Category Archives: Oromo diaspora
A Vision for the Future: Dereje Mamuye Welcomes Guests at the Grand Opening of Godo Housing and Smart Real Estate
African Holding Group Founder and CEO Celebrates a New Era of Innovation and Development
By Maatii Sabaa
In a moment of celebration and vision, Dereje Mamuye, the Founder and CEO of African Holding Group, delivered a warm welcome message at the special inauguration ceremony of Godo Housing and Smart Real Estate. The event, which marked a significant milestone in the company’s journey, was a testament to the power of vision, innovation, and commitment to building a better future.
The ceremony was not just a celebration of a new development; it was a celebration of the spirit of enterprise that drives progress and transforms communities. As Mamuye addressed the gathered dignitaries, partners, and community members, his message resonated with hope, determination, and a deep sense of purpose.
A Leader’s Vision: Dereje Mamuye and African Holding Group
Dereje Mamuye is a prominent entrepreneur and visionary leader whose work has had a significant impact on the business landscape. As the Founder and CEO of African Holding Group, he has been at the forefront of driving innovation and development across various sectors.
African Holding Group is known for its commitment to excellence and its focus on creating value for communities. Under Mamuye’s leadership, the company has grown to become a major player in the industry, with a reputation for integrity, quality, and innovation. His vision is rooted in the belief that business can be a force for good—a tool for creating jobs, building communities, and empowering individuals.
Mamuye’s journey is an inspiration to many. His rise from humble beginnings to becoming a successful entrepreneur is a testament to the power of hard work, determination, and a clear vision. He is a role model for young people, showing that with dedication and perseverance, anything is possible.
Godo Housing and Smart Real Estate: A Milestone in Development
The inauguration of Godo Housing and Smart Real Estate represents a significant achievement in the field of real estate and housing. The project embodies the principles of innovation, sustainability, and community-centered design.
Godo Housing is not just a development; it is a vision for the future of housing. The project incorporates smart technology, sustainable design, and a focus on creating communities where people can thrive. By combining modern technology with thoughtful design, Godo Housing is setting a new standard for real estate development.
The project was a collaborative effort, reflecting the power of partnerships and the shared commitment to building a better future. The support of partners, investors, and community members was essential in bringing this vision to life.
A Message of Welcome and Gratitude
In his welcome address, Dereje Mamuye expressed his heartfelt gratitude to all those who contributed to the success of the project. He welcomed guests with warmth and humility, emphasizing the importance of community and collaboration.
“Today marks a significant milestone in our journey,” Mamuye said. “We are grateful to all those who have supported us along the way. This project is a testament to what can be achieved when we work together with vision and determination.”
Mamuye’s message was one of hope and optimism. He spoke of the potential of the project to transform lives and communities, and he expressed his confidence in the future.
Innovation and Sustainability: The Future of Real Estate
The Godo Housing and Smart Real Estate project is a model for the future of real estate development. It incorporates a range of innovative features, including:
- Smart Technology: The integration of smart technology to enhance convenience, efficiency, and security.
- Sustainability: Environmentally friendly design and construction practices that reduce the environmental impact.
- Community Focus: A focus on creating communities where people can live, work, and thrive.
- Quality Design: Thoughtful design that prioritizes comfort, functionality, and aesthetics.
These features reflect the vision of the project’s creators and their commitment to creating spaces that meet the needs of modern life.
A Greeting of Welcome
In his address, Dereje Mamuye extended a warm welcome to all the guests. He offered his thanks for their presence and support for this important milestone. This welcome message was a true reflection of the spirit of the event.
A Celebration of Partnership
The inauguration ceremony was also a celebration of the partnerships that made the project possible. Mamuye acknowledged the contributions of investors, partners, and community members, emphasizing that the success of the project was a collective achievement.
“We are grateful for the trust and confidence that our partners have placed in us,” Mamuye said. “It is through collaboration and shared vision that we can achieve great things.”
The event was attended by a distinguished group of guests, including business leaders, government officials, and community members. The diverse attendance reflected the broad support for the project and its potential to have a positive impact.
The Legacy of Dereje Mamuye
Dereje Mamuye is not just a businessman; he is a visionary leader who is committed to making a difference. His work has inspired many, and his legacy will continue to grow as he builds on his achievements.
His commitment to giving back to the community is a core part of his philosophy. He believes that true success is measured not only by financial achievement but by the positive impact one has on the lives of others. This philosophy is reflected in the projects he undertakes and the values he upholds.
Conclusion: A Bright Future Ahead
The inauguration of Godo Housing and Smart Real Estate marks the beginning of a new chapter in the story of African Holding Group and its visionary leader, Dereje Mamuye. The project is a testament to what can be achieved when vision, innovation, and commitment come together.
As the company continues to grow and innovate, it will undoubtedly continue to make a positive impact on communities and inspire others to pursue their dreams. The welcome message of Dereje Mamuye is a reminder that the journey of building a better future is one that we must all undertake together.
Injifannoon Ummata Oromoo!
Godo Housing haa jabaattu!
African Holding Group haa jabaattu!
This feature article is dedicated to Dereje Mamuye, the African Holding Group, and all those who are working to build a better future through innovation, vision, and commitment.
The Lion Who Fell Fighting: Remembering Jaal Lammeessaa Boruu (1943–1992)
By Daandii Ragabaa (Adapted into a feature story based on various sources)
His name means “Lion” in Oromo. And like a lion, Jaal Lammeessaa Boruu lived with courage, fought with conviction, and died with his boots on—somewhere in the forests of western Oromia, in 1992. Three decades later, his grave remains unknown. But his story, carried by oral tradition and fragmentary records, refuses to be buried.
A Humble Beginning in Wallagga
Jaal Lammeessaa Boruu was born in 1943 in Billo, a town in the Bonayya district of East Wallagga, within the Waamaa region. According to those who knew him, he grew up in a typical Oromo farming community, at a time when the imperial government of Haile Selassie exercised firm control over the land and its people.
As a young man, he left his birthplace and moved to Finfinnee (Addis Ababa), where he lived for about 15 years as an adolescent. There, he entered school. But his education was interrupted by a different calling.
The Soldier with the Striking Physique
Contemporary accounts describe Jaal Lammeessaa as tall and physically impressive. It was this very stature that drew the attention of military recruiters. Under the imperial regime, he was selected to join a special unit known as “Kubur-Zabanya” and “Faxino-Darash” (likely special police or commando forces). Within the latter, he became known as “Faxino-Daraash Shalaqaa” and served under the command of General Tadesse Birru.
He proved to be an exceptional soldier. His superiors reportedly praised his dedication, and he rose to become a respected non-commissioned officer.
Joining the Machaa Tulema Association
The Machaa Tulema Association was founded as a development and civic organization, but it quickly became a political vehicle for Oromo nationalism. General Tadesse Birru was one of its key leaders. When the association began recruiting members, Jaal Lammeessaa was among those selected.
Initially, the organization’s goal was to work within the system—to address Oromo grievances through legal means. But as General Tadesse and others concluded that the imperial regime had no intention of recognizing Oromo rights, they shifted toward a more radical path. Jaal Lammeessaa became a trusted operative within the association’s secret military wing.
The Failed Plot Against Emperor Haile Selassie
On October 23 (Ethiopian calendar), the Emperor’s birthday, a plot was hatched to assassinate Haile Selassie during the annual celebrations at the site known as “Addabaaba’ii Minlik” (Menelik Square). General Tadesse Birru assigned four commandos to carry out the attack, selecting them for their courage and loyalty.
The four were:
· Lammeessaa Boruu (from the Faxino-Darash unit)
· Camadaa Sobbooqaa
· H/Mariyam Diimaa (from Kubur-Zabanya)
· Fixumaa Hiikisaa
They prepared extensively. But the plot was betrayed. Informants within the government learned of the plan just before it could be executed. The commandos were arrested.
When Jaal Lammeessaa was searched, a bomb intended for the Emperor was found on him. He was tortured severely. According to surviving members of the Machaa Tulema Association, his ribs were broken, and he suffered long-term disability from the interrogation. Despite the brutality, he refused to betray the organization’s deeper secrets—though under extreme duress, some information was extracted.
First Imprisonment and Release
Following the failed plot, General Tadesse and several others were sentenced to death. Jaal Lammeessaa received a five-year prison sentence. After serving his term, he was released. Upon release, he immediately rejoined his former commander, General Tadesse Birru, who had been transferred to Galamso in eastern Oromia. There, they continued to discuss the struggle for Oromo self-determination.
The Cinema Bombing and Second Arrest
As the Machaa Tulema Association continued its activities, the regime grew more determined to crush it. On December 10, 1959 (Ethiopian calendar), a bomb exploded inside a cinema in Addis Ababa where the film Zorba the Greek was being shown. Thirty-six people were wounded.
The government immediately blamed the Machaa Tulema Association. Propaganda claimed that a member named Maammoo Mazaamir had planted the bomb. The incident was used as a pretext for a massive crackdown. Jaal Lammeessaa was arrested again—this time as part of a sweeping roundup of Oromo nationalists.
He was among nine senior Machaa Tulema figures sentenced to long prison terms, while General Tadesse Birru and Maammoo Mazaamir received death sentences (later commuted or carried out, depending on the account).
Life Under the Derg and the Fourth Arrest
Jaal Lammeessaa spent more than 12 years in prison under the Derg regime that overthrew Haile Selassie in 1974. He was held in police stations and military camps, subjected to repeated interrogations. Yet even in detention, he remained committed to the Oromo cause.
After the Derg fell in 1991, Jaal Lammeessaa was released. He joined the Oromo Liberation Front (ABO – a reference to the OLF) and became a member of its central committee, working in the economic department. He lived in Wajjira Gullaallee, continuing his activism.
