Category Archives: Oromo truth telling
“Land Expansion Wars” in Oromia: OLF Statement Condemns Violence, Displacement, and Mass Killings
By Daandii Ragabaa
FINFINNEE — In a strongly worded statement released on November 6, 2026, the Oromo Liberation Front (OLF) has condemned what it describes as “land expansion wars” being waged against the Oromo people across multiple regions of Oromia, calling for an immediate end to the violence and accountability for those responsible.
A Pattern of Violence and Displacement
The statement, issued under the title “Land Expansion Wars on Oromia’s Borders Are Unacceptable in Any Form,” documents a series of attacks that it says have caused immense suffering among the Oromo people. According to the OLF, wars and conflicts over land have been waged on Oromia’s borders at various times, with devastating consequences. Many people have lost their lives, and hundreds of thousands have been displaced from their homes and property, scattered across the region.
The OLF describes the situation as particularly tragic: the Oromo people, who have been victims of land expansion and resource plundering, have been forced to abandon their homes, watching their houses burn day and night, being killed and displaced, and—lacking any means of protection—becoming refugees both within Ethiopia and in neighboring countries.
The Current Crisis: An Expanding Conflict
The statement emphasizes that the current situation is not merely a continuation of past conflicts. The attacks on Oromo land have taken on a new and more dangerous character. At present, what the OLF describes as “large-scale military operations” are being conducted in a manner that crosses Oromia’s borders and seizes Oromo land in an unprecedented way.
Specifically, the statement highlights that in Borena Zone, including the town of Moyale and many villages in southern Oromia, a war of land expansion has been waged by the special forces of the Somali regional government since the end of October 2026. This war, the OLF states, is being fought against an unarmed civilian population and continues to this day.
The OLF emphasizes that this war is fundamentally different from previous communal conflicts: it is a well-organized military operation supported by trained soldiers and modern weapons. The statement reports that many Oromo people have lost their lives and been injured in this conflict, and that over 60,000 civilians have been displaced and fled to neighboring Kenya.
A Broader Geographic Scope
The statement identifies a wide range of areas where land expansion attacks are being carried out, including:
- Southeastern Oromia — the lowlands of East Bale and West Bale zones
- Eastern Oromia
- Central Oromia — North Shoa and East Shoa zones
- North Oromia — Walloo
- Northwestern Oromia — Metekkel
- Western Oromia — East Wollega and Horro Guduru Wollega zones
In these areas, the OLF claims, forces supported by “goolessitoota” (a term referring to those who have historically exploited and subjugated the Oromo) are conducting attacks. The statement describes the violence as “heavy and shocking” and says it is difficult to express in words the scale of the suffering being inflicted on the Oromo people.
The “Fannoo” Forces and Mass Killings
The statement specifically names a force called “Fannoo”—described as an armed group mobilized under this name by “goolessitoota” forces—which has been waging war against the Oromo people for years. According to the OLF, these forces continue their attacks with renewed intensity, spilling innocent blood, plundering resources, and burning homes.
The statement provides specific examples of recent atrocities:
- November 4, 2026 — In Kiramuu district, East Wollega Zone, armed forces attacked villages including Guddina Jireenyaa and Caruu (in Abee Dongoroo district). Women, the elderly, and children were injured in the attacks. Homes and property were set on fire, and images of the destruction are circulating.
- In Caruu village, a family of nine people—including a father and mother—were killed by these forces.
Mass Killings in Benishangul-Gumuz
The statement also reports on violence in Benishangul-Gumuz Region, Metekkel Zone, where Oromo civilians have faced repeated attacks, pressure, and harassment.
On November 5, 2026, in a place called Daalattii in Benishangul-Gumuz, a mass killing was carried out under the name “Shanee nutti harkistu” (a derogatory term). According to the OLF, more than 43 Oromo civilians, including women and children, were rounded up from their homes and killed by police of the Benishangul-Gumuz regional administration.
The statement lists some of the victims by name:
- Ahimad Mohaammad
- Amiinaa Hasan
- Omar Abdallaa
- Wubet Dachaasaa
- Baqqalee Taaddasee
- Alamuu Gammachuu
- Tasfaayee Asaffaa
- Tasfaayee Margaa
- Mulgeetaa Kabbadee
The OLF describes this as a “grave crime against humanity” and strongly condemns the killing of unarmed civilians. It calls on human rights defenders to investigate the mass killing.
A Call for Accountability
The statement holds the government responsible for failing to protect civilians. It notes that the government has the duty to control its administrative structures, protect civilians, and make those responsible for such violence accountable to the public. The fact that this is not happening—and that such violence is recurring—is a source of grave concern.
The OLF reiterates its strong condemnation of the wars and killings being carried out against the Oromo people by various forces seeking to cross Oromia’s borders, expand land, and impose their own political interests. It calls for an immediate end to the ongoing war that is devastating the Oromo people.
