Category Archives: News
Irreecha: A Celebration of Thanksgiving and National Aspiration
In 2025, the Irreecha festival was celebrated with great warmth and magnificence in Iluu Hagaloo Hora Haleeluut, Waamaa district of the East Wollega Zone, Oromia.
Irreecha is more than a festival; it is a profound cultural cornerstone of the Oromo people, born from the Gadaa system. It strengthens the bond between past and present generations and, crucially, fosters brotherhood and unity among the diverse nations and nationalities of our country.
Irreecha: A symbol of hope, a festival of forgiveness and reconciliation. During Irreecha, the Oromo people gather, holding fresh grass, and journey to the river. They give thanks to Waaqa (God) for guiding them through the harsh winter and into the promising spring. It is a moment to pray for peace, prosperity, unity, and love for our nation and society, showcasing the greatness and virtuous name of the Oromo people to the world.
This grand festival stands as a powerful example for the world. It is a celebration that affirms Oromo identity and culture, strengthens unity and brotherhood, reinforces social bonds, and serves as a collective prayer for national peace and an expression of hope for a bright future.
Therefore, national development must be rooted in more than just knowledge, capability, specialized skills, wealth, and strong military power. It is essential to nurture, develop, and proudly transmit our rich culture, history, language, and national identity from generation to generation, presenting them as a solid foundation to the global community.
We must harness the global recognition of Irreecha—this festival of peace, love, unity, beauty, mutual respect, and inclusivity—for the benefit of our national economy. In doing so, we solidify the foundation of our country’s development.
The Oromo of Kenya: A Community Preserves its History and Prophecy of Unity
In Kenya’s Tana River County, a community of Oromo people upholds the traditions of their ancestors. While the Oromo are one of the largest ethnic groups in Ethiopia, this community’s presence in Kenya is the result of a centuries-old migration, a story kept alive by their elders.
To understand their origins, we spoke with Haji Kulisa Bona, an elder and representative of the community. He shared the oral history of how his people journeyed from their ancestral homeland.
The Great Migration and a Change of Name
Haji Kulisa explains that their ancestors migrated from a place in Ethiopia known as “Tula Saglan” or “Megga.” As he states, “We are Ethiopians whose history here began 523 years ago. We came from Mega, passed through Moyal, and finally settled where we live now.”
This journey was not taken lightly. According to tradition, the community’s wise leaders, the Abba Geda, initially opposed the migration. A pivotal moment came when a scholar named ‘Kotte Golo Wata’ was sent to a group known as the Warda, who had already left. His mission was to convince them to return.
The Warda’s response was definitive. Haji Kulisa recounts, “They refused, saying, ‘Even if you stay with us for seven days, we will not come back. We are Oromo, from you, and we are Oromo.'” It was after this separation that the name “Oromo” was fully embraced, replacing their previous identifier, “Warda.”
The Parting of Brothers and a Prophecy
The separation was formalized in a poignant ceremony. Haji Kulisa describes the words of the wise men: “We are born as brothers. We cannot be parted by force. Let us live apart, but let us not hate each other. Instead, let us visit and know one another’s situation.”
A prophecy was made at this parting 512 years ago: two children, a red Warda boy and a black Borana boy, would one day be the key to reuniting the divided people.
Two Migratory Paths
The migrants then split into two main groups:
· The Anna Akkar group, led by Lemmeeso, attempted to reach the “sea of Salalu” (likely Sudan) but were thwarted by floods. They eventually settled in areas of Kenya like Mandera County and Wajir.
· The Anna Bakke group successfully crossed the Salalu sea and settled in what is now Jubaland, Somalia.
Haji Kulisa notes that these groups faced subsequent pressures, including conflicts with other tribes like the Jarrol, which led to further dispersal and the loss of some traditional practices like the Gada system.
The Fulfillment of the Prophecy and a Hope for Unity
Today, it has been 523 years since the initial migration, and over 200,000 Oromos live in Tana River County. Haji Kulisa believes the ancient prophecy is coming true.
He reveals that a decade ago, he traveled to Borana in Ethiopia and met with the community there, fulfilling the prophecy of the two “children” reconnecting. “They said the day of Oromo unity is coming soon,” Haji Kulisa states.