The Final Battle and Disappearance
In 1992, following a split within the transitional government of Ethiopia (the “Ce’umsaa” or transitional period), Jaal Lammeessaa and other Oromo fighters moved toward western Oromia. They joined ongoing armed confrontations against government forces (referred to as “Wayyaanee” – a term for the Ethiopian military or allied militias).
According to the source, Jaal Lammeessaa Boruu fell in battle near the Jimma Horroo area in Wallagga region. He was killed in armed combat. His body was never recovered, and to this day, the exact location and circumstances of his death remain unknown.
Legacy: The Unknown Grave, the Known Sacrifice
Jaal Lammeessaa Boruu was 49 years old when he died. He left behind three children: Mosisa Lamessa Boru, Lense Lemessa Boru and Tsegaye Lemessa Bouru. He is remembered as a devoted fighter who gave his entire adult life to the Oromo national struggle. From the imperial era through the Derg and into the transitional government, he never wavered.
The biography ends with a poetic refrain:
“The fighter may fall. He may pass away. But Jaal Lammeessaa’s blood was not shed in vain. He has grown for us the plant of freedom.”
His grave may be lost to history. But for those who keep his memory, Jaal Lammeessaa Boruu remains one of the lions of Oromo resistance—a man who turned his back on personal safety and government favor, and chose instead the uncertain path of the forest and the battlefield.
—
*This feature story is based exclusively on various sources of the Oromo-language biography written by Daandii Ragabaa. It is presented as a journalistic adaptation of that source and does not constitute an endorsement of armed struggle or any political organization. The factual claims rest with the original author.
Finfinne: The Living Sacrifice of the Oromo People for Identity, Dignity, and Oromummaa
The Land Where Ancestors Poured Their Blood — and Where the Struggle Continues
By Daandii Ragabaa
There are places that are more than geography. There are places that are memory, identity, and the very soul of a people. Finfinne—the city known internationally as Addis Ababa—is such a place for the Oromo people. It is not merely a capital city; it is the historical heart of Oromia, the ancestral homeland of the Oromo nation, and the site of an ongoing struggle for recognition, dignity, and justice.
Throughout history, the Oromo people have paid a heavy price to defend their connection to Finfinne. They have sacrificed their lives, their freedom, and their dreams—all for the sake of their identity, their dignity, and their Oromummaa (Oromo identity). The land itself is soaked with the blood of ancestors who refused to surrender their heritage.
Tufa Aredo, Jara Jarra, and Jara Tuturu —these names are not merely historical figures. They are living witnesses to the sacrifice that the Oromo people have made for Finfinne. Their stories are etched into the memory of the Oromo nation, a testament to the unwavering commitment of a people who refuse to be erased from their own homeland.
Finfinne: Not Just a City, But a Sacred Trust
For the Oromo people, Finfinne is not a piece of real estate to be negotiated or bartered. It is the place where their ancestors lived, loved, prayed, and died. It is the site of their cultural heritage, the cradle of their language, and the symbol of their historical presence in the region.
Long before the expansion of the Ethiopian Empire under Menelik II, the area known as Finfinnee was inhabited by the Oromo people. The city’s very name is Oromo—meaning “place of hot springs.” This is not a coincidence; it is a testament to the Oromo people’s deep and enduring connection to the land.
But this connection has been contested. The establishment of the city and the subsequent displacement of the Oromo people were acts of dispossession that have never been fully acknowledged or addressed. For generations, the Oromo people have been told that they are not the rightful owners of Finfinne, that their history is a myth, and that their claims are illegitimate.
Yet the Oromo people have never accepted this narrative. They have continued to assert their identity, to demand recognition, and to sacrifice for their homeland.
The Sacrifice of Tufa Aredo, Jara Jarra, and Jara Tuturu
Among the countless Oromo martyrs who have given their lives for Finfinne, the names of Tufa Aredo, Jara Jarra, and Jara Tuturu stand out as symbols of resistance, courage, and unwavering commitment to Oromummaa.
These individuals were not merely victims of oppression; they were active participants in the struggle to defend Oromo identity and land. They understood that Finfinne was not just a city—it was the heart of their nation, the embodiment of their history, and the foundation of their future.
Their sacrifices were not in vain. Their memory inspires a new generation of Oromo youth who continue to demand justice and recognition. Their names are spoken with reverence in Oromo homes, in cultural gatherings, and in the stories passed down from elders to children.
They are the living witnesses—even in death—to the truth that Finfinne is Oromo land, and the Oromo people will never abandon it.
The Historical Context: A Legacy of Dispossession
To understand the significance of the Oromo people’s sacrifice for Finfinne, one must understand the history of dispossession that the Oromo people have endured.
In the late 19th century, the expansion of the Ethiopian Empire under Menelik II brought the Oromo people under the control of a new political order. The establishment of Finfinne as the capital of the empire was accompanied by the displacement of Oromo communities, the confiscation of Oromo land, and the systematic erasure of Oromo identity.
This dispossession was not accidental; it was a deliberate policy of the empire to consolidate control over the region and to marginalize the Oromo people. The Oromo people were excluded from political power, denied access to their own resources, and subjected to cultural and linguistic oppression.
Despite these challenges, the Oromo people have never surrendered their identity. They have continued to speak their language, practice their culture, and assert their rights. And they have continued to sacrifice—in ways both great and small—for their connection to Finfinne.
The Struggle Continues: A New Generation Rises
Today, a new generation of Oromo youth is carrying forward the legacy of Tufa Aredo, Jara Jarra, Jara Tuturu, and countless others who came before them.
They are the Qeerroo—the young people who have taken to the streets to demand justice, who have faced tear gas and bullets, who have been imprisoned and tortured, and who have refused to be silenced. They are the cultural activists who are reviving Oromo language, music, and art. They are the intellectuals who are documenting Oromo history and challenging the narratives that have been used to marginalize their people.
They are the ones who remind the world that Finfinne is Oromo, that Oromummaa is not a political slogan but a deep and abiding identity, and that the struggle for justice will continue until the Oromo people are fully recognized and respected.
The Meaning of Sacrifice in Oromo Culture
In Oromo culture, sacrifice is not a burden—it is a sacred duty. The Oromo people understand that freedom and dignity are not given; they are won. They understand that the land is not just a resource—it is a sacred trust passed down from ancestors to future generations.
The sacrifice of Tufa Aredo, Jara Jarra, and Jara Tuturu is a reflection of this cultural value. Their willingness to give their lives for Finfinne is not an act of desperation; it is an act of profound love and commitment to their people, their culture, and their homeland.
It is the same spirit that animated the Oromo resistance against the Derg regime, the same spirit that fueled the Qeerroo movement, and the same spirit that continues to inspire Oromo activism around the world.
A Message to the World
The Oromo people’s connection to Finfinne is not a matter of political convenience; it is a matter of historical truth and moral justice. The Oromo people have lived on this land for generations, and their connection to it is inseparable from their identity.
The world must recognize that the Oromo people’s claim to Finfinne is not an act of aggression or a threat to others. It is a demand for justice, a recognition of historical truth, and an affirmation of a people’s right to their own land.
The world must also recognize that the Oromo people’s struggle for Finfinne is part of a broader struggle for human rights, self-determination, and dignity—a struggle that is shared by indigenous peoples everywhere.
Conclusion: The Land Lives On
The sacrifice of the Oromo people for Finfinne is not a story of defeat; it is a story of resilience, courage, and enduring hope. Though Tufa Aredo, Jara Jarra, and Jara Tuturu have passed from this world, their spirit lives on in the hearts of the Oromo people.
Their sacrifice is a reminder that Finfinne is not just a city—it is a symbol of the Oromo people’s indomitable spirit, their refusal to be erased, and their unwavering commitment to justice.
As the Oromo saying goes: “Biyya abbaa keessaa hin ba’inu” —”One does not abandon the land of one’s father.”
The Oromo people have not abandoned Finfinne, and they never will.
Finfinne is Oromo.
The sacrifice of the ancestors is not forgotten.
The struggle for justice continues.
Oromummaa lives on.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Tufa Aredo, Jara Jarra, fi Jara Tuturu haa barabaraan jabaatan!
This feature article is dedicated to Tufa Aredo, Jara Jarra, Jara Tuturu, and all the Oromo martyrs who have given their lives for Finfinne and for the dignity and identity of the Oromo people.
The Question of Finfinne and Dirree Dhawaa: Toward a Balanced and Sustainable Solution
Navigating History, Constitutional Rights, and the Complex Realities of Governance
By Jafer Ali
The question of Finfinne—the city known internationally as Addis Ababa—and its surrounding areas, including Dirree Dhawaa, has long been one of the most contentious and emotionally charged issues in Ethiopian political discourse. For the Oromo people, Finfinne is not merely a city; it is the heart of their ancestral homeland, a symbol of their historical presence, and a constitutional matter that has yet to be resolved. For others, it is the capital of Ethiopia, the seat of the federal government, and a city that belongs to all Ethiopians.
The debate has intensified as the national dialogue process unfolds, and the question of how to resolve the status of Finfinne and Dirree Dhawaa has become central to discussions about the future of Ethiopia’s federal system, ethnic relations, and governance structure.
This article seeks to explore the key questions surrounding Finfinne and Dirree Dhawaa, examining the constitutional, historical, political, and practical dimensions of the issue. It argues that a sustainable solution must move beyond simplistic claims of ownership and instead focus on a framework of mutual consent, shared benefit, and constitutional fidelity.
The Key Questions
The debate over Finfinne and Dirree Dhawaa can be distilled into two fundamental questions:
1. What does the Constitution say?
The Ethiopian Constitution, adopted in 1995, establishes the federal structure of the country and recognizes the rights of nations, nationalities, and peoples. Article 49(5) specifically recognizes Oromia’s “special interest” in Finfinne regarding social services, natural resources, and joint administrative matters arising from the city’s location within the State of Oromia.
