Category Archives: Promotion
A Rare Calendar Alignment: Victoria’s Jewish and Ethiopian Communities Welcome the New Year Together
In a remarkable moment of cultural convergence, two of Victoria’s vibrant communities are celebrating their respective new years on the same day—a rare calendar alignment that speaks to the rich tapestry of faith and culture that defines the state.
The Ethnic Communities’ Council of Victoria (ECCV) has marked the occasion with a message of unity and celebration, extending warm wishes to Jewish communities observing Rosh Hashanah and Ethiopian communities celebrating Enkutatash.
The alignment of these two significant cultural and religious milestones is a rare occurrence—one that offers a powerful reminder of the diversity that makes Victoria one of the most multicultural places in the world.
Rosh Hashanah: A Time of Reflection and Renewal
For Jewish communities, Rosh Hashanah—the Jewish New Year—began at sunset and is a sacred time of reflection, repentance, and hope. Families gather to hear the sounding of the shofar, share festive meals, and dip apples in honey to symbolize the wish for a sweet year ahead.
“Shana Tova U’Metuka” — Have a good and sweet year — is the traditional greeting exchanged among Jewish families and friends during this holy period.
Enkutatash: A Celebration of Renewal and Hope
For Ethiopian communities, today marks Enkutatash, the Ethiopian New Year. Falling at the end of the rainy season, Enkutatash—which means “gift of jewels”—is a time of joy, family gatherings, and the vibrant blooming of the yellow daisy, adey abeba, which carpets the Ethiopian highlands.
“Melkam Addis Amet” — Happy New Year — is the greeting shared among Ethiopian families as they welcome a new year with hope, unity, and celebration.
A Victoria of Many Cultures and Faiths
The ECCV’s statement captures the spirit of the moment:
“We are proud to live in a Victoria that is home to so many diverse cultures and faiths, and wish everyone celebrating a happy, healthy and peaceful new year.”
This rare calendar alignment is a testament to the strength of Victoria’s multicultural society—a place where diverse communities not only coexist but celebrate together, enriching one another’s lives and the life of the state as a whole.
Celebrating Together
As Jewish and Ethiopian families across Victoria gather with loved ones tonight, they do so not only as separate communities but as part of a shared Victorian story—one of migration, resilience, faith, and the enduring power of culture.
The ECCV’s message serves as a reminder that in celebrating our differences, we strengthen our common bonds. In honouring each other’s traditions, we build a more inclusive and harmonious society.
Warm Wishes to All
To all those celebrating today:
Shana Tova U’Metuka — May your year be good and sweet.
Melkam Addis Amet — May your new year be filled with joy and peace.
May this rare moment of alignment bring blessings to all Victorians, regardless of faith or background. And may the year ahead be one of health, happiness, and harmony for everyone.
Rosh Hashanah: Victorian Jewish Families Gather to Welcome a Sweet New Year
As the sun sets this evening, Jewish families across Victoria will gather around their tables to celebrate Rosh Hashanah, the Jewish New Year—a sacred time of reflection, renewal, and hope for the year ahead.
The sounding of the shofar, the dipping of apples in honey, and the sharing of festive meals will mark the beginning of the Jewish year 5787, a period of deep spiritual significance for Jewish communities in Victoria and around the world.
Rosh Hashanah, which literally means “head of the year,” is a time when Jewish families come together to reflect on the past year, seek forgiveness, and commit to renewal in the year to come. It is a celebration that blends joy with introspection—a moment to consider one’s actions, strengthen bonds with community and faith, and look forward with hope.
A Time of Reflection and Renewal
The traditions of Rosh Hashanah are rich with symbolism. The shofar—a ram’s horn—is blown in synagogues, its haunting sound calling worshippers to awaken their souls and return to what matters most. Sweet foods, particularly apples dipped in honey and round challah bread, symbolize the wish for a sweet and complete year ahead. The pomegranate, with its many seeds, represents the hope for a year filled with good deeds and blessings.
For Jewish families in Victoria, this is also a time of community—a moment to gather with loved ones, welcome guests, and reaffirm the values that have sustained the Jewish people for millennia.
Celebrating the Jewish Community’s Enduring Contribution
Victoria has long been enriched by the presence and contributions of its Jewish community. From business and the arts to education, medicine, philanthropy, and public service, Jewish Victorians have helped shape the state’s cultural, economic, and social fabric for generations.
Their enduring contributions—built on a foundation of faith, resilience, and a deep commitment to community—deserve recognition and celebration, not only during Rosh Hashanah but throughout the year.
Wishing the Community a Sweet New Year
As Jewish families across Victoria prepare to usher in the new year, we extend our warmest wishes to the entire Jewish community.
May this Rosh Hashanah be a time of peace, health, and joy. May the year ahead bring blessings, success, and sweet moments shared with family and friends.
Shana Tova U’Metuka! — Have a good and sweet year!
Veteran Oromo Artist and Freedom Fighter Ilfinesh Qannoo Honored with Grand Memorial Concert in Finfinne
(FINFINNEE, Oromia, 8 September 2026) – In a powerful display of cultural pride and historical remembrance, a grand memorial concert was held today at Addis Ababa Stadium to honor the life and legacy of the legendary artist and freedom fighter, Ilfinesh Qannoo.