A Call to Action
The statement concludes with a call to the Oromo people, human rights defenders, peace-loving peoples, and Oromo intellectuals to work toward ending the violence and ensuring that Oromos can live in peace within their borders and in neighboring regions. It specifically calls for ensuring the safety of Oromo people in Somali Region and Somalia.
The OLF calls on all Oromo people to stand against the land expansion and attacks being carried out against the Oromo people in border areas, and to support their communities to the best of their ability—to stand with them and be their voice.
“Victory to the Oromo People!”
Source: Oromo Liberation Front (OLF) Statement, November 6, 2026, Finfinnee.
Note: This article is based on a statement issued by the Oromo Liberation Front.
The Gadaa System: A Living Democratic Heritage of the Oromo People
By Bona Oromia
FINFINNE — Ten years ago, on November 21, 2009, the Oromo Gadaa system was inscribed by UNESCO as Intangible Cultural Heritage. A decade later, the Gadaa system remains not merely a historical relic but a living, functioning democratic order that continues to regulate the political, economic, and social life of the Oromo people. Drawing on materials from the Oromia Culture and Sport Bureau, this feature explores the principles, institutions, and enduring significance of one of Africa’s most sophisticated indigenous governance systems.
A Democratic System of Governance
Gadaa is the traditional system of governance through which the Oromo people have organized their political, economic, and social life for centuries. It is a democratic system in which all members of society participate on equal footing. The system organizes the Oromo people into five Gadaa groups, without dividing them by clan or class, and each group governs in rotation for a period of eight years.
Gadaa is not limited to a single dimension of life. It encompasses all aspects of Oromo existence and provides guidance in every direction. As the source material emphasizes, “Gadaa is not merely a celebration or a feast. Within Gadaa, there are cultural institutions such as Guddifachaa (adoption), Gumaa (compensation), Araara (reconciliation), Meedhacha (mediation), Raakoo (assembly), Waaqeffannaa (traditional worship), Irreecha (thanksgiving festival), Siiqqee (women’s institution), Marabbaa (council), and many others.”
The Role of Women in Gadaa
In the Oromo Gadaa system, women hold an elevated and respected position. The dignity of women is an undeniable truth within the system. The major institutions associated with women under Gadaa include:
Qanafaa — a symbol of honor that Oromo women, particularly among the Arsii, wear on their heads during childbirth. The Qanafaa is tied with fresh grass, grain flowers, and butter.
Siiqqee — a straight staff made from the Harooressa tree, which a mother gives with honor to her daughter upon marriage, along with a Barree Itittuu and Buqqee (Hodhaa). The Siiqqee is the instrument through which Oromo women assert and protect their rights.
Ateetee — a system with its own rules and procedures, practiced by Oromo women, connected to spirituality. It is the cultural institution through which women honor their rights and pray to and through the Creator (Waaqayyo).
The Qeerroo and the Gadaa System
The term Qeerroo refers to a young man who has not yet married. In the Gadaa system, young men in the Kuusaa (Foollee) and Raabaa grades are considered Qeerroo. In the Gadaa system, young men in these grades do not marry; marriage is permitted when they reach the Doorii grade.
In the construction of Oromo military power, the special force trained for high military duty is known as Qeerroo or Buttuu. This force is selected from the Foollee (Kuusaa) grade and takes shape in the Raabaa grade.
In the Gadaa system, the military or defense force of the country is known as Raayyaa. The Oromo Raayyaa is composed of three types of soldiers: the Cavalry Force (Humna Waraana Fardaa), the Infantry Force (Humna Waraana Lafoo), and the Special Force (Humna Addaa). The Special Force, trained and organized for special missions, is known as Buttuu in some places and Qeerroo in others. The meaning is strong, decisive, fast, and unyielding—symbolizing determination.
Qaalluu and Ayyaantuu
In the Gadaa system, the Qaalluu is the leading religious institution, and below it are smaller religious leadership structures known as Waayyuu and Ayyaantuu. The Qaalluu institution is led by Abbaa Muudaa.
The Qaalluu exists among all Oromo groups, with the most senior being the Qaalluu of Warra Odituu. Others include the Qaalluu Beerree. Among the Gujii, the Qaalluu is Warra Odituu. The Odituu is known among the Maccaa, Tuulamaa, and Booranaa, while the Qaalluu of Warra Sapha is also known among the Tuulamaa. Among the institutions under the Qaalluu, Ayyaantuu is one, while Waayyuu is considered the backbone of the great Qaalluu. In some places, Waayyuu acts in place of the Qaalluu and leads the people.
A Living Heritage
The Gadaa system’s inscription by UNESCO a decade ago was a recognition of its global significance as a democratic heritage. But for the Oromo people, Gadaa is not a museum piece. It is a living system that continues to shape governance, resolve disputes, transmit values, and bind the community together. Its principles—equality, rotation of power, accountability, and the participation of all—remain as relevant today as they have been for centuries.
As the Oromo people continue to navigate the challenges of the modern world, the Gadaa system offers a foundation rooted in their own history and traditions—a source of identity, resilience, and hope for the future.