Expressing the community’s deepest wish, he concludes: “We have been separated before. Now we know each other. We want the Oromo people to come together, to know one another, and not to fight. The day for the Oromos to unite has come.”
Tribute to Mr. Nagaasaa Ayyaanaa: A Legacy of Oromo Pride
It is in the blood of this family to fight. Born of fighters, they were raised for the struggle. They have chosen a path of self-sacrifice, dedicating their lives to the cause of Oromo glory and accepting personal hardship for the freedom of their people. Their sole purpose is to keep Oromia and the Oromo spirit alive. And while all things must begin, a legacy such as this never loses its power.
In this spirit, we share a brief tribute to Mr. Nagaasaa Ayyaanaa, the brother of the late #Kennasaa_Ayyaanaa, who passed away this week.
Mr. Nagaasaa Ayyaanaa was born in 1949 to Ayyaanaa Alabee Sekkaa and Dammee Bookaa Nadhii. In a household that raised both strong men and cattle, he was one of fifteen children. He was a man deeply rooted in Oromo culture and morals, a respected nationalist beloved by his community.
He was also the brother of Jaal Kennasaa Ayyaanaa. Because of this, and due to his own association with ABO leadership, Nagaasaa was imprisoned and tortured. His brother, Jaal Kennasaa, himself a monumental figure in the Oromo liberation struggle led by the ABO, endured immense adversity, great sacrifice, and severe torture in prison, which has left his health in a deeply worrying state to this day.
May Mr. Nagaasaa rest in peace, his grave filled with honey. We extend our deepest condolences to Jaal Kennasaa and the entire Ayyaanaa family.
Oromo Forces: New Democratic Strategies After 2018
How did 2018 peace deal alter ODF political goals?
The 2018 peace deal fundamentally shifted the political goals of the Oromian Defense Force (ODF) and its allied groups, most notably the Oromo Liberation Front (OLF) and Oromo Liberation Army (OLA), from an emphasis on armed struggle and potential secession toward renewed engagement with federal politics, negotiation, and peaceful transformation within Ethiopia.[11][12]
Emphasis on Negotiation and Peaceful Participation
Following the 2018 peace deal—brokered as part of a broader national reconciliation—the ODF and OLF renounced armed resistance, returned to Ethiopia from exile, and announced a willingness to pursue Oromo objectives through legal, peaceful, and democratic means. This marked a crucial shift from decades of armed opposition to dialogue and electoral participation.[12]
Commitment to Justice and Democratic Reform
The ODF and its political allies reoriented their platform around justice and democratization rather than outright independence. They advocated for dialogue aimed at ending repression, safeguarding human rights, and building an inclusive federal system. The peace deal made negotiation over Oromo grievances, state autonomy, and fair power-sharing a central feature of their demands.[13][12]
Internal Divisions and New Strategies
The peace process also brought internal tensions—some factions supported disarmament and rapprochement with the government, while others (notably the OLA) argued the federal government failed to meet peace commitments, thus resuming armed resistance. Nevertheless, the declared political track for mainstream ODF/OLF post-2018 prioritized peaceful reform and legal advocacy within Ethiopia’s system.[14][15]
Dialogue on Self-Determination
Post-deal, political demands have been reframed around a self-determination process via constitutional and democratic mechanisms, rather than unilateral secession. The goals moved toward ensuring meaningful autonomy for Oromia and broad democratic reforms to benefit all Ethiopians, as opposed to exclusive focus on armed struggle for independence.[11][12]
In summary, the 2018 peace agreement redefined ODF political goals—shifting them from militant separatism to a platform emphasizing peaceful negotiation, democratic participation, and structural reform of the Ethiopian state.[15][12][14][11]
Sources
[1] Is South Sudan’s Peace Deal Falling Apart Again? https://www.internationalaffairs.org.au/australianoutlook/is-south-sudans-peace-deal-falling-apart-again/
[2] Death by Peace: How South Sudan’s Peace Agreement … https://africanarguments.org/2022/01/death-by-peace-how-south-sudans-peace-agreement-ate-the-grassroots/