Born in 1962 in the Gutoo Giddaa district of East Wallagga, Ilfinesh Qannoo was a figure of immense courage from her earliest days. Her journey into the arts began in her childhood, but it was her unwavering commitment to the unity and identity of the Oromo people that would define her life’s work.
A Star Rises in Wallagga
Ilfinesh Qannoo first showcased her extraordinary talent by joining the Great Wallagga Cultural Troupe, where she quickly rose to prominence as a star. Her performances radiated bravery, talent, and a deep connection to her roots.
After relocating to the capital, Addis Ababa, she became a voice of resistance during a dark period in Ethiopian history. Her music, carried by Oromo Radio, became an anthem of unity and resilience for the Oromo people, a beacon of hope amid political repression. She used her art as a weapon of consciousness, never shying away from the struggle, even as she endured immense hardship, including imprisonment and torture.
A Legacy in Music and Struggle
Throughout her career, Ilfinesh Qannoo produced over ten albums, which continue to resonate widely. Her songs remain timeless anthems that advocate for Oromo unity and envision a progressive future for the Oromo people. Her voice was not just an instrument of entertainment, but a clarion call for political and social change.
Beyond the stage, she was a mother to four daughters—having given birth to two and raising two others—and was a matriarch whose life embodied the spirit of the Oromo woman. Her personal and professional journey reflected the broader narrative of her people’s struggle and perseverance.
Her Final Wish
Ilfinesh Qannoo passed away on September 6, 2026, at the age of 64. In a poignant farewell message, she left a powerful wish that continues to echo in the hearts of her followers:
“If my body can serve to unite the Oromo people, bury me in Ambo. If not, let my remains rest in the cold of Norway.”
Today, her funeral service is also being held in Ambo, fulfilling a portion of her solemn request.
Today’s Ceremony
Today’s memorial event at Finfinne Stadium brought together a massive crowd, including federal and Oromia regional state officials, family members, relatives, admirers, and Oromo people from various parts of the region. The concert served as a final tribute to an icon whose art and activism left an indelible mark on the cultural and political fabric of the Oromo nation.
As the nation honors her legacy, Ilfinesh Qannoo remains a symbol of resilience—a voice that continues to inspire future generations through the power of her timeless art and defiant spirit.
A Life Worth Celebrating—A4O Calls for Honor, Not Grief, for Artist Ilfinash Qannoo
By Our Correspondent
(Melbourne, Australia – 8 September 2026)-In a poignant and powerful statement released today, Advocacy for Oromia (A4O) has called on Oromos and friends of the struggle worldwide to transform mourning into celebration for the late artist and freedom fighter, Ilfinash Qannoo.
The Melbourne-based advocacy group, speaking from their Australian headquarters, emphasized that while the loss of the beloved artist is deeply felt, her life, legacy, and unwavering commitment to the Oromo cause demand a response of honor rather than sorrow.
A Life Dedicated to Liberation
Ilfinash Qannoo was no ordinary artist. According to A4O, she was a steadfast pillar of the Oromo liberation movement, dedicating her entire life to the struggle for Oromo self-determination. Her artistry was not merely entertainment—it was resistance. Her voice was not just melody—it was a clarion call for justice.
“Artist Ilfinash Qannoo spent her whole life supporting and advancing the Oromo struggle for freedom,” the statement reads, positioning her among the most committed cultural warriors of her generation.
More Than an Artist—A Symbol
A4O’s statement highlights ten compelling reasons why Ilfinash Qannoo’s legacy must be celebrated:
A Symbol of Oromo Identity: She embodied the pride, dignity, and cultural richness of the Oromo nation. Her very presence was a testament to Oromo resilience and identity.
Champion of Justice: She was a fearless defender of Oromo rights, human rights, and gender equality. She challenged oppression in all its forms and stood against discrimination, including gender-based injustice.
Unifier of the Oromo People: At a time when division threatens the struggle, Ilfinash Qannoo stood as a powerful symbol of Oromo unity, reminding her people that solidarity is the foundation of victory.
Teacher and Inspiration: Through her life and work, she taught Oromos to resist subjugation with dignity, while also respecting the rights of other nations—a rare and powerful example of principled advocacy.
Martyr for the Cause: Her final resting place in Ambo is now etched into the historical landscape of the Oromo struggle. Her grave, like her life, has become a site of memory and honor.
A Legacy That Transcends Death
Perhaps the most striking aspect of A4O’s tribute is the assertion that Ilfinash Qannoo’s impact extends far beyond her lifetime. She did not simply live for Oromia; she ensured that even in death, she would remain a rallying figure for the movement.
“She left us not with despair, but with a glorious legacy,” the statement declared. “We are called to take strength from what she and our forebears have left us, and to rededicate ourselves to the struggle with renewed vigor.”
A Call to Action, Not Lamentation
In what can be described as a clarion call to the Oromo diaspora and the wider movement, A4O urged supporters to channel their grief into action. The organization stressed that the most fitting tribute to Ilfinash Qannoo is not tears, but a renewed commitment to the goals she championed.