This constitutional provision has been the subject of intense debate. For Oromo advocates, it represents a legal acknowledgment of the city’s historical and geographical connection to Oromia—a connection that has never been fully implemented. For others, the provision is a compromise that balances the city’s role as the federal capital with the rights of the surrounding region.
2. What does the people demand?
The Oromo people’s demand regarding Finfinne and Dirree Dhawaa is clear and consistent: the city is Oromo land, and its rightful owners are the Oromo people. The demand is often framed as a call for the city to be placed under the administrative jurisdiction of the Oromia Regional Government or for the Oromo people to have greater control over the city’s governance and resources.
This demand is rooted in a historical narrative that the city was established on Oromo land through conquest and dispossession, and that the Oromo people have never consented to the city’s status as a separately administered entity.
The Need for a Balanced Approach
The challenge of resolving the status of Finfinne and Dirree Dhawaa lies in reconciling these two perspectives. On one hand, the Oromo people’s historical and constitutional claims cannot be ignored. On the other hand, the city’s role as the federal capital, its international significance, and the presence of diverse communities cannot be dismissed.
A balanced approach must consider the following dimensions:
1. The Constitutional Dimension
The Constitution provides a starting point for resolving the issue. Article 49(5) recognizes Oromia’s special interest in Finfinne, but the provision has never been fully implemented. A sustainable solution must begin by implementing this constitutional provision through joint administrative mechanisms, resource-sharing agreements, and coordinated governance frameworks.
However, any implementation must respect the city’s role as the federal capital and the rights of all its residents. The Constitution does not provide for the city to be placed under Oromia’s exclusive administrative control. Rather, it envisions a framework of cooperation and shared responsibility.
2. The Historical Dimension
The Oromo people’s historical connection to Finfinne is a fact that must be acknowledged. The area known as Finfinnee was inhabited by Oromo people before the expansion of the Ethiopian Empire, and the city’s name itself is Oromo, meaning “place of hot springs.”
But historical claims alone cannot determine the city’s future. The city has evolved over the past century into a multi-ethnic metropolis that is home to people from across Ethiopia. The current residents—Oromo, Amhara, Gurage, Tigrayan, and others—have legitimate claims to the city as their home. A just solution must respect both the historical rights of the Oromo people and the contemporary rights of all residents.
3. The Political Dimension
The status of Finfinne and Dirree Dhawaa is a political question that requires political solutions. It cannot be resolved through unilateral declarations or zero-sum demands. It requires negotiation, compromise, and good-faith dialogue between the federal government, the Oromia regional government, and other stakeholders.
The political dimension also includes considerations of power, representation, and resource allocation. Any solution must ensure that the Oromo people have a meaningful voice in the governance of the city while also ensuring that all residents are treated equally and fairly.
4. The Practical Dimension
Finfinne is not just a symbol; it is a functioning city with millions of residents, extensive infrastructure, and a critical role in Ethiopia’s economy and international relations. The city is home to the African Union headquarters, numerous diplomatic missions, and major economic enterprises.
Any change in the city’s governance must consider the practical implications for its residents, businesses, and international partners. Disruption to the city’s administration could have far-reaching consequences that extend beyond Oromia.
The Complexities of the Dirree Dhawaa Question
While the focus has often been on Finfinne, the question of Dirree Dhawaa is equally significant. Dirree Dhawaa is a symbol of Oromo resistance—a site where the Oromo people have gathered to demand their rights and have faced repression from state forces.
The status of Dirree Dhawaa is closely linked to the broader question of Oromo land rights and the expansion of the capital. The area is located within Oromia and has been the focus of protests and resistance. A sustainable solution for Finfinne must also address the concerns of communities in Dirree Dhawaa and other surrounding areas.
The Risk of Unilateral Decisions
The debate over Finfinne and Dirree Dhawaa is not without risk. Unilateral decisions—whether by the federal government or the Oromia regional government—could have serious consequences. As history has shown, when the boundaries of the capital were previously redrawn, it led to widespread protests, conflict, and political instability.
The controversy over the 2014 Finfinne Integrated Development Master Plan highlighted these risks. The proposed expansion of the capital into surrounding Oromia districts led to widespread protests that spread throughout Oromia and eventually led to the cancellation of the plan. The experience demonstrated that decisions made in the capital directly affect neighboring Oromo communities, and that meaningful consultation and participation are essential.
The Need for Comprehensive Analysis
Before any decision is made on the status of Finfinne and Dirree Dhawaa, a comprehensive analysis is needed. This analysis should consider:
- The interests of all residents: The rights and needs of all residents of the city must be respected.
- The interests of the Oromo people: The historical and constitutional claims of the Oromo people must be acknowledged.
- The interests of the federal government: The city’s role as the federal capital must be protected.
- The interests of the Oromia regional government: The region’s constitutional rights and interests must be respected.
- The interests of the broader Ethiopian people: The solution must serve the long-term stability and unity of the country.
A Possible Framework for Resolution
A sustainable resolution to the status of Finfinne and Dirree Dhawaa must be based on mutual consent, shared benefit, and constitutional fidelity. A possible framework could include:
1. Implementation of Constitutional Provisions
Oromia’s special interest in Finfinne, as recognized in Article 49(5), should be implemented through joint administrative mechanisms that ensure meaningful Oromo participation in decisions affecting the city and surrounding communities. This could include joint committees, shared decision-making structures, and resource-sharing agreements.
2. Recognition of Historical Rights
The Oromo people’s historical connection to Finfinne and Dirree Dhawaa should be recognized through cultural institutions, public acknowledgment, and educational programs that celebrate the city’s diverse history.
3. Fair Development and Consultation
Urban expansion and development should be planned with meaningful consultation with affected communities, ensuring fair compensation, environmental protection, and shared benefits.
4. Inclusive Governance
All residents of Finfinne—regardless of ethnicity—should have equal rights to participation, public services, and legal protection. The city’s governance should reflect its diversity and ensure that all voices are heard.
5. Shared Prosperity
The economic benefits of the capital’s growth should be shared with surrounding communities, creating a virtuous cycle of development rather than a pattern of exploitation.
The Role of Dialogue and Mutual Consent
Ultimately, the solution to the status of Finfinne and Dirree Dhawaa must be based on dialogue and mutual consent. The federal government and the Oromia regional government must engage in good-faith negotiations to find a mutually acceptable governance framework.
The national dialogue process provides an opportunity to address this issue in a comprehensive and inclusive manner. However, the dialogue must be genuine, transparent, and committed to finding a solution that serves the interests of all parties.
Conclusion: Toward a Just and Sustainable Future
The question of Finfinne and Dirree Dhawaa is one of the most complex and consequential issues facing Ethiopia today. It touches on history, identity, constitutional rights, governance, and the future of the nation.
A sustainable solution cannot be based on unilateral declarations, zero-sum demands, or the denial of legitimate rights. It requires a commitment to dialogue, constitutional fidelity, and the recognition that the interests of all parties—the Oromo people, the residents of the city, the federal government, and the broader Ethiopian people—must be balanced.
The status of Finfinne and Dirree Dhawaa is not just a question of ownership—it is a question of justice, governance, and the future of Ethiopia itself.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Nagaan haa bulaa!
This feature article is dedicated to all those who are committed to finding a just, constitutional, and sustainable solution to the status of Finfinne and Dirree Dhawaa.
Irreechaa: The Oromo Thanksgiving — A Celebration of Creation, Renewal, and Gratitude
Honouring Waaqa Through Ancient Rituals of Rain, Peace, and Fertility
By Dhabessa Wakjira
In the heart of the Oromo nation, a sacred tradition unfolds each year—a celebration that connects the living to their creator, their ancestors, and the natural world that sustains them. Irreechaa is more than a cultural festival; it is the spiritual heartbeat of the Oromo people, a profound expression of thanksgiving to Waaqa (God) for the gift of life, the renewal of the seasons, and the promise of abundance.
As the Oromo people gather at sacred sites—atop mountains, along riverbanks, and around the shores of lakes—they carry bunches of fresh grass and flowers, symbols of creation and gratitude. They sing, they pray, and they reaffirm their faith in the one universal creator. This is Irreechaa: the Oromo Thanksgiving Day.
The Oromo Belief in One God: Waaqa Tokko
The Oromo people are one of the indigenous peoples of East Africa, with a rich cultural heritage that stretches back millennia. Central to their worldview is a profound and unwavering belief in monotheism—the belief in one God, whom they call Waaqa.
The Oromo are not fetishists. They do not worship the forces of nature; rather, they see in them the manifestations of Waaqa’s power and wisdom. The Oromo people hold this faith so deeply that any expression of doubt regarding the unity of God is met with strong protest. For the Oromo, there is and will always be but one God—Waaqa Tokko—the unique, universal creator and master of all existence.
This belief is the foundation upon which the Irreechaa ceremony is built. It is a celebration not of nature itself, but of the creator whose wisdom and power are revealed through nature’s beauty, fertility, and renewal.
The Gadaa System and Qaalluu Institution: The Framework of Irreechaa
To fully understand Irreechaa, one must understand the broader cultural and political systems of the Oromo people, particularly the Gadaa system and the Qaalluu institution.
The Gadaa system is a millennia-old democratic governance structure based on generational age sets, egalitarian principles, and rotating leadership. It has been recognized by UNESCO as part of the Intangible Cultural Heritage of Humanity. The Qaalluu institution, on the other hand, is the spiritual authority that maintains harmony between society, nature, and the spiritual realm.
