Category Archives: Oromia
The Two Humiliations of TPLF: A Reflection on Power, Pride, and the Oromo Awakening
In the shifting sands of Ethiopian politics, the Tigrayan People’s Liberation Front has suffered wounds that time has not healed—and the Oromo people remain the central characters in this unfolding drama
In the annals of Ethiopian political history, few organizations have risen as high or fallen as dramatically as the Tigrayan People’s Liberation Front (TPLF). For nearly three decades, it dominated the political landscape of the Ethiopian Empire, ruling with an iron fist while projecting an image of revolutionary legitimacy. Yet today, the TPLF finds itself nursing wounds that history will not allow it to forget—wounds inflicted not by foreign enemies but by the very people it sought to subjugate.
The reflection of Abba Ebba offers a searing analysis of what he calls the “two humiliations” of the TPLF—humiliations that, in his view, are inextricably linked to the Oromo people and their awakening. These are not merely military defeats but moral and political reckonings that the TPLF has been unable to accept or process.
The First Humiliation: The Fall of Mekelle
“For 27 years, like the saying ‘the hare’s skin cannot cover the elephant,’ the TPLF tried to stretch its hide over an empire too vast for its frame. In the final hour, it was the sons and daughters of Oromo—the Qeerroo and Qarree—who stood before tanks with empty hands and brought down the regime. They made the TPLF retreat to Mekelle, dragging its ill-gotten wealth behind it. This is the first humiliation that remains unhealed to this day.”
The 2018 Oromo protests were not merely a political uprising—they were a seismic shift in the Ethiopian political landscape. The Oromo youth, known as the Qeerroo and Qarree, rose in a wave of popular resistance that the TPLF could not contain. The protests were decentralized, leaderless, and yet remarkably unified in their demands for justice, equality, and an end to the TPLF’s domination .
The TPLF, which had ruled Ethiopia for 27 years, was forced to abandon power and retreat to its northern stronghold of Mekelle. This was not a defeat by a rival military force but a collapse in the face of unarmed civilian resistance. The humiliation was profound and, according to Abba Ebba, has never been truly accepted by the TPLF leadership.
“The TPLF was defeated by the popular wave that ignited from one end of Oromia to the other—a wave that was part of the Oromo liberation struggle. This is an undeniable truth. The Oromo is an elephant; when it tramples, it crushes. The TPLF was forced to swallow this reality, whether it liked it or not.”
The Second Humiliation: The Retreat to Mekelle
The second humiliation followed the first. After initially retreating to Mekelle, the TPLF sought to reassert its influence on the national stage. It formed alliances with various forces—including some within the Amhara political spectrum—and attempted to challenge the Prosperity Party government.
However, this effort ended in another defeat. The TPLF was forced to retreat once again to Mekelle, leaving behind its ambitions and its allies, having consumed itself in the fires it had ignited. This second retreat, Abba Ebba argues, is the other humiliation that remains raw and unprocessed .
“When the TPLF was about to return to Addis Ababa, it found itself burned by the fire it had started. It was forced to retreat to Mekelle—another humiliation that has not faded.”
The Unlearned Lesson
Despite these humiliations, the TPLF has not learned its lesson. Instead, it continues to prepare for a new war, this time under the cover of the Prosperity Party government’s own challenges. After four years of uninterrupted military preparation, the TPLF is once again positioning itself for conflict .
Abba Ebba warns that this preparation is driven by a desire for revenge—a desire to settle scores with the Oromo people who, in the TPLF’s view, are responsible for its humiliations. “Under the cover of the Prosperity Party government, the TPLF is seeking to take revenge on our people for its past humiliations.”
The Unnecessary Price
Abba Ebba poses a pointed question: why must the Oromo people pay the price for the TPLF’s ambitions? Why must Oromia become a battlefield for conflicts that are not of its making?
“The TPLF did not need to travel 600 kilometres into the heart of the country, into the breadbasket of Ethiopia—Oromia. It could have declared Eritrea-style independence when the Derg fell, and it could do so today. All it needs is to settle its accounts and secure the consent of its people.”
The TPLF’s refusal to accept defeat has left the Oromo people caught between multiple threats. On one hand, there is the TPLF’s continued military preparations and its desire for revenge. On the other, there are forces like Fano and other armed groups that have also targeted Oromo communities.
The Oromo Elite’s Responsibility
Abba Ebba also points a finger at the Oromo elite, accusing them of failing to fulfill their responsibilities. The Oromo people, who have paid the heaviest price in the struggle against the Ethiopian Empire, now face a dual threat: the TPLF’s revanchism and the Oromo elite’s failure to protect the gains of the struggle.
“The Oromo elite has failed to protect the historic victory achieved by the Oromo popular struggle. It has also failed to protect the constitutional right to self-determination—the right to democracy, justice, and self-rule—from being undermined.”
This failure, Abba Ebba argues, has allowed the Oromo people to be marginalized and treated with suspicion by their neighbours. The Oromo elite’s failure to step up has left the people vulnerable to manipulation and exclusion.
A Call to Vigilance
Abba Ebba concludes with a call to the Oromo people:
“Our people must prepare themselves for the danger of the approaching war and actively monitor the situation. The war that is being prepared—whether by TPLF or by the Fano forces—poses a threat to the next generation of Oromo. Decisive action must be taken to find a lasting solution.”
He insists that Oromia must not become a doormat for the ambitions of others. “Oromia will not be a doormat for Fano or the TPLF! With its determined sons and daughters, it will stand, honoured and respected, and it will endure forever.”
A Historical Warning
The reflection of Abba Ebba is not merely a commentary on contemporary politics—it is a historical warning. It reminds the Oromo people that the TPLF, despite its humiliations, has not abandoned its ambitions. The two humiliations remain unhealed, and the TPLF continues to seek revenge.
But the reflection also carries a message of hope and resolve. The Oromo people, having risen once, can rise again. The elephant has crushed its enemies before, and it can do so again.
Conclusion
The two humiliations of the TPLF are more than military or political defeats—they are symbolic wounds that the organization has not been able to accept. The TPLF’s refusal to learn from its past has left the Oromo people facing a renewed threat. But the Oromo people, having already demonstrated their power, are not powerless.
As Abba Ebba declares: “Oromia will not be a doormat for Fano or the TPLF! With its determined sons and daughters, it will stand, honoured and respected, and it will endure forever.”
The elephant has crushed its enemies before, and it can do so again.
The Debate Over Finfinne: Citizenship, Nationality, and the Right to Self-Determination
In Ethiopia’s complex federal system, the status of the capital city has become a flashpoint for competing visions of identity, rights, and constitutional interpretation
FINFINNE, ETHIOPIA — A provocative statement by Dr. Tsegaye Ararssa has reignited debate over the status of Finfinne (Addis Ababa) and the rights of its residents, challenging what he describes as “baseless” calls for the city’s self-determination while affirming the constitutional framework that places it within Oromia.
“Finfinne is one of the cities of Oromia” , Dr. Tsegaye asserts, grounding his argument in Ethiopia’s federal constitution and the regional constitution of Oromia . The statement has drawn both support and criticism in a country where the status of the capital city remains a sensitive political issue.
A City of Many Peoples
Finfinne, with its population estimated at between 3 and 4 million, is a microcosm of Ethiopia’s remarkable diversity. People from all regions of the country have made the city their home, bringing with them their languages, cultures, and traditions .
