Category Archives: Oromia
A Defining Moment: Oromo Scholars Worldwide Called to Shape the Future of Their Academic Legacy
By Dhabessa Wakjira
Global – A clarion call is echoing across continents, from the bustling streets of Minneapolis to the academic halls of Europe, from the research centers of Australia to the universities of East Africa. It is a call for unity, for intellectual firepower, and for the collective reclamation of a people’s narrative.
The Oromo Studies Association (OSA) – the premier academic institution dedicated to the rigorous study and preservation of Oromo history, culture, and identity – has entered a historic new phase. And it is extending an urgent invitation to Oromo intellectuals, professionals, creatives, and visionaries around the globe: Your moment has arrived.
In an exclusive appeal, the President of OSA has issued a stirring call to action, urging the global Oromo diaspora to lend their minds, their skills, and their ambition to what he describes as a “defining moment” for the Association and for the Oromo people at large.
Bridging Generations, Building a Legacy
At the heart of this appeal lies a profound understanding of time and tradition. The OSA, guided by the democratic and intergenerational principles of the ancient Gadaa system, has just completed its first Gadaa cycle – a remarkable milestone in its institutional journey. Now, as it steps into its second cycle, the Association stands at a crossroads of immense potential.
“This is not merely a transition on paper,” the President stated in his message. “It is a historic milestone. We are moving from one era of scholarship into another, and we must carry with us the wisdom of our elders while embracing the energy and innovation of our youth.”
The vision is clear: to create a seamless bridge between the giants who laid the foundation of Oromo studies and the rising generation of thinkers who will carry that torch forward. The goal is to ensure that Oromo scholarship is not only preserved but also reimagined for a rapidly changing world.
More Than Scholarship: A Mission of Correction and Justice
The work of the OSA, however, extends far beyond the quiet confines of academic journals. It is a mission deeply rooted in the lived realities of the Oromo people. For decades, Oromo history and identity have been subject to distortion, erasure, and misrepresentation. The OSA has positioned itself as the vanguard of evidence-based scholarship, a bulwark against the tides of misinformation.
“In a world where narratives are often weaponized, our commitment is to intellectual tenacity and factual rigor,” the President emphasized. “We are not just studying history; we are correcting it. We are using scholarship as a tool for truth, for justice, and for the affirmation of Oromo human rights.”
The invitation is therefore a call to arms – but an intellectual one. The OSA is seeking more than just members; it is seeking partners in the pursuit of truth. It is calling on Oromo lawyers, historians, data scientists, economists, artists, and engineers to bring their professional expertise to bear on the challenges facing their people.
A Global Network of Excellence
The OSA’s ambition is as vast as the diaspora itself. By inviting Oromo elites from every corner of the world to participate, the Association is striving to create a decentralized, powerful network of intellectual excellence. The goal is to ensure that Oromo scholarship is not confined to a single geography but is enriched by the diverse experiences of a global community.
The President’s message underscores the importance of collective strength: “Your participation will strengthen our collective voice, enrich our scholarship, and ensure that OSA continues to serve as a beacon of Oromo knowledge, culture, and academic excellence.”
Whether it is a tenured professor in a Western university, a young entrepreneur in Nairobi, or a community organizer in the Horn of Africa, the OSA is opening its doors to all who are committed to advancing Oromo studies and the well-being of the Oromo people.
An Invitation for the Future
As the Association embarks on this new chapter, the call is clear: the time for passive observation is over. The OSA is not merely an institution to be admired from afar; it is a living, breathing movement that requires the active participation of every Oromo who dreams of a future where their identity is celebrated, their history is honored, and their potential is unleashed.
“This is a defining moment,” the President reiterated. “We invite you not just to join, but to lead, to innovate, and to build. Together, we can shape the next chapter of Oromo scholarship and ensure that our legacy endures for generations to come.”
For the Oromo people scattered across the globe, the message resonates with profound urgency and hope. The work of building a people’s academic legacy is arduous, but the invitation stands: the table is set, the mission is clear, and the world is waiting.
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How to Get Involved:
The Oromo Studies Association welcomes scholars, professionals, and all individuals dedicated to Oromo scholarship and human rights. To learn more about membership, upcoming events, and contribution opportunities, visit the official OSA channels or reach out to your local chapter.
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This is a featured opinion piece based on the official communication from the Oromo Studies Association.
BEYOND THE RITUAL: A PLEA FOR UNITY AT THE HEART OF OROMIA’S SACRED DIALOGUE
By Daandii Ragabaa
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In the bustling city of Finfinne, where the hum of modernity often drowns out the whispers of ancient tradition, a different kind of gathering recently took place—one that carried the weight of history and the fragile hope of a shared future. It was not a political rally, nor a commercial event. It was a meeting of faiths, a rare and courageous roundtable where religious leaders from the three spiritual pillars of Oromo society—Waaqeffanna, Christianity, and Islam—sat together not as rivals, but as brothers.
This landmark dialogue, initiated under the momentum of the Waaqeffanna community, was spearheaded by prominent figures, including Obbo Asnake Irko, a respected elder and representative of the Waaqeffanna faith. But the true architect of this historic convergence, as acknowledged by all present, was Qesiis Balay Mekonnen, whose dedication to securing media coverage and a neutral venue ensured that the voices of faith would not be whispered in shadows, but broadcast to the world.
The meeting was not about theological supremacy. It was about survival—the survival of culture, language, and mutual respect in a land where faith has too often been used as a wedge rather than a bridge.