Irreechaa is intimately connected to both. The Qaalluus (spiritual leaders) and the Abbaa Malkaas (lineal chiefs of the areas) are at the top hierarchies of the ritual. The Qaalluus give instructions and directives regarding the location and timing of the ritual, ensuring that it is conducted in accordance with ancient traditions.
The Philosophy of Irreechaa: Life, Death, and Resurrection
Irreechaa is not merely a ritual; it is a comprehensive philosophical worldview that reflects the Oromo people’s understanding of existence.
The ceremony embodies a profound admiration for the miraculous spiritual powers of Waaqa and the living secret of generation. The ever-greenness and productivity of plants, the regeneration of life, the replacement of the old by the new, and the death and resurrection of fruits are seen as manifestations of Waaqa’s wisdom.
According to this belief, all is accomplished by the will of Waaqa.
The cycle of seasons—the death of vegetation in the dry season and its resurrection with the rains—is likened to the cycle of life itself. It reflects a philosophy of life after death, of renewal, and of hope.
Historically, this worldview is believed to have originated from the ancient Cushitic people living along the Nile Valley. While the Oromo Waaqeffannaa is not identical to the religious practices of these ancient peoples, it shares a common origin in the Nile Valley Cushitic civilization.
The Two Major Irreechaa Celebrations
The Irreechaa ritual ceremony is conducted at different places and times, governed by its own system and portrayed by its own ritual practices. By and large, it takes place at two major areas:
1. Irreechaa Tulluu — The Mountain Celebration
Irreechaa Tulluu is the ritual ceremony conducted at the top of mountains. It is performed at the beginning of the spring season, usually in the month of March.
For three months prior, the land has endured the harshness of the dry season (bona) . Both people and cattle suffer from drought, shortage of water, and scarcity of grasses. It is during this time of hardship that the Oromo people gather on the mountain tops to pray to Waaqa to send rain, to bring relief, and to restore life to the land.
The mountain tops are solitary places characterized by moisture conducive for praying. This ritual ceremonial practice is said to have closely related to the worship practiced by ancient settlers of peoples of the Nile Valley.
2. Irreechaa Malkaa — The Riverbank Celebration
Irreechaa Malkaa is celebrated immediately after the end of the rainy season, in the middle of September (Fulbaana). It is a time of transition—when the darkness and fog of the rainy season give way to the brightness of spring (Birraa) .
This ritual ceremony is accomplished not only along the banks of rivers but also around lakes and their vicinities. The most famous of these celebrations takes place at Hora Arsadi, near Bishoftu town, a site of profound historical and cultural significance.
This Irreechaa holiday is sometimes known as Ayyaana Birraa (the Birraa holiday). It is the time when relatives, families, and clans, separated by rivers and floods during the rainy season, are able to meet and reconnect.
The Significance of Hora Arsadi
Hora Arsadi, the iconic site of Irreechaa Malkaa, is located adjacent to Bishoftu town, not far from Oda Nabe—one of the Oromo religious, political, and historical centers of ancient times.
The name “Hora Arsadi” is derived from a man named Arsadi, who is said to have belonged to the Liban lineage. The site is a sacred space, where the Oromo people gather annually to give thanks, to pray, and to renew their connection to Waaqa and to each other.
At this site, the Abbaa Malkaas and the Abbaa Gadaas have vital participatory roles. Communities carrying bunches of lovely grasses and flowers in their hands—symbols of creation and abundance—praise, bless, and pray to Waaqa.
The Rituals of Irreechaa
The Irreechaa ceremony is a rich tapestry of song, dance, prayer, and community fellowship.
Carrying the Bunch of Grasses and Flowers
Participants hold in their hands fresh grass and flowers—symbols of the creation they are praising. This act embodies the essence of Irreechaa: “Uumamaan uumaa raajjeeffanna” —we pray and admire the creator having creations in hands.
After the thanksgiving songs are sung, the bunches of flowers and grasses are laid over, symbolizing the offering of gratitude to Waaqa.
The Songs of Irreechaa
The songs of Irreechaa are deeply moving and spiritually charged. The women, decorated in Caaccuu (beads) cultural suits and holding Siiqqee (cultural slender sticks), sing the melody:
“Maareyoo! Maareyoo…!”
The men, holding Harooressa (male sticks), respond with:
“Irrechoo yaa irrecha malkaa roobaafi nagaa…”
This call and response is a prayer for rain, peace, and fertility—for the well-being of the community and the promise of abundance.
The Return Home
After the prayers, all participants return to their villages, accompanying the Abbaa Malkaa and their clan leaders. The journey back is marked by joy, fellowship, and the reaffirmation of community bonds.
Children and Youth Celebrations
Children with peer groups sing seasonal and love songs. This is the season when young people select their partners, give and receive gifts, and express their best wishes to one another through cultural songs. It is a time of hope, renewal, and the celebration of life.
The Cultural and Spiritual Meaning of Irreechaa
Irreechaa embodies the core values of Oromo culture and spirituality:
1. Gratitude to the Creator
The ceremony is an act of thanksgiving, acknowledging that all life and abundance come from Waaqa.
2. Renewal and Hope
Irreechaa marks the transition from hardship to hope, from the scarcity of the dry season to the abundance of spring.
3. Community and Unity
The celebration brings together families, clans, and communities, reinforcing the bonds of kinship and solidarity.
4. Connection to Nature
The use of fresh grass and flowers symbolizes the Oromo people’s deep connection to the natural world and their role as stewards of creation.
5. Peace and Reconciliation
Irreechaa is also a time for reconciliation—for mending relationships, resolving conflicts, and fostering peace within the community.
Irreechaa in the Modern Era
Today, Irreechaa has grown beyond its traditional boundaries. The annual celebration at Hora Arsadi now draws hundreds of thousands of Oromo people from across Ethiopia and the diaspora. It has become a powerful expression of Oromo identity, unity, and cultural pride.
The ceremony has also garnered international recognition. It serves as a reminder of the Oromo people’s rich cultural heritage and their enduring connection to their land, their faith, and their traditions.
In the diaspora, Oromo communities in cities like Minneapolis, Seattle, Melbourne, and Toronto have also begun to celebrate Irreechaa, ensuring that the tradition continues across borders. These celebrations preserve cultural identity, connect younger generations to their heritage, and create spaces for community bonding.
A Call to Preserve and Celebrate
As the Oromo people continue to navigate the challenges of the modern world, Irreechaa remains a source of strength, hope, and identity. It is a reminder of who they are, where they come from, and the values that unite them as a people.
Irreechaa is more than a holiday—it is a way of life. It is a philosophy of gratitude, a celebration of creation, and a reaffirmation of faith in the one universal creator.
As the participants gather at Hora Arsadi and other sacred sites, they carry not just bunches of grass and flowers, but the hopes, prayers, and dreams of an entire nation.
Irreechoo yaa irrecha malkaa roobaafi nagaa!
Injifannoon Ummata Oromoo!
Irreechaa haa jabaattu!
Waaqa haa galatannu!
This feature article is dedicated to the Oromo people—past, present, and future—who carry the spirit of Irreechaa in their hearts, and to the generations yet to come who will continue this sacred tradition.
Finfinne: A Question of Law, Governance, and Political Will
Moving Beyond History to Constitutional and Administrative Solutions
By Birhanu Lenjiso (PhD)
The debate surrounding Finfinne—the city known internationally as Addis Ababa—has long been entangled in competing historical narratives, emotional appeals, and identity politics. But at its core, the question of Finfinne’s status is not primarily historical or geographical. It is a question of law, governance, and political will.
Finfinne is the capital of the Federal Democratic Republic of Ethiopia. It serves as the seat of the federal government. But it is also a city located within the boundaries of Oromia, and this geographical reality carries constitutional implications that cannot be ignored. The distinction between the city’s role as a federal capital and its regional location must be clearly understood if we are to find a sustainable solution.
The Constitutional Framework: A City Within Oromia
Finfinne did not become the capital of Ethiopia because it lacked an owner. It became the capital because the Oromo people—the rightful owners of the land—consented to its role as the seat of the federal government. This consent was formalized in the Ethiopian Constitution, which recognized Oromia’s “special interest” in the city concerning social services, natural resources, and joint administrative matters.
This constitutional recognition is not a declaration of Oromo ownership in the exclusive sense. Rather, it acknowledges a practical reality: the city is located within Oromia, and its daily functioning and development depend on resources, infrastructure, and cooperation from surrounding Oromo communities.
Two distinct dimensions must be clearly distinguished:
- The city’s regional status — its location within Oromia and its relationship with the surrounding communities.
- The city’s federal status — its role as the capital of Ethiopia and the seat of the federal government.
Both dimensions are legitimate and must be respected. The challenge is to find a governance framework that honours both.
The Oromo Position: A Clear and Legitimate Demand
The Oromo people’s demand regarding Finfinne is clear and straightforward: Finfinne should remain the capital of Ethiopia, but its administration should be placed under the jurisdiction of Oromia.
This demand is rooted in the following considerations:
- Geographical Reality: Finfinne is surrounded by Oromia and is an integral part of the Oromo homeland.
- Historical Connection: The area known as Finfinnee has been inhabited by Oromo people for generations and holds deep cultural significance.
- Constitutional Recognition: The Constitution recognizes Oromia’s special interest in the city, a provision that has never been fully implemented.
- Practical Necessity: The city’s development and the well-being of surrounding communities are interconnected and require coordinated governance.
The Oromo position is not a rejection of Finfinne’s role as the federal capital. It is a demand for constitutional implementation, administrative justice, and practical cooperation.
The Importance of Legal and Administrative Clarity
The debate over Finfinne should not be reduced to competing historical claims or identity-based appeals. While history and geography provide important context, the core question is one of law and governance.
What is the legal status of Finfinne?
How should its relationship with Oromia be governed?
How can the constitutional provisions regarding Oromia’s special interest be implemented?