“Their coming is a blessing. Their presence is beautiful. It is beauty itself,” Dr. Tsegaye writes, acknowledging the contributions of migrants who have enriched the capital’s social and cultural fabric.
These residents, he emphasizes, are full rights-bearing citizens of both the country and the region. Their rights are guaranteed under Ethiopia’s constitution (Chapter 3), the Oromia constitution, and other relevant laws. State and regional governments are constitutionally obligated to protect and fulfill these rights .
Residents, Not a Nation
Despite the rich diversity of its population, Dr. Tsegaye draws a sharp legal distinction: “The residents of Finfinne are residents, citizens—not a nation.”
While each individual citizen retains their ethnic identity—with many having ties to their regions of origin—the residents of Finfinne collectively do not constitute a “nation” as defined under Ethiopia’s constitutional framework .
The Ethiopian constitution grants the right to self-determination to “nations, nationalities, and peoples,” defined in Article 39(5) as groups with shared culture, language, identity, and a sense of common history . Residents of Finfinne, however diverse, do not meet these criteria as a collective group.
Individual Rights vs. Collective Rights
Dr. Tsegaye draws a crucial distinction between two types of rights:
Individual rights that accrue to all citizens—including the right to education in one’s language, cultural expression, religious freedom, and preservation of identity—are fully guaranteed to residents of Finfinne .
Collective rights—specifically, the right of a group to self-determination—are reserved for groups that constitute “nations” under Ethiopian law. Such groups must meet the constitutional criteria defined in Article 39(5) .
According to Dr. Tsegaye, residents of Finfinne do not meet this constitutional threshold. They are not a “nation” but rather a diverse collection of individuals from various nations. Therefore, any movement seeking self-determination for the city of Finfinne as a collective entity is constitutionally baseless .
As he states, “If they were to be properly settled according to this criterion, they would be Oromo, and their region would be Oromia.”
The Call for Self-Determination
The debate over Finfinne’s status is not merely academic. In recent years, some voices have called for the city to exercise self-determination, either as an independent federal city or through other arrangements.
Dr. Tsegaye characterizes these calls as “baseless and anti-Oromo” . The phrase “anti-Oromo” likely reflects the perspective that these efforts threaten Oromo rights and the territorial integrity of Oromia.
However, the debate cuts multiple ways. Those advocating for Finfinne’s self-determination argue that the city’s residents have distinct interests that may not be fully represented by either the federal or regional government.
The Constitutional Framework
The Ethiopian constitution is one of the few in Africa that explicitly recognizes the right of nations, nationalities, and peoples to self-determination, including the right to secession .
The constitution also establishes Finfinne (Addis Ababa) as a special city, with its status and boundaries determined by the federal government. This has been a source of tension between the federal government and Oromia, with some Oromo nationalists arguing that the city rightfully belongs to Oromia.
Dr. Tsegaye’s argument is grounded in the constitutional text as he interprets it, but the constitution’s provisions on Finfinne’s status have been subject to multiple interpretations.
A Citizen, Not a Nation
The heart of Dr. Tsegaye’s argument is that Ethiopian citizenship must be distinguished from nationality. All Ethiopians are citizens, but they belong to nations, nationalities, or peoples as defined in the constitution. Residents of Finfinne are citizens first, and their ethnic identity is separate from their status as residents of the capital .
In a country where ethnic federalism is both a constitutional principle and a political reality, the distinction matters. It shapes access to resources, political representation, and even legal status.
His final counsel to residents of Finfinne is clear: “Leave this ‘Addis Ababa should determine its own destiny’ noise, and protect your citizenship rights. It is counsel” .
Conclusion
Dr. Tsegaye Ararssa’s intervention enters a contentious and evolving debate with significant political and legal implications. His emphasis on the constitutional text, the distinction between individual and collective rights, and the specific status of Finfinne as a city within Oromia reflects one interpretation of Ethiopia’s complex federal framework.
Yet the status of Finfinne remains one of the most sensitive and unresolved issues in Ethiopian politics. The debate over whether the city is the capital of Ethiopia, the seat of the Oromo people, or something else entirely continues to shape political discourse.
“The residents of Finfinne are residents, citizens—not a nation.”
Why Unity Remains a Constant Theme in the Oromo Freedom Struggle
In the face of colonial domination and systemic oppression, the call for Oromo unity is not just a political slogan—it is a survival strategy, a moral imperative, and the foundation of a centuries-old struggle for liberation
The Oromo freedom struggle is one of the longest-running national liberation movements in Africa. For over a century, the Oromo people have resisted colonial domination, cultural suppression, and political marginalisation within the Ethiopian Empire. Throughout this long and arduous journey, one theme has remained constant: the call for unity.
Unity is not merely a rhetorical device in Oromo political discourse. It is a practical necessity, a moral principle, and a historical lesson that has been learned through generations of struggle. To understand why unity remains so central to the Oromo cause, we must look at the history of oppression, the nature of colonial strategy, and the lessons learned from both successes and failures.
The Colonial Strategy: Divide and Rule
The Ethiopian Empire was built through conquest. In the late 19th century, Emperor Menelik II’s armies, armed with European rifles, swept through the Oromo territories, confiscating land, imposing a feudal system of tribute and forced labor, and suppressing Oromo institutions such as the Gadaa system. The neftegna-gabbar system was not a metaphor—it was a system of land confiscation, tribute extraction, and forced labour that persisted for generations .
“When Menelik’s armies swept through what is now Oromia in the 1880s and 1890s, they did not arrive as liberators. They arrived with rifles purchased from European powers, with a feudal ideology that viewed the southern peoples as pagans to be civilised and their land as empty territory to be claimed” .
To maintain control over a conquered population that vastly outnumbered the colonisers—Oromos comprise roughly 35% of Ethiopia’s population —the imperial state employed a classic colonial strategy: divide and rule. Oromo society was fragmented, regional differences were exploited, and some Oromo elites were co-opted into the colonial administration. This strategy of fragmentation served the coloniser’s interests by preventing the emergence of a unified Oromo national consciousness .
The suppression of Oromo unity was not incidental to colonial rule—it was essential to it. A united Oromo nation posed an existential threat to the colonial system. This is why successive Ethiopian governments have sought to undermine Oromo unity, whether through direct repression or through the co-optation of Oromo elites into the state structure .
The Birth of National Consciousness
The 1960s marked a turning point in Oromo political consciousness. Oromo intellectuals and artists began to articulate their dissatisfaction with socio-economic deprivation and what was seen by some as ethnic oppression . The Macha-Tulama Self-Help Association (MTA), founded in the 1960s, represented one of the first organised attempts to build Oromo unity across regional and clan divisions .
The Haile Selassie government, recognising the threat posed by this emerging unity, crushed the MTA. Its destruction was the immediate catalyst for the founding of the Oromo Liberation Front (OLF) in the early 1970s . The establishment of the OLF represented a decisive shift: for the first time, a unified political organisation was created to lead the Oromo struggle for self-determination .
“The effort to bring together a few Oromo nationalists of diverse backgrounds from all over Oromia” to establish the OLF was itself an act of unity . The founders understood that only through a unified national movement could the Oromo people overcome the colonial system.
The Weapon of Culture
Oromo culture has been a powerful force for unity. While the Ethiopian state banned the Oromo language from public contexts and prevented it from being printed, Oromo musicians and artists developed creative forms of cultural resistance that sustained Oromo identity and consciousness .
