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

NEWS FEATURE

Peacemakers of Naqamtee: How a Community-Based Reconciliation Council is Healing Families

NAQAMTEE, OROMIA — In this bustling city, a quiet revolution is taking place inside homes, not on the streets. It’s led not by politicians, but by elders and respected community figures who have come together to form a local reconciliation council, or gaa’ila. Their mission: to mend the fractures within families before they reach the courthouse, and to restore peace one household at a time.

The council’s impact is tangible. To date, its members have successfully mediated and reconciled over 300 families teetering on the brink of permanent separation. But their work doesn’t end with a handshake. “It’s not just about reconciliation,” explains Luba Haayilu, a founding member. “We also follow up by visiting their homes to see how the healing is progressing, and we counsel and educate them about the principles of gaa’ila itself. The benefit is immense.”

From Courtrooms to Living Rooms

The traditional path for marital or family disputes in Ethiopia often leads to a costly, adversarial, and public court battle. The Gaa’ila council of Naqamtee offers an alternative rooted in Oromo customary law (Aadaa Seera). They describe a common scenario: a husband and wife separate, divide their property through the court, and go their separate ways, often leaving deep wounds.

“Afterwards,” says Luba Haayilu, “they come to us separately, gain understanding, seek each other out, and are reconciled. They are now living together anew, with love.”

A Personal Mission Born from Observation

For Luba Haayilu and his wife, Aadde Yashii Abbabaa, this mission is personal. They founded their council 25 years ago. The catalyst was the pain they witnessed around them. “We didn’t start this work while sitting idle,” Luba recalls. “It was because of what we saw happening on the streets.”

He shares a poignant story that compelled them to act: “A young man would marry a girl and they would have a child. However, while they loved each other, her family would intervene and separate them. ‘No, this boy is not the right man for you,’ they would say, and they would take their daughter back after she had borne his child. The young man would be left utterly heartbroken.”

Seeing this cycle of unnecessary familial destruction, Luba and Yashii decided to intervene. “We want everyone to have a stable family (gaa’ila tasgabbaa’aa),” Luba explains. “So we asked ourselves, ‘Why are we just sitting here while families are breaking apart?’ and we began this work of mercy.”

The Methodology: Listening and Facilitating Dialogue

The council’s power lies in its process. The two key principles, Luba states, are equal listening and openly identifying the root cause of the conflict. “We listen to both sides equally and we bring the source of the problem out into the open to discuss it frankly,” he says.

A primary technique is facilitating direct communication. Council members visit the family home and mediate a conversation between the spouses about their union. “We talk with them about their marriage together, and that’s how we reconcile them,” Luba notes.

Fruits of Reconciliation: A Legacy of Peace

The rewards of this decades-long work are measured in human futures restored. Luba beams with pride when speaking of the families they’ve helped. “Today, that family has had many more children. Their children have grown into adults. One of their children is now studying for a second degree. I am very happy,” he says, reflecting on one of their early successes.

The Gaa’ila council of Naqamtee stands as a powerful testament to community-driven justice. It operates on the belief that the best resolution is not a legal verdict that divides property, but a healed relationship that preserves a family. In a world of complex legal systems, they offer a simple, profound alternative: deep listening, honest dialogue, and the patient rebuilding of trust. Their 300 reconciled families are a living archive of their success, and a model for communities everywhere.

News Feature: Portraits from a Generation of Sacrifice — The Untold Legacy of Qeerransoo

A black-and-white photograph, weathered by time yet sharp in its clarity, has resurfaced across Oromo social media and community forums. Captioned as a moment from 1980 in the Western Front (Dirree Dhihaa), it shows a group of young fighters known as Qeerransoo — “the fearless” or “the brave ones.”

These were not just any fighters. They were the children — some barely in their teens — who grew up within the folds of the Oromo Liberation Front (OLF), raised by the struggle itself. The poignant caption that accompanies the image tells a profound story: “These children were raised by the OLF and made to carry the Oromo liberation struggle — from basic membership to leadership.”

From Cadets to Commanders: A Generation Forged by Struggle

The image is more than a historical artifact; it is a testament to a generation that knew no life outside the quest for freedom. They were the Agartuu Ummata Oromoo — the “hope of the Oromo people.” In the absence of conventional childhoods, their schools were the forests and their curriculum was resistance.

As the caption powerfully notes, “The OLF is the foundation of Oromo peace.” This statement frames the sacrifice of the Qeerransoo not merely as a martial endeavor, but as the painful, necessary groundwork for a future peace — a peace they were often too young to remember but were tasked to secure.

A Living Legacy and a Call to Memory

The accompanying message is a direct, urgent appeal: “If you are in this picture and are alive, share this history with us in an orderly way. Pass it on through your own means.”