These are the questions that demand answers. Repeatedly invoking historical grievances or geographical arguments without addressing the legal and administrative dimensions does not move the debate forward. It only complicates the process and deepens divisions.
Separating History, Law, Politics, and Identity
To make progress on the Finfinne question, we must develop the discipline of separating different dimensions of the issue:
- History: The historical connection between the Oromo people and the land on which Finfinne was built is a fact. It is not a question—it is a reality that must be acknowledged.
- Geography: The city is located within Oromia. This is a geographical fact, not a political claim. It has implications for governance, resource sharing, and administrative cooperation.
- Constitutional Law: The Constitution recognizes Oromia’s special interest in Finfinne. This is a legal provision that requires implementation. How this implementation should occur is a matter of legal interpretation and political negotiation.
- Politics: The demand for administrative control over Finfinne is a political question. It is subject to debate, negotiation, and compromise. It is not a historical or geographical inevitability—it is a matter of political will and constitutional interpretation.
- Identity: Finfinne holds deep cultural and symbolic meaning for the Oromo people. This identity dimension must be respected, but it should not dominate the legal and administrative discussions.
By separating these dimensions, we can engage in a more productive and less emotionally charged debate.
The Need for a Framework Agreement
The Finfinne question will not be resolved through unilateral declarations or zero-sum demands. It requires a framework agreement that addresses the following key issues:
- Constitutional Implementation: How can Oromia’s special interest in Finfinne be implemented in practice? What joint administrative mechanisms are needed?
- Administrative Relations: How should the federal government, the Oromia regional government, and the city administration coordinate their activities?
- Resource Sharing: How should the city’s resources—including land, water, and infrastructure—be managed in a way that benefits both the city and surrounding communities?
- Development Planning: How can urban expansion and development be planned in a way that respects the rights and interests of affected communities?
- Citizen Participation: How can all residents of Finfinne—regardless of ethnicity—participate in the governance of the city?
Such an agreement must be based on mutual respect, constitutional fidelity, and a commitment to justice.
The Danger of Historical Simplification
One of the greatest obstacles to resolving the Finfinne question is the tendency to reduce complex issues to simplistic historical claims.
Those who argue that Finfinne is simply “Oromo land” or that it is simply “Ethiopian capital” are missing the point. The city is both. It is the capital of Ethiopia and the historical heart of Oromia. These two truths are not contradictory—they are complementary.
The challenge is to create governance arrangements that honour both truths. This requires moving beyond historical claims and engaging in practical, constitutional discussions.
A Call for Pragmatism and Cooperation
The Finfinne question has been debated for decades. It has been the source of conflict, protest, and political tension. It has divided communities and strained relationships. But it does not have to be a source of endless conflict.
A sustainable solution requires:
- Acknowledgment of Historical Facts: The Oromo people’s historical connection to Finfinne must be acknowledged. This is not a concession—it is an acknowledgment of reality.
- Respect for Constitutional Provisions: Oromia’s special interest in the city, as recognized in the Constitution, must be implemented. The Constitution is not a suggestion—it is the supreme law of the land.
- Political Will: The federal government and the Oromia regional government must engage in good-faith negotiations to find a mutually acceptable governance framework.
- Focus on Practical Solutions: The debate should focus on practical questions of governance, resource sharing, and administrative coordination—not on abstract claims of ownership or identity.
Conclusion: A Path Forward
The Finfinne question is ultimately a question of law and governance. It is about how the city should be administered, how resources should be shared, and how the relationship between the city and surrounding communities should be governed.
The Oromo people’s demand—that Finfinne remain the capital of Ethiopia while its administration is placed under Oromia—is a legitimate political claim. It is rooted in constitutional provisions, historical realities, and practical considerations. It deserves to be taken seriously.
But the resolution of this question will not come from historical debates or identity-based appeals. It will come from good-faith negotiations, constitutional implementation, and a commitment to justice.
Let us focus on the law.
Let us focus on governance.
Let us focus on practical solutions.
Let us build a future where Finfinne serves as a city for all Ethiopians while honouring its historical and constitutional relationship with Oromia.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Oromia fi Finfinne walitti haa qabatan!
This feature article is based on the reflections of Dr. Birhanu Lenjiso and is dedicated to all those who are committed to finding a just, constitutional, and lasting solution to the question of Finfinne.
A Historical Reflection on the Betrayal of Abiishee Garbaa: Lessons for the Oromo Struggle Today
How Deception, Diplomacy, and Divide-and-Rule Tactics Defeated a Leader—and What the Oromo Liberation Army Must Learn
By Dinknesh Dheeressaa
As I observe the events unfolding in our midst today, I am reminded of a painful chapter in Oromo history—the story of Abiishee Garbaa, a leader whose fate was sealed not by the strength of his enemies on the battlefield, but by their cunning, deception, and manipulation of Oromo unity.
This is not merely a tale of the past. It is a mirror held up to the present. The same tactics that brought down Abiishee Garbaa are being employed today against the Oromo people and their liberation struggle. The question we must ask ourselves is: Have we learned the lessons of history?
The Historical Context: Abiishee Garbaa and the Gojjam Invasion
According to the authoritative book “Seenaa Abiishee Garbaa fi Gootota Oromoo Biroo” by Ginbaar Nagaraa Kumsaa (2013), the story of Abiishee Garbaa is one of betrayal, deception, and the tragic fragmentation of Oromo unity .
In the years 1854/55, following the death of Garbaa Huruubaa—the ruler of Horro and Abiishee’s father—the region fell into political turmoil. No new leader had been appointed to rule Horro, and this power vacuum was exploited by the Gojjam forces. They crossed the Mormor River through Amuru and launched a devastating campaign against the Horro people .
Abiishee, compelled to defend his people and claim his father’s legacy, mobilized his forces. He gathered the Qondaaltota (warriors) of Horro and successfully repelled the Gojjam invaders. Despite multiple attempts, the Gojjam forces could not defeat Abiishee in direct military confrontation .
But they did not need to.
The Tactics of Deception: Divide, Bribe, and Betray
Unable to defeat Abiishee through conventional warfare, the Gojjam forces turned to a different strategy: division and deception.
They exploited internal rifts within the Horro leadership. One of Abiishee’s own commanders, Soorii Galaa, who had opposed Abiishee’s leadership, defected to the enemy. Soorii Galaa fled to Gojjam, where he was received and employed. He then conspired to betray his people, using his insider knowledge to undermine Oromo resistance .
This pattern is all too familiar. As the Oromo proverb says: “Soogiddaan soogidda cabsu” —”Salt breaks salt.” The enemy does not always need to destroy you from the outside. Often, they find someone from within to do the work for them.
The Gojjam forces used a combination of modern weaponry, espionage, bribery, and deception. They pitted Oromo leaders against each other, spreading rumours, creating alliances based on false promises, and exploiting personal ambitions and grievances to shatter the unity of the Oromo people .
The Role of Qadiidaa Wannabee: False Diplomacy and Betrayal
The most infamous act of deception was the role of Qadiidaa Wannabee. Unable to defeat Abiishee through force, the Gojjam forces enlisted Qadiidaa to lure Abiishee into a trap through the promise of peace. Qadiidaa went to Abiishee, swore oaths of friendship, and assured him that the Gojjam forces were sincere in their desire for reconciliation .
Abiishee, believing in the promise of peace, agreed to meet the Gojjam forces at a location they had prepared. He set out without his weapons—unarmed, trusting in the word of Qadiidaa.
But it was a trap.
As Abiishee entered the camp of the Gojjam forces, the Amhara forces, who had been lying in wait, surrounded him. Soorii Galaa—the defector—served as the translator. Abiishee was disarmed and taken captive .
The Humiliation and Tragic End
Abiishee was not given a warrior’s death. Instead, he was subjected to unspeakable humiliation. He was bound with heavy wooden yokes—the same yokes used to bind oxen. He was paraded and forced to walk to Gojjam. Stripped of his dignity, his clothing, and his freedom, he was led like an animal before his enemies.
According to the account, when Abiishee realized the depth of the deception and the humiliation he had been forced to endure, his grief and rage were so overwhelming that he chewed off his own fingers in despair .
This tragic ending is a searing reminder: when unity is broken, when trust is misplaced, when the enemy’s diplomacy is a mask for violence, the price is catastrophic.
The Relevance of History: The Oromo Liberation Army Today
The story of Abiishee Garbaa is not just a historical curiosity. It is a lesson for the Oromo Liberation Army (WBO) today. As the armed wing of the Oromo struggle, the WBO faces challenges that echo the past:
1. The Danger of Deception and False Diplomacy
Today, the Ethiopian government and its allies are skilled in the same tactics that defeated Abiishee. They offer peace, dialogue, and reconciliation—but often, these are merely tools for disarmament and control. The legacy of Qadiidaa Wannabee lives on. Abiishee’s mistake was trusting the word of an enemy who offered peace while preparing to destroy him.
The WBO must remain vigilant. Not every hand extended in peace is sincere. Some are reaching for a weapon.
2. The Need for Unity
Abiishee’s downfall was accelerated by division within his own leadership. The defection of Soorii Galaa and the internal conflicts among the Horro commanders fractured their resistance. The enemy exploited these divisions masterfully.
The WBO must guard against internal fragmentation. The Oromo struggle is a collective effort, and unity is its greatest strength. As the Oromo saying goes: “Tokkummaan jabina” —”Unity is strength.”
3. The Power of Knowledge and Preparation
Abiishee’s defeat was also a failure of intelligence and preparation. He underestimated his enemies, overestimated their sincerity, and failed to anticipate the trap they had set.
The WBO must prioritize intelligence, strategy, and preparation. The enemy is often more cunning than they appear. Knowledge of history, awareness of tactics, and readiness for deception are essential weapons in the struggle.