“Afaan Oromo song (music) was used as the most powerful form of chimerical power in speaking across age, class, region, sex, power, and even ideology in resisting the domination of Imperial rule while striving to sustain common Oromo unity” .
Oromo musical icons such as Ali Birra, Abitaw Kebede, Nuho Gobana, Umar Suleyman, Ebbisa Adunya, and Kadir Said played an indispensable role in creating a social space wherein the Oromo struggle for equality and self-emancipation is articulated and debated . Songs like Haacaaluu Hundeessaa’s Maalan Jiraa became anthems of resistance, weaving together stories of pain and pride, hope and despair, and reminding Oromos of their shared identity and destiny .
“It is here, in this reservoir of songs, in the unruly dances and heart-breaking ballads, that one finds the story of the Oromo nation and its struggle for self-determination, not in the official archives and historiographies of the Ethiopian state” .
These artists became targets of state repression because their songs threatened the colonial order by building Oromo unity and consciousness .
Lessons from History
The Oromo people have a long memory of both the costs of disunity and the power of unity. The 16th-century Oromo campaigns, which successfully reclaimed territories from both Christian and Islamic imperial forces, were made possible by the sophisticated organisation of the Gadaa system—a system built on unity of purpose and collective action .
“The successes of the Oromo were not due to sheer numbers or migratory luck—but stemmed from an internally sophisticated and morally grounded civilisational system anchored in the Gadaa democratic order” .
Factors such as the Gadaa system, age-set institutions (Cibra), the unifying goal of reclaiming ancestral land (Galma), spiritual conviction (Kaawoo), and inclusive sociopolitical integration (Moggaasaa) all contributed to Oromo military success .
Conversely, the weakness of the Oromo movement has often been attributed to disunity. As one analysis notes, within the Oromo nationalist movement there are “lots of varieties, units, political agendas, and goals” . This diversity, while reflective of the Oromo people’s richness, has at times been exploited by the state to undermine the movement.
The recognition that disunity serves the coloniser is a constant theme in Oromo political discourse. “The colonizers and their agents have vilified and attacked” the OLF “to make the Oromo society leaderless” . A leaderless, fragmented society is easier to control.
Unity in Contemporary Struggles
The theme of unity remains urgent today. Recent efforts by the Oromo Liberation Front (OLF) and the Oromo Federalist Congress (OFC) to establish a “Transitional National Unity Government of Oromia” reflect this ongoing imperative . These groups have called on “all genuine Oromo forces, regardless of their method of struggle, to resolve their political differences and galvanize their unity” .
The call for unity is not merely political—it is a response to the dire situation facing the Oromo people. Across all 22 zones of Oromia, conflict between government forces and the Oromo Liberation Army (OLA) has led to arrests, beatings, displacement, mass burning of civilian houses, and other atrocities . The Oromo people face a crisis that demands unified action .
Yet the path to unity is not simple. The Oromo nation is divided by class, region, religion, and political orientation. As one analysis notes, “the Oromo nation is not a monolith. It is divided by class” . At the top is the Oromo comprador bourgeoisie—elites integrated into the state structure who benefit from the existing system . At the bottom is the Oromo working class—peasants, agricultural labourers, industrial workers, unemployed youth, and the urban poor .
This class division has led to a recognition that “nationalism alone cannot deliver what the Oromo masses actually need” . The Oromo peasant displaced from their land does not care whether the displacer is Amhara or Oromo—the displacement is the same . The Oromo worker paid starvation wages does not care whether the boss is based in Addis or abroad—the exploitation is the same .
This insight has led some to argue that the Oromo struggle must move beyond nationalism to class politics, building alliances with other oppressed peoples across Ethiopia . “Your ally is the Amhara worker who also wants land. Your ally is the Tigrayan worker who also wants a living wage” .
The Role of the Gadaa System
The Gadaa system continues to be a source of unity for the Oromo people. Its principles of regular rotation of leadership, checks and balances, and consensus-building mechanisms are considered “one of the most sophisticated pre-capitalist socio-political systems ever developed” . The Gadaa system is not merely a cultural artefact—it offers lessons in democratic governance that are relevant to the contemporary struggle .
“A liberated Ethiopia would not erase Oromo culture. It would draw on it. It would recognise that the Gadaa system offers lessons in democratic governance that the European liberal tradition cannot teach” .
The revival of the Gadaa system and the celebration of the Irreechaa festival have become powerful symbols of Oromo unity and cultural renaissance.
Conclusion
Unity remains a constant theme in the Oromo freedom struggle because it is both a necessity and a lesson learned through generations of experience. The colonial state has sought to divide the Oromo people because a united Oromo nation poses an existential threat to the colonial system. The Oromo people have learned, through both victory and defeat, that unity is the foundation of successful resistance.
But unity is not merely a political strategy—it is a moral principle rooted in the Oromo worldview. The concept of Safuu, the moral order that maintains balance and harmony, applies to the Oromo nation as well. Disunity is a breach of Safuu, a disruption of the natural order that brings suffering to the community .
As the Oromo struggle continues, the call for unity remains urgent. Whether through political organisation, cultural expression, or class solidarity, the Oromo people must find ways to overcome the divisions that have been imposed upon them and build the unity necessary for genuine liberation.
“The full restoration of the Oromo people’s freedom and rights is essential for lasting peace” . And that restoration will only be achieved through unity.
The struggle for Oromo liberation is the struggle for Oromo unity. And the struggle continues.
Borana National Park: A Sanctuary of Endangered Wonders in Southern Oromia
Home to rare zebras, endemic birds, and volcanic mysteries, this protected area stands as a beacon of biodiversity and cultural heritage
BORANA ZONE, OROMIA — Deep in the southern reaches of Oromia, where the highlands give way to vast savannas and the horizon stretches endlessly toward the Kenyan border, lies one of the country’s most extraordinary natural treasures. Borana National Park, established in 2017, is a protected area of immense ecological significance, spanning 45,366 square kilometres across the Borana Zone of Oromia and extending into the Liben Zone of the Somali Region.
The park sits roughly 565 to 570 kilometres south of Addis Ababa along the road to Moyale, with the town of Yabelo serving as the primary gateway and headquarters, located approximately 10 kilometres from the main entry points. Its conservation blocks—Yabello, Saarite, Dire Dida Soda, Danbala Dibayu, and Gammedo Mountain—encompass open acacia grasslands, rolling savannas, and the dramatic volcanic crater lake of El Sod.
A Refuge for Rare Species
Borana National Park is perhaps best known as one of the few places on Earth where two zebra species coexist: the endangered Grevy’s zebra and the more common Burchell’s zebra. The Grevy’s zebra, distinguished by its narrower stripes and larger size, has experienced dramatic population declines across its range. In Ethiopia, aerial surveys in the 1990s revealed a sharp drop in numbers, with only approximately 130 individuals counted nationwide by 2003. The park’s conservation efforts focus on repopulating zebra species and protecting their habitat from threats such as drought and overgrazing.
Beyond zebras, the park shelters a remarkable diversity of wildlife. Visitors may encounter Beisa oryx, Grant’s gazelle, greater and lesser kudu, gerenuk, cheetahs, leopards, and ostriches. The park is home to 327 plant species and 40 mammal species, making it a biodiversity hotspot in the Horn of Africa.