Source: Barii (Gaazexaa Bariisaa), October 15, 2019; Oromia Culture and Sport Bureau; UNESCO Intangible Cultural Heritage.
Oromia Eyes AI, Agriculture, and Climate Finance in High-Level Talks with Nedamco Africa
By Dhabessa Wakjira
ADDIS ABABA — In a significant step toward positioning Oromia at the forefront of technological innovation and sustainable development, the President of the Oromia Region welcomed the Nedamco Africa team to the Oromia President Office for a forward-looking discussion on opportunities at the intersection of artificial intelligence, agriculture, climate finance, and international investment.
A Vision for Technology-Driven Development
The meeting, described by the President as “a pleasure,” explored exciting possibilities for leveraging technology and international partnerships to advance agricultural productivity, strengthen climate resilience, unlock investment, and build local technological capacity. The discussions signal a growing recognition that Oromia’s future prosperity will depend not only on its vast natural resources and agricultural potential but on its ability to harness the tools of the digital age.
Artificial intelligence, in particular, was identified as a transformative force capable of revolutionizing how the region approaches farming, resource management, and climate adaptation. By integrating AI into agricultural systems, Oromia could improve crop yields, optimize water usage, and provide farmers with data-driven insights that enhance productivity and sustainability.
Climate Finance and COP32
The timing of the discussions is significant. As Ethiopia prepares for COP32 and continues to advance its digital ambitions, the Oromia regional government is positioning itself as a key player in the global conversation on climate finance and sustainable development. The meeting with Nedamco Africa explored how international partnerships could unlock investment for climate-resilient infrastructure, renewable energy, and agricultural adaptation.
The President emphasized that bringing together innovation, investment, and development is essential to creating lasting benefits for the Oromo people. “I see significant potential in bringing together innovation, investment, and development to create lasting benefits for our people,” he stated.
Building Local Capacity
Beyond the immediate opportunities for investment and technology transfer, the discussions focused on building local technological capacity—a critical component of any sustainable development strategy. Without a skilled local workforce equipped to manage and innovate within these new systems, the benefits of AI and digital technology would remain dependent on external expertise.
The meeting with Nedamco Africa thus signals a commitment not only to attracting investment but to ensuring that Oromia develops the human capital needed to sustain and expand technological innovation in the years ahead.
A Promising Beginning
“I welcome Nedamco Africa’s interest in exploring these opportunities with us,” the President said. “This is the beginning of a promising conversation, and I look forward to what we can build together.”
The discussions represent a new chapter in Oromia’s engagement with the global technology and investment community. As the region continues to position itself as a hub for innovation and sustainable development, partnerships like the one with Nedamco Africa will be instrumental in transforming vision into reality.
#Oromia #Ethiopia #COP32 #AI #Agriculture #ClimateFinance #Innovation #SustainableDevelopment
Eight Black Women Who Rose to the Highest Levels of Political Power in America
By Dhabessa Wakjira
From the halls of Congress to the White House, the U.S. Senate, and the highest levels of national security, eight Black women have broken barriers, challenged political traditions, and become some of the most influential figures in American political history. Their journeys remind us that Black women have not simply participated in American politics—they have helped shape its direction.
1. Barbara Jordan (1936–1996): The Congresswoman Who Challenged a President
Barbara Jordan was one of the most respected political figures in American history. In 1966, she became the first Black woman elected to the Texas Senate. In 1972, she made history again by becoming the first Black woman elected to Congress from a Southern state since Reconstruction.
Her greatest national moment came during the Watergate scandal in 1974. As a member of the House Judiciary Committee, she delivered a powerful speech during the impeachment proceedings against President Richard Nixon. She defended the U.S. Constitution and argued that no president should stand above the law. Her speech established her as one of America’s most respected political orators.
2. Carol Moseley Braun (1947– ): The First Black Woman Elected to the U.S. Senate
In 1992, Carol Moseley Braun achieved a historic political breakthrough. She defeated Republican incumbent Alan Dixon in Illinois, becoming the first Black woman ever elected to the United States Senate. She served from 1993 to 1999.
During her time in the Senate, she advocated for education, civil rights, and women’s equality. In 1999, President Bill Clinton appointed her U.S. Ambassador to New Zealand and Samoa. She also sought the Democratic presidential nomination in 2004. Her achievement opened another important door for Black women in American political leadership.
3. Patricia Roberts Harris (1924–1985): The First Black Woman in a Presidential Cabinet
Patricia Roberts Harris was a lawyer, diplomat, educator, and government official. In 1965, she became the first Black woman appointed as a U.S. ambassador, serving in Luxembourg.
Her achievements continued under President Jimmy Carter. In 1977, she became Secretary of Housing and Urban Development (HUD), making her the first Black woman to serve as a U.S. cabinet secretary. In 1979, she became Secretary of Health, Education, and Welfare. When that department was reorganised in 1980, she became the first Secretary of the newly established Department of Health and Human Services. She occupied some of the most influential positions in the American federal government.
