with Ancient Timekeeping and Social Renewal

HALABA KULITO, ETHIOPIA – As the Gregorian calendar year winds down, the Halaba people are celebrating a different, deeply rooted transition: the “Sera” festival, their indigenous New Year. This annual celebration, observed from the end of the Ethiopian month of Tahsas to the beginning of Tir (late December to early January), is far more than a party; it is a vibrant testament to their ancestral timekeeping, social cohesion, and spiritual preparation for the future.

The festival is anchored in the “Mengesa,” the complex, lunar-based calendar of the Halaba. Mengesa is the final month of the year, serving as a bridge between the conclusion of the old year and the dawn of the new. During this period, the entire community engages in a profound psychological and practical reset.

“Farmers in their fields, traders in their businesses—everyone in their respective professions prepares themselves mentally and spiritually for new success,” explains a community elder. It is a time of reflection, planning, and communal alignment.

A Festival of Values: Rites of Passage and Social Reconciliation

The Sera festival encapsulates several core societal values. A key feature is the rite of passage for youth. As the festival concludes, adolescents who have come of age undergo a traditional circumcision ceremony, symbolically crossing the threshold into young adulthood and assuming new social responsibilities.

Equally significant is the festival’s role in social healing. During Sera, elders and fathers actively seek out individuals with whom they have conflicts and engage in reconciliation. This deliberate act of peacemaking ensures that the community enters the New Year united, leaving grievances behind. This social responsibility is a hallmark of the celebration.

“Sera”: More Than a Festival, A Governing Philosophy

The term “Sera” itself signifies much more than the New Year festival; it represents the Halaba’s entire traditional governance and legal system. It is the customary framework that has guided the community’s social interactions, conflict resolution, and daily life for generations.

This system includes specific institutions like:

• “Ogete Sera”: A traditional adjudication or justice system.
• “Mishala Sera”: Systems of mutual support and cooperation.

These customary laws have been preserved not in written codes, but through oral tradition and practical application, passed down meticulously from generation to generation. Their continued observance during the festival reinforces their relevance in modern life.

A Living Culture in Halaba Kulito

Today, the Halaba Sera festival is being celebrated with its traditional values intact in Halaba Kulito town. The event stands as a powerful assertion of cultural identity and intellectual heritage, showcasing the community’s sophisticated indigenous knowledge in astronomy (timekeeping), social governance, and sustainable community psychology.

As one participant noted, the festival is a dynamic display of a living culture that has navigated centuries. In an era of globalization, the Halaba’s Sera offers a compelling example of how ancient systems can provide continuity, social glue, and a unique sense of time and place, ringing in the New Year on their own enduring terms.

A City Rises, A People Displaced: Oromo Liberation Front Condemns ‘Mega Airport’ Project as Cultural Erasure

FINFINNEE / AABBUU SEERAA (BISHOOFTU) – In a forceful and detailed statement, the Oromo Liberation Front (OLF) has issued a scathing condemnation of Ethiopia’s planned new “Mega Airport” project and its adjoining “Airport City” in Aabbuu Seeraa (Bishoftu), framing it as the latest and most severe chapter in a decades-long campaign of displacing Oromo farmers and eroding their identity.

Marking a major political intervention, the OLF’s statement, dated April 9, 2026, draws a direct line from the historic displacement of Oromo clans around the capital to the imminent eviction of thousands in Bishoftu, warning that the project constitutes a form of “ethnic cleansing.”

“History Repeating, on a Grander Scale”

The OLF asserts that for the past thirty years, Oromo farmers across the region have been illegally displaced from their land for “development” projects, receiving minimal or no compensation. This, they argue, has systematically eroded Oromo culture, language, history, and collective identity.

“Particularly, the situation inflicted upon the farming community in the Finfinnee (Addis Ababa) periphery has dismantled social foundations, scattered families, and escalated to the level of national genocide (ethnic cleansing),” the statement declares. It points to the fate of clans like the Eekkaa, Galaan, Gullallee, and Abbichuu, who were displaced from their heartland to make way for the capital’s expansion and whose current whereabouts are often unknown.

