FEATURE: 75th Goba System Ceremony in Oromia Showcases Living Gadaa Legacy for Modern Development

ARDHA JILA TARE LEDI, Fantale District, East Shewa, Oromia – In a vibrant display of living heritage, the 75th Gadaa System handover ceremony, known as Goba, was successfully held last week, transferring leadership from the outgoing Gadaa Michile (age-set in power) to the incoming Gadaa Halchisa. The ceremony, meticulously observed in Ardha Jila Tare Ledi, underscores a determined revival of a system once under pressure, now being actively harnessed for contemporary social and economic progress.

The Gadaa system, the indigenous democratic socio-political governance system of the Oromo people, is more than a cultural ritual. As emphasized by speakers at the event, it is a repository of values increasingly seen as crucial for national development.

From Ritual to Resource: Gadaa Values for Modern Development

Gobenya Hola, Secretary of the Union of Tulema Abba Gadaas and Oromo Abba Gadaas, articulated this forward-looking vision. “The Gadaa system possesses values useful for the country’s development and growth,” Hola stated. He highlighted ongoing efforts to make these values serve economic and social development, pointing to the Busa Gonofa—a traditional conflict resolution and reconciliation method—as a prime example now being implemented at the regional state level.

Furthermore, Hola detailed structural initiatives to integrate Gadaa into governance, noting the establishment of traditional courts (Sirnaa Seeraa) down to the smallest administrative unit (Kebele) to ensure justice is accessible through the system’s principles.

A System Reclaimed and Institutionalized

Abba Gadaa Gobenya also outlined the remarkable institutional comeback of Gadaa. “The Gadaa system and its value, which had weakened due to various reasons, is being restored,” he declared. This revival is now formalized within the education system, with curricula developed for schools to teach the principles of Gadaa, actively guiding the public.

“The focus now transcends just strengthening and preserving Gadaa,” he continued. “We are working intently to apply it to the nation’s landscape development, and to make it serve social and economic progress.”

Ensuring Democratic Continuity

The Union of Oromo Abba Gadaas is also leveraging the system’s inherent democratic checks and balances. Through the union, efforts are underway to ensure the Baallii (term of power) is not extended and that the transfer of power is timely and orderly—a principle at the very heart of the Gadaa cycle’s eight-year leadership transition.

Preparations are already in motion for the next major transition in the upcoming Ethiopian year (2018 E.C.), where the 70th Tulema Oromo Abba Gadaa will formally hand over authority to the 71st.

A Testament to Enduring Democracy

Other participants echoed the system’s contemporary relevance. Abba Gadaa Sabu Godana noted that the Goba ceremony itself is a testament to how profoundly democratic the Gadaa system is. He explained the ceremony’s symbolism, marking the transfer of leadership from the Karrayyu clan to members of the Dulecha clan, a rotation predetermined by the system’s generational classes.

Abba Gadaa Qumbi Waqeyo, organizer for the Boset District Abba Gadaa Committee, framed the system in national terms. “The Gadaa system, founded on democratic principles, is one under which peace and development continue, and a nation and generation is built,” he said. He issued a collective call to action, urging the current generation to work together to safeguard the system’s values, support its structures, and ensure its implementation for a resilient future.

The successful ceremony in Fantale stands as a powerful symbol: a millennia-old system is not only being preserved but is being actively studied, structured, and promoted as a viable framework for governance, justice, and sustainable development in modern Ethiopia.

Forging Connections in the West: SSI Leads Cross-State Mission to Strengthen Multicultural Services and Combat Family Violence

PERTH, WA – In a significant push to expand national collaboration on migrant integration and social support, a delegation of senior leaders from Settlement Services International (SSI) recently concluded a strategic multi-day mission to Western Australia. The visit, centered on relationship-building and knowledge exchange, highlighted a shared commitment to enhancing services for multicultural communities across state lines.

The delegation, which included SSI CEO Violet Roumeliotis AM, alongside senior colleagues Brad Chilcott AM, Gulnara Abbasova, and the author, traveled to Perth to support their newest WA-based colleague, Tharanga De Silva, and engage directly with key stakeholders on the ground.

“This was a mission of listening, learning, and laying the groundwork for stronger partnerships,” the delegation noted. “The insights gained from stakeholders in Western Australia are invaluable as we work to tailor and improve national service delivery.”