“We must celebrate her life, her work, her history, and her enduring symbol of resilience,” the statement emphasized. “Let us march forward in her honor, advancing the struggle for Oromo liberation with determination and unity.”
Global Reach of the Statement
Issued from Melbourne, Australia, on 8 September 2026, the statement reflects the global nature of the Oromo struggle and the far-reaching influence of cultural icons like Ilfinash Qannoo. A4O’s message transcends geographic boundaries, speaking directly to Oromos in the homeland and across the diaspora.
The advocacy group concluded with an unwavering declaration: “Victory to Oromia!” —a fitting epitaph for a woman whose life was dedicated to that very cause.
Historical Context
Ilfinash Qannoo’s passing marks the end of an era in Oromo cultural and political history. She was among a generation of artists who used their craft as a weapon of resistance, challenging the status quo and inspiring millions. Her death is not just a loss of talent, but the departure of a moral compass for a movement in constant pursuit of justice.
As Oromos around the world reflect on her legacy, A4O’s message is clear: Grieve, yes—but more importantly, celebrate. Honor her by carrying the torch she has passed on.
About Advocacy for Oromia (A4O): Based in Melbourne, Australia, A4O is a diaspora advocacy organization committed to advancing the rights, justice, and self-determination of the Oromo people through awareness, advocacy, and solidarity initiatives.
“We mourn her loss, but we celebrate her life—for in her, Oromia found a voice that will never be silenced.”
The Vanished Voice: Remembering Ob Dabbasaa Guyyoo and the Unfinished Work of Cultural Custodians
On the 27th of September in the year 2015, a quiet tragedy unfolded in the bustling streets of Nairobi. Ob Dabbasaa Guyyoo, an elder in his late seventies, disappeared. He was not a politician, nor a celebrity. He was something rarer and perhaps more precious: a living archive, a walking library of Oromo knowledge, a custodian of Gadaa—the indigenous democratic system that has governed Oromo society for centuries.
The United Nations (UN) has declared the 30th of Hagayya (August) as the International Day of the Victims of Enforced Disappearances. It is a day to remember those who have been forcibly taken, their fates unknown, their families left in a purgatory of uncertainty. For the family and students of Ob Dabbasaa Guyyoo, the 27th of Fulbaana is their personal day of reckoning.
The Life Before the Silence
To understand the weight of this loss, one must understand the life that was lived. Ob Dabbasaa Guyyoo’s world was not shaped by textbooks or university lectures. It was shaped by the Gadaa system, an ancient Oromo institution that governs everything from politics to social conduct, from justice to spirituality. He grew up in its embrace, was nurtured by its principles, and graduated into its senior councils.
But Ob Dabbasaa did not keep this knowledge for himself. He was a teacher, an arsaa-dhageettii—one who uses his eyes and ears to interpret the world and pass it on to others. His mission was profound and urgent: to teach the Oromo people that they possess a civilization of their own. He traveled through villages, and across borders into neighboring countries, preaching a message of cultural pride and historical awareness.
His teaching was a quiet resistance against the forces of erasure. He did not teach with a rod or a weapon; he taught with stories, with proverbs, and with the weight of lived experience. He reminded his people, whether they were Muslim, Christian, or followers of the indigenous Waaqeffannaa faith, that their identity was a gift, not a curse.
A Philosophy of Transmission
There is a profound Oromo philosophy that underpinned his work: a person who does not know their own history is like someone who cannot cross a river without clinging to another. They are dependent, lost, and vulnerable.
Ob Dabbasaa dedicated his life to ensuring that the Oromo would cross that river on their own strength. He took the abstract knowledge of the elders—the norms, the laws, the spiritual ties—and translated it into a curriculum for the youth. He educated and blessed countless students, sowing seeds of self-awareness across the land.
He understood that identity is not inherited automatically; it must be taught, discussed, and practiced. A person must learn who they are, and having learned, they must teach others. It is a duty, an unbroken chain. For as long as he was free, Ob Dabbasaa held that chain steady.
The Day the Chain Broke
On that fateful day in Fulbaana, the chain broke.
While traveling in Nairobi, Ob Dabbasaa Guyyoo vanished. The circumstances remain shrouded in the same ambiguity that haunts so many disappearances across the region. His family suspects the hand of the state, alleging that the authorities know his whereabouts. They live in the cruel limbo of enforced disappearance, clinging to hope while bracing for grief.
He was a man who had already known displacement. In the 1970s, as a refugee fleeing political turmoil in Ethiopia, he had crossed into Kenya, settling in the Machakos and Mlolongo areas with his family. He built a life there, far from his ancestral lands, yet he carried his homeland in his mind and heart. He was already a survivor of one kind of exile; now he has become a victim of another.
Why His Story Matters Now
In an age of information overload, where attention is fleeting, the story of Ob Dabbasaa Guyyoo might seem like a relic of a specific ethnic struggle. But it is not.
His story is a universal lesson about the power of cultural custodians. Every community, from the highlands of Oromia to the islands of the Pacific, relies on individuals who bridge the gap between the ancestors and the youth. When those individuals are silenced, a vital frequency is lost.