This call highlights a critical gap in the recorded history of the Oromo struggle. While the political narratives and major battles are documented, the personal, human stories of those who lived their entire youth inside the movement are at risk of being lost. The Qeerransoo represent a unique demographic: survivors of a conflict that was their only home, now living with memories that are both a personal burden and a national inheritance.

Why This Photo Matters Now

The resurgence of this image comes at a pivotal moment. As debates about the OLF’s legacy, its factions, and the path forward for Oromo nationalism continue, this photograph grounds the discussion in human cost and generational sacrifice. It asks uncomfortable questions:

• What happened to these children of the revolution?
• How does a society recognize and reintegrate those whose entire upbringing was militarized for a cause?
• Where do their stories fit into the official history of the struggle?

The photo of the Qeerransoo is a silent but powerful rebuttal to any simplified history. It reminds viewers that the OLF was not just a political or military structure; for many, it was a family, a home, and a fate. Their faces, frozen in a moment from 1980, are a bridge between a past of immense sacrifice and a present still grappling with its meaning.

Epilogue: Seeking the Faces

The search is now on, led by historians, veterans, and a curious younger generation. The plea is clear: if you recognize yourself or a loved one in this frame, your story is not just your own. It is a vital chapter in the story of the Oromo people’s long walk toward dignity and self-determination. The request is for more than just identification — it is for testimony, for context, and for the preservation of a legacy written in the youthful faces of the fearless.

Melbourne, VIC – The Ethnic Communities’ Council of Victoria (ECCV) has extended its deepest sympathies to the family and friends of 16-year-old Ater Good, who was killed near his home on a Fitzroy street in the early hours of Saturday morning.

The tragic death has sent waves of grief through the local community, particularly impacting Victoria’s South Sudanese community, who are mourning yet another young life lost.

“We are deeply aware of the impact this tragic event has had on Victoria’s wider South Sudanese community,” an ECCV spokesperson said. “Too many young lives have already been lost over the past year, and community leaders are right to ask why.”

Ater has been described by his family as a deeply loved and cherished son and friend. Victoria Police are investigating the circumstances surrounding his death.

In a statement, the ECCV expressed solidarity with South Sudanese families and community members who are rallying to support one another during this painful time. The council also acknowledged the community’s urgent calls for answers and concrete measures to improve safety.

“ECCV stands with South Sudanese families and communities who are supporting one another at this time,” the spokesperson added. “We also acknowledge their urgent calls for safety, answers, and practical action, so that no more families have to experience such loss.”

The loss of Ater Good has amplified concerns about youth safety and community violence, with many urging greater support for young people and stronger intervention strategies to prevent future tragedies.

Funeral arrangements and community-led vigils are being organized, as friends, family, and community leaders come together to mourn and seek a way forward.

FEATURE COMMENTARY

Buttaa Qaluu: The Gadaa Ceremony of Consecration and the Sacred Bond of Karrayyu Stewardship

In the heart of Oromia, among the intricate pillars of Gadaa governance and ritual, there exists a sacred ceremony known as Buttaa Qaluu. Often referred to poetically as “Irreecha goobaa kennuu” — the giving of the festival of Irreecha — this ritual transcends mere celebration. It is a profound act of spiritual and political consecration, a moment when cyclical authority is solemnized, and the land itself is entrusted to its guardians.

The ceremony is anchored in a specific and revered geography: the plains of Tarree Reeddii, within the territory of the Warra Baasoo in the Ardaa Jilaa district. This is not a random location. Tarree Reeddii is more than land; it is a historical and ritual fulcrum, a site where the cosmic order reflected in the Gadaa system touches the earth.

The text reveals a crucial dimension of this ritual: “Tarree Reeddii ardaa jilaa Karrayyuun itti baallii waliif dabarsee kennuu dha.”
(It is at Tarree Reeddii in Ardaa Jilaa that the Karrayyu mutually confer and bestow the Baallii [authority/term of power].)

This single line unravels deep layers of meaning:

1. The Karrayyu as Custodians of the Ritual: The ceremony is intrinsically tied to the Karrayyu clan, a major Oromo lineage known as stalwart guardians of Gadaa traditions. Their role here is not passive; they are the active conduits and mediators of power. The act of “mutually conferring” the Baallii suggests a collective, deliberative process rooted in consensus, a core democratic principle of Gadaa.
2. Baallii: More Than Just Power: The Baallii is the Gadaa grade of leadership, an eight-year term of political, military, and ritual authority. Its conferral is the climax of the Buttaa Qaluu. The use of “kennuu” (to bestow/give) frames this not as a seizure of power, but as a sacred offering and a heavy responsibility being passed from the outgoing Gadaa class to the incoming one, under the auspices of the Karrayyu and witnessed by the community and the divine (Waaqa).
3. Irreecha Goobaa Kennuu – A Metaphor of Renewal: Linking this ceremony to Irreecha (the Oromo thanksgiving festival) is deeply symbolic. Irreecha celebrates the end of the dark rainy season and the blossoming of spring; it is a festival of gratitude, cleansing, and renewal. To call Buttaa Qaluu the “giving of Irreecha” implies it is the source of that renewal, the ritual moment that ensures the cyclical rebirth of the natural and social order. The new leadership (Baallii) is thus bestowed as a gift to the people, meant to usher in a season of peace, fertility, and justice.