4. Condoleezza Rice (1954– ): The First Black Woman to Become U.S. Secretary of State
Condoleezza Rice became one of the most influential women in American foreign policy. In 2001, President George W. Bush appointed her National Security Adviser—the first Black woman to hold that position. In January 2005, she made history again when she became the 66th U.S. Secretary of State, the first Black woman ever to occupy the office.
Her responsibilities included international diplomacy, foreign policy negotiations, and America’s relationships with other countries. She served until January 2009. Her decisions, particularly concerning the Iraq War era, remain subjects of political debate. Nevertheless, her appointment represented a historic breakthrough in American government.
5. Susan Rice (1964– ): The First Black Woman to Become U.S. National Security Adviser
Susan Rice became one of the most influential foreign policy officials in President Barack Obama’s administration. Before becoming National Security Adviser, she served as U.S. Ambassador to the United Nations from 2009 to 2013. In 2013, she became the first Black woman appointed National Security Adviser.
The position placed her at the centre of presidential decision-making on international relations, intelligence, defence, and national security. She served until 2017. In 2021, President Joe Biden appointed her Director of the Domestic Policy Council. Her career demonstrates the growing influence of Black women in America’s most sensitive government institutions.
6. Kamala Harris (1964– ): The First Black Woman to Become Vice President
Kamala Harris made American political history. She previously served as District Attorney of San Francisco, California Attorney General, and U.S. Senator. In 2020, Joe Biden selected her as his running mate. After winning the presidential election, Harris was sworn in on January 20, 2021.
She became the first woman to serve as U.S. Vice President, the first Black person to hold the office, and the first South Asian American to become Vice President. In 2024, she became the first Black woman nominated for president by a major American political party. Although she lost the 2024 presidential election, her place in American political history remains significant.
7. Maxine Waters (1938– ): The Long-Serving Congresswoman
Maxine Waters is one of the most prominent Black women in contemporary American politics. Born in St. Louis, Missouri, she moved to Los Angeles, California, where she became involved in community organising and politics. She was elected to the California State Assembly in 1976. In 1990, she was elected to the U.S. House of Representatives.
Waters became nationally recognised for her outspoken positions on racial justice, economic inequality, housing, financial regulation, and government accountability. She chaired the powerful House Financial Services Committee from 2019 to 2023. Her influence has made her one of the most recognisable Black women in American congressional politics.
8. Stacey Abrams (1973– ): The Political Strategist
Stacey Abrams is a lawyer, former Georgia legislator, and voting rights advocate. She served in the Georgia House of Representatives from 2007 to 2017 and became the chamber’s Democratic minority leader.
In 2018, she became the first Black woman nominated for governor by a major political party in the United States. Although she narrowly lost the election to Brian Kemp, her political influence grew nationally. She became widely recognised for her work on voter registration, voting access, and electoral participation. Through organisations including Fair Fight Action, she helped bring national attention to voting rights debates. She ran for governor again in 2022 but lost to Kemp. Although she has never served as governor, her influence on modern American electoral politics is undeniable.
What These Eight Women Have in Common
Their political journeys demonstrate how much American politics has changed. Barbara Jordan became a powerful defender of constitutional accountability. Carol Moseley Braun broke the racial and gender barrier in the U.S. Senate. Patricia Roberts Harris opened the door to Black women’s leadership in presidential cabinets. Condoleezza Rice reached the highest levels of American foreign policy. Susan Rice became the first Black woman National Security Adviser. Kamala Harris became America’s first female and first Black Vice President. Maxine Waters became one of the most recognisable voices in Congress. Stacey Abrams became a major force in modern electoral organising.
They did not all share the same political beliefs, strategies, or backgrounds. But each made a significant contribution to the history of Black political representation in America. Their stories remind us that Black women have not simply participated in American politics. They have helped shape its direction.
Gadaa System Revived in Shaggar: Nine Gadaa Leaders Inaugurated in Gafarsa Gujee District
By Dhabessa Wakjira
SHAGGAR, Oromia — In a ceremony rich with cultural significance and democratic symbolism, the Gadaa system has been formally revived in Gafarsa Gujee District of Shaggar City Administration, with nine Gadaa leaders (Abbootii Gadaa) inaugurated in a peaceful transfer of power that reaffirms one of Africa’s oldest democratic traditions.
A Democratic Heritage Reclaimed
The Gadaa system, described in the announcement as “a democratic governance system through which the Oromo people govern themselves and a foundation for modern democracy worldwide,” has been a central pillar of Oromo identity for centuries. The system regulates political, economic, and social life through a rotating leadership structure that ensures accountability, balance, and the peaceful transfer of power.
In Shaggar City Administration, efforts are underway to revitalize the cultural heritage and identity of the Oromo people, which had been systematically marginalized under previous administrative arrangements. The Tuulama Oromo community has been actively supporting the completion of the Gadaa power transfer through peaceful and orderly means, in accordance with the traditions of the system.
The Ceremony in Gafarsa Gujee
The inauguration ceremony, held in Gafarsa Gujee District, was attended by Gadaa leaders, Haadholii Siinqee (women elders), and members of the community. The Gadaa Muudanaa—the incoming Gadaa leadership—formally assumed power from the outgoing Gadaa Meelbaa, marking the completion of the transition cycle.