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The Four Pillars of the Finfinne Accord
After hours of intense and heartfelt deliberation, the religious leaders reached a series of groundbreaking agreements that could reshape the spiritual landscape of Oromia. At the heart of these resolutions lay four core principles:
1. Mutual Respect for All Faiths
The leaders unanimously affirmed that no religion—whether indigenous Waaqeffanna, Orthodox or Protestant Christianity, or Islam—holds a monopoly on truth or dignity. They pledged to honor each tradition’s sacred practices, recognizing that the Creator, however named, desires reverence and love among His people.
2. Culture and Language as Unifying Tools
In a powerful declaration, the group committed to using the Oromo language and cultural heritage as vehicles for unity, not division. They agreed that songs, proverbs, and artistic expressions from all faiths could be shared to enrich the collective identity of the Oromo people, rather than to compete or exclude.
3. Standing Together in Times of Crisis
“Yoo rakkoon jiraate waliin dhaabbannee hiikuu”—”If trouble arises, we will stand together to resolve it.” This pledge was perhaps the most poignant. The leaders vowed that no community would face marginalization, violence, or discrimination alone. They would act as a unified bloc to mediate, protect, and advocate for justice, regardless of which faith was affected.
4. Defending the Oromo People from Religious Exploitation
In a bold stance against instrumentalization, the leaders condemned any attempt to use religious identity to sow discord or to harm the Oromo nation. They agreed to collectively denounce and counter any rhetoric or action that weaponizes faith against Oromo unity.
5. A Shared Vision for Irreechaa and Other Cultural Festivals
The dialogue also addressed the growing misunderstandings surrounding Oromo cultural celebrations, particularly Irreechaa. The leaders resolved to engage in ongoing consultations to ensure that these festivals are understood in their proper context—as expressions of thanksgiving and communal identity—and are respected by all faith communities.
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A Word of Gratitude
In his closing remarks, Obbo Asnake Irko expressed deep appreciation for the spirit of openness shown by his fellow religious leaders. Yet, he reserved his most heartfelt thanks for Qesiis Balay Mekonnen, whose tireless efforts in organizing the venue and mobilizing media attention made the dialogue possible. “Without his vision,” Obbo Asnake stated, “this table would remain empty.”
The participants included:
1. Qees Dr. Bantii U. Teessoo – representing the Protestant Christian community
2. Qesiis Balay Mekonnen – representing the Orthodox Christian tradition
3. Sheek Hajjii – representing the Islamic faith
4. Obbo Asnake Irko – representing the Waaqeffanna tradition
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What This Means for Tomorrow
This gathering in Finfinne is more than a news item. It is a testament to the maturity of Oromo society—a society that refuses to let religious difference become a source of conflict. In a region often scarred by sectarian strife, these leaders have lit a small but steady flame. They have shown that the green grass of Irreechaa, the cross of Christianity, and the crescent of Islam can coexist, not in uneasy tolerance, but in active solidarity.
The road ahead is long. Old suspicions do not vanish overnight. But as Obbo Asnake Irko reminded the gathering: “Our ancestors worshipped on the same hills, drank from the same rivers, and prayed to the same Creator under different names. Let us not be the generation that forgets that truth.”
As the media cameras packed up and the leaders departed with handshakes and embraces, one thing was clear—the spirit of Irreechaa, the spirit of thanksgiving and reconciliation, had found a new home. Not just on the lakeshores, but in the hearts of those who dare to listen.
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IN SUMMARY:
Key Agreement Significance
Mutual respect for all faiths Ends religious hierarchy and promotes equality
Use Oromo culture and language for unity Strengthens identity without exclusion
Joint crisis resolution Creates a safety net for all communities
Defend Oromo people from religious abuse Prevents faith from being used as a weapon
Consult on Irreechaa and cultural events Fosters understanding and reduces misconceptions
This is not just a religious accord. It is a covenant of civilization—a promise that in Oromia, faith will build bridges, not burn them.
The Three Pillars of Tuulamaa: Unraveling the Genealogy of an Oromo Nation
In the vast tapestry of Oromo history, few lineages carry the weight and significance of the Tuulamaa. As one of the major branches descending from the legendary Booranaa, the Tuulamaa Oromo represent a people whose ancestral roots run deep into the soil of eastern Africa, their branches spreading across generations, their leaves whispering the stories of a civilization that has thrived for centuries.
The Tuulamaa are not merely a name in the annals of history; they are a living, breathing community whose identity is encoded in the very structure of their genealogy. At the heart of this identity lies a simple yet profound framework: “Sadeen Tuulamaa” — the Three Tuulamaa.
The Sacred Three: Daaccii, Bachoo, and Jiillee
Just as the ancient world recognized the power of three—past, present, future; birth, life, death—the Tuulamaa trace their origins through three primary branches that form the foundation of their entire social and political structure:
BOORANAA │ ▼TUULAMAA │ ┌─────────────┼─────────────┐ │ │ │ DAACCII BACHOO JIILLEE
These three names are not simply labels; they are the pillars upon which the identity of the Tuulamaa people rests. Each branch carries its own distinct history, its own sub-clans, and its own contributions to the collective story of the Oromo nation.
Daaccii: The House of Many Branches
The Daaccii stands as the first and most expansive pillar of the Tuulamaa. Within its embrace, three major lineages emerge, each with its own constellation of sub-clans:
Galaan — The Six
The “Jahan Galaan,” or the Six Galaan, represents the intricate web of relationships that bind the Tuulamaa people. These six houses are:
- Jiddaa
- Liiban
- Abbuu
- Adaa
- Warra Jaarsoo
- Gadullaa
Each of these names carries the weight of history, representing families that have contributed to the economic, political, and cultural life of the Tuulamaa for generations.