The OLF accuses the government of surreptitiously reviving the controversial 2014 “Master Plan” for Addis Ababa—a proposal that sparked the historic Oromo youth (Qeerroo) protests—piece by piece under new names. The Aabbuu Seeraa airport project, they state, is a direct continuation of this plan, now “expanded and intensified.”

The Imminent Displacement: 15,000 Lives in the Balance

The core of the crisis, as detailed by the OLF, is the imminent eviction of farmers from six villages: Aabbuu Aciroo, Aabbuu Garbii, Aabbuu Kombolchaa, Aabbuu Looyyaa, Aabbuu Lugnaa, and Aabbuu Saarkamaa. This would affect an estimated 3,000 households, or about 15,000 people.

The OLF reports that despite a regional budget of 17 billion Birr earmarked for farmer resettlement and rehabilitation, the on-the-ground reality is brutal. “Starting last month,” the statement alleges, “farmers… have been forcibly ordered, in a manner of war, to leave without harvesting their crops, moving their property, or even selling their cattle.” They are reportedly being temporarily housed in Dhibaayyuu village on the outskirts of Bishoftu.

A Demand for Equity, Not Eviction

Moving beyond condemnation, the OLF lays out a concrete, four-point alternative path that rejects mere cash compensation:

1. Farmers as Shareholders: Displaced communities must be granted equity shares (abbummaa qabeenyaa) in the new airport project, making them co-owners, not casualties.
2. Intergenerational Rights: These shares must be inheritable, benefiting both current landowners and their descendants.
3. Rehabilitation Infrastructure: Immediate construction of schools, health centers, clean water, and electricity in resettlement areas.
4. Cultural Safeguards: Special programs must be established to prevent the loss of Oromo identity, language, and culture.

“The cultural genocide of a nation cannot be compensated with any amount of money,” the statement asserts.

A Broader Call to Action

The OLF pledges to fight for this solution for the Aabbuu Seeraa farmers. It also praises the legal advocacy of the Global Oda Nabe Association (GLONA) and calls on all Oromo institutions to learn from this case and proactively resist human rights violations carried out in the name of “development” across Oromia.

The statement concludes with a rallying cry: “Victory to the Broad Masses!” It frames the airport conflict as a microcosm of the larger Oromo struggle for land, self-determination, and the right to exist as a people on their own terms—not as obstacles to someone else’s progress. The coming weeks will test whether the government engages with these demands or if the bulldozers proceed, writing another painful entry in what the OLF calls a long history of displacement.

“Mega Airport or Mega Displacement?” Oromo Congress Raises Alarm Over Addis Ababa ‘Airport City’ Project

ADDIS ABABA – The Oromo Federalist Congress (OFC) has issued a stark warning and a detailed critique of the proposed “Mega Airport Project” and its adjoining “Airport City” development in the Aabbuu Seeraa (Bishoftu/Debre Zeit) area, framing it not as a symbol of progress but as a potential humanitarian and cultural disaster.

In a powerful statement of concern, the Congress denounced the current plan as a “grave and deeply worrying” strategy that will inevitably lead to the mass displacement of indigenous communities. The project, intended to expand Bole International Airport and construct a new urban center, threatens to forcibly evict over 3,000 farming families—more than 15,000 people—from villages including Aabbuu Aciroo, Aabbuu Garbii, and Aabbuu Saarkamaa.

A Violation of Land, Law, and Livelihood

The OFC forcefully challenged the narrative of the project, stating, “What is being carried out under the name of ‘development’ is in fact saamicha—dispossession.” They accused the government of ignoring their prior calls for a halt and said they are now “obliged to issue a special red alert” for the affected communities.

Citing Article 40 of the Ethiopian Constitution, which guarantees farmers’ rights to land and protection from displacement, the Congress argued the project’s “top-down” approach is illegal and unethical. “Land is the foundation of a farmer’s life, not a commodity for sale,” the statement declared, warning that short-term financial compensation will quickly vanish, leaving generations trapped in poverty.