[3] BRIEFING: All you need to know about South Sudan’s … https://www.thenewhumanitarian.org/analysis/2018/08/14/briefing-all-you-need-know-about-south-sudan-s-new-power-sharing-accord
[4] Why South Sudan’s attempts at peace continue to fail https://theconversation.com/why-south-sudans-attempts-at-peace-continue-to-fail-126846
[5] The last peace deal for South Sudan? https://issafrica.org/iss-today/the-last-peace-deal-for-south-sudan
[6] South Sudan’s peace deal at risk of collapse without … https://www.ohchr.org/en/press-releases/2025/06/south-sudans-peace-deal-risk-collapse-without-stronger-regional-action-warns
[7] South Sudan’s shaky peace is at risk of collapse. Can it be … https://www.chathamhouse.org/2025/04/south-sudans-shaky-peace-risk-collapse-can-it-be-saved
[8] South Sudan president signs peace deal with rebel leader https://www.aljazeera.com/news/2018/9/12/south-sudan-president-signs-peace-deal-with-rebel-leader
[9] The shaky peace deal in South Sudan https://www.freiheit.org/sub-saharan-africa/shaky-peace-deal-south-sudan
[10] Landmark South Sudan deal offers hope, but trust ‘still … https://news.un.org/en/story/2018/09/1019242
[11] Mission – Oromo Liberation Front https://oromoliberationfront.org/english/mission/
[12] Country policy and information note: Oromos, the … https://www.gov.uk/government/publications/ethiopia-country-policy-and-information-notes/country-policy-and-information-note-oromos-the-oromo-liberation-front-and-the-oromo-liberation-army-ethiopia-march-2022-accessible
[13] Peace—and justice—remain elusive in Oromia https://www.ethiopia-insight.com/2024/10/17/peace-and-justice-remain-elusive-in-oromia/
[14] Oromo Liberation Front – Wikipediaen.wikipedia.org › wiki › Oromo_Liberation_Front https://en.wikipedia.org/wiki/Oromo_Liberation_Front
[15] About the Oromo Liberation Army | OLF-OLA https://www.olf-olahq.org/about
Celebrating Life: The Significance of Shanan Day
The Shanan culture (the fifth-day postpartum celebration) in Oromo tradition is indeed a profound and multifaceted practice that holds deep cultural, social, and spiritual significance. One of its most beautiful aspects is the special care and respect given to midwives, who play a critical role in ensuring the safe delivery of the newborn and the well-being of the mother. This tradition reflects the Oromo people’s gratitude, love, and reverence for midwives, as well as their acknowledgment of the divine role in the miracle of childbirth.
Special Care and Services for Midwives:
- Expression of Gratitude:
- Midwives are honored for their skill, dedication, and care during childbirth. The services and gifts they receive on the shanan day are a way of expressing heartfelt thanks for their role in bringing new life into the world.
- This gratitude extends beyond the immediate family, as the community recognizes the midwife’s contribution to the well-being of society.
- Rituals of Respect:
- On the shanan day, midwives are often given special seats of honor during the celebrations. They may be presented with gifts such as clothing, food, or other tokens of appreciation.
- Elders and family members may offer prayers and blessings for the midwife, asking for God’s favor and protection in their life and work.
- Thanksgiving to God:
- The shanan day is not only about honoring the midwife but also about giving thanks to Waaqa (God) for the safe delivery of the child and the health of the mother. The midwife is seen as an instrument of God’s will, and their work is celebrated as a divine blessing.
- Prayers and rituals performed during the shanan day often include expressions of gratitude to God for guiding the midwife and ensuring a successful childbirth.
- Cultural Significance:
- The shanan culture reinforces the importance of midwives in Oromo society. It highlights their role as guardians of life and health, ensuring that their knowledge and skills are respected and preserved.
- By honoring midwives, the Oromo people pass down the values of care, compassion, and community support to future generations.
Why the Shanan Culture is Popular:
- Celebration of Life:
- The shanan day is a joyous occasion that celebrates the miracle of birth and the continuation of life. It brings families and communities together to share in the happiness of a new beginning.
- Community Bonding:
- The shanan culture strengthens social ties by fostering a sense of unity and shared responsibility. It reminds the community that the well-being of the mother and child is a collective concern.