Oboo — The Seven
The “Torban Oboo,” or the Seven Oboo, represents another crucial dimension of the Daaccii lineage:
- Gumbichuu
- Gullallee
- Oborrii
- Yaayyaa
- Eekkaa
- Diigaluu
- Gamuu
Historical studies have particularly highlighted Gullallee, Yaayyaa, and Gumbichuu as prominent Oboo descendants, their names echoing through the corridors of Oromo oral tradition.
Sooddoo — The Three
The “Sadeen Sooddoo,” or the Three Sooddoo, completes the Daaccii trilogy:
- Odituu
- Liiban
- Tum’ee
This tripartite structure reflects the Oromo love for order and categorization, a system that has enabled these communities to maintain their identity across centuries.
Bachoo: The Six Houses
The second pillar, Bachoo, embodies the concept of “Jahan Bachoo” — the Six Bachoo. This branch of the Tuulamaa lineage comprises:
- Iluu
- Mettaa
- Uruu
- Garasuu
- Waajituu
- Keekuu
These six houses represent a significant portion of the Tuulamaa population, their members scattered across the Oromo territories yet united by the common thread of shared ancestry. The consistency with which these names appear across various studies—from Haramaya University to contemporary Gadaa structures—testifies to the enduring nature of this genealogical framework.
Jiillee: The Third Pillar
The Jiillee branch, as the third pillar of the Sadeen Tuulamaa, presents a fascinating complexity. Unlike the clearly defined structures of Daaccii and Bachoo, Jiillee exhibits a more intricate pattern that has been documented by Haramaya University research.
The Jiillee-6 structure comprises:
- Goona (with 12 sub-clans)
- Guusa (with 5 sub-clans)
- Looyyaa (with 3 sub-clans)
- Siibaa (with 5 sub-clans)
- Gindoo (with 7 sub-clans)
- Warree (with 3 sub-clans)
The numbers accompanying each name represent the documented sub-divisions, highlighting the remarkable complexity of this genealogical system. This intricate structure demonstrates that for the Oromo, identity is not a simple matter of one name but a layered reality that encompasses multiple levels of belonging.
The Architecture of Society: Gosa → Mana → Balbala
Beyond the broad branches of genealogy, the Tuulamaa social structure follows a remarkably organized pattern. The hierarchy moves from:
- Gosa (the clan) at the broadest level
- Mana (the house or family) at the intermediate level
- Balbala (the door or household branch) at the most specific level
This tripartite structure reflects a society that values both collective identity and individual family ties. It is a system that has enabled the Tuulamaa to maintain social cohesion while allowing for the organic growth and diversification that comes with generations of expansion.
A Living Tradition
The genealogy of the Tuulamaa is not a relic of the past confined to dusty academic texts. As recent as 2026, reports and studies continue to reference Daaccii, Bachoo, and Jiillee as the “Ilmaan Tuulamaa Sadeen” — the Three Children of Tuulamaa. This ongoing recognition within the Gadaa structure demonstrates that these ancient lineages continue to shape contemporary Oromo identity.
In the modern context, the Tuulamaa genealogy serves as:
- A source of identity — connecting individuals to their ancestral heritage
- A framework for social organization — providing structure for community relations
- A foundation for governance — informing the Gadaa system that continues to play a role in Oromo society
- A bridge to the past — maintaining the continuity of Oromo culture across generations
The Deeper Meaning
The Tuulamaa genealogical structure is more than a list of names. It is a testament to the Oromo people’s sophisticated understanding of social organization, their commitment to preserving their heritage, and their ability to maintain cultural continuity across centuries of change.
Each name—from Daaccii to Jiillee, from Jiddaa to Tum’ee—represents not just a line of descent but a community of people with shared values, shared history, and shared destiny. The genealogy tells the story of migrations, of settlements, of alliances and divisions. It speaks of families that grew into clans, of clans that became nations.
In the shade of the Odaa tree, where Oromo elders have gathered for generations, these names are spoken with reverence. They are the vocabulary of identity, the grammar of belonging, the poetry of a people who have known that knowing who you are is the first step toward knowing where you are going.
A Call to Remember
As the Tuulamaa Oromo navigate the complexities of the modern world, their ancient genealogy remains a compass—a reminder of the roots that sustain them, the branches that connect them, and the tree of life that continues to grow.
For the Daaccii, the Bachoo, and the Jiillee, the story is still being written. New generations will add their names to the great genealogical tree, but they will never forget that they are branches of a mighty trunk: Tuulamaa, child of Booranaa, heir to a civilization that has weathered the storms of history and emerged still standing, still proud, still Oromo.
Sources and Further Reading:
- Haramaya University Studies on Tuulamaa Genealogy
- Gadaa Tuulamaa Structures (2026 AMN Reports)
- Oromo Oral Tradition
- Historical Research on Booranaa Lineages
“The tree that knows its roots can withstand any storm.” — Oromo Proverb
#Tuulamaa #Daaccii #Bachoo #Jiillee #Oromoo #Booranaa #Gadaa #OromoHistory #OromoGenealogy
Under the Odaa Tree: The Living Legacy of the Ituu Oromo
In the highlands of eastern Oromia, the roots of the Odaa tree (sycamore fig) stretch deep into the earth, just as the traditions of the Oromo people extend into the fabric of history. Among the most storied branches of the Oromo nation is the Ituu, a community whose identity is woven from the threads of ancient lineage, a sophisticated socio-political system, and a resilient spirit of justice. To understand the Ituu is to journey into the heart of the Oromo civilization, where the past is not merely remembered but lived.