Echoes of a Painful Past

The statement draws a direct and chilling parallel to the displacements that accompanied the expansion of the capital into surrounding Oromo areas like Boolee, Qooqaa, and Wonji. “At that time, the displaced Oromo community was scattered, losing its culture and way of life. We fear this will not be repeated in Aabbuu Seeraa,” the OFC cautioned.

They condemned the use of “world-class” labels to justify destroying the future of local inhabitants, arguing, “Any development project must be inclusive and create shared opportunities, not displace native residents from their own developmental path without their free, prior, and informed consent—a practice unacceptable both legally and historically.”

A Demand for Equity, Not Just Eviction

Moving beyond mere criticism, the OFC laid out a series of non-negotiable demands for a just path forward:

1. Immediate Halt: An immediate suspension of all eviction and demolition activities pending a credible, independent Social and Environmental Impact Assessment (SEIA).
2. Inclusive, Transparent Dialogues: Meaningful public consultations with the displaced community, local civil societies, and legal experts.
3. Community as Shareholders: The displaced community must be recognized as equity shareholders (Abbaa Aksiyoonaa) in the “Airport City” project, receiving annual dividends rather than a one-time payment for their land.
4. Cultural Safeguards: Strong legal mechanisms must be established to protect the local language, culture, and identity from being erased by the new urban sprawl.
5. Donor Accountability: The Congress called on financiers like the African Development Bank (AfDB) to verify that the project complies with international human rights standards before releasing funds.

A Question of True Development

The OFC’s intervention reframes the core question: Is this project truly for national development, or is it another chapter in the long history of displacing Oromo farmers for urban expansion? By demanding equity and inclusion, they propose a revolutionary alternative—that the original inhabitants of the land should not be its first victims of progress, but its lasting beneficiaries.

The ball is now in the court of the government and international financiers to respond. The future of Aabbuu Seeraa hangs in the balance, caught between the blueprint for a mega-city and the determined resolve of a community fighting to stay on the map.

Oromo Graduation Celebration Set to Showcase Cultural Pride in 2025 Ceremony

Organizers of the upcoming Annual Graduation Ceremony 2025 are issuing a heartfelt call to the Oromo community and its supporters, inviting them to celebrate academic achievement through a vibrant display of cultural identity.

In a statement filled with excitement, the message is clear: “We are so excited and love to meet everyone there with our Oromo attire.”

The event has positioned itself as more than just an academic milestone; it’s a powerful opportunity to affirm cultural heritage and communal pride. “We acknowledge that and are proud of how it feels to wear our traditional [attire],” the statement continues, emphasizing the deep personal and collective significance of donning cultural dress for such a landmark occasion.

This encouragement highlights a growing trend of graduates incorporating traditional garments into graduation ceremonies worldwide, transforming the standard academic regalia into a colorful tapestry of personal history and belonging. For many Oromo graduates and their families, wearing traditional attire is a profound statement of resilience, identity, and joy.

The 2025 ceremony promises to be a visually stunning and emotionally resonant gathering where caps, gowns, haddiisas, waaddas, and other traditional garments will intermingle—a celebration of both scholarly success and enduring cultural strength.

The organizers’ message has been met with enthusiastic anticipation, as the community prepares to turn the graduation into a unified and proud display of Oromummaa.

Event: Annual Graduation Ceremony 2025
Key Note: Attendees encouraged to wear Oromo traditional attire.
Message: A celebration of education, culture, and communal pride.

URGENT NEWS ALERT

CRITICAL WEATHER AND SAFETY ADVISORY: COMMUNITY COOPERATION URGED

Issued Immediately

At this moment, due to severe conditions in the region, community cooperation and information sharing are critical for safety. All residents are urged to take immediate and serious precautions.

URGENT ACTIONS REQUIRED:

1. STAY HYDRATED & CONSERVE WATER: Ensure you drink an adequate amount of water and store clean drinking water if possible.
2. MOVE TO SAFE AREAS: Immediately move away from riverbanks, floodplains, and low-lying areas.
3. SEEK RELIABLE INFORMATION: Monitor official channels for urgent updates from local authorities and emergency services.
4. AVOID NON-ESSENTIAL TRAVEL: Do not travel unless absolutely necessary. If you must travel, exercise extreme caution.
5. CHECK ON VULNERABLE NEIGHBORS: The community must now come together. Contact people you know who may be isolated, elderly, or have special needs.