The UN’s call for the protection of human rights must include the protection of indigenous knowledge. It is not just a matter of political justice; it is a matter of cultural survival. The Oromo people have a saying: “Jiraachuun seenaa qabaachuudha”—To exist is to have a history.
Today, the whereabouts of Ob Dabbasaa Guyyoo remain unknown. His voice is silent. But the wisdom he imparted lingers in the minds of his students, in the stories told at the Gadaa centers, and in the prayers of his family.
The hope is that his fate will not remain hidden forever. The hope is that the UN’s resolutions against forced disappearances will transform from ink on paper into living justice. And the hope is that the work he started—the work of cultural reclamation—will continue, louder and more determined than before.
Because as long as one Oromo remembers the lessons of the elders, the chain of knowledge is not entirely broken. It is merely waiting for the next voice to pick it up.
A Defining Moment: Oromo Scholars Worldwide Called to Shape the Future of Their Academic Legacy
By Dhabessa Wakjira
Global – A clarion call is echoing across continents, from the bustling streets of Minneapolis to the academic halls of Europe, from the research centers of Australia to the universities of East Africa. It is a call for unity, for intellectual firepower, and for the collective reclamation of a people’s narrative.
The Oromo Studies Association (OSA) – the premier academic institution dedicated to the rigorous study and preservation of Oromo history, culture, and identity – has entered a historic new phase. And it is extending an urgent invitation to Oromo intellectuals, professionals, creatives, and visionaries around the globe: Your moment has arrived.
In an exclusive appeal, the President of OSA has issued a stirring call to action, urging the global Oromo diaspora to lend their minds, their skills, and their ambition to what he describes as a “defining moment” for the Association and for the Oromo people at large.
Bridging Generations, Building a Legacy
At the heart of this appeal lies a profound understanding of time and tradition. The OSA, guided by the democratic and intergenerational principles of the ancient Gadaa system, has just completed its first Gadaa cycle – a remarkable milestone in its institutional journey. Now, as it steps into its second cycle, the Association stands at a crossroads of immense potential.
“This is not merely a transition on paper,” the President stated in his message. “It is a historic milestone. We are moving from one era of scholarship into another, and we must carry with us the wisdom of our elders while embracing the energy and innovation of our youth.”
The vision is clear: to create a seamless bridge between the giants who laid the foundation of Oromo studies and the rising generation of thinkers who will carry that torch forward. The goal is to ensure that Oromo scholarship is not only preserved but also reimagined for a rapidly changing world.
More Than Scholarship: A Mission of Correction and Justice
The work of the OSA, however, extends far beyond the quiet confines of academic journals. It is a mission deeply rooted in the lived realities of the Oromo people. For decades, Oromo history and identity have been subject to distortion, erasure, and misrepresentation. The OSA has positioned itself as the vanguard of evidence-based scholarship, a bulwark against the tides of misinformation.
“In a world where narratives are often weaponized, our commitment is to intellectual tenacity and factual rigor,” the President emphasized. “We are not just studying history; we are correcting it. We are using scholarship as a tool for truth, for justice, and for the affirmation of Oromo human rights.”
The invitation is therefore a call to arms – but an intellectual one. The OSA is seeking more than just members; it is seeking partners in the pursuit of truth. It is calling on Oromo lawyers, historians, data scientists, economists, artists, and engineers to bring their professional expertise to bear on the challenges facing their people.
A Global Network of Excellence
The OSA’s ambition is as vast as the diaspora itself. By inviting Oromo elites from every corner of the world to participate, the Association is striving to create a decentralized, powerful network of intellectual excellence. The goal is to ensure that Oromo scholarship is not confined to a single geography but is enriched by the diverse experiences of a global community.
The President’s message underscores the importance of collective strength: “Your participation will strengthen our collective voice, enrich our scholarship, and ensure that OSA continues to serve as a beacon of Oromo knowledge, culture, and academic excellence.”
Whether it is a tenured professor in a Western university, a young entrepreneur in Nairobi, or a community organizer in the Horn of Africa, the OSA is opening its doors to all who are committed to advancing Oromo studies and the well-being of the Oromo people.
An Invitation for the Future
As the Association embarks on this new chapter, the call is clear: the time for passive observation is over. The OSA is not merely an institution to be admired from afar; it is a living, breathing movement that requires the active participation of every Oromo who dreams of a future where their identity is celebrated, their history is honored, and their potential is unleashed.
“This is a defining moment,” the President reiterated. “We invite you not just to join, but to lead, to innovate, and to build. Together, we can shape the next chapter of Oromo scholarship and ensure that our legacy endures for generations to come.”
For the Oromo people scattered across the globe, the message resonates with profound urgency and hope. The work of building a people’s academic legacy is arduous, but the invitation stands: the table is set, the mission is clear, and the world is waiting.
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How to Get Involved:
The Oromo Studies Association welcomes scholars, professionals, and all individuals dedicated to Oromo scholarship and human rights. To learn more about membership, upcoming events, and contribution opportunities, visit the official OSA channels or reach out to your local chapter.
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This is a featured opinion piece based on the official communication from the Oromo Studies Association.