A Paradise for Birdwatchers
For bird enthusiasts, Borana National Park is nothing short of legendary. Over 280 bird species have been recorded, including several rare and endemic birds that exist nowhere else on Earth. Among the most remarkable is the endangered Ethiopian bush crow (Zavattariornis stresemanni), a charismatic corvid confined to a distinct climate pocket in the Borana zone.
The Ethiopian bush crow, also known as Stresemann’s bush-crow, is a pale grey bird measuring approximately 28 centimetres long. It prefers open short-grass savannas of grazed pasturelands with scattered stands of taller trees, particularly acacia species. With a range extending only 160 kilometres from north to south and less than 100 kilometres from east to west, the species is extremely vulnerable to habitat loss and climate change. Recent severe droughts in 2021, 2022, and early 2023 have raised fears that the species may face extinction much earlier than previously predicted.
Other rare birds found in the area include the white-tailed swallow and Prince Ruspoli’s turaco, which can be spotted in the nearby Arero forest.
The Volcanic Crater of El Sod
One of the park’s most unique attractions is El Sod, a volcanic salt-crater lake whose name means “the house of salt”. This inactive volcano, approximately 1.8 kilometres wide, contains a black lake that holds a deposit of raw salt crystals beneath its dark, slimy waters.
For centuries, the Borana herders have harvested salt from El Sod, a tradition steeped in legend. According to local lore, a shepherd discovered the crater a thousand years ago after noticing his ox had become physically different from the rest of the herd after tasting the salt. Today, a cooperative of expert salt extractors continues this ancient practice, producing three distinct qualities of black salt, with the finest, called ilkole, used in cooking.
The extraction process is arduous and requires exceptional skill. Miners descend a narrow 2.5-kilometre path, dropping 340 metres to the crater lake. When water levels recede at the end of the rainy season, experienced divers submerge to dig up the muddy salt, which is then washed, crushed, and dried in the sun. This salt remains largely unknown outside the Borana area and neighbouring communities.
Challenges and Conservation
Despite its ecological significance, Borana National Park faces numerous threats. Recurrent and severe droughts, exacerbated by climate change, are disrupting the delicate ecological balance that sustains the park’s wildlife. Invasive species, overgrazing by livestock, and road collisions also pose significant challenges.
The Ethiopian bush crow, with its highly restricted climatic requirements, is particularly at risk. Studies suggest that the species requires very specific average temperatures between 15 and 30 degrees Celsius, making it extremely vulnerable to the temperature fluctuations brought about by climate change. Researchers have called for urgent species-specific action plans at the national level to address the ever-increasing conservation challenges.
A Place of Wonder
Borana National Park is more than a protected area—it is a living testament to the natural and cultural heritage of the Oromo people. Its landscapes, from the acacia-dotted savannas to the volcanic crater of El Sod, tell stories of ancient traditions, endangered species, and the enduring relationship between the Borana people and their environment.
As the park continues to face the pressures of climate change and human activity, its preservation remains a shared responsibility. Whether for the rare Grevy’s zebras, the endangered Ethiopian bush crow, or the timeless salt harvest of El Sod, Borana National Park stands as a sanctuary of wonder in the heart of southern Ethiopia.
“Borana National Park is home to Booqee Sadeen, three maar lakes that were introduced as the main tourist attraction, including El Sod which is known for providing access to mineral water and salt varieties for the locals”.
Reclaiming the Dawn: The Renaissance of Waaqeffannaa Civilisation
After centuries of suppression, the Oromo people’s ancient faith is rising from the shadows to reclaim its place in the spiritual and cultural landscape of the Horn of Africa
In the sprawling, colourful tapestry of Ethiopian cultural heritage, few stories are as compelling as the centuries-long journey of the Oromo people’s indigenous faith. For millennia, Waaqeffannaa—the belief in a single, supreme Creator—served as the spiritual bedrock of a proud, pastoral people who structured their lives around the principles of truth, balance, and harmony with nature.
Yet for over a century, this faith was forced underground, hidden from the public eye, its practitioners marginalised, and its sacred sites endangered. Today, however, a powerful renaissance is unfolding. Waaqeffannaa is not merely surviving—it is being reborn. This is the story of a faith that refused to die, and the people who are reclaiming their spiritual birthright.
The Ancient Foundations
Waaqeffannaa is the indigenous, monotheistic religion of the Oromo people of Ethiopia and parts of Kenya. It centres on the worship of Waaqa—the One True God—the creator and sustainer of life, often referred to as Waaqa Tokkicha . The name itself derives from Waaqa, meaning “believing in Waaqa, following Waaqa, and directing one’s life toward Waaqa” .
This faith predates the arrival of Christianity and Islam in the Horn of Africa, representing the Oromo people’s “own ancient and authentic faith” . It is a sophisticated spiritual system, defined by several core pillars :
- Ayyaana (Divine Spirits): Manifestations or intermediaries of Waaqa, linked to natural forces like rivers and mountains.
- Uumaa (Sacred Nature): A deep reverence for the environment, with trees like the sacred Odaa (sycamore fig), water, and land holding immense spiritual significance.
- Safuu (Moral Order): An ethical framework of truth (dhugaa) and balance that guides human behaviour and aligns it with the divine will .
- Rituals and Ceremonies: Led by spiritual leaders (Qallu and Qallitti), these include thanksgiving prayers and the famous Irreechaa festival at lakesides .
A Faith Suppressed, Not Destroyed
The survival of Waaqeffannaa is a story of resilience. For generations, the faith was systematically marginalised by successive Ethiopian governments and the influence of missionary religions . It was driven underground, its adherents pressured to convert, and its sacred sites neglected.
As the Oromo spiritual tradition known as Wayyuu explains:
“Waaqeffannaa was suppressed but not abolished… Waaqeffannaa was hidden but not destroyed. It was hidden because the people abandoned Waaqeffannaa and began to live under oppression.”
Despite this suppression, the faith survived—not as a public institution, but as an “enduring spiritual memory” preserved in the hearts, traditions, and hidden practices of those who refused to forget . Today, an estimated 1 to 1.5 million Oromo actively follow the faith, while many more who identify as Christians or Muslims continue to maintain Waaqeffannaa beliefs and practices .
The Struggle for Sacred Sites
The renaissance of Waaqeffannaa is intrinsically linked to the struggle for its physical spaces. For centuries, colonial and religious interventions have led to the erasure of these vital sites . One such place is Andoodee Tumaa, a sacred Oromo ritual site in the Akaki district, near Finfinne (Addis Ababa).
This site was a crucial part of the Tuulamaa Oromo Gadaa law-making process, where laws were proclaimed to the public every eight years . However, the site now faces an existential threat. The systematic expansion of Addis Ababa, driven by a controversial Master Plan that was halted only after a youth-led struggle, has encroached upon Andoodee Tumaa, shrinking it to a fraction of its original size. A water supply facility has been constructed in this sacred location, with further encroachment from a newly constructed church .
The threat is symbolic of a wider issue: the erasure of Oromo spiritual geography. But the local community remains steadfast. As one assessment notes, “The Oromo people have never accepted the abandonment of their sacred ritual sites, despite facing heavy suppression” . The fight to preserve sites like Andoodee Tumaa is not just a battle for land; it is a battle for cultural memory.
The Heartbeat of the Renaissance: Irreechaa
If the sacred sites are the geography of the renaissance, the annual festival of Irreechaa is its heartbeat.