The Ancestral Tree: From Murawwaa to Ituu
The Ituu are not a people without a past; they are a clear and significant branch on the vast Oromo genealogical tree. According to both oral tradition and contemporary scholarship, the lineage flows from Oromoo to Bareentuu (or Bareentuma), then to Murawwaa, and from Murawwaa springs the Ituu. A 2026 study by Jimma University confirms this ancestral link, placing Ituu firmly within the Murawwaa Barentuu family.
The Ituu themselves are divided into two primary clans, forming the backbone of their social structure:
- Galaan, with sub-clans such as Baabboo, Gaadullaa, and Elelle.
- Kurraa (Kuraa), with sub-clans such as Baayee, Addaayyo, Arroojjii, and Waayyee.
This is just one layer of a complex organizational system. Under the Gulantaa Odaa or Tumaa Heeraa (customary law), the Ituu are further organized into two major houses: Mana-Ituu (the House of Ituu) and Mana-Baabboo (the House of Baabboo). This dual structure underscores that for the Ituu, identity is a multi-faceted concept, governed by both bloodline and law.
Gadaa: The Soul of Oromo Governance
For the Ituu, as for all Oromo, the Gadaa system is the lifeblood of their society. It is far more than a political structure; it is a comprehensive philosophy that governs every aspect of life. It provides a framework for:
- Political Leadership: A system of elected officials with fixed terms, ensuring a democratic transfer of power.
- Justice (Heera): A legal system that predates modern courts, offering a way to resolve disputes and maintain order.
- Peace (Araara): A defined process for reconciliation and conflict resolution.
- Social Organization: A structure that defines the roles and responsibilities of individuals within the community.
- Spiritual Life: A connection to the divine and the natural world through rituals.
Odaa Bultum: The Parliament of the People
Central to the Ituu and wider Barentuu Oromo history is Odaa Bultum. This site in Hararghe served as a colossal Gadaa assembly center, a place where the community would gather to make laws, elect leaders, and settle disputes. It was the “parliament” under the shade of the Odaa tree, where the echoes of debate and the spirit of democracy were cultivated for generations.
Here, the voices of the people were heard through the Caffee (assembly), and the foundation of their society—Heera (law)—was debated and set. It was a place where the spiritual and the political converged to build a cohesive society.
Gumaa: A Path from Bloodshed to Brotherhood
Perhaps the most profound expression of Ituu culture is the institution of Gumaa. Often translated simply as “blood compensation,” Gumaa is actually a complex, restorative justice system. A 2026 Jimma University study highlights its true purpose: it is not solely about retribution but about reconciliation.
Gumaa is a process that transforms conflict, seeking to stop the cycle of violence and reintegrate offenders back into the community. It is a testament to the Ituu belief that even in the face of grave wrongs, the ultimate goal is peace and social harmony. The system includes specific legal frameworks such as Heera Diinoo, Heera Amboo, and Heera Danuu.
The Rituals and the Voices of the People
The cultural life of the Ituu is rich with ceremony. The Korbeessaa–Goromtii ritual, for instance, involved the sacrifice of goats to invoke peace, seek victory in conflict, and predict social and natural outcomes. It was a way of seeking divine guidance for the community’s journey.
Importantly, the Ituu social structure also features a powerful institution for women: Siiqqee. This is not merely a tradition but a social force that gave women a formal voice in matters of justice, peace, and reconciliation. It stands as a powerful testament to the Oromo society’s recognition of the vital role of women in maintaining social order and integrity.
A Living Tradition
Today, the Ituu Oromo stand at a crossroads of history. Their traditional systems—the Gadaa, the Heera, and the Gumaa—are not relics of a bygone era. They are living institutions that continue to provide a framework for justice and identity in a rapidly changing world. The genealogy from Murawwaa to Ituu is not just a list of names but a testament to a civilization that built a sophisticated society rooted in democracy, justice, and a profound respect for community.
The story of the Ituu is a story of resilience—a reminder that the roots of the Odaa tree, and the culture it represents, are deep and enduring.
Sources:
- Boru Musa Burka & Jira Mekonnen Choroke, “Gumaa beyond Compensation,” Gadaa Journal, 2026.
- Boru Musa Burqa & Dejene Gemechu Chala, “Korbeessaa-Goromtii Ritual,” Gadaa Journal, 2022.
- Admasu Feleke & Deressa Debu, “Oromo Historical Heritage: Historical Significance of Odaa Bultum Gadaa Assembly,” Jimma University.
The Pillar of Borana: A Tribute to Abbaa Gadaa Liiban Jaldeessaa (1967-2026)
In the vast, sun-scorched plains of Borana, where the acacia trees stand as silent witnesses to centuries of tradition, a giant once walked among the people. He was not a king in the Western sense, nor a politician in the modern mold. He was an Abbaa Gadaa—a father, a judge, a living constitution for the Oromo people. His name was Liiban Jaldeessaa, and his life, from 1968 to 2026, was a testament to the enduring power of indigenous governance.
His story is not merely a biography; it is the history of a people’s resilience, a chronicle of justice, and a powerful reminder that true leadership is often found not in grand palaces, but in the dusty meeting grounds and under the shade of sacred trees.
A Son of the Soil: The Early Years
Born in 1967 to Jaldeessa Liiban and Tarrii Jaldeessa, in the Bur Busa area of Dheeda Booranaa, Liiban was a child of the Gadaa system from his first breath. He was the eldest of six siblings and would grow to be the father of fifty children—a patriarch in every sense of the word. Even in his youth, he was marked by a profound sense of duty. He was a “Tikaa,” a guardian of the cattle camps, learning the sacred responsibility of protecting the community’s lifeblood. He immersed himself in the traditions of his people, taking part in every rite of passage: from the Gammee (councils) to the Kuusa-Raabaa (age-grade gatherings), proving his dedication and worth at every step.