The Broader Lesson: History Must Not Be Forgotten
The story of Abiishee Garbaa is part of the larger history of Oromo resistance—a history that has been systematically suppressed and erased. As one historian notes, studies focusing on the history of Oromo heroes like Abiishee Garbaa are relatively scarce, and the historical narratives have often been shaped by external perspectives .
Recovering and teaching Oromo history is therefore a political act. It is an act of resistance against the erasure of Oromo identity and memory. It is a way of ensuring that the mistakes of the past are not repeated.
The book “Seenaa Abiishee Garbaa fi Gootota Oromoo Biroo” is one such effort to reclaim that history. By telling the stories of Oromo heroes, it provides the younger generation with the knowledge they need to continue the struggle with wisdom and determination.
A Call to Action: Learn from the Past, Build for the Future
The story of Abiishee Garbaa is a cautionary tale. It reminds us that the struggle for Oromo liberation is not only a battle against external enemies but also against internal divisions and naivety.
Today, the Oromo Liberation Army and the broader Oromo movement face challenges that require wisdom, unity, and vigilance. The Ethiopian government continues to use the same tactics of divide-and-rule that were employed against Abiishee. False diplomacy, offers of peace, and political manipulation are still weapons in their arsenal.
The lesson is clear: the enemy does not always come with guns. Sometimes they come with promises.
The WBO and all Oromo people must learn from the mistakes of the past. They must:
- Study history to understand the tactics of their enemies.
- Remain united and guard against internal division.
- Be vigilant in the face of false diplomacy.
- Prepare strategically for both political and military challenges.
Conclusion: Honouring the Memory of Abiishee Garbaa
Abiishee Garbaa was a leader who fought bravely to defend his people and his land. He was defeated not by a stronger enemy on the battlefield, but by betrayal, division, and deception. His story is a tragedy—but it is also a lesson.
As Dinknesh Dheeressaa reminds us: “The wounds of history are not just memories; they are warnings. They tell us what we must not do again.”
The Oromo struggle has been marked by many such tragedies. But each tragedy has also produced heroes, martyrs, and lessons. If we honour the memory of Abiishee Garbaa, we must do so by learning from his story—by ensuring that the same mistakes are not repeated.
Let us learn from the past so that the future may be free.
Injifannoon Ummata Oromoo!
Seenaa haa barannu!
WBO haa jabaattu!
This feature article is based on the reflections of Dinknesh Dheeressaa and is dedicated to all those who continue to struggle for Oromo liberation and who seek wisdom from the lessons of history.
The Unrelenting Reactionary Force: A Reflection on Ethiopia’s National Dialogue and the Battle for Constitutional Integrity
Confronting the Forces That Seek to Undermine Ethiopia’s Federal Foundation
By Dereje Gerefa Tullu
For over three decades, the Ethiopian Constitution has served as the foundational document upon which the country’s federal system was built. It enshrined the rights of nations, nationalities, and peoples—including the right to self-determination, cultural recognition, and political participation. It was a historic compromise, an attempt to address the historical grievances of marginalized communities and build a new Ethiopia based on equality and justice.
Yet, from the moment it was adopted, there have been forces that have sought to undermine it. These forces—reactionary in their orientation—have never accepted the constitutional order. They have never reconciled themselves to the reality that Ethiopia is a country of diverse nations and nationalities with equal rights. And now, as the national dialogue unfolds, they have emerged once again, more vocal and more aggressive than ever.
This is a reflection on the reactionary forces that have dominated Ethiopia’s political discourse for decades—forces that, under the guise of unity, seek to reimpose a centralized, assimilationist order that has been rejected by the Ethiopian people.
The Assault on the Constitution: Erasing Nations and Nationalities
The reactionary forces have made their agenda clear. They have targeted the very language of the Constitution, particularly the phrase “nations and nationalities” that appears in its preamble. They argue that this language is divisive, that it undermines national unity, that it must be replaced with something more “inclusive”—a term that, in practice, means something far more sinister.
“The phrase ‘nations and nationalities’ bothers me,” they declare. “It should be removed.”
When the ruling Prosperity Party proposed replacing it with “Ethiopian nationalities” —a gesture toward the reactionaries—it was not enough. They demanded more. They insisted that the very recognition of distinct nationalities be erased entirely, replaced by a homogenized “Ethiopian” identity that denies the reality of the country’s diversity.
No one outside the reactionary camp has asked for this. No one has demanded that the Constitution’s recognition of nations and nationalities be removed. This is not a popular demand—it is the agenda of a minority that refuses to accept the constitutional order.
The Attack on Self-Determination: Article 39 Under Fire
If the preamble was the first target, Article 39 of the Constitution—which enshrines the right to self-determination, up to and including secession—has been the primary focus of the reactionary assault.
“Remove the right to secession,” they demand. “Why should the Constitution include such a dangerous provision?”
Despite the fact that the right to self-determination is a fundamental principle of international law, despite the fact that it is recognized in constitutions around the world, the reactionaries have never accepted it. They see it as a threat to their vision of a centralized Ethiopian state.
“We Ethiopians are not interested in secession,” they insist. “We are interested in unity, equality, and brotherhood/sisterhood.”
But if the right to self-determination is not a threat, if it is simply a constitutional safeguard, then why do they want it removed? The answer is clear: because they do not trust the Ethiopian people. They do not believe in democracy. They do not believe that the people, if given the choice, would choose to remain united. They want to deny the people that choice—not because they believe in unity, but because they believe in control.
The Land Question: Undermining Oromo’s Constitutional Rights
The reactionary forces have also targeted Article 49(5) of the Constitution, which recognizes Oromia’s “special interest” in Finfinne concerning social services, natural resources, and joint administrative matters.
“Remove Oromia’s special interest,” they demand. “Why should Oromia have a special interest in the capital?”
They argue that because Finfinne is surrounded by Oromia, and because the city’s daily activities and development depend on resources from Oromia, this constitutional provision is somehow unfair. They have called for the complete removal of any reference to Oromia in the Constitution’s treatment of the capital.
“The national dialogue is completely under the control of Oromia’s Prosperity Party,” they have claimed on social media. “It is rigged.”
Despite the fact that Finfinne has historically been the capital of Ethiopia and the seat of the federal government, the reactionary forces have framed Oromia’s constitutional interests as a threat. They have campaigned relentlessly to delegitimize these provisions and to marginalize the Oromo people in their own capital.
The Land Question: Property, Access, and Control
The reactionary forces have also weighed in on the land question, challenging the constitutional principle that land is the common property of the state and the people. They have demanded that private property rights be expanded to include land—a demand that would fundamentally alter the socio-economic order of Ethiopia.
“Land should be private,” they declare.
When it was suggested that some form of private land ownership could be introduced, the reactionary forces were not satisfied. They insisted that the only reason private land ownership was not already enshrined in the Constitution was the treachery of the previous regime, the EPRDF. They dismissed any attempt at compromise and insisted on the full privatization of land—a demand that would disproportionately benefit the wealthy at the expense of farmers and rural communities.
The Historical Revisionism: A Convenient Amnesia
The reactionary forces have also engaged in historical revisionism. They have argued that Finfinne has always been the capital of Ethiopia, that it has always been the capital of the Shoa region, and that there is nothing exceptional about this arrangement.
“Under the Emperor, Finfinne was the capital of Ethiopia and Shoa. Under the Derg, it was the capital of Ethiopia, the Shoa Province, and the Administrative Region. Under the EPRDF and Prosperity Party, it has been the capital of Ethiopia and Oromia. Nothing has changed.”
But this is a convenient amnesia. The fact that Finfinne has served as the capital is not in dispute. What is in dispute is whether the Oromo people have a constitutional and historical stake in the city. Article 49(5) was not invented by the current regime—it was a product of the EPRDF era, adopted with the consent of all parties.
The reactionary forces have conveniently forgotten that the EPRDF itself faced a crisis when it attempted to revise the capital’s status. The Oromo people protested, and the attempt failed. The current regime itself is a product of that crisis—a crisis that was caused precisely by the refusal to respect Oromo rights.
“If the Prosperity Party does not change Oromia’s capital from Finfinne to something else,” the reactionaries now declare, “then Prosperity Party itself is OLF.”
The Flag: A Symbol of Unity or Division?
The reactionary forces have even gone after the Ethiopian flag, arguing that the star represents nations and nationalities and that this is somehow divisive.
“If the star is meant to represent the equality and unity of the nationalities, then it must be removed,” they insist. “Otherwise, I am willing to go to death.”
When it was suggested that the flag could be discussed as part of the national dialogue, the reactionary forces attacked the dialogue commission and its members for even raising the issue. They accused the Prosperity Party of being willing to “sell out” by even considering changes to the flag.
“The flag is sacred,” they claimed. “Why should it be changed?”
But the flag has been changed before—under the Derg, under the EPRDF, and under the current regime. The Ethiopian flag has always reflected the political order of the time. The reactionaries’ demand that the flag be frozen in amber, that it never change, is not a demand for tradition—it is a demand for control.
The Deception of the Reactionary Forces
The reactionary forces have attempted to frame themselves as defenders of Ethiopian unity. They have attacked the Prosperity Party for being too “soft” on Oromo rights. They have attacked the national dialogue commission for being too “Oromo-dominated.” They have attempted to claim the mantle of Ethiopian nationalism for themselves.
But their actions betray them.
- They refuse to accept the constitutional recognition of nations and nationalities.
- They refuse to accept the right to self-determination.
- They refuse to accept Oromia’s special interest in the capital.
- They refuse to accept the principle of land as common property.
- They have delegitimized the national dialogue before it even began.