COMMUNICATION IS KEY:
It is essential that we stay connected. Use your mobile phones and available online communication channels to contact family, friends, and neighbors to ensure everyone is safe and informed. Share verified information only to prevent panic.

This is a time for collective responsibility and immediate action. Please follow these instructions and await further updates from official sources.

Stay Safe. Stay Informed. Look Out for One Another.

URGENT NEWS

HISTORIC GADAA CEREMONY “BUTTAA QALUU” SUCCESSFULLY CONCLUDED IN TARREE LEEDII

MATAAHAARA, OROMIA – In a significant cultural event, the Karrayyu Oromo, specifically the Baasoo family, have successfully concluded the sacred Gadaa transfer ceremony, known as “Buttaa Qaluu” or “Irreessa Kennuu,” in their ancestral territory of Tarree Leedii. The ceremony marks a pivotal six-year preparation phase where the incoming Gadaa class prepares to assume leadership from the current “Baallii” grade.

Thousands of participants from the Baasoo family embarked on a traditional trek several kilometers from the Mataahaara area to the ceremonial grounds, meticulously observing the ancient protocols of their Gadaa system. The event was not isolated; it drew a multitude of attendees, including Abbaa Gadaas from across Oromia and other community members, who joined the Karrayyu in this profound ritual.

A Testament to Cultural Resilience

The ceremony stands as a powerful testament to the resilience of Oromo culture. Scholars and attendees highlighted its significance in an era marked by prolonged cultural pressure. “For over a century, the Oromo people have faced pressure on their culture and language,” noted one observer. “These elders, the Karrayyu, are preserving their morning culture and passing it on to future generations. Where they currently reside is a place of historical pressure.”

The Karrayyu’s ability to preserve their traditions against multifaceted pressures—linguistic, cultural, and religious—was a central theme. “They withstood pressure from all directions. The fact that they have endured and reached this point is a symbol of identity,” remarked a participant.

Scholarly Perspective on a Living System

Among the distinguished attendees was Dr. Asafa Tafarraa Dibaabaa, a researcher, writer, and academic. Dr. Asafa, who once taught among the Karrayyu thirty years ago, expressed deep reflection upon witnessing the ceremony. “As a scholar of Oromo culture, being present when called to this ceremony was a moment of great joy,” he said. “Seeing this ritual after so many years is deeply moving. What the Karrayyu are preserving is something from which other communities can also learn.”

He emphasized that the Karrayyu Gadaa system is a branch from which the wider Oromo society draws lessons, calling it a “great education.”

Logistical Triumph Amidst Challenges

Writer and journalist Wabii Kabbada, who documented the entire event, marveled at the organization. He described the immense logistical feat of assembling and hosting such a large gathering in a remote area with limited infrastructure. “The level of mobilization, the way food was provided for everyone, and the manner of inclusion was a tremendous and astonishing education. Their method of inclusion—hosting others without eating themselves—was truly distinct,” Wabii noted.

Dr. Asafa also praised the community’s collective effort in overcoming severe logistical hurdles to reach the site. “Tarree Leedii is a mountainous area, far from asphalt roads. People came from distant places under difficult conditions. The road they traveled is rough and blocked by fallen trees. From what we saw, people spent many days there clearing the trees from the road to make passage. What remained was that we attended the ceremony well and returned safely.”

The Karrayyu: Guardians of Tradition

The Karrayyu, primarily settled in the Fantaallee and Boosat districts of East Shewa, are renowned for their distinct traditions, including their attire, hairstyles (Gunfura), and dance forms. Historically pastoralists, the Baasoo and Dullachaa sub-groups have been steadfast guardians of their territorial boundaries, paying significant sacrifices to protect their land, a commitment they continue to uphold today.

This urgent news feature documents the successful execution of a vital cultural ceremony, underscoring the enduring strength and sophisticated social organization of the Karrayyu Oromo Gadaa system.