As a young man, Liiban distinguished himself through his unwavering commitment. He excelled in the crucial, often overlooked tasks of community life—the “hard work” that keeps society functioning. He was a man who understood the ancient ways, taking part in night-long vigils and traditional song and dance ceremonies (Olka Sirbuu) held at sacred sites like Dambii Dhedheertuu, Afuuraa, Areeroo, and Haroo Diimtuu. He earned a reputation for being tireless and principled, famously ensuring a great water reservoir (Gooroo) was properly filled, demonstrating his devotion to the community’s well-being even before he took on the highest office.
The Gauntlet of Leadership: A Gadaa in Action
In 1991, at a critical juncture for the Borana people, Liiban Jaldeessaa received the ultimate call to leadership. He took the Gooroo Gadoomaa—the sacred ceremonial staff—from the 68th Abbaa Gadaa, Boruu Madhaa. This was not a time of peace, but a time demanding strength, wisdom, and a firm hand.
His tenure as Abbaa Gadaa was defined by decisive action and a tireless defense of tradition and justice:
· Restoring Tradition: The great Gumii assembly of the Oromo, a cornerstone of democratic governance, had weakened and fractured. Liiban, understanding its vital importance, re-established the Gumii Dibbee Eldalloo, breathing new life into the ancient institution and ensuring the voice of the people could once again be heard.
· Uncompromising Justice: When elders attempted to use their authority to pass a decree without consulting the people, Liiban stood firm. His principle was clear: “An Abbaa Gadaa has no power to create a law by himself; the law is made by the Gumii.” He scrupulously upheld the rule of law, ensuring that power was accountable to the community.
· Protecting the Land: He was a fierce and unyielding defender of Oromo territory. At a time of great fear and uncertainty, he famously declared: “Fear should not cause the heartland of Oromo to be lost; fear should not cause the land of Oromo to be diminished.” He led land border expeditions (Lallaba) to assert territorial claims, confronting regional and federal authorities to protect the integrity of his people’s ancestral lands.
· The Ethiopian Renaissance Dam: When the issue of the Grand Ethiopian Renaissance Dam (GERD) arose, Gadaa Liiban gave a striking directive on how the Borana people should contribute to the national project. He proclaimed, “We will not support it with money from our pockets, but we will contribute with our hands and our labor,” reflecting a pragmatic and dignified approach to national duty.
· Diplomacy and Peacebuilding: He was a bridge-builder, working tirelessly with the Kenyan and Somali governments, and numerous NGOs to maintain peace and security in the volatile borderlands. He believed in the unity of all people, transcending clan, religion, and nation.
The Enduring Legacy: The “Dhaamsa” of a Great Man
On August 29, 2026, at the age of 59, Abbaa Gadaa Liiban Jaldeessaa passed away while receiving treatment in a Korean hospital. His death was a profound loss, a “Rifuu” (sorrow) felt from the savannahs of Ethiopia to the grasslands of Kenya.
But an Abbaa Gadaa does not simply die; he leaves a legacy—a Dhaamsa. This is not just a will, but a final message, a solemn charge to his people.
His legacy is twofold:
1. The Rifuu (The Sorrow and the Shield): He left behind a legacy of protection and strength. His memory is a shield, a “Jabaa Fulaa” (strong face) and a “Waardiyaa” (shield) that guards the community against its enemies and against division. The sorrow for his loss is immense, but it is a sorrow that binds the people together.
2. The Dhaamsa (The Final Charge): His final message is a call to action. It is a warning that the path he paved, the justice he upheld, and the unity he fostered must not be abandoned. His “Dhaamsa” is a reminder that the work of the Gadaa is never finished. It is a call to the community to remain steadfast, to support one another, and to continue the struggle for their rights and identity.
A Star That Still Guides
Abbaa Gadaa Liiban Jaldeessaa was more than a leader; he was the embodiment of the Gadaa system’s greatest ideals: justice, resilience, and unwavering dedication to the people. He was a “Fiixee Seeraa” (the pinnacle of the law), a “Tissaa Gooroo Gadaa” (the guardian of the Gadaa’s sacred staff), a man whose name will forever be etched in the annals of Borana history.
He passed into the next world, but for the Oromo people, he remains a star. His life is a lesson that the most profound leadership is born not of ambition, but of service. His legacy is a testament that a people’s strength lies not in their weapons, but in their traditions, their unity, and their unwavering commitment to justice.
As the Oromo people honor his memory, they are called to embody his final message: to be strong, to be united, and to ensure that the spirit of Gadaa Liiban Jaldeessaa lives on in every generation. He was a son of the soil, a pillar of his community, and a beacon of hope for all who believe in the power of indigenous wisdom.
The Name and the Narrative: Reclaiming Oromo Identity Beyond “Habesha”
In the complex tapestry of the Horn of Africa, few threads are as deeply woven—or as fiercely contested—as the question of identity. For centuries, labels have been applied, histories have been written, and narratives have been constructed, often by those in power. But what happens when a people rise to say, “That name is not ours”?
A powerful statement from within the Oromo community cuts to the very heart of this question: “Habashaan jecha eenyummaa Oromoo ibsuu miti. Oromoon Habashaa miti.” This translates to: “‘Habesha’ does not express Oromo identity. An Oromo is not Habesha.” This is not a simple rejection of a label; it is a profound declaration of a distinct historical narrative, a reclamation of selfhood, and a bold assertion of a people’s independent journey through time and across the land they call home.