- Cultural Preservation:
- The shanan day is an important tradition that preserves Oromo cultural identity. It reflects the community’s values, beliefs, and practices, ensuring that they are passed down to future generations.
- Healing and Recovery:
- The shanan day provides a structured period for the mother to recover from childbirth, both physically and emotionally. The support and care she receives during this time are crucial for her well-being.
- Spiritual Connection:
- The shanan culture emphasizes the spiritual dimension of childbirth, acknowledging the role of God in the creation of life. It is a time for prayer, reflection, and thanksgiving.
- Empowerment of Women:
- By honoring midwives and mothers, the shanan culture celebrates the strength and resilience of women. It highlights their central role in the family and community, fostering a sense of pride and empowerment.
Conclusion:
The Shanan culture is a beautiful and meaningful tradition that embodies the values of gratitude, respect, and community. By honoring midwives and celebrating the miracle of birth, the Oromo people reaffirm their commitment to preserving their cultural heritage and supporting one another. This tradition is not only a celebration of life but also a powerful reminder of the importance of love, care, and unity in building a strong and resilient community.
Fayyaa fi nagaa! (Health and peace!) 🙏
ግርማ ገመዳ: በጎ ፈቃደኝነት ታሪክ
ግርማ ገመዳን እንዴት እናስታውሳለን?
ግርማ ገመዳ ተወልዶ ያደገው ኦሮሚያ ነው። በወጣትነቱ ግን የአገሩን ሰው ለማገልገል የፖለቲካ ሁኔታው አልፈቀደለትም። ኦሮሞን እና ኦሮምማንን የማስተዋወቅ ስሜቱ እና ፍላጎቱ ከሱ አልጠፋም። ይልቁንም ይህ የበጎ አድራጎት ፍላጎት ከአቶ ግርማ ጋር ሀገሩን ጥሎ የኦሮሞ በጎ ፈቃደኝነት ተምሳሌት ሆነ።
ግርማ ገመዳ፡ የኦሮሞ በጎ ፈቃደኝነት ተምሳሌት
በጎ ፈቃደኝነት ለህብረተሰቡ መልካም እያደረገ ነው። ይህ ባህል ማህበረሰቡንና ሀገርን የሚጠቅም ስራ መስራት ነው። ሁሉም ሰው ደግ የመሆን ችሎታ አለው; ነገር ግን ሁሉም ከራሱ ህልውና እና መተዳደሪያ አልፈው ለሌሎች ማህበረሰቦች ጥቅም አይሰራም። ነገር ግን በዚህ ስጦታ የተወለዱ ሰዎች እራሳቸውን መደበቅ አይችሉም. ይህን እድል ሲያገኙም ሕዝብን የሚያስተዋውቅና የሚያስተዋውቅ ተግባራትን ማከናወን ይጀምራሉ። ኦሮሞ እንደዚህ ነበረው እና በአጭር ጊዜ ውስጥ ያጣውን ህዝብ ግርማ ገመዳን ልንወስድ እንችላለን።