Irreechaa is a thanksgiving festival, held to thank Waaqa for rain, harvest, and the gift of life . The ritual of Irreechaa, which includes prayers at water bodies, simultaneously affirms the distinctiveness of the Oromo while connecting them to broader ancient African cultural traditions . Once a forbidden event, Irreechaa has undergone a dramatic transformation. It has evolved from a suppressed celebration to a recognised element of national cultural heritage .
Today, it is a major public celebration, symbolising Oromo unity and identity . Tens of thousands of people, predominantly from the Oromo ethnic group, gather annually, often at Lake Hora Arsadi, dressed in traditional white attire to express their gratitude . While the festival is a joyful assertion of an identity suppressed for over a century, it has also become a stage for political expression . The 2016 festival, which was met with a violent crackdown, became a catalyst for political change that ultimately ushered in the current prime minister .
This evolution reflects the growing public recognition of Oromo culture, facilitated by national policies, the work of activists, and the resurgence of Waaqeffannaa itself .
A Philosophical Renaissance
The resurgence of Waaqeffannaa is also a philosophical revival. Oromo intellectuals and activists are working to reclaim the faith as part of a broader cultural identity, to lift the “darkness” that has hidden its truth for so long . Strategies for this cultural preservation include documenting oral traditions, integrating Waaqeffannaa into educational curricula, and advocating for official recognition of its religious rights .
This renaissance is a movement to restore the spiritual and moral principles that have guided the Oromo for millennia. It is a reclaiming of Safuu—the justice and balance that is fundamental to the Oromo worldview . The ultimate message is one of hope. As the Wayyuu tradition declares:
“The day the darkness that has hidden the truth of Waaqeffannaa is lifted, goodness will spread across this land. When humanity returns to the truth of Waaqa, all people will rejoice.”
Conclusion: Reclaiming the Dawn
The renaissance of Waaqeffannaa civilisation is a testament to the resilience of a people and their faith. It is a story of reclaiming an identity, of reviving sacred practices and spaces, and of giving voice to a spiritual heritage that has been hidden for too long.
It is not merely about reviving a religion; it is about the survival and flourishing of the Oromo people’s soul. The dawn of this new era promises to restore not just a faith, but also the principles of truth, justice, and harmony that form the bedrock of a truly liberated people.
Yaa’ii Dhaddacha Baldhaa: Historic Gadaa Assembly Restores Sacred Traditions and Issues Major Rulings
The Sikkoo Mandoo Gadaa Council convenes in East Bale Zone, addressing issues of traditional marriage, illegal migration, and cultural preservation
BALEE ZONE, OROMIYA — The ancient grounds of Dhaddacha Baldhaa in Rayitu district, East Bale Zone, have become the centre of a historic gathering as the Sikkoo Mandoo Gadaa Council convenes for the Yaa’ii (Gadaa Assembly). The assembly, which marks the formal reopening of the Dhaddacha Baldhaa seat, has issued six major rulings covering marriage customs, illegal migration, cultural preservation, and community security.
The Restoration of Dhaddacha Baldhaa
“Yaa’iin Gadaa Sikkoo Mandoo Godina Baalee Bahaa Aanaa Raayituu, Dhaddacha Baldhaatti geggeeffamaa jiruun dhaddachi Baldhaan deebi’ee banamuu hordofee luba Gadaa shanan Dhaddachatti deebisuun murtiiwwan gurguddoo ja’a lallabe.”
The Yaa’ii Gadaa of Sikkoo Mandoo, taking place at Dhaddacha Baldhaa in Rayitu district, has restored the Dhaddacha Baldhaa seat and appointed five Gadaa priests to the assembly. The council has issued six major rulings that will guide the Oromo community of Sikkoo Mandoo.
“Murtiwwaan gurguddoon lallabaman kunis, Dhaddachi Baldhaan deebi’ee akka banamu akkasumas dhaddachoota Sikkoo Mandoo hunda deebisuu, fuudhaaf heeruma ilaalchisee gabbarri hafuu akka qabuufi kanneen biroos lallabameera.”
The major rulings announced include the restoration of the Dhaddacha Baldhaa, the revival of all Sikkoo Mandoo Gadaa assembly seats, and guidance on traditional marriage practices.
Ruling on Traditional Marriage and Rituals
“Fuudhaaf heeruma ilaalchisee gabbarri hafuu akka qabu…”
The council reaffirmed that traditional marriage rituals must be properly observed, preserving the cultural practices that have guided Oromo society for generations. This ruling underscores the importance of maintaining the sacred customs of the Gadaa system, including the proper observance of marriage ceremonies.
Addressing Illegal Migration
“Godaansa seeraan alaa ilaalchisee; karaa seeraan alaa dargaggoonni abdii egeree ta’an faddaalaan gowwomfamanii biyyaa bahaa jiran akka hafuufi xiyyeeffannoon irratti hojjatamuu akka qabu ergaan darbe.”
On the issue of illegal migration, the council emphasized that efforts should be made to prevent young people from being misled by false promises and leaving the country illegally. It called for increased attention to the root causes of illegal migration and for young people—who are the hope of the future—to remain in their homeland.
Preserving Oromo Identity and Culture
“Uumanni Oromoo Arsii uummata safuu, safaffannaa aadaafi duudhaa mataa ofi qabu waan ta’een seenaafi eenyumaa isaa ganamaa eeggatee jiraachuu akka qabu lallabamee jira.”
The assembly declared that the Oromo people of Arsii are a nation with their own moral code, cultural practices, and traditions, and must preserve their history and original identity. This ruling reinforces the importance of cultural continuity and the transmission of Oromo values to future generations.
Security and Peacebuilding
“Nageenyaan walqabatee; nageenya waaraa lafa qabsisuuf hunduu nagaaf dursaa kennee, Waamichaa abbootii Gadaafi Abbootii Siinqeetti dhagahee garaa nagaatti dhufuu akka qabu lallabameera.”
Regarding security, the council called on all community members to prioritize peace, to heed the call of Gadaa leaders and Siinqee elders, and to embrace peace. The assembly emphasized that security is a collective responsibility requiring the participation of all members of the community.
Environmental Protection
“Gama eegumsaa qabeenya uumatiin immoo biqiltoowwaan akka dhabamaniifi kan dhaabaman immoo akka kunuufaman lallabamee jira.”
In the area of environmental protection, the council ruled that existing trees must not be destroyed and that newly planted trees must be nurtured and protected. This ruling reflects the Oromo people’s deep commitment to environmental stewardship, rooted in the principles of the Gadaa system and the sacred duty to protect creation.
A Framework for the Future
“Murtiwwaan kunneen aadaafi duudha Oromoota Sikkoo Mandoo biratti waggoota saddeetiif kan tajaajiluudha.”
These rulings will guide the Oromo community of Sikkoo Mandoo for the next eight years, aligning with the Gadaa system’s eight-year cycle. The decisions made at Dhaddacha Baldhaa will shape the cultural, social, and environmental practices of the community for a full Gadaa cycle.
The Significance of the Gathering
The Yaa’ii Gadaa at Dhaddacha Baldhaa is a testament to the resilience and continuity of the Oromo Gadaa system. It demonstrates that despite historical challenges, the Oromo people continue to govern themselves, preserve their culture, and address contemporary issues through their traditional institutions.