Abbaa Gadaa Tuulamaa Geetuu Taliilaa addressed the gathering, emphasizing that the Oromo people govern themselves through the Gadaa system by transferring authority peacefully and in accordance with tradition. The Gadaa Muudanaa leaders confirmed that they have assumed authority from Gadaa Meelbaa and are now organizing their structures.
The nine newly inaugurated Gadaa leaders were entrusted with the responsibility of preserving and strengthening Oromo culture and traditions during their term, and of passing this heritage on to future generations.
A Model of True Democracy
Injiinar Yirdaaw Nagaash, the administrator of Gafarsa Gujee District, praised the revival of the Gadaa system as a demonstration of the Oromo people’s commitment to genuine democracy based on social equality. He stated that the Oromo people governing themselves through Gadaa serves as a model for the world and a testament to the greatness of the Oromo nation.
The administrator also noted that the Oromia Regional Government has been working with a focus on cultural renewal and the promotion of Oromo culture and traditions. He called on various stakeholders to support efforts to elevate and showcase the culture and traditions of the Oromo people.
A Living Tradition
The revival of Gadaa in Shaggar is part of a broader movement across Oromia to reclaim and revitalize indigenous governance systems that were suppressed under centralized rule. The Gadaa system, inscribed by UNESCO as Intangible Cultural Heritage in 2016, is recognized globally as a sophisticated democratic framework that predates many modern democratic institutions.
The inauguration of nine Gadaa leaders in Gafarsa Gujee is not merely a ceremonial event. It is a statement that the Oromo people’s democratic traditions are alive, that their cultural identity is being restored, and that the peaceful transfer of power—the hallmark of true democracy—is being practiced according to the wisdom of their ancestors.
Source: ENA (Ethiopian News Agency), Shaggar City Administration Communications
Irreecha Malkaa Daabanaa Celebrated with Tradition in Bedelle
Birbirsa Lakkuu, Bedelle District — Under the open sky and amid the resonant chants of thanksgiving, the Irreecha Malkaa Daabanaa festival was celebrated in Birbirsa Lakkuu, in the Bedelle district of the South West Oromia Zone, with the traditional rites of the festival observed in full.
The celebration drew together elders, Abbaa Gadaa, community leaders, and thousands of participants who gathered to honor one of the most cherished cultural and spiritual traditions of the Oromo people. From the early hours of the morning, the grounds of Birbirsa Lakkuu filled with color, song, and the scent of fresh grass and flowers — symbols of renewal and gratitude that lie at the heart of Irreecha.
Speaking at the celebration, Abbaa Gadaa Maccaa, Abbaa Gadaa Warqinaa Tarreessaa, said that Irreecha demonstrates Oromo identity and strengthens coexistence among the Oromo people and other nations. He emphasized that the festival is more than a cultural gathering — it is a living expression of unity, mutual respect, and shared humanity.
He further noted that Oromo tradition and culture are a source of democracy, a path to peace, and therefore the current generation should embrace Oromo tradition early and use it to empower themselves. The values embedded in the Gadaa system, he explained, offer timeless lessons in governance, justice, and social harmony that remain deeply relevant today.
The Abbaa Gadaa and participants of the festival stated that they are working to strengthen the traditions of Irreecha and pass them on to the younger generation. They stressed that the youth — the custodians of tomorrow — must be actively engaged in learning and practicing these traditions so that the cultural heritage of the Oromo people continues to flourish for generations to come.
For the community of Bedelle, the celebration was a powerful reminder of the enduring bond between the people and their land, their faith, and their history. As participants departed with blessings and renewed hope, the message of Irreecha Malkaa Daabanaa echoed far beyond the festival grounds: a call to unity, peace, and the preservation of a proud and living heritage.
Ethiopia’s Leaders Trade Suits for Uniforms: A Wartime Cabinet in Training
By ONA Staff Reporter
ADDIS ABABA — In a striking image that has circulated widely across Ethiopian social media, Prime Minister Abiy Ahmed stands shoulder to shoulder with his cabinet members and senior officials, not in the dark suits of governance but in the olive-green fatigues of military trainees. The photographs, shared on the Prime Minister’s own social media pages on Saturday, October 31, 2026, reveal a government preparing for war—and framing that preparation as a strategic necessity.
A Cabinet in Uniform
Among those pictured in military training gear at the Hurso facility were Mufrihat Kamil, Speaker of the Federation Council; Dr. Fitsum Assefa, Minister of Finance; and Dr. Mekdes Daba, Minister of Health. They were not observing exercises from a distance. They were participating in them.
According to the Prime Minister’s statement, the officials are undergoing military training at Hurso, a site that has become synonymous with the government’s increasingly militarized approach to statecraft. The training, Abiy explained, is designed to help officials “properly understand and implement” the ideas contained in what he calls the “Great Strategy of Additive Civilization” (Ye Medemer Siltenie Talaku Strategy).