The itinerary underscored the trip’s high-level strategic nature. A major highlight was being hosted at WA’s Parliament House by the Hon Klara Andric MLC. The delegation also held productive meetings with federal and state parliamentarians, including Senator the Hon Sue Lines, Sook Yee Lai MLA, and Tania Lawrence MP, Member for Hasluck, appreciating their openness and commitment to community-focused policy.

Moving from government to grassroots, the week featured a series of impactful meetings:

• With the City of Stirling, where officials including Janeice Carrascalao and Elizabeth Richard exchanged vital program knowledge and local government perspectives.
• With the Western Australia Multicultural Association (WAMA), engaging with Mr. Simon Lee and Mrs. Helen Job to understand the local multicultural landscape.
• With Ramdas Sankaran, CEO of the Multicultural Services Centre of WA (MSCWA), and Louise Giolitto, CEO of the Western Australian Council of Social Service (WACOSS), discussing systemic support and collaboration.

A key focus of the visit was SSI’s innovative work in combating Family and Domestic Sexual Violence (FDSV) within multicultural communities. This culminated in a Community & Faith Leaders Forum, generously hosted by the Hon Ayor Chuot MLC. The forum, attended by over 18 leaders, showcased a new e-learning module developed by SSI in partnership with the Federation of Ethnic Communities’ Councils of Australia (FECCA). The module is designed to equip community leaders with the tools to identify signs of FDSV and respond appropriately, a critical step in early intervention.

“We were particularly grateful for the opportunity to present our FDSV prevention tools,” the delegation shared. “Empowering community leaders with this knowledge is essential to creating safer environments for all.”

The visit also served to highlight SSI’s specific service offerings, such as a productive discussion with Caroline Speirs, Director of Community Engagement Projects at the Department of Communities, regarding SSI’s Multicultural Foster Care services.

The SSI delegation expressed profound gratitude to all stakeholders for their warm welcome and candid discussions. The trip has firmly established a foundation for future collaboration, with a shared goal of strengthening support systems and fostering more inclusive, resilient communities across Australia.

Beyond 16 Days: Dandenong Advocate Champions Sustained Action Against Family Violence

DANDENONG, VIC — While the global campaigns of the 16 Days of Activism against Gender-Based Violence and International Human Rights Day have concluded for another year, a clarion call for continuous, localised action echoes through one of Victoria’s most diverse communities. Local advocate and member of the Victoria Police Multicultural Reference Advisory Board is urging residents to make the fight against family violence a daily commitment.

“The calendar may have moved on, but our work cannot stop,” the advocate stated. “We must continue to raise Family Law awareness and call out behaviours that encourage violence every single day. This is how we build a truly safe environment for everyone in our multicultural community.”

The call to action follows powerful local demonstrations of solidarity. Last month, the advocate joined over 1,000 community members in the City of Greater Dandenong’s annual Walk Against Family Violence—a visible testament to the growing collective resolve to address this critical issue.

The event was highlighted by a stirring address from keynote speaker Elvis Martin, whose personal insights resonated deeply with the diverse audience. “Hearing from voices like Elvis is powerful,” the advocate noted. “It connects the issue to real experiences and inspires others to speak up and seek change.”

The advocate directly linked the path to safer communities with two key pillars: the adoption of Australian family law and the promotion of healthy lifestyles. This dual approach, they argue, is essential for protecting the most vulnerable and shaping future generations.

“Understanding and adopting Australian law is non-negotiable for safety and justice,” they explained. “Coupling this with a healthy, respectful lifestyle creates the foundation we need. Together, they allow us to lead our younger generation toward a better, violence-free future.”

This perspective underscores a crucial mission within multicultural advocacy: navigating the complex intersection of cultural practices, legal rights, and community safety. As a bridge between Victoria Police and diverse communities, the advocate’s work focuses on ensuring all residents, regardless of background, know their rights, understand the law, and can access support without fear.

The message from Greater Dandenong is clear: ending gender-based and family violence is not a seasonal campaign. It is a sustained, community-wide effort that demands ongoing education, unwavering courage to challenge harmful norms, and a united front dedicated to safety for all.

The community is encouraged to seek information on family law and support services through local councils, legal aid, and family violence hotlines.

In a powerful display of unity, a coalition of Victoria’s diverse multicultural and multifaith communities gathered last night for a solemn vigil, offering a collective embrace to the Jewish community following the devastating antisemitic terror attack in Sydney.