The assembly addressed the full spectrum of community life:
- Cultural preservation through the restoration of traditional practices
- Social justice through rulings on marriage and community relations
- Security through calls for peace and collective responsibility
- Environmental protection through the stewardship of natural resources
- Youth engagement through efforts to prevent illegal migration
A Call to the Community
The council issued a call to all Gadaa leaders and Siinqee elders to continue their work of guiding the community and promoting peace. The assembly also urged community members to support the rulings and to work together to ensure their implementation.
Conclusion
The Yaa’ii Gadaa of Sikkoo Mandoo at Dhaddacha Baldhaa marks a significant moment in the ongoing revitalization of Oromo cultural institutions. The six major rulings issued by the assembly provide a comprehensive framework for community life, addressing marriage practices, migration, cultural preservation, security, and environmental protection.
As the Oromo people continue their journey of cultural revival and self-determination, gatherings such as the Yaa’ii at Dhaddacha Baldhaa play an essential role in maintaining the continuity of the Gadaa system and ensuring that Oromo traditions remain a living, breathing force in the lives of the people.
“Walumaagalatti Yaa’ii Gadaa Sikkoo Mandoo yeroo amma Baalee Bahaa, Aanaa Raayituutti gaggaeeffame jiru murtiiwwaan gurguddoon Aadaafi Duudha Oromoo cimsan kan dabarsee yoo ta’u murtiwwaan kunneen aadaafi duudha Oromoota Sikkoo Mandoo biratti waggoota saddeetiif kan tajaajiluudha.”
The Dhaddacha Baldhaa stands once again as a centre of Oromo governance and culture, guiding the people toward a future rooted in tradition and hope.
Ayyaana Ilillii (Qaammee): The Sacred Festival of Oromo Girls
A celebration of girlhood, freedom, and cultural continuity
FINFINNE, OROMIA — Among the many festivals that enrich the Oromo cultural calendar, Ayyaana Ilillii—also known as Qaammee—holds a special and cherished place. This celebration, which typically arrives in the month of Hagayya (the second month of the Oromo rainy season), is a joyful occasion dedicated to young women and girls, marking their importance in Oromo society and celebrating their freedom and vitality.
“Ayyaanni Ilillii ykn Qaammeen ayyaana shanarraniiti.”
Ayyaana Ilillii is the festival of girls. This simple declaration carries profound meaning—a recognition that Oromo girls are worthy of celebration, respect, and freedom.
The Significance of Ayyaana Ilillii
“Akkuma beekamu fuuldura keenya kana waan torbee 3 hin caalle ayyaana guddaa hawwiidhaan eegamu ayyaana ililliitii tu nutti as deemaa jira.”
Ayyaana Ilillii is a grand festival eagerly anticipated by the Oromo people. It usually takes place over three days, marking a period of celebration, cultural expression, and community bonding. The festival is widely known and celebrated among Oromo communities, particularly in the Oromia Region. It is considered one of the major Oromo festivals, alongside the well-known Irreechaa celebration.
A Festival of Girls
“Ayyaanni kun ayyaana shamarraniiti.”
This festival is exclusively dedicated to girls. It provides a unique opportunity for young women to experience a day of freedom, joy, and community. On this day, girls are allowed to move freely, visiting different homes and neighborhoods in groups, singing, dancing, and celebrating their girlhood .
The freedom given to girls on this day is a powerful cultural statement. It acknowledges the importance of young women and their right to expression, movement, and joy. In a society where girls often face restrictions and expectations, Ayyaana Ilillii offers a rare moment of liberation and celebration.
How the Festival Is Celebrated
“Kalee akkuma hawaasa keenya keessatti baratame durbii manaa baatee lafa feete fi akka feetetti hin deemtu garuu guyyaa Ayyaana Ilillii kana Mirgi isaanii guutummaan guututti kabajamaadha.”
Traditionally, girls were not allowed to leave their homes freely. On the day of Ayyaana Ilillii, however, their rights are fully respected. They can go wherever they wish, and no one has the right to restrict their freedom.
“Ayyaana kana kan daddarbu shamara hin heerumneefi kaadhimaa kaadhimamtee jirtutu deema akkasumas heerumtee kan baranoo taates mandara ollaa ishii wajjin deemte daddarbuu ni dandeessi.”
The festival is primarily observed by unmarried girls and those who are engaged. However, even married women can participate by accompanying the girls from their neighborhood. This inclusive approach allows women of all ages to engage in the celebration and pass on cultural values to the younger generation.
Traditions and Rituals
“Gaafa jennu warra Dhiiraa hin ilaallatu jechuu miti isaanis akkuma gita umurii isaaniitiin gaafa ayyaanni kun dhihaatu dhiiboo bahanii qoosaa wal arrabsoo dhiichisanii taphatu maal akka jettanii dhechiftan immoo isinumaafan dhiisaa.”
It is important to note that Ayyaana Ilillii is not a festival that excludes men entirely. Men and boys, according to their age groups, also participate in the festivities. They play, engage in friendly banter, and share in the joyful atmosphere. The focus, however, remains on the girls and their celebration.
“Akkuma ayyaanni Taaboree ayyaana warra dhiiraati jedhamee waamamu ayyaanni Ililliitis ayyaana shamarranii jedhamee waamama.”
Just as the Taaboree festival is considered the festival of boys, Ayyaana Ilillii is considered the festival of girls. This parallel highlights the balance and complementarity that exists within Oromo culture, where both boys and girls have their own special celebrations.
The Wadaajii Tradition
“Akkasumas guyyaa kana warri Dhiiraa wadaajii dhungachuuf qophaa’u.”
On this day, men and boys prepare to consume a special drink called Wadaajii. This is part of the cultural celebration, where community members gather and share in the festivities.
“Gaafa isaan daddarbaaf deeman karaatti dhiichisaan eeganii dhungatu wadaajii kana kan namni tokko dhungate namni biraa dhungachuu hin danda’u.”
As the girls go from place to place, they are met by local residents who offer them Wadaajii. It is considered a tradition of respect and kindness that only one person’s offering is accepted, symbolizing the spirit of mutual respect and reciprocity.
“Wadaajin lamaan wal dhungatan kun gaafa ishiin heerumtu innis waan bituuf qaba ishiinis gaafa inni fuudhu waan bittuuf qabdi kana moo waan nuti har’a uumnee osoo hin taane achii dhufteedhuma kalee hawaasni keenya Aaddeffachaa dhufeedha.”
The Wadaajii tradition carries a deeper symbolic meaning. Some interpret it as representing the future exchange between a couple—what the husband will provide and what the wife will bring. This practice is not a new invention but has been passed down through generations, reflecting the continuity and cultural heritage of the Oromo people.
Preparation for the Festival
“Akkasuma shamarri takka gaafa ayyaanni Ilillii as dhihaatu mana dhoqqee looniitiin lallaqxee babbareefattee qophoofti.”
In preparation for the festival, girls often decorate themselves with local soil (clay) and traditional ornaments, adorning themselves beautifully. This is a way of expressing joy and pride in their culture. The sight of young girls dressed in their finest traditional attire, moving through the village in joyful groups, is a testament to the resilience of Oromo culture.
The Meaning of the Festival
Ayyaana Ilillii is more than a celebration—it is a statement. It declares:
- Girls are valued: Oromo society recognizes the importance of its young women and celebrates their presence.
- Freedom is sacred: The festival provides a brief but meaningful period of freedom for girls, affirming their right to move, express, and be joyful.
- Community matters: The participation of the entire community—men, women, boys, girls, elders, and youth—reinforces the bonds of community and shared identity.