ግርማ ከኦሮምያ በፖለቲካ ምክንያት ተሰዶ በኬንያ ናይሮቢ በስደት ኖረ። ከዚያም በካናዳ ቶሮንቶ መኖር ጀመረ። ከዚያን ጊዜ ጀምሮ የኦሮሞን ችግር በማስታወቂያና በመረጃ ለመፍታት መስራት ጀመረ። በአጭር ጊዜ ውስጥ በተለያዩ መንገዶች የኦሮምኛ ዘፈኖችን በማስተዋወቅ የተለያዩ ፖስተሮችን ሠራ። ለበዓላትና ዝግጅቶች ማስታወቂያ በማዘጋጀት በህብረተሰቡ ዘንድ እንዲታወቅ አድርጓል።
ለተለያዩ የኦሮሞ ማኅበራት ማስታወቂያ ይሠራ ነበር። ብዙ ፖስተሮችን በማዘጋጀት ለዋቄፈና ማህበር እውቅና እና እድገት ከፍተኛ አስተዋፅዖ አድርጓል። የኢሬቻ በዓል በዓለም አቀፍ ደረጃ እንዲከበርና እንዲያድግ የበኩሉን አስተዋፅኦ ሲያደርግ ቆይቷል።
በሁሉም የኦሮሞ መዋቅሮች እንደ OMN፣ የስፖርት ማኅበራት እና የማህበረሰብ ግንባታ ላይ ተሳትፏል። እንደ ጃል ቡሬሶ ያሉ የኦሮሞ ታጋዮችን ታሪክ በኦሮሞ ህዝብ ዘንድ እንዲታወቅ እና ምኞታቸውን እንዲከተል መሰረታዊ ስራ ሰርቷል።
ጃዋር መሀመድ ግርማ ለኦኤምኤን ያበረከቱትን አስተዋፅዖ ከፍተኛ ቁርጠኝነት እንዳለው አስታውሷል። “የአቶ ግርማ ገመዳ ህልፈት መስማት በጣም አሳዛኝ ነው። እውነተኛ ጓደኛ እና ከራስ ወዳድነት ነፃ የሆነ የማህበረሰባችን አገልጋይ አጥተናል። ግርማ ከአስር አመት በላይ አብሬ የመስራት እድል ካገኘኋቸው በጣም ቁርጠኝነት እና ቋሚ ሰዎች አንዱ ነበር። እሱ ከመጀመሪያው ቀን ጀምሮ በሁሉም ውጣ ውረዶች ውስጥ ከእኛ ጋር ነበር። በሰላም ያርፍህ ወንድሜ። ለቤተሰቦቹ እና ለቶሮንቶ ማህበረሰብ ልባዊ ሀዘንን እመኛለሁ።”
ግርማ ከኦሮሚያ ከመጣ የዛሬ 20 ዓመት ገደማ በፊት ባሳየው የወዳጅነት እና መረጃ ሰጪ የባህር ምግብ ምርጫ ደንበኞችን ሲያገለግል ቆይቷል።
ግርማ በአልኤስ (Amyotrophic Lateral Sclerosis or Lou Gehrig’s disease) በተባለው ያልተለመደ እና ህይወትን የሚቀይር በሽታ ተያዘ። ALS የሞተር ነርቭ ሴሎችን የሚጎዳ የነርቭ በሽታ ነው; የሞተር ነርቮች በአዕምሮ ውስጥ እና በአከርካሪ አጥንት ውስጥ በፈቃደኝነት የሚደረጉ የጡንቻ እንቅስቃሴዎችን የሚቆጣጠሩ የነርቭ ሴሎች ናቸው. ይህ ምርመራ ግርማ እንደ አንድ ጊዜ ሰርቶ ቤተሰቡን ማሟላት አይችልም ማለት ነው።
ለኦሮሞ ኮሚኒቲ ሴንተር ግራፊክ ዲዛይነር ሆኖ የበጎ ፈቃድ ስራውን መቀጠል ወይም የፎቶግራፍ ፍላጎትን መከተል አይችልም ማለት ነው። ግርማ የፎቶግራፍ ችሎታው በቶሮንቶ የውሃ ፊት ለፊት ማራቶን፣ አፍሮፌስት ቶሮንቶ እና የአፍሪካ ፋሽን ሳምንት ቶሮንቶ ላይ ባቀረበው ዘገባ ላይ ታይቷል።
እንደ ሃዊኔ አለማየሁ ላሉት ሰዎች ግርማ ወንድማዊ አማካሪ ነበር:: “ሀገር ወዳድ፣ ጠንካራ ፕሮፌሽናል፣ ጀግና ሰው እኔ ከራሴ ጥሩ ወንድሜ ላጣህ ከቃላት በላይ ከባድ ሀዘን ነው።”
ግርማን በብዙ መልኩ ጠንካራ የነበረ ጎልማሳ ነበር። ቱሉ ሊባን በህብረተሰቡ ዘንድ በደንብ የሚታወሱትን የግርማ ገመዳን ስኬት መስክሯል። “ባለፉት 2 አስርት አመታት የኦሮሞን ጉዳይ በማስተዋወቅ አንፀባራቂ ኮከብ የነበሩት ግርማ ሆርዶፋ ገመዳ ያለጊዜው ርቀዋል።ነገር ግን ባለፉት ጥቂት ወራት የግርማ ጤና ሁኔታ ላይ ባይሆንም ጓደኞቹ፣ቤተሰቦቹ እና የኦሮሞ ማህበረሰብ በሰሜን አሜሪካ እና በቅርቡ ከህመሙ ይድናል ተብሎ ከሚጠበቀው በላይ ይህ ትሁት እና ንፁህ የሰው ልጅ በሰሜን አሜሪካ፣ በአውሮፓ እና በኦሮሞ ስነ-ጥበባት ላይ ለሚኖሩ ኦሮሞዎች ያለ እረፍት ምላሽ በመስጠት በጎ ተጽዕኖ አሳድሯል።