The “Additive Civilization” Doctrine
The strategy, as articulated by the Prime Minister, contains principles that read as much like a wartime manifesto as a governance blueprint: “ensuring national security at all times,” “building a strong country that cannot be bent by anyone or anything,” and “mobilizing the structure from bottom to top for a national purpose.”
Military science, Abiy wrote, “has no competitor in shaping the purpose and humanity of a person.” He described it as a discipline that makes people “physically, spiritually, morally, and in execution disciplined.” The knowledge, skills, and experience drawn “from military science and life,” he argued, are essential to implementing the strategy.
“Leaders of the Additive government are taking military training at the Hurso military training camp,” Abiy wrote. “Soldiers have targets; civilians have objectives. The goal of both is to register victory. By combining both disciplines, we will create a generation that hits the target and achieves the objective.”
The Context: A Region on Edge
The timing of the training is not incidental. It comes as the Ethiopian National Defense Force (ENDF) has moved closer to the border with Eritrea, amid mounting fears that the two countries—locked in a diplomatic freeze over accusations of supporting insurgents and a dispute over sea access—could be drawn into war. The two nations have severed diplomatic relations, and the threat of renewed conflict hangs over the Horn of Africa.
The training also comes as the government continues to consolidate its military posture. This week, during a visit to Russia, Prime Minister Abiy announced that Ethiopia had received Su-35 fighter jets—advanced aircraft that would make Ethiopia the first sub-Saharan African nation to operate them. The delivery represents a significant escalation in the country’s aerial capabilities.
The Prime Minister has repeatedly stated that strengthening Ethiopia’s military capacity across all sectors is among his objectives. The images of his cabinet in uniform are not merely symbolic; they are a signal that the government’s approach to governance has become inseparable from its approach to war.
A Government at War with Itself?
The photographs raise uncomfortable questions. A finance minister in fatigues, a health minister in combat gear—what does it mean for a government to train its civilian leadership for battle? The Prime Minister’s framing suggests a belief that military discipline is the antidote to the indiscipline of civilian governance, that the battlefield’s clarity of purpose should be brought to the messy work of running a state.
But critics may see something else: a government that has increasingly turned to military solutions for political problems. The training at Hurso, the procurement of advanced fighter jets, the escalating rhetoric—all of this unfolds against a backdrop of internal conflict, including renewed fighting with forces in northern Ethiopia and ongoing unrest in Oromia.
The government has not disclosed when the training began or how long it will last. What is clear is that the image of a cabinet in uniform is intended to convey a message: Ethiopia’s leadership is preparing for something. Whether that something is defense, deterrence, or the prosecution of war remains to be seen.
The Image That Speaks
In a region where symbols carry enormous weight, the photograph of Abiy and his officials in military fatigues is more than a social media post. It is a declaration of intent. The “Great Strategy of Additive Civilization” is being taught at a military camp, to a cabinet, in a country on the brink. The soldiers have targets; the civilians have objectives. And the Prime Minister has made clear that he expects both to hit them.
As Ethiopia navigates a precarious moment in its history, the sight of its leaders in uniform offers a glimpse of how they see the road ahead: not as a path of diplomacy and civilian governance, but as a campaign to be won.
Source: EBC (Ethiopian Broadcasting Corporation) and the Prime Minister’s official social media pages.
The Lion of Borana: Remembering Guyyoo Boruu Galmaa, the Abbaa Gadaa Who Defied Empires
By Dhabessa Wakjira
In the annals of Oromo history, there are leaders who govern, and then there are those who become the embodiment of a people’s resistance. Guyyoo Boruu Galmaa, who served as the Abbaa Gadaa of the Borana Oromo from 1944 to 1952, belongs unequivocally to the latter. He was not merely a custodian of the ancient Gadaa system; he was a shield against the encroaching empires of the 20th century—a man whose defiance of both Italian invaders and the Ethiopian imperial state preserved the soul of the Borana people.
His story, deeply intertwined with the fate of the sacred wells and the contested borders of Moyale, offers a masterclass in indigenous diplomacy and unyielding sovereignty.
A Legacy Born in the Shadow of Partition
The roots of Guyyoo Boruu’s leadership stretch back to a defining tragedy for the Borana nation. In 1907, the British and Ethiopian empires signed the Anglo-Ethiopian Boundary Agreement, a colonial decree that arbitrarily carved the Borana homeland in two, dividing the people of Moyale.
At that time, it was Boruu Galmaa Dooyyoo—the father of Guyyoo—who served as the Abbaa Gadaa. He was among the first to openly reject the treaty, recognizing it not as a legal boundary, but as an existential threat to the unity and sovereignty of the Borana. The son inherited the father’s fire.
In 1944, when Guyyoo Boruu Galmaa took the Baallii (the ritual transfer of power) and assumed the mantle of Abbaa Gadaa, he stepped into a region rife with external pressure. The Borana were not only facing the legacy of the 1907 partition but were also navigating the chaotic fallout of global wars and shifting imperial ambitions in the Horn of Africa.