- Culture endures: Despite pressures from colonization, modernization, and external influences, Oromo culture continues to thrive and adapt.
Conclusion
Ayyaana Ilillii is a beautiful expression of Oromo cultural identity. It is a celebration of girlhood, freedom, and community, held during the rainy season when the land is green and the people are filled with hope . It is a time when the voices of young women are heard, their joy is celebrated, and their importance is affirmed.
“Ayyaanni kun ayyaana shamarraniiti.”
Ayyaana Ilillii is the festival of girls—a festival of joy, freedom, and the enduring spirit of the Oromo people.
May the tradition of Ayyaana Ilillii continue to be celebrated for generations to come, and may every Oromo girl know the joy of this sacred celebration.
A life of resilience, philanthropy, and service to the city of Bishoftu
From Farm to Honor Guard: The Legacy of Assefa Abebe (Assefa Korenti)
BISHOFTU, OROMIA — In the annals of community service and quiet heroism, some names deserve to be remembered not for titles or wealth, but for the lives they touched and the legacy they left behind.
Mr. Assefa Abebe, known affectionately as Assefa Korenti, was one such figure. From humble beginnings as a farm laborer to serving in the elite Imperial Bodyguard, from working as an electrician to becoming a successful entrepreneur and philanthropist, his life story is a testament to the power of hard work, generosity, and unwavering commitment to community .
A Journey of Many Hats
Assefa Abebe’s life was a tapestry of varied and remarkable experiences. He worked as a farm laborer, served as a soldier in the Imperial Bodyguard, and later became a skilled electrician. It was during his time at the Electric Light and Power Authority, earning a modest salary of 40 birr, that he earned the nickname “Assefa Korenti” (Assefa the Electrician) for his tireless work installing and repairing electrical poles across Bishoftu, often working after hours to serve his community.
His entrepreneurial spirit led him to establish the first fuel station in Bishoftu, then known as Debre Zeyit, and later the Bishoftu Afaf Hotel, situated on the shores of Lake Bishoftu. Yet, what truly set him apart was his generous heart.
The Generosity That Defined a Legacy
In a time of severe drought, a group of farmers from the surrounding Ada’a district approached Assefa Abebe for help. Without hesitation, he offered them an incredible act of trust and generosity: he handed over his hotel for two years, telling them, “Manage the hotel yourselves and keep all the income until the drought passes.”
When the farmers returned after two years, they were no longer in need, but they made a request: that he rename the hotel in their honor. He complied, renaming it the “Farmers Hotel” (Ye Aresha Hotel) . This humble story of generosity and gratitude became a symbol of the bond between Assefa and his community. It was later recounted by Ethiopia’s Prime Minister Abiy Ahmed during the launch of the Goodwill Project as an example of selfless community service .
A Life of Service and Legacy
Assefa Abebe’s contributions to Bishoftu are numerous. He was an early adopter and distributor of clean energy, introducing “white gas” (smokeless fuel) and cylinder gas to the city, improving public health and living standards .
He was deeply involved in education, supporting schools like Lebe Dengel, Ada’a Model, and Teodros, both financially and as a member of their administrative boards. He also established numerous grain mills, many of which continue to serve the community. In the 1970s, he was the only hotelier in Bishoftu at the time, and a pioneer in many sectors, including a gas station .
A Call for Recognition
Mr. Assefa Abebe (Assefa Korenti), who passed away tragically, leaves behind a legacy that has touched thousands of lives. It is a legacy that many believe should be formally recognized, and community members have called for him to be honored at the 6th Bishoftu Philanthropy Award . His story remains a powerful reminder that true heroes are not always the famous or wealthy, but those who build up their communities with quiet strength and open hearts.
“Hard work, resilience, and giving back to the community are the hallmarks of a life that leaves a legacy.”
Shashemene Welcomes U.S. Ambassador: A New Chapter in Partnership and Progress
In a historic visit, the city of Shashemene opened its doors to the United States Ambassador, showcasing decades of resilience and a vision for transformative development.
SHASHEMENE, OROMIA — Today, the city of Shashemene stood still to warmly welcome the Honorable Ambassador of the United States. The visit marked more than a formal diplomatic engagement; it was a powerful testament to the growing partnership, mutual respect, and shared aspirations between the United States and the people of Ethiopia .
The city, with its rich history of over 115 years, presented its developmental scenario to the Ambassador, covering key indicators in demographics, infrastructure, economic progress, and humanitarian efforts. The visit signals a strong message of cooperation as Ethiopia continues its journey of reform and transformation.
A City of Resilience and History
Shashemene is not just a city; it is a symbol of endurance and hope. Originally established in 1910/1911 (1903 E.C.), the name “Shashemene” is derived from a famous Oromo lady named “Shashe,” who operated a rest-stop called “Mene” in the area . For over a century, the city has served as a vital crossroads in the Rift Valley, connecting the southern regions of Ethiopia to the capital, Addis Ababa .
Shashemene gained international recognition in 1948 when Emperor Haile Selassie I granted 500 acres of fertile land to the Black people of the West as a token of appreciation for their support during the Italian occupation . This land grant led to the settlement of Rastafarian communities from Jamaica, the United States, and the Caribbean, making Shashemene a unique symbol of Pan-Africanism and diaspora repatriation .
As the city continues its journey, the resilience and hope of its people remain its greatest assets.
Presenting a Vision for Progress
During the visit, local officials detailed the city’s developmental scenario, highlighting significant progress across multiple sectors. Key indicators shared with the Ambassador included:
Demographics: With a rapidly growing population, Shashemene is a city of young people. An estimated 65% of residents are under the age of 25 . This youth bulge presents both an opportunity and a challenge. Harnessing the energy and potential of this demographic is central to the city’s development strategy.
Infrastructure: The city is undergoing significant transformation. Under the national “Corridor Development” initiative, Shashemene is being upgraded into a smart city with modern transportation networks and improved public services . Recently, Shashemene was also upgraded to the status of a “Regiopolis” (a major regional urban center) .
Economic and Humanitarian Works: The city is seeing strong potential in revenue generation, economic development, and social services. There is real potential for job creation and attracting investment to improve livelihoods. Simultaneously, the city is focused on strengthening education, health, and security services for its families.
A Message of Partnership and Hope
In welcoming the Ambassador, city officials expressed gratitude for the United States’ continued engagement and support. The Ambassador’s visit follows recent U.S. Embassy engagements in Oromia, where the focus has been on promoting inclusive economic development, improving health outcomes, and increasing the quality of education .
“Honorable Ambassador, we welcome your partnership and support as we continue building Shashemene into a safer, stronger, and more prosperous hub for many nations and nationalities.”
The officials noted that following the reform and prosperity government, meaningful transformation is not only possible but is already becoming real in communities across Ethiopia. The visit was described as a strong message of partnership, mutual respect, and shared goals.
The Power of Dialogue and Collaboration
As the visit concluded, the city offered its sincere gratitude and well wishes to the Ambassador.
“Honorable Ambassador, As a nation and transformative government all Ethiopians believe in the power of dialogue and collaboration. We hope your visit will deepen understanding, strengthen ties, and open new avenues for constructive support that benefits the people of Shashemene, Oromia and Ethiopia.”
The visit concluded with a reaffirmation of the commitment to build bridges of friendship between nations.
“Once again, welcome to Shashemene. We wish you a successful visit, and we thank you for your commitment to building bridges of friendship between nations. Thank you.”