THE RAINS HAVE CEASED, THE FLOWERS BLOOM: CELEBRATING IRREECHAA, THE OROMO THANKSGIVING
By Dhabessa Wakjira
In the highlands of Ethiopia, where the skies weep for months on end and the earth turns to mud, there comes a sacred morning when the clouds finally part. The sun, a golden orb of promise, kisses the damp grass, and a new season is born. This is the moment of Birraa—the spring—and for the Oromo people, it is a time to pause, breathe, and pour out their hearts in gratitude.
This is the spirit of Irreechaa, a festival that transcends mere celebration. It is the Oromo Thanksgiving, a profound spiritual and cultural touchstone that marks the end of the punishing rainy season and the beginning of a season of renewal, peace, and hope.
Held annually at the end of September or the beginning of October, Irreechaa is not a quiet affair of private reflection. It is a magnificent, vibrant explosion of life. Thousands, dressed in dazzling traditional attire, converge on sacred rivers, lakes, and hilltops. The air hums with the rhythm of drums, the melodic chants of elders, and the joyous ululations of the crowd. In their hands, they hold the symbols of the season: lush green grass and delicate yellow daisies, emblems of fertility, flourishing life, and the promise of a bountiful year.
The Heart of the Festival: Giving Thanks to Waaqa
At its core, Irreechaa is a dialogue with the divine. The Oromo people lift their prayers to Waaqa (God), offering thanks not for material wealth alone, but for the bedrock of their existence: a good harvest that fills the granaries, the health of their precious livestock, and the most precious gift of all—peace. It is a recognition that survival through the harsh, dark months was not by human effort alone, but by divine mercy.
“We come to the water to wash away our sorrows and our grudges,” explains an elder during a recent ceremony at Lake Hora Arsadi, near Addis Ababa. “The rain has stopped. Now, we cleanse our hearts and start anew.”
A Living Testament to the Gadaa System
Irreechaa is more than a religious observance; it is the vibrant pulse of the Gadaa System, the ancient, indigenous democratic governance structure of the Oromo people. Inscribed by UNESCO as an Intangible Cultural Heritage of Humanity, the Gadaa System organizes society into generations, guiding leadership, law, and morality. Irreechaa serves as a unifying moment for this system, reinforcing the social contracts and spiritual values that hold the community together.
Reconciliation and Unity
In a world often fractured by division, Irreechaa stands as a powerful advocate for unity. The festival is a designated time for reconciliation. It is a communal balm where feuds are set aside, misunderstandings are forgiven, and the bonds of kinship are strengthened. The shared experience of prayer and dance melts away social barriers, weaving a tapestry of harmony that includes not just the Oromo, but neighboring communities as well.
A Cultural Showcase
To witness Irreechaa is to witness the soul of Oromo culture. The hills become a runway of breathtaking fashion, with men and women adorned in intricately woven garments and vibrant beadwork. The music is hypnotic, with traditional songs that speak of heroism, love, and history. The dances are energetic, a physical manifestation of joy and liberation.
As the sun sets on the celebration, the green grass is often placed upon the heads of participants as a blessing, a final act of connection to the earth and the creator. The festival concludes, but its spirit lingers—a reminder that every ending is a new beginning, and that gratitude is the foundation upon which communities are built.
Irreechaa is not just a festival. It is a declaration: We have survived. We are thankful. We are one.
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Key Aspects of Irreechaa at a Glance:
· Thanksgiving: Central purpose is to thank Waaqa (God) for blessings over the past year.
· End of Winter: Celebrates the conclusion of the rainy season and the dawn of spring (Birraa).
· Sacred Sites: Observed at rivers (Malkaa), lakes, and hilltops (Tulu).
· Symbols of Life: Participants carry wet grass and daisy flowers to represent fertility and flourishing.
· Cultural Expression: A vibrant display of traditional costumes, music, chants, and dances.
· Unity & Peace: A time for community bonding, spiritual reflection, and reconciliation.
· Gadaa System: An integral ritual within the traditional Oromo governance and social structure.
Oromo Literacy Day: Celebrating the Power of Stories Held in Oromia
By Maatii Sabaa
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Every year, Oromo Literacy Day is more than a date on a calendar—it’s a living tribute to the resilience of a people and their language. It celebrates Afaan Oromoo, a language that carries the weight of history, the songs of ancestors, and the dreams of a nation. But how did the Oromo people arrive at this moment, where their stories can finally be written, read, and shared with the world? The answer lies in a long and courageous journey toward literacy.
A Written History of Resistance and Revival
The story of Oromo literacy is one of relentless struggle. The Oromo people have long possessed a rich oral tradition, but for much of Ethiopia’s modern history, their language was marginalized. It was a household language—spoken, sung, and whispered—but rarely seen on paper . The first major push to change this came in the late 19th and early 20th centuries.
A pivotal figure was Onesimos Nasib, an Oromo freed from slavery who trained as a teacher in Sweden. Upon his return, he and his colleague Aster Ganno worked with an almost missionary zeal to promote literacy in Afaan Oromoo. Onesimos created the Oromo Reader, a book filled with stories that were “short and funny” and designed to be both accessible and engaging. His aim was not just religious instruction but to cultivate a love for reading itself . He would famously ask young people he met, “Can you read and write?” and persuade them of its immense value .
