Category Archives: SBO
A Nation Behind the Façade: Inside the Oromo Crisis Ahead of the UN Human Rights Council
By Dhabessa Wakjira
When the 63rd Session of the UN Human Rights Council convenes in Geneva from 7 September to 9 October 2026, diplomats will debate frameworks, resolutions, and language. But beneath the procedural veneer lies a brutal reality documented by the Oromia Support Group (OSG) in its submission to the Council: a nation where the state’s monopoly on violence has been turned against its own people, and where the international community’s attention remains dangerously fragmented.
The OSG’s submission, drawing on Reports 73 and 74, paints a portrait of Ethiopia that stands in stark contrast to the narrative of progress and development promoted by the government in Finfinnee. It is a portrait of a country where at least 7,862 civilians have been killed since September 2018—a figure the OSG acknowledges is only a fraction of the total. Since April 2026 alone, at least 245 civilians have been killed, 38 of them by Amhara Fano militants.
The Anatomy of a Massacre
The numbers, however staggering, cannot capture the human cost. In early March 2026, 32 villagers—including women and children—were slaughtered in a single attack by Fano in Abee Dongoroo district, Horo Guduru. On 30 June and 1 July, at least 12 were killed in Agamsa, Horo Guduru. On 24 July, 11 or more were killed in Hanger Gutin, East Wallega, where they had gathered for a football tournament.
These are not isolated incidents. They are part of a systematic campaign of violence that has engulfed Oromia, driven by a confluence of forces: government security forces, Amhara Fano militants, and government operatives masquerading as Fano or as the Oromo Liberation Army (OLA) to sow hatred between communities.
The OSG submission is explicit: “Government forces masquerading as Fano and OLA are deployed against Amhara, Oromo and Gumuz communities with the sole purpose of fomenting hatred between them.” This is not a byproduct of war; it is a strategy of division, a modern iteration of the zero-sum, supremacist culture that has haunted Ethiopia for over a century.
Displacement, Destruction, and the Vanity of Development
Beyond the killings, the OSG documents a systematic campaign of displacement and destruction. Since March 2026, artillery barrages and drone strikes have killed people and animals in East Wallega, North Showa, and East Showa. Homes have been burned and villagers displaced across North, West, and Southwest Showa, Wollo, Hararge, Bale, Arsi, Qellem, West Wallega, and Buno Bedele zones.
This violence is not merely a security operation; it is deeply intertwined with economic interests. The OSG notes that displacement continues for “corridor and vanity projects and clearing of land for foreign investors.” The government’s vision of modernization, it seems, is built on the ruins of Oromo homes and the graves of Oromo farmers.
The submission also highlights the lawlessness and extortion by government militias, the forced conscription of youngsters—often under 17 years of age—into national defense forces, and more recently, into the Sudanese Rapid Support Forces (RSF) based in Asosa zone. Older and infirm men are press-ganged into local militia. Refusal of conscription leads to detention, torture, and killing.
The Weaponization of Rape and the Corruption of Aid
The OSG submission reiterates previous findings: the rape and murder of young girls and women continue with impunity. But it also raises a troubling new dimension: the weaponization of these crimes in the international media.
“Even Amnesty International has been duped into biased and inflammatory propaganda against OLA,” the submission states, “singling it out as almost the sole perpetrator of sexual violence against women in West Wallega, despite this being the opposite of the conclusions drawn by the UN Independent Commission of Human Rights Experts in Ethiopia.”
This is a damning indictment of the international human rights community’s ability to be manipulated by state actors. Massacres committed by government forces masquerading as OLA have been attributed to OLA itself in poorly researched and biased reports. The result is a global narrative that legitimizes state violence while demonizing those who resist it.
Meanwhile, behind the façade of progress in Finfinnee and other major cities, the OSG paints a picture of a destitute and hungry population, heavily dependent on foreign aid—aid whose distribution is “once again rife with corruption and discrimination.” The government and its allies, the submission notes, abuse their connections in national and international media, NGOs, and institutions to demonize Oromo people and their organizations.
The Refugee Crisis: From Bad to Worse
The violence has created a refugee crisis of staggering proportions. Oromo civilians, displaced by government and Fano forces, constitute the bulk of Ethiopian refugees fleeing to neighboring countries and beyond—to Egypt, Yemen, South Africa, and further afield.