Held at St Peter’s Eastern Hill Hall and convened by the Victorian Multicultural Commission (VMC), the event marked one week since the tragedy at Bondi Beach that claimed fifteen innocent lives. The vigil served as a profound reaffirmation of the state’s shared commitment to respect, compassion, and the unbreakable bonds of social cohesion.

“Antisemitism has no place in our society,” stated the VMC, a sentiment that echoed throughout the evening. “Together, we stand united against hate and violence, committed to building a Victoria where every community feels safe, respected and supported.”

The ceremony saw leaders from across Victoria’s social fabric standing shoulder-to-shoulder. The Minister for Multicultural Affairs, Ingrid Stitt MP, joined the gathering, underscoring the government’s solidarity. The atmosphere was one of shared grief and unwavering support.

Naomi Levin, CEO of the Jewish Community Council of Victoria, delivered a heartfelt address, giving voice to the profound pain and anxiety reverberating through the Jewish community. “The trauma of such a targeted attack is deep and personal,” she shared with the assembled crowd, her words met with a respectful and empathetic silence.

This theme of shared humanity was amplified by faith leaders. Archbishop Ric Thorpe, Phong Nguyen, and Batul Gulani each offered condolences and emphasised the critical importance of maintaining harmony and mutual understanding among all Victorians.

In one of the vigil’s most poignant moments, fifteen candles—provided by the Jewish Museum of Victoria—were lit by multicultural community leaders. Each flame represented a life lost in Sydney, a silent, glowing tribute to the victims. Following the lighting, Rabbi Ralph Genende OAM offered a moving memorial prayer, filling the hall with a spirit of remembrance and solace.

The evening culminated in a symbolic act of communal care. Together, the diverse assembly walked the candles and bouquets of flowers from the hall to the nearby East Melbourne Synagogue. This quiet procession through the streets was a visible testament to a simple, powerful truth: in Victoria, no community mourns alone.

The vigil, marked by the hashtags #UnityandSolidarity, #VMC, and #MulticulturalVictoria, stands as a clear counterpoint to the language of division. It demonstrated that the collective response to hatred is not fear, but a stronger, more determined fellowship—a promise etched in candlelight to protect the inclusive heart of the state.

FEATURE NEWS

“WE ARE NOT FREE FROM FEAR”: A COMMUNITY LEADER’S SOBERING ASSESSMENT ON THE STATE OF OROMO SOLIDARITY

By Maatii Sabaa
Date: December 11, 2023

In a poignant and critical address that has resonated across the Oromo diaspora and within Ethiopia, Obbo Dirribi Damusee, the former Chairman of the influential Maccaa and Tuulamaa Association (MTA), has delivered a stark analysis of the current condition of the Oromo people. His message, steeped in the gravity of lived experience and historical awareness, cuts to the heart of contemporary struggles.

“The Oromo people today are not free from fear; they live in a state of fragmentation and internal division,” Dirribi stated, articulating a concern shared by many observers. “The community has awakened, yes, but it has not yet unified itself. It still lacks genuine ownership of its own cause.”

These words, shared during a recent community forum, transcend mere opinion. They represent a sobering diagnosis from a figure deeply embedded in the long history of Oromo organizational and intellectual resistance. The MTA, which Dirribi once led, is historically recognized as a crucial incubator for Oromo national consciousness, making his critique particularly significant.

Awakening Without Unity: The Core Dilemma

Dirribi’s statement draws a critical distinction between awakening and ownership. The Oromo people, especially following the watershed protests of 2014-2018, have undergone a profound political and cultural awakening. A new generation has fiercely challenged historical narratives and demanded rights, visibility, and self-determination.

However, Dirribi suggests this awakening has not yet crystallized into a sustained, unified, and self-directed movement. The term “of-birratee jira” (fragmented, divided) points to the internal fractures—political, ideological, and regional—that continue to hamper collective action. The “sodaarraa bilisa miti” (not free from fear) acknowledges the persistent climate of political repression, violence, and insecurity that prevents the full and free expression of Oromo political will.

The Challenge of “Ownership” (Keessummaa)

The most profound part of his message lies in the concept of “keessummaa” – ownership, agency, or authentic stewardship. Dirribi contends that for the Oromo struggle to transcend reaction and achieve its objectives, the community must move beyond being merely awakened to external stimuli. It must cultivate an internal, collective ownership of its institutions, its political projects, and its future direction.