The Power of a Name
The term “Habesha” has historically served as a broad, unifying identifier for the peoples of the Ethiopian highlands, often associated with the ancient Aksumite civilization, the Orthodox Christian faith, and Semitic languages. For many, it is a term of pride, symbolizing a shared, ancient heritage.
However, for the Oromo people—the largest ethnic group in Ethiopia—this label often feels foreign and exclusionary. The assertion “Oromoon Habashaa miti” directly challenges the notion that “Habesha” is an all-encompassing term for all Ethiopians. Instead, it argues that the term is culturally and historically specific to a particular group and that it has been inaccurately and unfairly imposed upon the Oromo nation.
This rejection is a vital act of self-affirmation. It is a declaration that Oromo identity, with its own ancient traditions, its own language (Afaan Oromo), and its own sophisticated governance system (the Gadaa system), is independent and deserving of recognition on its own terms. It is a way of saying, “We are not a footnote in someone else’s history; we have our own story to tell.”
A Shared Journey: Revisiting the Origins
The second part of the statement offers a specific historical perspective on this shared geography: “Habashaan jecha Yaman irraa warra Abyssinia ofiin jedhan waliin gara biyya Oromoo-Oromiyaatti dhufee dha.” (“Habesha came to the land of Oromo-Oromia from Yemen together with those who call themselves Abyssinian.”)
This presents a powerful and deliberate counternarrative to the dominant historical accounts of the region. By asserting that both the ancestors of the “Abyssinians” and the Oromo people migrated into the region from a shared origin, this perspective challenges the traditional narrative that often places one group as indigenous and the other as later arrivals.
This framing redefines the historical relationship between the two communities. It moves the Oromo from a position of being perceived as “others” or “newcomers” in their own homeland to being co-architects of the region’s history. It suggests a shared, albeit not necessarily harmonious, arrival and cohabitation, thereby establishing an equal and ancient claim to the land of Oromia. This is a crucial point, as it aims to dismantle historical hierarchies and assert that the Oromo are not intruders but are, in fact, foundational to the region’s story.
The Land of Oromia: More Than a Place
This assertion of identity is intrinsically tied to a specific territory: Oromia. This vast and diverse region, stretching from the highlands to the lowlands, is the historic and ancestral homeland of the Oromo people. By connecting the narrative of arrival directly to “the land of Oromo-Oromia,” the statement anchors Oromo identity in a tangible, sacred geography.
It is a powerful reminder that identity is not an abstract concept; it is rooted in the mountains, rivers, and plains where a people’s history was lived and written. For the Oromo, the struggle for identity is inseparable from the struggle for their cultural, political, and territorial rights within Oromia. Declaring that the “Habesha” came to their land, and not the other way around, is a profound reclamation of both history and territory.
A Continuing Dialogue
The statement provided is a potent contribution to an ongoing and essential conversation about identity, history, and power in the Horn of Africa. It challenges the monolithic narratives that have often dominated the national discourse and demands a more inclusive, accurate, and multi-vocal understanding of the past.
For the Oromo people, the declaration “Oromoon Habashaa miti” is not an act of division, but one of definition. It is a call to be seen, understood, and respected on their own terms. It opens a vital dialogue about how history is written, who gets to write it, and how we can build a future that honors the full and complex story of all the peoples in the region. The debate over identity is far from settled, but it is a debate that is crucial for any nation seeking to forge a just and inclusive future.
The Borana Gadaa System Loses a Distinguished Leader: Former Abbaa Gadaa Liban Jaldesa Passes
A Legacy of Cultural Stewardship and Resilience Leaves a Lasting Mark
By Daandii Ragabaa
(ONA, Finfinne, 29 August 2026) – The Oromo nation and the Borana community are mourning the loss of a respected cultural leader. Liban Jaldesa, who served as the 69th Abbaa Gadaa of the Borana from 2002 to 2009, has passed away, leaving behind a profound legacy of service to his community.
His tenure marked a significant period in the history of the Borana Oromo, where he played a pivotal role in strengthening the Gadaa institution and promoting the laws, culture, and traditions of his people . The Gadaa system, which he represented, is a sophisticated and indigenous framework of governance recognized by UNESCO as an intangible cultural heritage of humanity. It is a system that embeds a deeply egalitarian social fabric, where democratic power is transferred from one class to another every eight years .
The Weight of the Bullukoo: Leadership in a Time of Challenge
The role of an Abbaa Gadaa is one of profound responsibility. An Abbaa Gadaa is not merely a political figure but the custodian of the community’s soul, tradition, and future. The Gadaa system regulates social, political, economic, and religious life, and the leader is expected to be a competent orator, deeply skilled in the laws and customs of his people .
During his tenure, Liban Jaldesa was a steady hand during a period of immense challenge. The Borana, a predominantly pastoralist community inhabiting southern Ethiopia and northern Kenya, faced acute pressures including changing weather patterns and rising resource scarcity .
As an elder and oral historian once noted about the Gadaa leadership: “The system strictly interrogates a candidate’s lineage and ancestral record. It examines whether the past Gadaa terms of your family brought prosperity, timely rains, abundance, sovereignty, and peace.” Liban Jaldesa carried this weight of expectation, navigating his community through the complexities of a changing world while striving to uphold the sacred principles of Gadaa.
A Living Democracy: The Gadaa Tradition
The Gadaa system he served is a testament to the Oromo people’s ancient commitment to democratic governance. It organizes society into age grades, with each grade moving through a life cycle—from Dabballee (childhood) to Gammee (youth), and ultimately to leadership roles like Kuusa and Gadaa .