But the world is not welcoming them. The OSG documents a global shift away from treating refugees with dignity and compassion. In Egypt, hundreds of Oromo and Sudanese refugees have been detained, and many, including registered asylum-seekers, have been returned against their will. At least one Oromo died in detention in Cairo on 22 July 2026. In Cape Town, South Africa, at least two Oromo registered asylum-seekers were killed by xenophobic mobs in early July. Thousands are trapped in Sana’a, Yemen, unable to escape because of forced conscription by Houthi militia and violence and extortion by traffickers. UNHCR offices are closed and unable to help. Migrants who survive lethal violence by border guards are liable to summary justice and execution for minor offenses in Saudi Arabia.
The Historical Roots of the Crisis
The OSG submission does not shy away from history. It traces the roots of the current crisis to the 19th and early 20th centuries, when the Oromo—the majority people of Ethiopia—were overrun by Amhara and Tigrayan tyrants. Although slavery was abolished by Italian invaders in 1936, serfdom within the neftenya-gabbar system continued until 1974. Amhara racist and supremacist culture, the submission argues, continues to exert itself under the Prosperity Party government.
“Although nominal Oromo are part of that government, all the gains in autonomy and the adoption of the Oromo language within the 1995 federal constitution are in danger of being lost as the incumbent Prime Minister attempts to monopolise control within a presidential system,” the OSG warns.
This is the crux of the matter: the fear that the hard-won gains of federalism, however imperfect, are being rolled back in favor of a centralized, authoritarian state that serves the interests of a narrow elite.
The Gadaa Alternative
Against this bleak backdrop, the OSG offers a vision of hope rooted in indigenous knowledge. The Oromo culture of compromise, power-sharing, consensus decision-making, and checks and balances to avoid the monopoly of power by individuals and small groups is evidenced in the ancient Gadaa system, recognized by UNESCO as of World Heritage significance.
“By enabling the emancipation and self-determination of the Oromo, it would be possible to experience again the benefits of this culture,” the submission states. “This could be the only way to restore peace, stability, and respect for human rights in Ethiopia for all its peoples.”
A Call to the International Community
As the UN Human Rights Council convenes in Geneva, the OSG submission is a stark reminder that the international community cannot afford to look away. The crisis in Ethiopia is not a distant, intractable conflict; it is a manufactured catastrophe, sustained by a government that has weaponized ethnicity, manipulated international institutions, and deployed its security forces against its own citizens.
The submission’s conclusion is unambiguous: “Without self-determination for the Oromo and other oppressed peoples of Ethiopia, there will be no stability in Ethiopia. A peaceful and prosperous Ethiopia would allow stability and peace to develop in the Horn of Africa.”
The choice before the international community is clear. It can continue to reward a government that has turned its guns on its own people, or it can stand with those who seek a different path—one rooted in the ancient wisdom of the Gadaa system, where power is shared, dissent is tolerated, and every voice is heard.
For the people of Oromia, the stakes could not be higher. They have endured over a century of subjugation, and they are now facing a government that seems determined to erase their gains and silence their demands. The world must decide whether it will stand with them—or stand aside as the slaughter continues.
The Oromia Support Group’s full submission is available at oromiasupport.org.
Dr. Taaddasaa Eebbaa (Gadaa Meelbaa): The Visionary Who Breathed Life into Ethiopia’s Biodiversity Legacy
By Dhabessa Wakjira
In the annals of Ethiopian and Oromo history, few figures embody the rare combination of scientific brilliance, political conviction, and unwavering sacrifice as profoundly as Dr. Taaddasaa Eebbaa. Known affectionately by many names—Dr. Fidoo, Doktoree, and most famously in literary circles as Gadaa Meelbaa—this remarkable scholar, freedom fighter, and author left an indelible mark on his nation’s scientific and political landscape before his passing on May 1, 2022, in Washington, D.C.
Humble Beginnings, Extraordinary Vision
Born in Najjoo, in the West Wallagga region, Dr. Taaddasaa’s journey from a young student in his hometown to an internationally recognized geneticist reads like a testament to the power of determination. He completed his primary education in Najjoo before pursuing his secondary studies in Jimma—a journey that would set the stage for an extraordinary academic career.
His first degree in agriculture from Alemaya College (now Haramaya University) marked the beginning of a lifelong dedication to understanding and preserving Ethiopia’s natural wealth. Not content with domestic excellence, Dr. Taaddasaa pursued his master’s and doctoral degrees at universities in the United States and the United Kingdom, specializing in genetics—a field that would become central to his life’s work.