The Larger Significance

The Buttaa Qaluu at Tarree Reeddii is therefore a linchpin in the Gadaa universe. It is:

• A Transfer of Mandate: The peaceful, ritualized transfer of supreme authority.
• A Covenant with the Land: The ceremony ties the new leaders’ legitimacy to a specific, sacred geography, grounding their rule in the soil and history of their people.
• A Clan’s Sacred Duty: It highlights the essential, non-competitive role of specific clans like the Karrayyu as upholders of the system’s integrity.
• A Living Democracy: It demonstrates Gadaa as a living system where power is not taken but received, not owned but held in trust, and always linked to the well-being of the community and the environment.

In an era where political transitions are often marked by conflict, the image of the Karrayyu at Tarree Reeddii, overseeing the mutual and solemn bestowal of the Baallii, stands as a powerful testament to an indigenous African model of democratic renewal, sacred stewardship, and enduring peace.

This ceremony reminds us that true authority is a gift given by the people, through tradition, for the renewal of all life.

A Call to Heritage: The Sikkoo Mandoo Gadaa Assembly Convenes in Baalee Bahaa

LAGA HIDHAA DHAADDACHOO, OROMIA, ETHIOPIA – In a significant cultural and political event, the Sikkoo Mandoo Gadaa generation is set to hold its major assembly, the Ya’a Dhaddacha Guutaa (Grand Assembly of the Dhaddacha), from April 9th to 11th, 2026. The gathering will take place on the historic lands of the Dhaddacha Heeroo in Laga Hidhaa Dhaddacha, Baalee Bahaa Zone, marking a powerful moment of revival and continuity for the Oromo people’s indigenous governance system.

The assembly follows a pivotal decision made during a previous meeting, where twenty Dhaddachas (Gadaa class leaders or representatives) of the Sikkoo Mandoo generation resolved to formally return to their positions. The 21st Dhaddacha is located in Hosaana.

This convocation is more than a ceremonial gathering; it is a deliberate act of cultural reclamation. “The Oromo people are in a critical and necessary time to reclaim their identity under the Gadaa System from the places where it was taken from them in the past,” the announcement states. The event is positioned as distinct and vital, especially during a period of political transition in Ethiopia, where the Oromo are placing great emphasis on recovering their historical identity and autonomous systems.

A Gathering of National Significance

The Baalee Bahaa Zone Administration Communications Office, which released the call, emphasized the national importance of the event. “This assembly belongs to all Oromos,” the announcement declares, extending a special invitation to the children of Arsii, particularly the Ilmaan Arsii Sikkoo Mandoo, the specific lineage of this Gadaa generation.

The message is a communal summons: “We share this call together so that we may restore our system in its rightful place.” The statement underscores a collective responsibility to witness and participate in this act of restoration, urging Oromos from near and far to attend. Reports indicate that participants are already beginning their journeys from distant areas to converge on the historic site.

Context: The Gadaa System in Modern Ethiopia

The Gadaa system is a millennia-old, complex socio-political system of the Oromo people, based on democratic principles, generational classes, and cyclic leadership. It was historically suppressed by successive Ethiopian states. Its contemporary revival is deeply intertwined with the Oromo political awakening and struggle for self-determination over the past decades.

The convening of such a formal, large-scale Gadaa assembly in 2026 occurred against a backdrop of major political change in Ethiopia. It reflected a grassroots-driven movement to assert cultural sovereignty and provide a framework for governance and social organization rooted in Oromo tradition, parallel to the modern state structures.

The Site: Dhaddacha Heeroo

The choice of location is deeply symbolic. Dhaddacha Heeroo is not a random field but a site laden with historical memory for the Arsii Oromo and the Sikkoo Mandoo generation. Holding the assembly there represents a physical and spiritual return to a source of authority and law, anchoring the future of the Gadaa system in the sacred geography of the past.

As final preparations are completed, the Ya’a Dhaddacha Guutaa stands as a testament to the resilience of the Gadaa system. It is a vivid demonstration of a people actively piecing together the fragments of their heritage, not as a museum exhibit, but as a living, breathing framework for identity and governance in the 21st century.