To select the Abbaa Gadaa, an extensive evaluation and vetting process called the “Baannattoo” system is conducted, functioning as a traditional electoral campaign for public servants . The son of a previous Abbaa Gadaa would convene his peers for the Wal-argii (Grand Gathering) to build peer acquaintance and deliberate on traditional matters before a new leader could be invested .
As a leader during such a time, Liban Jaldesa’s role was central to this process of cultural transmission and societal continuity.
A Nation Mourns, a Legacy Endures
The passing of Liban Jaldesa is a profound loss. His leadership is described as an enduring part of Borana history and cultural heritage . His wisdom and service are expected to continue inspiring future generations.
His death marks the end of an era, but the principles of the Gadaa system—democracy, community, and resilience—that he represented continue to guide the struggle and shape the future of the Oromo people.
The Oromian News Agency joins the Borana Oromo community in expressing our deepest condolences. We honour his memory and the immense contribution he made to preserving the cultural identity of his people.
Waaqni Ekeraa isaa nagaan haa qubachiisu! May God rest his soul in eternal peace.
A Cry for Justice: The Unfolding Crisis in Oromia
As violence escalates in Ethiopia’s most populous region, a growing chorus of voices is demanding accountability, protection, and peace for the Oromo people.
The plea is urgent and uncompromising: “Stop the killing of Oromo civilians! Stop violence against the Oromo people! Fano must leave Oromia!” These calls reflect a deep-seated crisis that has gripped the Oromia region, where civilians find themselves caught in the crossfire of multiple armed conflicts.
The Human Toll of Conflict
Recent reports paint a harrowing picture of the violence unfolding across Oromia. The Ethiopian Human Rights Commission (EHRC) has documented atrocities including killings, bodily injuries, abductions, displacement, and destruction of property in the Arsi Zone of Oromia . The violence is not isolated—it reflects a broader pattern of human rights abuses across multiple regions, including Amhara and Tigray .
In one particularly devastating incident, armed men killed more than 20 civilians in Oromia. Local civil servants reported that Fano militants attacked civilians “with swords and guns” in the Nono district, approximately 110 kilometers southwest of Addis Ababa, resulting in 25 deaths including women and children, with four more later dying in hospital . A regional security official confirmed that Fano militants had been active in the region for four years, “taking advantage of opportunist moments to launch attacks against civilians and loot property”.
The Humanitarian Crisis
The violence has created a severe humanitarian crisis. The United Nations reports that 3.2 million children are out of school due to the conflict . Hospitals and clinics have been attacked—in 2023, the International Committee of the Red Cross reported that “almost all” of 42 health posts in Oromia’s Beji area had been looted or destroyed . Aid organizations have struggled to distribute supplies, leading to severe malnutrition .
Civilians describe a terrifying reality. One woman from Oromia’s Shewa region told of her family facing constant harassment and extortion from armed groups, with her uncle detained until a 100,000 Ethiopian birr ransom was paid . A coffee farmer from Wollega has been unable to return home for three years due to the security situation, with his harvest stolen by armed fighters .
A Call for Justice and Peace
The demands for justice and protection are clear. As one civil servant noted, the situation “has worsened in recent years” . The Red Cross has warned that the current clashes have “devastating consequences” for civilians, particularly in remote areas, noting that “Oromia doesn’t make the headlines, yet civilians continue to be deeply affected by violence” .
The call for Fano to leave Oromia reflects the reality that multiple armed groups are active in the region, each contributing to the suffering of civilians. For the Oromo people, the demand is simple but profound: protection, justice, and accountability for those who have committed atrocities.
Without decisive action, the cycle of impunity and violence will continue to erode Ethiopia’s stability and legitimacy . The international community, regional bodies, and Ethiopian authorities face a critical choice: allow the violence to continue, or take meaningful steps to protect civilians and bring perpetrators to justice.
OLF Leadership Engages in High-Stakes Consultations Amid Oromo Unity Push
(Finfinne, Oromia)– As Ethiopia’s political landscape grows increasingly volatile, the Oromo Liberation Front (OLF) has convened a series of high-level meetings with its leadership cadres, grassroots members, and traditional institutions—a strategic push to consolidate Oromo unity in the face of mounting security threats and political uncertainty.
A Call for Unity and Vigilance
The most recent consultations, held at the party’s headquarters in Gullalle, brought together Qondaaltota (junior leaders), Dabballoota (cadres), and the general membership for extensive deliberations. Senior OLF leader Jaal Abdii Raggaasaa—who also serves as Member Secretary-General—addressed members with a stark message on the nature of the struggle: that commitment, not temporary strength, determines victory .
“Some individuals enter the organization (Irbuu) but then exploit it—seeking personal benefit rather than serving the people’s cause. When such people exist, it is they themselves who suffer the consequences, not ABO and not others.”
— Jaal Abdii Raggaasaa, OLF Senior Leader
Abdii emphasized that the work of building the Oromo nation extends beyond Ethiopia’s borders—stretching into the diaspora wherever Oromos reside . He stressed that grassroots organizing, beginning “from the village level,” remains essential to lasting political change .
Leadership’s Resolve: “We Must Speak as ABO”
Reflecting on the inevitable challenges facing liberation movements, Abdii offered a sobering reflection:
“In the struggle ABO is waging, even if we face extinction—if we are reduced to just one person—we must speak as ABO. We must not hide ourselves. We may face extinction, but we must not retreat into silence.”