They are not defending Ethiopian unity—they are defending their own power. They fear that any recognition of Oromo rights, any acknowledgment of the constitutional order, will diminish their influence. And so they fight tooth and nail to preserve a system that has already been rejected by history.
The Failure of the National Dialogue
The reactionary forces are now attempting to sabotage the national dialogue. They have engaged in a social media campaign to discredit the dialogue commission, to attack its members, and to delegitimize its proceedings.
“The dialogue is a sham,” they have claimed. “It is entirely controlled by Oromia’s Prosperity Party.”
But the reality is different. The national dialogue has brought together a wide range of voices from across Ethiopia. The Oromo representatives, including Qajeelaa Mardaasaa, Sanyii Nagaasaa, and Dr. Saamuel Kiflee, have presented their views. The issues of Finfinne, the capital status, and the constitutional rights of the Oromo people have been discussed.
But the reactionary forces have not accepted the dialogue—they have sought to undermine it. They have attacked the dialogue commission, they have attacked the participants, and they have demanded that the agenda be changed to suit their preferences.
They are not interested in dialogue. They are interested in dictation.
The Need to Confront the Reactionary Forces
The reactionary forces have been allowed to dominate the political discourse for too long. They have been allowed to attack the Constitution, to deny Oromo rights, and to undermine the national dialogue—all in the name of “unity.”
But silence is not a strategy. It is a surrender.
If the reactionary forces are not challenged, they will continue to dominate. They will continue to attack the constitutional order. They will continue to undermine the national dialogue. And they will continue to marginalize the Oromo people and other communities that seek justice and equality.
“If you don’t say ‘enough,’ the reactionary forces will not retreat. They will only grow bolder.”
The time for confrontation is now.
Conclusion: A Choice Between Two Futures
The reactionary forces have made their agenda clear. They want to roll back the constitutional gains of the past thirty years. They want to deny the Oromo people their rights. They want to centralize power and impose a homogenized Ethiopian identity.
But that is not the only future available.
The Oromo people have made their voice heard. They have insisted on the recognition of their rights, the acknowledgment of their history, and the respect of their constitutional position. They have demonstrated that they will not accept a system that denies them justice.
“Finfinne is Oromo. Oromia’s rightful capital must be recognized. The struggle for justice continues.”
The choice is now before the Ethiopian people: Will they allow the reactionary forces to dominate? Will they accept the denial of Oromo rights? Will they embrace a future of equality and justice—or a return to the past?
The time to say “enough” is now.
The time to confront the reactionary forces is now.
The time to build a future of justice and equality is now.
Finfinne is Oromo.
The Constitution must be respected.
The national dialogue must serve the people, not the reactionaries.
The struggle for justice continues.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
This feature article is based on the reflections of Dereje Gerefa Tullu and is dedicated to all those who continue to struggle for justice, equality, and constitutional integrity in Ethiopia.
Finfinne and Oromia: A Shared Future Rooted in History, Culture, and Constitutional Reality
Moving Beyond Ownership Toward Partnership, Justice, and Lasting Coexistence
By Iyasu Enoro
The debate surrounding Finfinne—the city known internationally as Addis Ababa—has long been characterized by competing narratives, political posturing, and historical grievances. Too often, the discussion has been reduced to a simplistic and divisive question: Who owns the city?
But a modern capital city is not private property. It is not a piece of land to be claimed, contested, or parceled out among competing groups. Finfinne belongs to all its residents and serves as the political, economic, and cultural heart of Ethiopia. At the same time, recognizing this reality should not require ignoring the city’s historical, cultural, geographical, and constitutional relationship with Oromia.
The path forward requires moving beyond the zero-sum logic of ownership toward a framework of partnership, recognition, and shared responsibility. This is not only possible—it is essential for the long-term stability, justice, and prosperity of both the capital and the surrounding Oromo communities.
The Historical and Constitutional Foundation
Finfinne, known historically as Finfinnee, is surrounded by Oromia and remains deeply connected to the Oromo people who have lived in the area for generations. The city’s very name, Finfinnee—meaning “place of hot springs”—is Oromo, a testament to its indigenous roots.
The Ethiopian Constitution recognizes this unique relationship. Article 49(5) affirms Oromia’s “special interest” in Finfinne concerning social services, natural resources, and joint administrative matters arising from the city’s location within the State of Oromia.
This constitutional recognition is not a declaration of exclusive ownership. Rather, it acknowledges a practical and historical reality: the future of Finfinne and the future of surrounding Oromo communities are inseparable.
The clause, repeatedly violated according to Oromo advocates, represents a constitutional acknowledgment that the relationship between the capital and Oromia is not merely symbolic—it has direct implications for governance, resource sharing, and the well-being of communities on both sides of the city’s borders.
Oromia’s Cultural Contribution to Finfinne
The story of Finfinne cannot be separated from the story of Oromo culture and heritage. Long before modern political debates emerged, the area known as Finfinnee was part of the social and cultural landscape of the Tulama Oromo. It was a place of springs, grazing lands, and cultural significance.
Today, Oromo culture continues to shape the identity of the capital:
- Afaan Oromoo has become increasingly visible in public life, media, education, business, and cultural institutions.
- Oromo artists, musicians, writers, academics, entrepreneurs, athletes, and public servants continue to contribute significantly to the cultural and economic life of Finfinne.
- Major Oromo cultural celebrations such as Irreecha have strengthened cultural connections between the capital and the broader Oromia region.
- The growing recognition of the name Finfinnee alongside Finfinne represents an effort to acknowledge the city’s historical roots while preserving its role as a national capital.
Recognizing Oromo heritage does not diminish the contributions of Amharas, Gurages, Siltes, Somalis, Tigreans, Afars, or any other community. Finfinne has been built by the collective efforts of many peoples. A truly inclusive city should celebrate all of these contributions, including those of the Oromo people whose historical connection to the area remains undeniable.
Development and Its Impact on Oromo Communities
The relationship between Finfinne and Oromia is not merely symbolic. It has direct consequences for people living in the surrounding areas.
The controversy over the 2014 Finfinne Integrated Development Master Plan highlighted these concerns. Many Oromo communities feared that the proposed expansion of the capital into surrounding Oromia districts would lead to displacement, loss of farmland, and reduced local control over resources. The resulting protests spread throughout Oromia and eventually led to the cancellation of the plan.
The experience demonstrated an important reality: decisions made in Finfinne often directly affect neighboring Oromo communities.
Rapid urbanization continues to create challenges, including:
- Conversion of agricultural land into residential and commercial developments
- Pressure on water sources, environmental resources, and public infrastructure shared by both the city and surrounding communities
- Economic disruption for farming families whose livelihoods depend on land affected by urban expansion
- Concerns regarding fair compensation, consultation, and participation in development projects
- Cultural and linguistic pressures that can emerge when traditional communities are absorbed into rapidly expanding urban areas
These are not theoretical concerns. They are everyday realities for many communities living around Finfinne, making consultation and cooperation essential for sustainable development.
The Economic Impact of Finfinne’s Growth on Oromia
The relationship between Finfinne and Oromia is also economic. As Ethiopia’s capital has expanded, both the benefits and burdens of that growth have increasingly been felt in surrounding Oromo communities.
Recent research has documented the scale of this impact:
- A 2024 study examining land-use change in Finfinne reported that the city’s built-up area increased by 25.28 percent between 2000 and 2020. During the same period, agricultural land decreased by 15.92 percent and vegetation cover declined by 9.35 percent as urban development expanded outward.
- Much of this expansion was linked to housing projects, infrastructure construction, industrial development, and investment activities that transformed peri-urban landscapes.
- Research on communities affected by urban expansion found significant economic consequences for many farmers whose land was expropriated. Many displaced farmers experienced declines in income, while others were pushed into temporary or lower-paid employment after losing access to agricultural land.
- Another study found that urban expansion negatively affected multiple aspects of the lives of affected Oromo farming communities, including their economic and social wellbeing.
At the same time, Finfinne’s growth has also created opportunities for Oromo residents through:
- Employment in the city’s expanding economy
- Transportation links connecting Oromia to the capital
- Education and access to urban institutions
- Business expansion and market access
- Industrial investment creating new economic opportunities
The challenge is ensuring that the benefits of development are fairly shared and that the communities most directly affected by urban growth are not excluded from decision-making processes.
This reality helps explain why Oromia’s constitutional special interest in Finfinne remains relevant today. The issue is not ownership of the capital but ensuring that decisions regarding land use, infrastructure, natural resources, public services, and urban expansion are made with meaningful participation from the communities most affected by them.
Beyond Ownership: Toward Partnership
The real question is not who owns Finfinne. The city cannot and should not belong exclusively to any single ethnic group. At the same time, denying Oromia’s historical presence, cultural contribution, economic stake, and constitutionally recognized interests does not promote justice or long-term stability.
A sustainable future requires acknowledging several truths simultaneously:
- Finfinne is Ethiopia’s capital and belongs to all its residents. It is a city for all Ethiopians, regardless of their ethnic background.
- Finfinnee has deep historical and cultural ties to the Oromo people. This heritage must be acknowledged and respected.
- Oromo culture continues to enrich the city’s identity and development. The city is stronger for its diversity.
- Finfinne’s expansion directly affects neighboring Oromo communities. Their voices must be heard in decisions that affect their lives.
- Oromia possesses constitutionally recognized interests in matters concerning the city and its relationship with surrounding communities.
- Development should benefit affected communities rather than marginalize them. Fair compensation, consultation, and participation are essential.
A Vision for the Future
The path forward is therefore not ownership, exclusion, or historical denial. It is partnership built on constitutional respect, cultural recognition, economic fairness, and genuine cooperation.
This vision includes:
1. Constitutional Implementation
Oromia’s “special interest” in Finfinne, as recognized in Article 49(5) of the Constitution, should be implemented through joint administrative mechanisms that ensure meaningful Oromo participation in decisions affecting the capital and surrounding communities.