Taaboree (Ukee): The Sacred Children’s Festival of the Oromo People
In the heart of the rainy season, a celebration of joy, freedom, and cultural continuity reminds us of the resilience of Oromo traditions
“Ayyaanni Taaboree, ayyaana ijoolleeti.”
The Taaboree festival is a festival for children. These simple words capture the essence of one of the most cherished celebrations in Oromo culture—a day when the voices of children fill the air, laughter echoes across the fields, and the community comes together to honour the youngest among them.
Taaboree (also known as Ukee) is celebrated primarily among the Maccaa and Tuulamaa Oromo communities. It is a festival that embodies the Oromo people’s deep reverence for children, their commitment to community, and their resilience in the face of cultural suppression.
The Season of Celebration
“Waqtii Gannaa kana keessa ji’a Adoolessaa kana keessa ayyaaneffatama.”
The Taaboree festival is celebrated during the rainy season, in the month of Adoolessa/July. The exact date varies from place to place, reflecting the diversity of Oromo communities and their local traditions.
“Guyyaan isaa bakkaa bakkatti gargar ta’uu mala.”
The timing of the festival is not fixed by a single calendar date but by the rhythms of nature and community life. When the rains have come, when the fields are green, when the earth is renewed—that is the time for Taaboree.
“Guyyaa kana ijoolleen hojiirraa bilisa.”
On this day, children are free from work. They are released from their chores, their responsibilities, and their daily duties. This is their day—a day of joy, of play, and of celebration.
“Nyaata mi’aawaa heddutu qophaaha; ijoolleen wal-geessee nyaatti.”
Delicious food is prepared, and the children gather together to eat. They share the meal in community, learning the values of generosity, togetherness, and mutual care.
“Ni dhiichisti.”
The community gathers around them, celebrating their youth, their energy, and their hope.
A Tapestry of Festivals
Taaboree is not the only festival in the Oromo calendar. The Oromo people have a rich tradition of seasonal celebrations, each with its own significance:
Ateetee: The women’s festival, celebrating the power and dignity of Oromo women.
Hingiccaa/Shinooyyee: The festival of young women, marking their transition to adulthood.
Booranticha: The father’s festival.
“Kana mara kan nurraa nyaate koloniidha.”
But all of these festivals have been eroded by colonialism. The colonial system that subjugated the Oromo people also sought to destroy their culture, their traditions, and their identity. The festivals that once united communities were suppressed, marginalized, and often forgotten.
The Nature of Colonization
“Qaamni si bituu fedhu, dursa waankee balleessa. Achii ofiikee gantee akka ati isa taatu godha.”
The one who seeks to buy you first destroys what you have. Then they offer you their own goods, making you believe that what they have is better.
This is a profound insight into the nature of colonization. The colonizer does not simply take what you have—they first destroy your culture, your traditions, your identity. They make you believe that your way of life is inferior, that your customs are primitive, that your identity is something to be ashamed of.
“Jarri dursa waan Oromoo, sirna isaa balleessuu irratti xiyyeeffatan.”
Those who came first were focused on destroying the Oromo identity and system. They understood that to control a people, you must first destroy their culture. You must make them forget who they are.
“Bakka baay’eetti waanti kun ta’eera.”
This has happened in many places. The suppression of Oromo culture, language, and traditions has been systematic and widespread.
The Resilience of Oromo Traditions
“Sirni Oromoo badee hin banne; cilaancilli isaa nu bira gaheera.”
The Oromo system has not been completely destroyed; only its shell has reached us. This is a statement of hope and resilience. While the colonial system has damaged Oromo traditions, the essence of Oromo culture survives.
“Amma aadaa babbareedaa daganne qorannee fuulduratti fiduu qabna.”
Now we must research the beautiful traditions we have forgotten and bring them back to life. This is a call to cultural revival—to remember, to reclaim, and to restore what was lost.
“Dhaloonni ammaa waan Oromoo bakkatti deebisuuf hojjachuu qaba.”
The current generation must work to restore Oromo culture. This is the responsibility of the present—to rebuild what was destroyed, to remember what was forgotten, and to pass on to future generations a living, thriving culture.
The Significance of Taaboree
The Taaboree festival is more than a celebration—it is an act of cultural resistance. In a world that has sought to erase Oromo identity, the celebration of Taaboree is a declaration that Oromo culture lives.
The festival teaches children:
- Their identity: They learn who they are and where they come from.
- Their community: They learn the values of sharing, togetherness, and mutual care.
- Their history: They learn the traditions of their ancestors.
- Their resilience: They learn that their culture has survived against the odds.
The Role of Children in Cultural Continuity
Children are not just the beneficiaries of culture—they are its carriers. The transmission of culture from one generation to the next depends on the active engagement of children in traditional practices.
Taaboree provides a space for children to experience their culture directly.
When children participate in the festival, they:
- Experience joy in their cultural identity
- Learn traditional songs and dances
- Share meals with their community
- Receive blessings from their elders
- Understand the rhythms of the natural world
These experiences become part of who they are. They shape their identity, their values, and their sense of belonging.
The Spiritual Dimension
The Taaboree festival, like all Oromo festivals, has a spiritual dimension. It is a time of giving thanks to Waaqa (God) for the blessings of life, for the rains, for the harvest, and for the children who carry the future.
The Oromo worldview recognizes the interconnectedness of all life. The spiritual, the human, and the natural are not separate—they are part of a single, harmonious whole.
When children participate in Taaboree, they are not just celebrating—they are connecting with the spiritual dimension of their culture. They are learning that their identity is not just about who they are now but about their place in a larger order.
The Challenge of Modernity
The Oromo cultural revival faces significant challenges. Modernity, urbanization, and the influence of external cultures have eroded traditional practices.
“Religious conversion and the influence of modernity have led to the decline of women’s institutions. Today’s generation, especially the young and educated ones, are viewing cultural institutions as a tradition of the past, not present.”
This is a challenge that the Oromo people must address. Cultural revival is not about rejecting modernity but about integrating traditional wisdom with contemporary life.
A Call to Cultural Revival
The Taaboree festival is not just a celebration—it is a call to action. It calls the Oromo people to:
Remember: Do not forget the traditions of the ancestors.
Reclaim: Take back what was taken.
Restore: Bring back what was destroyed.
Celebrate: Embrace your identity with pride.
The current generation has the responsibility to ensure that Taaboree—and all Oromo traditions—are passed on to the next generation.
Conclusion
“Ayyaanni Taaboree, ayyaana ijoolleeti.”
The Taaboree festival is a festival for children. But it is also a festival for the entire community—a celebration of identity, resilience, and hope.
In a world that has sought to erase Oromo culture, the Taaboree festival stands as a testament to the enduring spirit of the Oromo people. It is a reminder that culture cannot be destroyed by force—it lives in the hearts of those who remember, who celebrate, and who pass it on to the next generation.
“Amma aadaa babbareedaa daganne qorannee fuulduratti fiduu qabna.”
Now we must research the beautiful traditions we have forgotten and bring them back to life.
“Dhaloonni ammaa waan Oromoo bakkatti deebisuuf hojjachuu qaba.”
The current generation must work to restore Oromo culture.
In the children who celebrate Taaboree lies the hope of the Oromo nation. May their laughter echo through the generations, and may the traditions of the ancestors never be forgotten.
Advocacy for Oromia 