This implies building resilient, accountable, and transparent structures that are truly of the people, by the people, and for the people. It is a call to move from protest to sustained institution-building, from fragmented reactions to a cohesive, long-term strategy owned by the community itself.

A Veteran’s Voice in a Critical Time

Obbo Dirribi Damusee’s intervention comes at a critical juncture. The Oromo people, and Ethiopia at large, face immense uncertainty. His words serve as both a caution and a guide:

• A Caution: Against the dangers of division and the illusion that awakening alone is sufficient. Fear and fragmentation remain formidable adversaries.
• A Guide: Toward the harder, more meticulous work of building internal unity, fostering genuine leadership accountable to the people, and claiming full ownership of the struggle’s direction and destiny.

The message is clear: the path to true freedom requires conquering internal divisions as surely as it requires confronting external obstacles. The awakening was the first, essential step. The challenge now, as framed by this elder statesman, is to transform that awakening into an unshakeable, self-determined unity. The question left to the community is how to answer this call.

Feature Commentary: “Gender-Based Violence: The Global War – A Survivor’s Call to Conscience”

By: Najat Hamza | January 5, 2026

Najat Hamza’s return to writing is not a quiet one. It is a roar of pain, a meticulously argued indictment, and a survivor’s manifesto. Her article, “Gender-based Violence: The global War against Women and Girls,” transcends a simple opinion piece. It is a forensic analysis of a global crisis, a psychological breakdown of domestic terror, and a deeply personal plea rooted in the specific soil of Oromia, Ethiopia. Hamza masterfully weaves the universal with the local, forcing the reader to see a worldwide epidemic through the devastatingly specific cases of Qanani and Ayyantu.

From “Women’s Issue” to Human Catastrophe: Reframing the Crisis

Hamza’s opening salvo is a crucial reframing. She immediately dismantles the marginalizing label of “women’s issue.” Her language is deliberate and expansive: a “global human-rights crisis,” a “public-health emergency,” a “social and economic catastrophe.” This terminology is strategic. It moves the problem from the periphery of societal concern to the center of our collective survival. By citing the WHO statistic—that staggering 1 in 3—she universalizes the experience, proving this is not confined by geography, wealth, or culture. The “global south and global north” both bear this stain. This establishes her authority; she is not speaking from parochial anger, but from a documented, planetary reality.

The Anatomy of Entrapment: Demystifying “Why Didn’t She Leave?”

The core of Hamza’s commentary is a brilliant, painful public service. She directly confronts the chorus of victim-blaming questions that inevitably arise: “Why did she stay?” She doesn’t just condemn these questions; she annihilates their premise with a clinical walkthrough of the cyclical mechanics of abuse.

Her breakdown of the phases—Tension, Explosion, Justification, Honeymoon—is more than descriptive. It’s an education. She explains how violence is not the beginning, but the “completing act” of a long process of psychological and spiritual dismantling. The “honeymoon phase” is identified with chilling accuracy as the engine of entrapment, a “false sense of security” that is, in fact, a survival trap.

Most critically, she highlights the lethal paradox: “The most dangerous time for a woman… is when she decides to leave.” This single sentence is a devastating rebuke to simplistic solutions. It explains why leaving is not an act of simple courage, but a high-stakes gamble with life itself. The abuser’s ultimate tool, she argues, is not just the fist or the acid, but the “fear of retaliation and death” that freezes victims in place.

A Spotlight on Home: Patriarchy as a Justice-Denying System

While grounding her argument in global data, Hamza makes a powerful choice to focus on Ethiopia. Here, her analysis sharpens into a critique of systemic patriarchy. She moves beyond individual perpetrators to indict the “system built to protect men,” a system that “revictimizes” the dead and “forbids healing” to the living by “denying justice.” This is a crucial pivot from seeing violence as discrete criminal acts to understanding it as a culture-sanctioned phenomenon. The cases of Qanani (killed) and Ayyantu (disfigured, living without justice) are not presented as anomalies, but as logical outcomes of this system. They become symbols of a spectrum of suffering—from stolen life to a life sentenced to visible and invisible scars.