“የአቅም ስራዎቹን በነፃ ሲያቀርብ የቆየው የግርማ ዲዛይኖች ፣የዲጅታል አኒሜሽን ፣የሙዚቃ ኢንቶር እና የሽግግር ስራዎችን ቀርፆ ነው ለማለት አያስቸግርም። እንደ ቲሸርት፣ ኮፍያ፣ ባነሮች፣ ቅርሶች፣ ሎጎዎች ወዘተ.የኦሮሞ አርቲስቶችን የኮሪዮግራፊ እና የፎቶግራፍ ስራዎችን በመንደፍ እና በማስተካከል የበኩሉን አስተዋፅኦ አበርክቷል።”
“ግርማ በርካታ የኦሮሞ ወሳኝ ኩነቶችን በቪዲዮ እና በምስል ቀርጾ ዘግቧል። ለህብረተሰቡ የገንዘብ ማሰባሰቢያ ዝግጅቶችን፣ መድረኮችን ነድፎ በነጻ የጨረታ ዕቃዎችን አቅርቧል። መቀመጫውን በቶሮንቶ ካናዳ ያደረገው የእሱ Lega Xaafoo Studio ከግርማ ግላዊ ጥቅም ይልቅ ለማህበረሰብ አገልግሎት ይውላል ማለት ይቻላል። ግርማ በህይወት ዘመናቸው ለኦሮሞ ህዝብ ባበረከቱት የማይናቅ አስተዋጾ እና ቁርጠኝነት በእጅጉ ይናፍቃሉ።”
ግርማ በነርቭ በሽታ ታክሞ ነበር.፡፡ ይሁን እንጂ በሕክምና ሊድን አልቻለም. በሐምሌ 4, 2024 ከዚህ አለም በሞት ተለየ። ግርማ የአንድ ልጅ አባት ነበር; ለሚስቱ እና ለልጁ ከፍተኛ ሀዘን የተሰመን መሆኑን መግለጽ እንወዳለን፡፡
ግርማ ዛሬ ከእኛ ጋር የለም። የበጎ ፈቃድ ስራው ከእኛ ጋር ለዘላለም ይኖራል። እንደ ብርሃኑ ኦላና ያሉ ሰዎች እሱን የሚያስታውሱት በጣም ቁርጠኛ የኦሮሞ ፕሮፌሽናል መሆኑን ነው::”ግርማን ጠንካራ የኦሮሞ ልጅ ነበር::ጠንካራ የካሜራ ባለሙያ እና የግራፊክስ ባለሙያ ነበር፡፡ እንደዚህ አይነት ባለሙያዎችን ስንፈልግ ሌት ተቀን ይረዳን ነበር እና ፈጽሞ ክፍያ አልጠየቀንም:: ለአገልግሎቶቹ ክፍያ፡፡”
OROMIA: OSG Releases its 53 Reports on Human Rights Violations in Ethiopia
In a new report 53, OSG documents how security forces committed grave human rights violations in the country.
The most significant human rights issues included: arbitrary deprivation of life, disappearances, torture and other cruel, inhuman or degrading treatment by security forces; harsh and life-threatening prison conditions; arbitrary arrest and detention by security forces; denial of a fair public trial; infringement of privacy rights; restrictions on freedoms of speech, press, internet, assembly, association, and movement; and lack of accountability.
The government generally did not take steps to prosecute or otherwise punish officials who committed human rights abuses.
OSG has now recorded 1134 extra-judicial killings of civilians by government forces since three students were shot dead in Jimma Agaro in October 2018.