However, their work met fierce opposition from the imperial government. In the mid-1940s, the Haile Selassie regime placed a total ban on Oromo literature . The language was effectively erased from public life, becoming a symbol of defiance.
The Quest for the Perfect Script
The suppression only intensified the desire for a written Oromo. The question of how to write the language became a central point of debate. Early works, like those of Onesimos, used the Ge’ez alphabet. But many activists and intellectuals believed this script was inadequate for Oromo sounds, failing to represent vowel length and consonant gemination—features that change a word’s meaning .
In the 1960s, the movement for a new script gained momentum. At Addis Ababa University, Oromo students began printing the first newspaper in Afaan Oromoo, Kana Beektaa? (“Do you know this?”), in 1968. The paper was a bold act of cultural preservation, collecting “Oromo songs, proverbs, war and grievance chants, Oromo prophecies, nuptials, baby lullabies, and others” . This was more than journalism—it was a declaration of identity. The paper was short-lived, forced to cease publication in 1971 .
Simultaneously, Oromo students in Europe were rigorously debating the script question. In 1968, a study group led by figures like Haile Fidaa concluded that a modified Latin alphabet was the most practical and linguistically sound choice for Oromo . This decision was not just technical; it was a political act of resistance, rejecting a script associated with the establishment.
A New Dawn: The Adoption of Qubee
After years of struggle, the fall of the military Derg regime in 1991 brought a turning point. The new Ethiopian constitution granted greater autonomy to regional states. Oromo was finally made the official language of the Oromia Regional State .
The Latin-based alphabet, known as Qubee, was officially adopted for writing Oromo . This was a victory decades in the making. The script’s simplicity and adaptability to modern technology made it a practical choice for a language finally stepping into the digital age. As one study noted, Qubee “enabled the language to grow faster as the script can be learned easily” .
However, the adoption was not without controversy. For some, the Ethiopic script held deep cultural significance, and the switch to a Latin alphabet was seen as an emotional and political break . Yet for the majority, Qubee represented liberation.
The Stories That Endure
The adoption of Qubee unlocked a literary explosion. Oromo youth and intellectuals began producing “newspapers, magazines, novels, translations and plays that describe their nation and their state in Afaan Oromoo” . Stories once confined to memory were now printed, preserved, and shared.
The journey has also involved recovering alternative scripts. A fascinating chapter is the story of Sheek Bakrii Saphaloo, a scholar who created a unique indigenous Oromo script. He developed an abugida, a writing system where each base glyph has multiple vocalic components, making it distinct from both the Ge’ez and Latin alphabets . This script has been used for over 70 years and is now being considered for digital preservation and inclusion in Unicode, highlighting the deep connection between literacy and cultural identity .
Why Oromo Literacy Day Matters
Oromo Literacy Day is a celebration of this entire journey. It honors the tenacity of Onesimos Nasib, the courage of student activists, and the vision of scholars who fought to give their language a written form. It is a day to recognize that literacy is not just about reading and writing; it is about power, identity, and survival.
The stories held in Oromia are now written down for the world to see. This day celebrates their liberation and their enduring power.
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“The stories, with the exception of a couple of martyr stories, are short and funny, and the subjects vary in order to attract.” — Onesimos Nasib on the Oromo Reader
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Maatii Sabaa is a writer and advocate of the Oromo stories.
BEYOND THE RITUAL: A PLEA FOR UNITY AT THE HEART OF OROMIA’S SACRED DIALOGUE
By Daandii Ragabaa
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In the bustling city of Finfinne, where the hum of modernity often drowns out the whispers of ancient tradition, a different kind of gathering recently took place—one that carried the weight of history and the fragile hope of a shared future. It was not a political rally, nor a commercial event. It was a meeting of faiths, a rare and courageous roundtable where religious leaders from the three spiritual pillars of Oromo society—Waaqeffanna, Christianity, and Islam—sat together not as rivals, but as brothers.
This landmark dialogue, initiated under the momentum of the Waaqeffanna community, was spearheaded by prominent figures, including Obbo Asnake Irko, a respected elder and representative of the Waaqeffanna faith. But the true architect of this historic convergence, as acknowledged by all present, was Qesiis Balay Mekonnen, whose dedication to securing media coverage and a neutral venue ensured that the voices of faith would not be whispered in shadows, but broadcast to the world.
The meeting was not about theological supremacy. It was about survival—the survival of culture, language, and mutual respect in a land where faith has too often been used as a wedge rather than a bridge.
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The Four Pillars of the Finfinne Accord
After hours of intense and heartfelt deliberation, the religious leaders reached a series of groundbreaking agreements that could reshape the spiritual landscape of Oromia. At the heart of these resolutions lay four core principles:
1. Mutual Respect for All Faiths
The leaders unanimously affirmed that no religion—whether indigenous Waaqeffanna, Orthodox or Protestant Christianity, or Islam—holds a monopoly on truth or dignity. They pledged to honor each tradition’s sacred practices, recognizing that the Creator, however named, desires reverence and love among His people.