The Call: Men’s Accountability and the Crime of Silence

Hamza’s prescription is unambiguous and challenging. “The hard truth is that men must hold men accountable.” She calls out the gap between opposing violence “in theory” and tolerating it “in practice.” Her most potent moral charge is against complicity: “Silence is not neutrality. Silence is protection for the perpetrators.” This transforms every bystander, every relative who looked away, every community elder who urged reconciliation, into an actor in the tragedy. The “witnesses who choose silence for their comfort” are, as she states, “part of the problem.”

Her final, impassioned crescendo universalizes the victim again—she can be educated, powerful, traditional, of any class or color. “It can look like me, you… the daughter you love…” This is an empathetic bridge, a plea to see every woman as potentially vulnerable within the unequal architecture of our societies.

Conclusion: A Survivor’s Resolve

Najat Hamza signs off not just as a commentator, but as “A survivor !!!” This personal claim transforms the entire article. It is no longer just analysis; it is testimony. Her hashtags—#JusticeforQanani, #BreakYourSilence—are not slogans, but the distilled essence of her argument: memory and voice.

Hamza’s commentary succeeds because it is intellectually rigorous and emotionally resonant. It educates as it accuses, explains as it condemns. She provides the language, the framework, and the moral imperative to see gender-based violence for what it is: a pervasive war requiring not just individual compassion, but systemic rebellion and the relentless, vocal accountability of an entire society—starting with the men within it. Her return to writing is a gift of clarity and a formidable call to arms.

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A Window into Continuity: The Karrayyu “Jila” Ceremony and the Passing of a Sacred Covenant

The report from the Karrayyu community offers a profound glimpse into a living tradition, where the ancient and the contemporary intersect in a ceremony of deep cultural and spiritual significance. At its heart, this is a story of covenant, continuity, and the careful orchestration of communal responsibility.

The Central Act: A Sacred Transfer of Responsibility

The core event is the “Jila,” a cornerstone Gadaa ceremony for the Karrayyu. The focal point is the transfer of the sacred “Baallii” (often a wristband or a strip of leather) from Abdoo Gobbee to a young boy, Arbooyyee. This is not a simple gift; it is the symbolic passing of a sacred duty. The Baallii represents a covenant—a promise and a responsibility that is now entrusted to the next generation. The fact that it is given to a 10-year-old boy, with the instruction to prepare for a ceremony two years hence, illustrates the Gadaa system’s precise, long-term pedagogy. Leadership and spiritual stewardship are cultivated from childhood.

The Community in Concert: A Symphony of Roles

Perhaps the most powerful aspect of the report is its detailed depiction of communal mobilization. The ceremony is not just about the principal actors (Abdoo Gobbee and Arbooyyee) or the political leaders (Warri Aangoo). It is a societal undertaking:

• The Elders (Jaarsi Hawaas): They are the temporal custodians. Their role in passing the Baallii after six years and overseeing the final covenant (waadaa) is crucial. They bridge the human and the divine, ensuring protocols are followed.
• The Administrators (Bulchiinsa): They handle logistics and governance, ensuring the event’s structure aligns with both tradition and practical necessity.
• The Families and Community Members: Their duties are vividly enumerated: purchasing finery (fiinoo/fiingee), building temporary structures (mana godhata), preparing sacred food and drink (nyaataafi dhugaatii ayyaanaa), and contributing livestock (bokkuu murata). This list transforms the ceremony from an abstract ritual into a tangible, collective project.

The Ultimate Purpose: Peace, Blessing, and Stability

The final goals of this immense effort are unequivocally stated: to ensure peace (nagaan), blessing (araaraan), good governance (bulchu), and national stability (biyya tasgabbeeffachuu). The Jila is, therefore, not a retrospective festival but a proactive, spiritual investment in the future. The community, through prescribed roles and shared labor, participates in a ritual act intended to generate cosmic and social harmony. The “irreessa fuudha” (taking of the covenant) is the solemn moment where these collective efforts are sanctified.

A Living System in a Modern World

The text, signed by [Abba Ebba] (a Gadaa title), stands as a testament to the resilience of the Gadaa system. It functions as both a sacred script and a community bulletin. In one frame, it records a timeless ritual transfer; in another, it actively coordinates modern logistics—from shopping for clothes to managing resources. This duality is its strength. The Karrayyu are not merely performing a relic; they are dynamically applying their constitutional system to administer a ceremony designed to secure their wellbeing for another cycle.

In conclusion, this brief report opens a window onto a world where governance, spirituality, social duty, and art are inseparable. The passing of the Baallii from an elder to a child is the seed; the meticulously organized labor of the entire community is the soil that allows the ancient tree of Gadaa to bear fruit once more—fruit intended to be peace, blessing, and stability for all.