The Architect of Ethiopia’s Biodiversity Conservation
The 1970s found Dr. Taaddasaa teaching at Haramaya University before joining the Ministry of Agriculture as a researcher. It was during this period that his visionary leadership would leave an enduring legacy on Ethiopian science.
As the director of a groundbreaking research project dedicated to studying Ethiopia’s plant genetic resources, Dr. Taaddasaa didn’t merely participate in scientific inquiry—he fundamentally shaped it. The institution that would eventually become the Ethiopian Biodiversity Institute (EBI) stands as a monument to his foresight and dedication.
According to historical accounts, Dr. Taaddasaa was not just a founding member but the intellectual force behind the establishment of this crucial institution in 1978, initially named the Plant Genetic Resource Centre of Ethiopia. Professor Endashaw, a former colleague, emphasizes this point with conviction: “Everything was initiated by Taaddasaa. Nothing was added. They removed him from the institution’s history. From all of us, they bought it from there.”
The institution’s original location near present-day Embasi, Kenya, was selected under Dr. Taaddasaa’s guidance—a decision that reflected his deep understanding of Ethiopia’s ecological diversity and its importance for global food security.
When Science Met Politics
Dr. Taaddasaa’s brilliance extended beyond the laboratory. His passion for Oromo culture and identity led him to help organize the first Oromo cultural showcase at the National Theatre in the 1970s—an act of cultural preservation that foreshadowed his later political engagement.
The political repression of the Derg regime did not spare this distinguished scientist. Historical accounts document that he was imprisoned twice in 1979 for his activities. The political pressure became unbearable, forcing Dr. Taaddasaa to make the heart-wrenching decision to leave his work and family behind in Finfinne, escaping through Assosa to Sudan at the end of 1979. From there, he joined the Oromo Liberation Front (OLF), beginning a new chapter in his life of service.
Dr. Shuggux Galataa Qondaalaa, a former OLF leader who knew Dr. Taaddasaa intimately, recalls his political journey: “He was among those who participated in founding the OLF. He took part in the secret meeting held in Finfinne on June 11, 1976. Everyone who participated in that meeting continued as members of the central committee, and Dr. Taaddasaa continued the struggle from then on.”
Sacrifices Beyond Measure
The personal cost of Dr. Taaddasaa’s commitment to freedom was staggering. His wife, Aadde Addisaalem Gannat, was imprisoned for over ten years during the Derg regime, finally released in 1988. His young son, barely two years old, died from neglect—a tragedy that haunts the pages of his life story. His daughter Urjii remains as a testament to a family that paid dearly for their convictions.
“Taaddasaa is not just someone with a good mind, but someone who thinks of others. Someone who thinks of his country,” reflects Professor Endashaw. “If he had stayed in science, he would have been a star researcher. What is past cannot be returned.”
Within the OLF, Dr. Taaddasaa’s contributions were equally significant. He served as a member of the Political Bureau after the 1988 leadership transition and contributed to the Biree Diplomaasii—a foundational document for the organization’s diplomatic strategy. His journey of exile took him through Khartoum, Germany, and finally to the United States, where he lived until his death.
The Pen That Awakened a Nation
Perhaps Dr. Taaddasaa’s most enduring contribution to Oromo consciousness came not through politics or science, but through literature. In 1988, while in Khartoum, he published “Oromia”—a book that would become a cornerstone of Oromo national awakening.
Published under the pseudonym Gadaa Meelbaa, the book’s authorship remained a mystery to many for years. The text, later translated into both Afaan Oromoo and Amharic, comprehensively addressed Oromia’s resources, culture, traditions, historical oppression, and the challenges facing the Oromo people.
Bulii Ejjetaa, who was a university student when the book was published, recalls its transformative impact: “We saw that book as a ‘pill of freedom.’ It asked us clearly: What is Oromia? Where is it located? What does it have? What has it been through? We shared it and discussed it at university. After joining the struggle, we used it to educate our people.”
The book served as a consciousness-raising tool for countless young Oromos, many of whom had been disconnected from their cultural identity. “For students who didn’t know their Oromummaa, we would say, ‘Give this child that pill,'” Bulii remembers. “That book was a pill for strengthening Oromummaa and nationalism.”
Years after its publication, when Dr. Taaddasaa’s authorship became known, he transferred the book’s rights to the Oromo people and the OLF—a final act of generosity from a man who had given everything.