Jaal Yaasoo Kabbabaa Hordofa, another OLF official, reinforced this determination, declaring that “OLF is the center of Oromo peace.” He noted that if OLF participates in elections this year, it will mark the first and largest chapter in Oromo electoral history—an opportunity that must be seized, not as a preference but as an obligation for all members .
Political Prisoners and the Demand for Justice
The OLF has consistently demanded the immediate release of political prisoners who continue to suffer in detention without due process, calling upon both Abbaa Gadaas and religious authorities to actively work toward restoring security in Oromia .
Following the announcement of the 7th General Election results—which saw the ruling Prosperity Party secure a parliamentary majority and OLF fail to win any seats despite fielding 163 candidates—the party issued a pointed critique .
“The OLF once again firmly reiterates that the situation in Oromia and across Ethiopia cannot be resolved merely by declaring an election victory; rather, to prevent worse outcomes, an inclusive, genuine, and transparent dialogue must be conducted without wasting further time.”
The front noted that while it had filed formal grievances with the National Election Board regarding electoral infractions, it does not believe the board investigated these appeals “with the necessary depth, fairness, and justice” .
A Call for Oromo Political Unity
The OLF’s leadership has also renewed its call for all Oromo political organizations to work together to shorten the path to liberation, stating that this is “the most important time” for coordinated action . The executive committee has emphasized that while some previously allied groups have disrupted cooperation due to shifting political dynamics, they must realize that their moves should serve the broader Oromo interest .
The OLF also reiterated its support for the People’s Alliance for Freedom and Democracy (PAFD) and the transitional roadmap presented at the February 2018 London conference. The party calls on all stakeholders—including political elites, academics, and the international community—to contribute to an all-inclusive transitional process that offers a long-term political solution .
The Broader Context: Conflict and Fragility
The leadership’s renewed unity push comes as violence escalates in western Oromia. ACLED data shows that Fano militias—linked to the Amhara Fano National Movement—have increased their activities in Oromia’s Horo Guduru, Kellem, East, and West Wollega zones by 80% since January 2026 . This follows the establishment of the Wollega Fano Bizamo Command in December 2024, which has since fallen under the broader Tsimdo movement—a coalition reportedly aligned with the Tigray People’s Liberation Front (TPLF) and Eritrea, aiming to remove the Ethiopian government.
Amnesty International released a report in August 2026 titled “Because I am Oromo,” alleging that Ethiopia’s government has “ruthlessly targeted” its largest ethnic group—subjecting thousands of Oromos to unlawful killings, torture, and enforced disappearance . The government has denied the allegations.
Looking Forward
The OLF’s consultations reflect a movement at a crossroads—seeking to navigate electoral rejection, internal cohesion, and external threats while maintaining its decades-long commitment to self-determination. As one participant at the February meeting put it: “An awakened nation is built, and the built is united.”
Whether that unity can withstand the mounting pressures—from state security forces, inter-ethnic violence, and international geopolitical maneuvering—remains the central question facing the Oromo struggle today.
Oromia: our history, our struggle and our future
The history of the Oromo people is a profound narrative of resistance, resilience, and a continuing struggle for self-determination. This journey is marked by a distinct cultural identity, a long history of political marginalization, and an ongoing effort to shape a prosperous future.
Our History: Identity, Conquest, and Resistance
The Oromo have a distinct cultural and political identity, traditionally organized under the Gadaa system, an indigenous egalitarian and democratic governance model . However, this autonomy faced a major turning point in the late 19th century during the “Ethiopian imperial conquest,” when Oromo territories were incorporated into the Ethiopian Empire through a process that many Oromo scholars characterize as colonization and subjugation .
This political domination continued through subsequent regimes, creating a deep-seated grievance centered on marginalization and exploitation by successive central governments .
Our Struggle: Liberation, Protest, and Political Action
The struggle for liberation is multifaceted, taking political and social forms:
· Political Movements: The Oromo Liberation Front (OLF) has been the primary political vehicle, fighting for nearly half a century to liberate Oromo society from what it describes as “Abyssinian/Ethiopian settler colonialism” .
· Mass Protests: In 2014, a wave of protests erupted, driven by a generational “distributive crisis” and articulated through demands for ethnic self-determination against perceived domination by the Tigray People’s Liberation Front (TPLF). These protests were significantly coordinated by the diaspora via social media and satellite TV .
· Fragile State Relations: The current federal system, while recognizing ethnic regions, has often seen the Oromo regional government as lacking legitimacy, making the state’s control more contested here than in other areas . A tangible symbol of this tension is the ongoing dispute over land and expansion around Addis Ababa, which is geographically an enclave within Oromia .
Our Future: Development, Autonomy, and Uncertainty
The future is a delicate mix of economic potential and political uncertainty:
· Economic Aspiration: The development of the Gada Special Economic Zone near Addis Ababa, inspired by Chinese economic models, signals an economic future based on industry, trade, and job creation .
· Persistent Conflict: The reality of current instability is stark. The Chinese Embassy warns its citizens against traveling to many parts of Oromia, particularly the western zones and areas north of the A4 and A3 highways, due to “extremely high” or “high” risk .
· Uncertain Path: The struggle for autonomy continues through both political and armed movements like the Oromo Liberation Army (OLA) . While significant economic development is planned, the path forward remains deeply insecure for many within the region.
The Oromo journey is one of leveraging a proud heritage to build a future of self-determination and prosperity, yet it navigates the deeply complex and often violent currents of Ethiopian state politics.
I hope this overview provides a balanced perspective. If you are interested in a specific aspect—such as the Gadaa system, the role of the diaspora, or the details of the current conflict—please let me know, and I can explore it further.