Read the full report from the bottom link!
oromia-support-group-human-right-report-number-53Download
Interview with Dr Trevor Trueman, OSG chairman, regarding OHRG Conference 2020
OHRG, a recently set Human Rights group, has organised a two-days public conference to be held on October 24 & 25, 2020.
The theme of the Forum will be “Human Right Crisis in Transition”.
Appeal letter to UN et al
October 15, 2020
From:
Human Rights Organizations and Civic Institute
Contact email: Globaloag@gmail.com
To:
The United Nations High Commissioner for Human Rights
Palais Wilson – 52, rue des Pâquis
CH-1201 Geneva, Switzerland
E-mail:ccpr@ohchr.org
The African Commission on Human and Peoples’ Rights
31 Bijilo Annex Layout, Kombo North District
Western Region P.O. Box 673 Banjul, The Gambia
E-mail: au-banjul@africa-union.org ,
africancommission@yahoo.com
European Commission
Rue de la Loi / Wetstraat 170
B-1049 Bruxelles/Brussel
Belgique/België
Email: eric.mamer@ec.europa.eu
International Committee of the Red Cross
19 Avenue de la paix
1202 Geneva, Switzerland
Eamil: press@icrc.org
Committee to Protect Journalists
P.O. Box 2675
New York, NY 10108
Email: info@cpj.org
CC;
Amnesty International, East Africa
Riverside Studios, PO Box 1527, 00606 Sarit
Centre, Nairobi, Kenya
contactus@amnesty.org
Human Rights Watch
350 Fifth Avenue, 34th floor
New York, NY 10118-3299 USA
hrwpress@hrw.org
The Genocide Watch
S-CAR, George Mason University. 3351
North Fairfax Drive, MS4D3
Arlington, VA 22201
communications@genocidewatch.org
We, the undersigned Human Rights Organizations and civic institutes, write this letter to you out of grave concern with the current political and constitutional crises in Ethiopia and the foreseen human catastrophe. International human rights organizations like Amnesty International and various National and International media outlets have reported that the Ethiopian government has continuously engaged in massive human rights violations*.
some of which may, in fact, amount to genocide. The rule of law has never shone in Ethiopia both in its literary meaning as well as the politico-legal context. Arbitrarily arresting citizens and dictatorial rule have remained the hallmarks of the Ethiopian rulers for more than one hundred and fifty years. The people of Ethiopia, particularly the Oromo people and people of the Southern Nations and Nationalities, however, continue to yearn for democratic governance.
The fall of the barbaric feudal system in 1974 that was in place since the 1940s gave way to the military junta that ruled Ethiopia with a brute force for 17 long years. The death of the military regime in 1991 paved a chance for a multi-ethnic coalition transitional government and a new federal structure meant to ease a century-long conflict and hegemony of a single ethnic culture. However, the bright light quickly dimmed when the TPLF acted to purge the OLF (a major Political Organization representing the Oromo people) out of the transitional government, paving a way for a protracted war and continued marginalization of the Oromo people. The resistance waged by the OLF against the TPLF via armed struggle, clandestine resistance, and mass uprising eventually forced the EPRDF to kneel down, ending the hegemony of the TPLF in 2018. It also gave a golden opportunity for the emergence of individuals like the current Prime Minister, Abiy Ahmed, to usurp the movement from within under the guise of reform.
In the beginning, the PM presented himself as someone who has the will to chart a new path for the country. Internally, however, he was making pacts with those who adore old Ethiopia and vowing to restore the glory of the imperial system known for its racist and hegemonic strata – the single source of all evils stirring Ethiopia to this date. Given his public gesture and the desire of the mass in Ethiopia for change, many opposition political parties including the OLF consented to work with the regime on building a new path for the country and they showed their commitments by taking bold steps: declaring unilateral ceasefire, agreeing to demobilize their armed forces, and relocating their leadership from exile back to Ethiopia.
However, it did not take the Abiy government more than a few months to abrogate on these concessions and embark on the usual culture of intimidation of the leaders of the OLF, rounding up of their supporters, and subsequently, declaring a war of annihilation on the Oromo Liberation Army (OLA) that were in the process of demobilizing. Ever since, the supporters of the OLF and the Oromo people have been living under a constant threat of military command, abductions from their homes and workplaces, and being hoarded into premises with little or no facilities to house human beings. Numerous representatives of the OLF, prominent elders, intellectuals, and entrepreneurs have, therefore, fallen prey to Abiy Ahmed’s police state inherited from his time working for the TPLF.