An Unacknowledged Legacy
Despite his monumental contributions, Dr. Taaddasaa’s role in founding the Ethiopian Biodiversity Institute has been systematically erased from official narratives. Five years after he established the institution, records began crediting someone else with its founding.
This erasure of his legacy represents a broader pattern of historical amnesia that has obscured the contributions of Oromo intellectuals to Ethiopian national development. Yet those who knew him and benefited from his work ensure his memory endures.
A Life of Purpose, A Legacy of Inspiration
Dr. Taaddasaa Eebbaa’s life represents the intersection of scientific excellence and political conviction—a rare combination that produced lasting change in multiple spheres. He was a geneticist who understood that preserving Ethiopia’s biodiversity was essential for the nation’s future. He was a freedom fighter who believed that the Oromo people deserved dignity, self-determination, and cultural recognition. And he was an author whose words awakened a generation.
In his final years, Dr. Taaddasaa returned to Ethiopia briefly when the OLF transitioned to peaceful political participation, serving as an advisor to the organization. His journey had come full circle—from a young student in Najjoo to an internationally recognized scientist, from a political prisoner to a freedom fighter, from an exiled author to a respected elder statesman.
He passed away on May 1, 2022, in Washington, D.C., after a long illness, leaving behind his daughter Urjii and a legacy that transcends the boundaries of science, politics, and literature.
Dr. Taaddasaa Eebbaa—Gadaa Meelbaa—reminds us that true greatness lies not in what we accumulate but in what we give. He gave his scientific genius to Ethiopia’s biodiversity, his political passion to Oromo liberation, and his literary gift to a people hungry for self-knowledge. In doing so, he became more than a scholar or a revolutionary—he became a pillar of Oromo memory, a testament to what one person can accomplish when guided by love for people and country.
His story deserves to be told, retold, and never forgotten—not merely as a historical record, but as an inspiration for generations yet to come. For in remembering Dr. Taaddasaa Eebbaa, we remember what it means to live with purpose, to sacrifice with dignity, and to leave the world better than we found it.
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This feature article honors the life and legacy of Dr. Taaddasaa Eebbaa (Gadaa Meelbaa), whose contributions to Ethiopian science, Oromo liberation, and literature continue to inspire.
Adanech Abiebie Appointed Mayor of Addis Ababa: A New Chapter for Ethiopia’s Capital
Congratulations pour in as a seasoned leader takes the helm of Africa’s diplomatic hub
(Addis Ababa, 30 September 2026)-In a moment that has captured the attention and hopes of millions, Mrs. Adanech Abiebie has been appointed Mayor of Addis Ababa — a city that stands as both the political heart of Ethiopia and the diplomatic capital of Africa.
The announcement has sparked an outpouring of congratulations and goodwill from citizens, colleagues, and observers across the nation and beyond.
A Leader for a Rising City
Addis Ababa is not just any city. It is home to the African Union headquarters, a growing hub for international diplomacy, and a metropolis undergoing rapid transformation. Its mayor carries a responsibility that extends far beyond municipal boundaries — shaping the experience of residents, visitors, and the global community alike.
With her appointment, Adanech Abiebie steps into a role that demands vision, resilience, and an unwavering commitment to public service. Those who have followed her career describe her as a leader who understands the complexities of urban governance and the aspirations of everyday Ethiopians.
A Wave of Congratulations
The response to her appointment has been swift and heartfelt.
“Congratulations! May you have a blessed term of service, outstanding success, and a fruitful journey ahead!”
These words, echoed across social media and community gatherings, reflect a deep well of hope. For many, this is not simply a political appointment — it is an opportunity to see leadership that listens, delivers, and inspires.
The Weight of the Moment
Addis Ababa faces no shortage of challenges: rapid urbanization, infrastructure demands, housing needs, and the task of ensuring that development benefits all residents, not just a few. Yet within these challenges lie extraordinary opportunities.
The city is emerging as a center of innovation, commerce, and culture. Its streets pulse with the energy of a young population eager for progress. Its markets, universities, and cultural institutions tell a story of a city on the move.
The question that now rests before the new mayor is simple yet profound: How can Addis Ababa become a city that works for everyone?
A Prayer and a Promise
For those who offered their congratulations, the sentiment was clear: this is a moment for prayer as much as celebration.
“May God guide your steps, grant you wisdom, and bless your service to our beloved city and nation.”
Such words carry the weight of a community that understands the gravity of leadership. They are not merely formalities but genuine expressions of hope — that this new chapter will bring not only progress but also fairness, compassion, and lasting change.