2. Cultural Recognition
The Oromo heritage of Finfinnee should be acknowledged through cultural institutions, public recognition, and educational programs that celebrate the city’s diverse history.
3. Fair Development
Urban expansion should be planned with meaningful consultation with affected communities, ensuring fair compensation, environmental protection, and shared benefits.
4. Inclusive Governance
All residents of Finfinne—regardless of ethnicity—should have equal rights to participation, public services, and legal protection.
5. Shared Prosperity
The economic benefits of the capital’s growth should be shared with surrounding communities, creating a virtuous cycle of development rather than a pattern of exploitation.
Conclusion: A Foundation for Lasting Coexistence
Finfinne can remain a city for all Ethiopians while also recognizing the heritage of Finfinnee, protecting the interests of surrounding Oromo communities, and respecting the constitutional principles designed to govern the relationship between the capital and Oromia.
Such an approach offers the strongest foundation for justice, stability, inclusion, and lasting coexistence.
The debate over Finfinne will not be resolved through confrontation or denial. It will be resolved through honest acknowledgment of history, respect for constitutional principles, and a shared commitment to building a future where all Ethiopians—Oromo and non-Oromo alike—can live with dignity, security, and hope.
Finfinne is for all Ethiopians.
Finfinnee is Oromo heritage.
The future is shared.
Injifannoon Ummata Oromoo!
Finfinne haa jabaattu!
Oromia fi Finfinne walitti haa qabatan!
This feature article is dedicated to all residents of Finfinne and all Oromo communities whose lives are connected to the capital—past, present, and future.
Our Land, Our Legacy: The Oromo Youth’s Sacred Vow to Protect Their Homeland
“As Long As We Live, Our Land Will Never Be Conquered by Outsiders” — A Promise Passed Down Through Generations
By Dhabessa Wakjira
There are promises that transcend generations. There are vows that are sealed not with ink, but with blood and bone. There are commitments that are not spoken but lived—passed down from fathers to sons, from mothers to daughters, from elders to youth, through the very fabric of cultural memory.
“Nuti otuu jirruu, biyyi keenya alagaan hin dhaalamtu.”
“As long as we live, our land will never be conquered by outsiders.”
This is not a slogan. It is not a political statement. It is a sacred vow—a pledge that the Oromo people have carried in their hearts for generations. It is a promise that was sealed by the blood of ancestors who gave their lives to protect their homeland, and it is a commitment that the current generation has sworn to uphold.
The Oromia Youth Association stands at the forefront of this sacred duty, committed to preserving this legacy and passing it on to future generations.
The Weight of History: A Legacy of Resistance
The history of the Oromo people is a history of resistance. For over a century, the Oromo people have faced systematic attempts to dispossess them of their land, erase their identity, and deny their humanity. From the expansion of the Ethiopian Empire under Menelik II to the brutal repression of the Derg regime to the ongoing marginalization under the current system, the Oromo people have endured wave after wave of oppression.
Yet they have never surrendered. They have never abandoned their land. They have never forgotten who they are.
This resilience is not accidental. It is the result of a deep and abiding commitment to the land that sustains them. The Oromo people’s connection to their homeland is not merely economic or political—it is spiritual. It is rooted in the belief that the land is sacred, that it is entrusted to them by their ancestors, and that they have a duty to protect it for future generations.
The Oromo proverb says: “Biyya abbaa keessaa hin ba’inu” —”One does not abandon the land of one’s father.” This is not merely a saying; it is a guiding principle of Oromo life.
A Promise Passed Through Blood and Bone
The vow to protect the land is not something that was written in a book or declared in a speech. It was passed down through the generations—through the stories told around the fire, through the songs sung at celebrations, through the rituals performed at sacred sites, and through the sacrifices made by those who came before.
This is the promise that the Oromo people have carried in their hearts:
- The promise of the warriors who fought against the expansion of the Ethiopian Empire
- The promise of the farmers who refused to abandon their fields, even when threatened with death
- The promise of the mothers who taught their children to speak Afaan Oromoo, even when it was banned
- The promise of the activists who risked their lives to speak the truth
- The promise of the Qeerroo youth who took to the streets to demand justice
“Kun waadaa abbootiin keenya dhiigaa fi lafeen eeganii nutti dabarsanii dha.”
“This is the promise that our fathers, with their blood and bones, defended and passed down to us.”
This is not a metaphor. The Oromo people have literally shed their blood to defend their land. They have literally sacrificed their bones—their bodies—to ensure that their children would inherit a homeland. The promise is etched in the landscape of Oromia, in the names of its rivers and mountains, in the songs of its people, and in the memories of those who have fallen.
The Role of the Oromia Youth Association
The Oromia Youth Association understands the weight of this legacy. It recognizes that the promise of the ancestors is not just a historical artifact—it is a living commitment that must be renewed by each generation.
The association’s vision is clear: to ensure that the Oromo youth are prepared to carry this promise forward and pass it on to future generations.
Protecting the Land
The association is committed to defending Oromo land from any attempts at dispossession. This includes:
- Advocating for the recognition of Oromo land rights
- Opposing any attempts to illegally separate Oromo land
- Raising awareness about the historical and legal basis of Oromo claims to their land
- Building solidarity with other communities who face similar struggles
Preserving Oromo Identity
The association recognizes that protecting the land is inseparable from preserving Oromo identity. This includes:
- Promoting Oromo culture, language, and traditions
- Ensuring that Oromo history is taught to the younger generation
- Celebrating Oromo achievements and resilience
- Building a sense of pride and belonging among Oromo youth
Building a Future of Justice
The association believes that true protection of the land requires justice. This includes:
- Advocating for an end to the oppression of Oromo people
- Supporting efforts to address historical injustices
- Building a future where Oromo people can live in dignity, peace, and prosperity
- Ensuring that the voice of the Oromo people is heard in national and international forums
The Challenge of Our Time
The promise of the ancestors is under threat. Today, as the Ethiopian government conducts a national dialogue that some view as a tool to further marginalize the Oromo people, the question of Finfinne and other Oromo territories remains unresolved. There are ongoing attempts to separate Oromo land, to undermine Oromo rights, and to deny the Oromo people their rightful place in their own homeland.
Yet the Oromo people have not wavered. The youth, in particular, have shown remarkable resilience and determination. From the Qeerroo movement to the cultural revival in the diaspora, young Oromo people are demonstrating their commitment to the promise of their ancestors.
As one Oromo youth leader declared: “Waldaan Dargaggoota Oromiyaa imaanaa kana eeguu fi dhalootatti dabarsuuf qophiitti jira.”
“The Oromia Youth Association is prepared to protect this promise and pass it on to the next generation.”
International Solidarity and the Oromo Cause
The Oromo struggle for land and identity is not just a local issue—it has international dimensions. The international community has a responsibility to recognize and support the rights of indigenous peoples, including the Oromo people.
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) recognizes the right of indigenous peoples to their lands, territories, and resources. It affirms the importance of preserving indigenous peoples’ cultural identity, heritage, and historical connection to their ancestral territories.
The Oromo people are entitled to the same rights as other indigenous peoples around the world. They are entitled to live on their land, to speak their language, to practice their culture, and to determine their own future.
As the international community has shown in countries like New Zealand, Canada, Australia, and the United States, it is possible to recognize indigenous rights while ensuring equal citizenship rights for all residents. The Oromo people are not asking for special privileges—they are asking for justice.
A Call to Action: Honouring the Promise
The promise of the ancestors is not just something to be remembered—it is something to be lived. It requires action, commitment, and sacrifice.
For the Oromo Youth:
- Learn your history. Know the struggles and sacrifices of those who came before you. Understand what you are fighting for and why it matters.
- Protect your culture. Speak your language, practice your traditions, and celebrate your heritage. Your culture is your strength.
- Be vigilant. Stay informed about what is happening in your community and your homeland. Speak out against injustice and oppression.
- Build solidarity. Work with other communities and organizations that share your commitment to justice. Your struggle is connected to the struggles of others.
- Prepare the next generation. Teach your children, your siblings, and your peers about the promise of the ancestors. Ensure that they are ready to carry it forward.
For the Wider Community:
- Support the Oromo struggle for justice. Recognize the rights of the Oromo people to their land, their identity, and their future.
- Hold the Ethiopian government accountable. Demand that it respects the rights of the Oromo people and adheres to international human rights standards.
- Amplify Oromo voices. Listen to what the Oromo people are saying, and help their voices be heard in national and international forums.
Conclusion: The Promise Lives On
“Nuti otuu jirruu, biyyi keenya alagaan hin dhaalamtu.”
“As long as we live, our land will never be conquered by outsiders.”
This promise has been carried by the Oromo people for generations. It has been tested by fire, blood, and tears. It has survived attempts at genocide, cultural erasure, and political marginalization. And it endures today—carried in the hearts of the Oromo youth who are determined to protect their homeland and pass it on to future generations.
The Oromia Youth Association is proud to be part of this legacy. It is committed to protecting the promise of the ancestors, to defending Oromo land, and to building a future of justice, peace, and prosperity for all Oromo people.
The struggle is not over. The promise is not yet fulfilled. But the Oromo people have not wavered, and they will not surrender. As long as they live, their land will be free.
Nuti otuu jirruu, biyyi keenya alagaan hin dhaalamtu!
Injifannoon Ummata Oromoo!
Biyyi Oromoo haa jabaattu!
Dhaloonni itti aanu imaanaa kana eeguu qophi’aa jira!
This feature article is dedicated to all those who have sacrificed to defend Oromo land, to the youth who carry the promise forward, and to the generations yet to come who will inherit this sacred duty.
Advocacy for Oromia 