2. Culture and Language as Unifying Tools
In a powerful declaration, the group committed to using the Oromo language and cultural heritage as vehicles for unity, not division. They agreed that songs, proverbs, and artistic expressions from all faiths could be shared to enrich the collective identity of the Oromo people, rather than to compete or exclude.
3. Standing Together in Times of Crisis
“Yoo rakkoon jiraate waliin dhaabbannee hiikuu”—”If trouble arises, we will stand together to resolve it.” This pledge was perhaps the most poignant. The leaders vowed that no community would face marginalization, violence, or discrimination alone. They would act as a unified bloc to mediate, protect, and advocate for justice, regardless of which faith was affected.
4. Defending the Oromo People from Religious Exploitation
In a bold stance against instrumentalization, the leaders condemned any attempt to use religious identity to sow discord or to harm the Oromo nation. They agreed to collectively denounce and counter any rhetoric or action that weaponizes faith against Oromo unity.
5. A Shared Vision for Irreechaa and Other Cultural Festivals
The dialogue also addressed the growing misunderstandings surrounding Oromo cultural celebrations, particularly Irreechaa. The leaders resolved to engage in ongoing consultations to ensure that these festivals are understood in their proper context—as expressions of thanksgiving and communal identity—and are respected by all faith communities.
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A Word of Gratitude
In his closing remarks, Obbo Asnake Irko expressed deep appreciation for the spirit of openness shown by his fellow religious leaders. Yet, he reserved his most heartfelt thanks for Qesiis Balay Mekonnen, whose tireless efforts in organizing the venue and mobilizing media attention made the dialogue possible. “Without his vision,” Obbo Asnake stated, “this table would remain empty.”
The participants included:
1. Qees Dr. Bantii U. Teessoo – representing the Protestant Christian community
2. Qesiis Balay Mekonnen – representing the Orthodox Christian tradition
3. Sheek Hajjii – representing the Islamic faith
4. Obbo Asnake Irko – representing the Waaqeffanna tradition
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What This Means for Tomorrow
This gathering in Finfinne is more than a news item. It is a testament to the maturity of Oromo society—a society that refuses to let religious difference become a source of conflict. In a region often scarred by sectarian strife, these leaders have lit a small but steady flame. They have shown that the green grass of Irreechaa, the cross of Christianity, and the crescent of Islam can coexist, not in uneasy tolerance, but in active solidarity.
The road ahead is long. Old suspicions do not vanish overnight. But as Obbo Asnake Irko reminded the gathering: “Our ancestors worshipped on the same hills, drank from the same rivers, and prayed to the same Creator under different names. Let us not be the generation that forgets that truth.”
As the media cameras packed up and the leaders departed with handshakes and embraces, one thing was clear—the spirit of Irreechaa, the spirit of thanksgiving and reconciliation, had found a new home. Not just on the lakeshores, but in the hearts of those who dare to listen.
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IN SUMMARY:
Key Agreement Significance
Mutual respect for all faiths Ends religious hierarchy and promotes equality
Use Oromo culture and language for unity Strengthens identity without exclusion
Joint crisis resolution Creates a safety net for all communities
Defend Oromo people from religious abuse Prevents faith from being used as a weapon
Consult on Irreechaa and cultural events Fosters understanding and reduces misconceptions
This is not just a religious accord. It is a covenant of civilization—a promise that in Oromia, faith will build bridges, not burn them.
The Three Pillars of Tuulamaa: Unraveling the Genealogy of an Oromo Nation
In the vast tapestry of Oromo history, few lineages carry the weight and significance of the Tuulamaa. As one of the major branches descending from the legendary Booranaa, the Tuulamaa Oromo represent a people whose ancestral roots run deep into the soil of eastern Africa, their branches spreading across generations, their leaves whispering the stories of a civilization that has thrived for centuries.
The Tuulamaa are not merely a name in the annals of history; they are a living, breathing community whose identity is encoded in the very structure of their genealogy. At the heart of this identity lies a simple yet profound framework: “Sadeen Tuulamaa” — the Three Tuulamaa.
The Sacred Three: Daaccii, Bachoo, and Jiillee
Just as the ancient world recognized the power of three—past, present, future; birth, life, death—the Tuulamaa trace their origins through three primary branches that form the foundation of their entire social and political structure:
BOORANAA │ ▼TUULAMAA │ ┌─────────────┼─────────────┐ │ │ │ DAACCII BACHOO JIILLEE
These three names are not simply labels; they are the pillars upon which the identity of the Tuulamaa people rests. Each branch carries its own distinct history, its own sub-clans, and its own contributions to the collective story of the Oromo nation.
Daaccii: The House of Many Branches
The Daaccii stands as the first and most expansive pillar of the Tuulamaa. Within its embrace, three major lineages emerge, each with its own constellation of sub-clans:
Galaan — The Six
The “Jahan Galaan,” or the Six Galaan, represents the intricate web of relationships that bind the Tuulamaa people. These six houses are:
- Jiddaa
- Liiban
- Abbuu
- Adaa
- Warra Jaarsoo
- Gadullaa
Each of these names carries the weight of history, representing families that have contributed to the economic, political, and cultural life of the Tuulamaa for generations.