Feature News: A New Year’s Covenant – Oromo Youth Pledge Action to Fulfill “The Price of Freedom”

As the Oromo community worldwide celebrated the dawn of a new year, a powerful and solemn pledge emerged from its youth vanguard, framing the occasion not just as a celebration, but as a moment of collective accounting and renewed commitment.

In a statement reflecting the spirit of the season, representatives of the Oromo youth movement affirmed their core aspirations: “Our hope is for the freedom, dignity, peace, and security of our people.” This declaration, however, was immediately coupled with a stark acknowledgment of responsibility. They stated they stand firmly “under the vanguard of the Qeerroo Bilisummaa Oromoo (QBO), which is led by the OLF,” ready to shoulder the burden required to make that hope a reality.

The most striking element of their message was the concept of a debt to be paid. “To fulfill that hope… we have paid and will continue to pay the necessary price,” the statement read. This “price” is understood as the immense sacrifices—lives lost, freedoms curtailed, and years of struggle—endured by the Oromo people throughout generations of what they term “the darkness of subjugation.”

The message transforms New Year’s optimism into a blueprint for action. It positions the coming year not as a passive waiting period, but as an active campaign to “lead our people from the darkness of subjugation into the light of freedom.” This imagery powerfully defines their political struggle as a journey toward enlightenment and liberation.

The closing acclamations—“Long live the OLF! Victory is for our people!”—root this forward-looking energy in the existing political structure and collective identity. It confirms the QBO’s alignment with the Oromo Liberation Front’s historical mission while placing the agency for the final push squarely on the shoulders of the mobilized youth.

Analysts see this statement as a significant articulation of the movement’s current phase. It moves beyond protest and resistance toward a language of fulfillment and debt settlement. The youth are not just asking for freedom; they are announcing their intention to actively “pay for it” through continued struggle and sacrifice, seeing themselves as the executors of a long-held national promise.

The feature of this news is its encapsulation of a pivotal mindset: the Oromo New Year has become a time to audit the balance sheet of the struggle. The hopes are the credit; the sacrifices are the debit. The message from the youth is clear—they are committed to closing the ledger, whatever the cost, until the account of freedom is settled. The journey from darkness to light, they assert, is a bill they are prepared to pay in full.

Feature Commentary: The Covenant Renewed – How a Washington D.C. Celebration Forged a Blueprint for Continuity

On the surface, the gathering by the Washington D.C. chapter of the Oromo Liberation Front (OLF-Konyaa) was a familiar ritual: the commemoration of Oromo Liberation Army (WBO) Day and the celebration of Amajjii, the Oromo New Year. Yet, within the traditional prayers (eebba), speeches, and shared resolve, a powerful and sophisticated blueprint for the struggle’s future was being articulated—one that skillfully wove together gratitude, clear-eyed assessment, intergenerational blessing, and a philosophy of endurance.

The ceremony, opened by the spiritual invocation of veteran leader Jaal Qaxalee Waaqjiraa, immediately grounded the political in the spiritual. His thanksgiving prayer, “We thank God who, after years of wandering, has brought us here,” was profoundly layered. It acknowledged a journey—a long, arduous “wandering” of exile, displacement, and conflict—while celebrating the “here”: a community intact, organized, and capable of gathering in defiance of that very displacement. It framed the present not as an endpoint, but as a providentially granted platform, creating a sense of both debt and opportunity.

This spiritual framing set the stage for a starkly realistic assessment from chapter chairperson Jaal Bilisummaa Tasgara. By openly detailing “the current situation of the struggle,” he performed a crucial act of transparency. There was no empty triumphalism. Instead, there was a communal acknowledgment of the “complex and difficult” (ulfaataa) reality. This honesty is the bedrock of trust and mature mobilization. It prevents disillusionment and transforms collective understanding from a source of despair into a foundation for strategic perseverance. As he noted, the day was both a “day of mourning and celebration,” a duality that honestly captures the Oromo condition—grieving the fallen while celebrating the unbroken spirit.

From this realistic ground sprang the core directive: “Our people must become stronger and more resilient.” This was not a vague wish but a clear, operational imperative. The call for jabeenya (strength) and ijaarsa (building/construction) shifts the focus from merely reacting to oppression to proactively building communal, institutional, and personal fortitude. It answers the “how” of continuing in a difficult phase.