Defying the Italian War Machine
Historical records reveal that Guyyoo Boruu’s leadership did not begin in 1944; his journey as a freedom fighter started much earlier. Between 1936 and 1945, he was actively leading the Borana Oromo in resistance against the Italian occupation.
When the Italians invaded, they brought not just armies, but a strategy of land seizure. As the historical account notes, the Italian forces attempted to annex vast tracts of Handaraa land, claiming everything except the sacred Arddaa and Tula (water wells). Guyyoo Boruu responded by building the Borana Gadaa structures and waging a relentless war against the Italians.
His struggle was not just about repelling a foreign army; it was about defending the sacred ecology of Borana life. The Tula wells were the lifeblood of the cattle and the people. Guyyoo Boruu understood that to lose the land was to lose the wells, and to lose the wells was to lose the Borana identity itself.
Standing Against the Imperial Crown
Following the defeat of the Italians, the Borana faced a new, more insidious threat: the expanding centralization of Emperor Haile Selassie’s government. Between 1947 and 1950, the imperial regime sought to impose its administrative and cultural dominance on the southern frontiers.
Guyyoo Boruu Galmaa became the primary obstacle to this encroachment. He did not merely resist the political pressures of the imperial state; he actively protected the Gadaa system, ensuring that traditional laws, democratic consensus, and indigenous governance continued to thrive despite the centralizing forces of Addis Ababa.
His defiance culminated in a moment of profound historical significance. In 1950, the Haile Selassie government, seeking to co-opt local leaders, offered Guyyoo Boruu the title of “Giraazmach”—a high-ranking imperial military and administrative honor.
He refused.
In rejecting the title, Guyyoo Boruu Galmaa made a definitive statement of Oromo autonomy. He rejected the legitimacy of an empire that had partitioned his people and threatened their customs. By turning his back on imperial honors, he affirmed that his authority came not from a distant emperor, but from the Gadaa, the Borana people, and the land itself.
The Enduring Wisdom of the Elders
The legacy of Guyyoo Boruu Galmaa is not confined to the history books; it is a living, breathing testament to the resilience of Oromo culture.
His life was meticulously documented by Western anthropologists who recognized the profound nature of the Borana political system. The renowned scholar Eike Haberland photographed him in 1952—the year he completed his term as Abbaa Gadaa. Decades later, in 1986, anthropologist Günther Schlee captured another historic moment: Guyyoo Boruu, then approximately 95 years old, was photographed at the Gumii Gaayyoo (the great assembly) as his son, Boruu Guyyoo Boruu, took the Baallii and assumed the leadership of the Gadaa.
That photograph, showing the aged father watching his son take the reins of power, is a powerful visual metaphor. It represents the unbroken chain of the Gadaa system—a system that Guyyoo Boruu fought to protect with weapons, diplomacy, and sheer moral courage.
A Beacon for the Present
As the Oromo people today face a renewed crisis of state violence, displacement, and the ongoing political capture of their sacred resources—including the Tuula Saglan Booranaa—the legacy of Guyyoo Boruu Galmaa serves as a vital beacon.
He stands as a reminder that Oromo sovereignty is ancient, sophisticated, and deeply rooted in a democratic culture that predates modern statehood. He proved that true leadership is not measured by the titles bestowed by empires, but by the courage to defend one’s people against them.
Nearly a century after he began his resistance, the spirit of Guyyoo Boruu Galmaa still echoes across the plains of Borana, flowing like the waters of the sacred wells he fought to protect: undivided, unbroken, and eternally free.
Photos: Guyyoo Boruu Galmaa, photographed by Eike Haberland (1952) and Günther Schlee (1986).
Terror in Mandera: Ethiopian Oromos Seek Refuge After Fatal Stabbing Amid Rising Border Tensions
By Daandii Ragabaa
Fear has gripped the Ethiopian Oromo community in Mandera town, Kenya, following the brutal stabbing to death of one of their colleagues. In a desperate bid for survival, several members of the community have reportedly sought refuge at the Mandera Police Station, appealing to the Kenyan government and security agencies for urgent protection.
The killing, which has sent shockwaves through the cross-border community, highlights the precarious reality facing Ethiopian nationals living and working in Kenya, many of whom are fleeing the devastating conflict in their home country.
According to community members, the victim was targeted simply for being an Ethiopian Oromo. The group is insisting they are innocent civilians who should not be forced to pay the price for the ongoing political violence and tensions linked to events across the border.
“We are appealing to the authorities to intervene and guarantee our protection,” a community representative said. “We should not be held responsible for tensions or violence linked to events across the border. We are here to work and live in peace.”
The fatal stabbing has raised serious concerns about the security of Ethiopian nationals in Mandera, a town that sits squarely on the Ethiopia-Kenya border—a region already deeply scarred by arbitrary colonial borders, resource-based conflicts, and the spillover effects of the Ethiopian government’s military campaigns in Oromia.