Oboo — The Seven
The “Torban Oboo,” or the Seven Oboo, represents another crucial dimension of the Daaccii lineage:
- Gumbichuu
- Gullallee
- Oborrii
- Yaayyaa
- Eekkaa
- Diigaluu
- Gamuu
Historical studies have particularly highlighted Gullallee, Yaayyaa, and Gumbichuu as prominent Oboo descendants, their names echoing through the corridors of Oromo oral tradition.
Sooddoo — The Three
The “Sadeen Sooddoo,” or the Three Sooddoo, completes the Daaccii trilogy:
- Odituu
- Liiban
- Tum’ee
This tripartite structure reflects the Oromo love for order and categorization, a system that has enabled these communities to maintain their identity across centuries.
Bachoo: The Six Houses
The second pillar, Bachoo, embodies the concept of “Jahan Bachoo” — the Six Bachoo. This branch of the Tuulamaa lineage comprises:
- Iluu
- Mettaa
- Uruu
- Garasuu
- Waajituu
- Keekuu
These six houses represent a significant portion of the Tuulamaa population, their members scattered across the Oromo territories yet united by the common thread of shared ancestry. The consistency with which these names appear across various studies—from Haramaya University to contemporary Gadaa structures—testifies to the enduring nature of this genealogical framework.
Jiillee: The Third Pillar
The Jiillee branch, as the third pillar of the Sadeen Tuulamaa, presents a fascinating complexity. Unlike the clearly defined structures of Daaccii and Bachoo, Jiillee exhibits a more intricate pattern that has been documented by Haramaya University research.
The Jiillee-6 structure comprises:
- Goona (with 12 sub-clans)
- Guusa (with 5 sub-clans)
- Looyyaa (with 3 sub-clans)
- Siibaa (with 5 sub-clans)
- Gindoo (with 7 sub-clans)
- Warree (with 3 sub-clans)
The numbers accompanying each name represent the documented sub-divisions, highlighting the remarkable complexity of this genealogical system. This intricate structure demonstrates that for the Oromo, identity is not a simple matter of one name but a layered reality that encompasses multiple levels of belonging.
The Architecture of Society: Gosa → Mana → Balbala
Beyond the broad branches of genealogy, the Tuulamaa social structure follows a remarkably organized pattern. The hierarchy moves from:
- Gosa (the clan) at the broadest level
- Mana (the house or family) at the intermediate level
- Balbala (the door or household branch) at the most specific level
This tripartite structure reflects a society that values both collective identity and individual family ties. It is a system that has enabled the Tuulamaa to maintain social cohesion while allowing for the organic growth and diversification that comes with generations of expansion.
A Living Tradition
The genealogy of the Tuulamaa is not a relic of the past confined to dusty academic texts. As recent as 2026, reports and studies continue to reference Daaccii, Bachoo, and Jiillee as the “Ilmaan Tuulamaa Sadeen” — the Three Children of Tuulamaa. This ongoing recognition within the Gadaa structure demonstrates that these ancient lineages continue to shape contemporary Oromo identity.
In the modern context, the Tuulamaa genealogy serves as:
- A source of identity — connecting individuals to their ancestral heritage
- A framework for social organization — providing structure for community relations
- A foundation for governance — informing the Gadaa system that continues to play a role in Oromo society
- A bridge to the past — maintaining the continuity of Oromo culture across generations
The Deeper Meaning
The Tuulamaa genealogical structure is more than a list of names. It is a testament to the Oromo people’s sophisticated understanding of social organization, their commitment to preserving their heritage, and their ability to maintain cultural continuity across centuries of change.
Each name—from Daaccii to Jiillee, from Jiddaa to Tum’ee—represents not just a line of descent but a community of people with shared values, shared history, and shared destiny. The genealogy tells the story of migrations, of settlements, of alliances and divisions. It speaks of families that grew into clans, of clans that became nations.
In the shade of the Odaa tree, where Oromo elders have gathered for generations, these names are spoken with reverence. They are the vocabulary of identity, the grammar of belonging, the poetry of a people who have known that knowing who you are is the first step toward knowing where you are going.
A Call to Remember
As the Tuulamaa Oromo navigate the complexities of the modern world, their ancient genealogy remains a compass—a reminder of the roots that sustain them, the branches that connect them, and the tree of life that continues to grow.
For the Daaccii, the Bachoo, and the Jiillee, the story is still being written. New generations will add their names to the great genealogical tree, but they will never forget that they are branches of a mighty trunk: Tuulamaa, child of Booranaa, heir to a civilization that has weathered the storms of history and emerged still standing, still proud, still Oromo.
Sources and Further Reading:
- Haramaya University Studies on Tuulamaa Genealogy
- Gadaa Tuulamaa Structures (2026 AMN Reports)
- Oromo Oral Tradition
- Historical Research on Booranaa Lineages
“The tree that knows its roots can withstand any storm.” — Oromo Proverb
#Tuulamaa #Daaccii #Bachoo #Jiillee #Oromoo #Booranaa #Gadaa #OromoHistory #OromoGenealogy