The most poignant moment of strategic continuity was the virtual participation of legendary elder Jaal Dhugaasaa Bakakkoo. His Zoom presence was a powerful technological bridge across time. By thanking him for his “guidance and perseverance,” the assembly did more than honor a hero; it ritually drew a line of legitimacy and tactical wisdom from the founding generation directly into the present. It signaled that the current path is not a divergence but an inheritance, blessed by those who laid the first stones.

This synthesis of elements reveals a sophisticated political culture. The event masterfully connected:

1. Spiritual Legitimacy (Eebba) with Political Analysis.
2. Honest Acknowledgment of Hardship with a Call for Proactive Strength.
3. Reverence for the Past with a Practical Roadmap for the Future.

The closing reflection, “Our struggle is alive and will continue to be remembered as one with a clear direction and sustainable objective,” is thus not a hopeful slogan but a conclusion drawn from the evening’s architecture. They have defined “alive” not as mere existence, but as the state of being guided, united, building strength, and connected to one’s source.

The Washington D.C. celebration, therefore, was a masterclass in sustaining a liberation movement in the long haul. It moved beyond mere remembrance into the realm of active stewardship. It showed that the covenant of struggle is renewed not by ignoring the present cost, but by confronting it with faith, honesty, unity, and an unwavering commitment to building the resilience needed to see the journey through. The message was clear: the wandering has brought us to this point of clarity. Now, we build, we endure, and we march, strengthened by the very weight of the journey itself.

FEATURE NEWS: “Steadfastness Is Our Leaders’ Mark” – A Legacy Charge from Veteran Oromo Fighter Jaal Dhugaasaa Bakakkoo

A powerful and symbolic passing of the torch was highlighted this week as activist Raajii Gudeta Geleta shared a personal charge received from revered Oromo elder and liberation stalwart, Jaal Dhugaasaa Bakakkoo. The message, simple yet profound, cuts to the core of the movement’s enduring philosophy: “Strengthen yourself for the goal you stand for. Do not let this trust (amaanaa) wither.”

The directive, shared by the activist, transcends mere encouragement. It is framed as a sacred covenant between the generations of the struggle. Jaal Dhugaasaa, a former senior executive of the Oromo Liberation Army (WBO/OLA) and a foundational figure in the Oromo Liberation Front (OLF), is seen as a living repository of the movement’s history and its original kaayyoo (objective). His words are therefore treated not as casual advice but as a veteran’s strategic and moral bequeathal.

“This trust (amaanaa) is the entire struggle itself,” explained Raajii Gudeta in contextualizing the message. “It is the sacrifice of those who came before us, the dream of freedom they carried, and the responsibility they placed in our hands. When Jaal Dhugaasaa says ‘do not let it wither,’ he is speaking to every Oromo, especially the youth, to guard the purity and focus of our objective.”

The activist’s commentary elaborated further, emphasizing the non-negotiable direction of the journey. “The starting point and destination of the Oromo struggle—sovereign statehood—is not something that turns back until it is realized.” This statement reinforces the movement’s foundational claim to self-determination and dismisses any notion of tactical retreat from its ultimate goal.

Most striking was the framing of resilience itself as a defining leadership trait. “Steadfastness (cephoominni) of the Objective is the hallmark of our leaders,” Raajii Gudeta stated. In a political landscape often marked by fragmentation and shifting allegiances, this highlights an internal metric for legitimacy within the community. True leadership, by this measure, is defined not by fleeting popularity but by unwavering fidelity to the kaayyoo, even under immense pressure.

The event underscores a recurring theme in Oromo political discourse: the vital link between historical memory and contemporary action. Figures like Jaal Dhugaasaa Bakakkoo serve as both inspiration and accountability mechanisms. Their public presence and private exhortations are constant reminders that today’s political calculations are judged against the backdrop of decades of sacrifice and a clearly stated destination.

This reported exchange is more than a personal anecdote; it is a microcosm of the movement’s ongoing dialogue with its own soul. It reaffirms that the Oromo struggle views itself as a generational relay race, where the sacred amaanaa of sovereignty is the baton, and cephoominni—unyielding steadfastness—is the only acceptable posture for those who dare to carry it. The message from the elder is clear: the path is set, the trust is given. Now, guard it, strengthen yourselves, and do not waver.