For many Oromos, crossing into Kenya is a matter of survival. As documented by human rights organizations, Oromo civilians displaced by government forces and state-aligned militias constitute the bulk of Ethiopian refugees fleeing to neighboring countries. Yet, as the tragedy in Mandera demonstrates, the search for safety often leads them into new environments of hostility and xenophobia, where they are scapegoated for broader geopolitical tensions.
The situation in Mandera remains highly volatile. The affected individuals are now calling on community leaders, the Kenyan government, and security agencies to step in immediately to prevent any retaliatory attacks and ensure calm and restraint among residents.
They emphasize a fundamental principle of human dignity: that all residents, regardless of their nationality or ethnic background, must be able to live and work without fear.
As the community mourns the loss of their colleague and huddles in police stations for safety, the incident serves as a stark reminder of the regional fallout of the crisis in the Horn of Africa. It is a humanitarian emergency that ignores national borders, demanding urgent attention and protection for vulnerable civilians caught in the crossfire of a conflict they did not choose.
Video credit: Dawa FM
Celebrating Oromia Media: The Unyielding Voice of a People
By Dhabessa Wakjira
In a country where the state maintains a near-monopoly on the levers of national and international media, the existence of independent Oromia media is nothing short of an act of defiance. To celebrate Oromia media today is to celebrate the resilience of a people who, for over a century, have seen their history distorted, their language suppressed, and their struggles silenced.
While the government in Finfinnee projects a façade of progress to the international community, the reality on the ground—as documented by human rights organizations—is a landscape scarred by violence, displacement, and systemic marginalization. In this environment, Oromia media serves as the vital, beating heart of the Oromo nation’s quest for truth and self-determination.
The Battle Against Erasure
The importance of an independent Oromo press cannot be understood without acknowledging the historical context. As the Oromia Support Group (OSG) notes in its submissions to the UN Human Rights Council, the Oromo people were subjected to the neftenya-gabbar system of subjugation, and while formal slavery was abolished, the culture of supremacy continued. Even today, the OSG warns that the gains in autonomy and the adoption of the Oromo language within the 1995 constitution are in danger of being lost as power is centralized.
For decades, mainstream Ethiopian media has been complicit in this erasure. It has often served as a mouthpiece for the state, demonizing Oromo organizations, masking state-sponsored atrocities, and amplifying biased narratives. When international human rights organizations are sometimes duped into publishing poorly researched reports that wrongly attribute massacres to the Oromo Liberation Army (OLA), independent Oromia media becomes the essential corrective mechanism. It is the platform that documents the drone strikes in East Wallega, the mass displacements in West Showa, and the forced conscription of children.
Oromia media does not just report the news; it archives the truth. It ensures that the 7,862 civilian killings documented since 2018 are not reduced to mere statistics, but are remembered as the mothers, fathers, and children lost to a brutal conflict.
Amplifying the Culture of Gadaa
To view Oromia media solely through the lens of conflict is to miss its profound cultural significance. The Oromo people possess a rich, vibrant heritage rooted in the ancient Gadaa system—a democratic, egalitarian, and consensus-based governance model recognized by UNESCO as a World Heritage treasure.
Oromia media is the guardian of this heritage. Through music, poetry, literature, and broadcasting in Afaan Oromoo, it nourishes a language that was once forbidden in schools and public life. It carries the voices of the Borana elders reciting the blessings of the Tuula Saglan Booranaa (the Nine Sacred Water Wells) across the diaspora. It celebrates the resilience of the Qerroo youth, who have stood at the forefront of demanding justice.
In a world where the government and its allies abuse their influence in global media and institutions to demonize Oromo people, these independent platforms offer a counter-narrative of dignity. They remind the world that the Oromo are not merely victims of a geopolitical crisis, but a proud nation with a sophisticated history of compromise, power-sharing, and democracy.
The Courage of the Diaspora
Much of this vital work is shouldered by the Oromo diaspora. Fleeing the violence that has created a global refugee crisis—with Oromos facing xenophobia in South Africa, detention in Egypt, and extortion in Yemen—the diaspora has weaponized media as a tool for survival.
Organizations like the Oromia Support Group (OSG) and various independent Oromo media outlets operate under immense pressure. They face digital surveillance, smear campaigns, and the constant threat of being discredited by state-aligned actors. Yet, they persist. They bridge the gap between the isolated villages of Oromia and the halls of the United Nations in Geneva.
A Voice for the Future
As the Horn of Africa faces increasing instability, the role of Oromia media will only grow in importance. It is the vehicle through which the Oromo people can demand accountability for the crimes committed against them, and it is the medium through which they articulate their vision for the future—a future built on self-determination, human rights, and the revival of their indigenous democratic values.
The existence of a free Oromia media is a testament to the fact that no amount of state repression, drone strikes, or media manipulation can extinguish the spirit of a people. To celebrate Oromia media is to celebrate the journalists, the poets, the citizen reporters, and the diaspora activists who refuse to let the world look away.
It is the sound of a nation reclaiming its own story. And it is a sound that will not be silenced.
Dhabessa Wakjira is a commentator on Horn of Africa affairs and human rights.