Bringing ‘Oromummaa’ into Focus: Four Decades of Reclaiming an Indigenous Legacy

JANUARY 9, 2026 – As the Oromo Studies Association (OSA) approaches its 40th anniversary, it has released a landmark statement that is part historical reflection, part scholarly triumph, and part urgent defense. The statement, authored by OSA President Dr. Ibrahim Amae Elemo, chronicles a transformative journey: from the systemic erasure of Oromo history to the global recognition of its indigenous democratic systems, and now, to a new wave of attacks targeting the scholars who brought this legacy to light.

Central to this four-decade effort is the concept of Oromummaa—a term embodying the collective values, institutions, and worldview of the Oromo people, the largest ethnic group in Ethiopia. Once dismissed, Oromummaa has been meticulously restored by OSA scholars through research that has redrawn the map of Horn of Africa studies.

From Erasure to Reclamation

The OSA’s founding in the 1980s was a direct response to a void. Prior to its establishment, Oromo heritage was not merely absent from academia and state narratives; it was actively suppressed. As the statement details, a state ideology of “Ethiopianism” promoted Orthodox Christianity, the Amharic language, and Abyssinian culture as the sole legitimate national identity. The Oromo language, Afaan Oromoo, was banned in schools and public life until 1992, and students were punished for speaking it or using Oromo names.

“The national project,” the statement asserts, “was to ‘Ethiopianize’ the peoples of the south and center through enforced cultural unification.” In this process, the Oromo—despite constituting about half of Ethiopia’s population—were portrayed as backward and ahistorical.

OSA’s intervention was revolutionary. Its scholars, many of whom were part of that first generation of students reclaiming their language, engaged in rigorous research that recovered suppressed histories. Through conferences, journals, and collaborative work, they produced a substantial body of knowledge that countered centuries of denigration and “restored collective dignity.”

Reshaping History and Highlighting Indigenous Democracy

A cornerstone of OSA scholarship has been re-examining Ethiopian state formation. Drawing on archives and oral histories, researchers have framed the expansion of the Abyssinian empire in the late 19th century as a colonial project, supported by European powers and marked by violent conquest, dispossession, and the enslavement of independent societies like the Oromo.

More celebratory research has focused on Oromummaa as an indigenous democratic worldview, anchored in three core institutions:

• The Gadaa System: A complex socio-political system featuring an eight-year leadership cycle, checks and balances, and principles of accountability and rule of law. Its global significance was recognized by UNESCO’s inscription on its Intangible Cultural Heritage list.
• Siinqee (Siiqee): A women’s institution that ensures gender balance and social justice.
• The Qaallu: The spiritual authority maintaining harmony between society, nature, and the spiritual realm.

Together, these institutions embody values of democracy, peace (nagaa), and ecological stewardship that OSA argues offer lessons of “global relevance.”

A New Era of Attacks and a Call to Action

This hard-won scholarly recognition is now under threat. The OSA statement warns of “renewed attacks on Oromo scholars and scholarship” from actors seeking to “restore inequitable power relations.”

These attacks have evolved from formal complaints accusing scholars of “hate speech” to coordinated social media campaigns that vilify Oromummaa itself as a dangerous ideology. Internationally respected figures like Professor Asafa Jalata, a pioneering sociologist, have been targeted.

“These attacks do not represent scholarly debate grounded in evidence,” the statement declares. “Rather, they reflect a politicized rejection of any scholarship that challenges centralized authoritarian narratives.” It draws a stark warning: “History demonstrates that vilification of a people’s identity is often a precursor to mass violence.”

In conclusion, the OSA issues a powerful call to the global academic community and the public. It urges the defense of academic freedom and support for Oromo scholarship, framing it not as a niche field but as vital to understanding one of the continent’s oldest continuous democratic traditions. The Oromo legacy, the statement concludes, is a contribution not only of “agricultural and animal bounty” but of a resilient, indigenous democratic way of life whose study is now more critical than ever.

#Oromummaa #OromoStudies #Gadaa #AcademicFreedom #OSA40