The official tenure of Abiy Ahmed’s regime has also ended on October 5, 2020. Given the precarious state of affairs facing the country, the OLF has called for the establishment of a transitional government in Oromia. And this OLF call has gained popular support from the Oromo people both within and outside of the country.
However, it appears that the call has served as a de facto reason for the ire of the Abiy Ahmed government to be directed against the OLF and the Oromo people. The October 12, 2020, blatant attack by the Armed forces dispatched with the direct order of Abiy Ahmed on the OLF chairman, Mr. Dawud Ibsa is one such example and an alarming recipe for disaster in the country. When Mr. Ibsa’s home was raided, renowned Oromo elders, political figures, and community leaders along with some non-government affiliated media Journalists were also rounded up by Ethiopia’s federal police and security personnel with no court order.
Besides interrupting Mr. Ibsa’s media briefing related to the current political and constitutional crises in the country, particularly in Oromia, the Federal Police has arrested several of the participants including the Oromo elders and journalists and more than dozens of the Audiences of the media briefing were ordered to remain in house arrest. The same day, the Federal Police have also rounded up a fundraising event organized by the Oromo Relief Association (ORA) for humanitarian aid in Sebeta, a city located on the South West of Finfinne. There too, the Federal Police has arrested serval people, including Mr. Dechasa Nuguse, chairman of the Association, Mrs. Yerosan Takele, and Mr. Jaleta Abdissa, who were facilitators of the event. Three Journalists who were reporting the event have also been arrested.
We feel that the October 12, 2020 incidence on a peaceful gathering of people at a private residence of a major leader of a political organization constitutes state terrorism and is the making of a fascist act targeted at the Oromo people. We note that the attack on Mr. Dawud Ibsaa, a symbol of the Oromo political capital and an icon of endurance, resilience, principle, and resistance, is the last bell to ring before the canon goes loose in the country. Putting the very fact that Ethiopia (a country of over 110 million out of which the Oromo alone roughly constitute 50 million) cannot afford armed civil strife, therefore, we call upon;
1) all peace-loving countries, representatives, and the international community to help avert the looming crisis in Ethiopia by intervening as outlined in OLF’s press statement of September 13, 2020, that called for international arbitration of Ethiopia’s complex constellation of conflicts;
2) the UN, AU, EU, and major donor governments to the regime in Ethiopia to exert maximum pressure as they have the leverage to stop Abiy Ahmed’ killing spree and a mass crackdown from going awry;
3) the International community that has the leverage to help the call for a peaceful transition to succeed by providing the necessary material, financial, diplomatic, and security assistance to the national stakeholders as needed;
4) the international community to understand that inaction to this call may lead to the repeat of the carnage in the Balkans and the tragedy in Rwanda that occurred during the first half of the 1990s in both instances.
5) the international Human Rights Organizations to diligently follow the situation in Ethiopia, particularly in Oromia, and expose the human rights violations perpetrated by the Abiy government’s military and security forces.
Sincerely
1. Advocacy for Oromia
2. Global Oromo Advocacy Group
3. Horn of Africa Genocide Watch
4. International Oromo Women’s Organization
5. International Qeerroo Support Group
6. Oromo Parliamentarians Council
7. Oromo Political Prisoners Association
8. Oromia Support Group – Australia
9. United Oromo Christian Church of Australia
Here is the PDF format of the Appeal Letter: Appeal letter_GOAG_2020_4_10-16-20
* Ethiopia: “Beyond law enforcement” human rights violations by Ethiopian security forces in Amhara and Oromia
(https://www.amnesty.org/en/documents/afr25/2358/2020/en/)
#MoveForMentalHealth!
Community mental wellbeing doesn’t just appear. We must CREATE IT by setting up safe spaces where people can connect with others, talk, be heard & find a sense of belonging. #MentalHealthForAll#TimeToInvest#WMHD2020
Advocacy for Oromia 