Looking Ahead
As Adanech Abiebie takes office, the eyes of the nation — and indeed the continent — are upon her. The road ahead is long, and the expectations are high. But if the enthusiasm surrounding her appointment is any indication, she does not walk it alone.
A city is not built by one leader. It is built by a people united in purpose. And in this moment, there is a palpable sense that Addis Ababa is ready to rise — together.
Congratulations, Mayor Adanech Abiebie. May your term be marked by achievement, may your leadership be a blessing to all, and may the city you serve flourish in the years to come.
Ethiopia Launches E-Passport Service at Its Embassy in Canberra
A new era of consular service begins as Ethiopian citizens in Australia gain access to biometric passport processing closer to home.
(CANBERRA, 30 September 2026)-The Embassy of the Federal Democratic Republic of Ethiopia in Canberra has officially launched its E-Passport service, marking a significant milestone in the country’s efforts to modernize consular services and better serve its citizens abroad.
The inauguration ceremony took place today, September 20, 2019 E.C. (Ethiopian Calendar), with Mr. Yalalet Getachew, the mission’s Chargé d’Affaires, officially opening the service to the public.
Meeting International Standards
The new electronic passport is designed to comply with the standards set by the International Civil Aviation Organization (ICAO). This compliance ensures that Ethiopian travelers benefit from enhanced service at international airports worldwide, reducing the inconveniences that have long plagued citizens traveling with older document formats.
The E-Passport represents a leap forward in both security and efficiency, aligning Ethiopia with global best practices in travel documentation.
A Breakthrough for Citizens Abroad
Perhaps the most transformative aspect of this development is what it means for Ethiopians living in Australia and the surrounding region. Previously, the biometric data collection service — a mandatory step in the passport application process — was only available at the headquarters of the Immigration and Citizenship Service in Addis Ababa.
This meant that citizens abroad faced the burdensome prospect of traveling back to Ethiopia simply to complete a procedural requirement.
Now, with the service available at the embassy level, citizens can:
- Submit their passport applications online from the comfort of their current location
- Provide their biometric data at the embassy in Canberra
- Avoid the expense and hardship of international travel solely for administrative purposes
This shift represents a fundamental change in how the Ethiopian government approaches diaspora services — moving from a centralized model to one that meets citizens where they are.
Expanding Access Across Australia
The embassy has indicated that this is only the beginning. In its announcement, the mission stated that additional information regarding the service will be shared in due course, and that preparations are already underway to extend the service to other cities where Ethiopian citizens reside.
This commitment to reaching communities beyond the capital signals a broader strategy to make consular services more accessible and responsive to the needs of the Ethiopian diaspora across the continent.
A Step Forward in Diplomacy
The launch of the E-Passport service in Canberra is more than an administrative upgrade — it is a statement about the relationship between Ethiopia and its citizens abroad. By investing in accessible, modern consular services, the government is acknowledging the importance of its diaspora and the role they play in the nation’s global presence.
For Ethiopians in Australia, this development brings not only practical benefits but also a sense of connection and recognition. The distance between home and abroad just became a little shorter.
For more information about the E-Passport service, citizens are encouraged to follow the embassy’s official channels for updates.
#Ethiopia #EPassport #Canberra #Diplomacy #EthiopianDiaspora #ConsularServices
Irreechaa: A Living Memory Across Generations
“Irreechaa waggaatti naanna’e dhufa; ayyaana kana irratti yaadannoo barayyuu jiraatu dhalootaaf kahanii darbuu waanti fakkaatu hin jiru.”
Irreechaa returns year after year; there is nothing that seems to pass beyond the reach of generations when the memory of this festival lives on and is preserved.
This profound truth captures the essence of Irreechaa — a festival that refuses to be confined to a single moment in time. It is a celebration that travels with its people, crossing rivers, mountains, and oceans, carrying with it the sacred duty of remembrance.
A Festival That Travels With Its People
Irreechaa is more than a thanksgiving ceremony. It is a living testament to the resilience, faith, and unity of the Oromo people. Celebrated at the banks of rivers and lakes, it marks the transition from the rainy season to the harvest, a moment of gratitude to Waaqa (God) for the blessings of life, fertility, and community.
But when Irreechaa travels — as it has with the Oromo diaspora to cities like Melbourne — it does not lose its meaning. Instead, it multiplies. Each celebration in a new land becomes a bridge between the homeland and the heart, between ancestors and descendants, between memory and hope.
Melbourne: A New Chapter in an Ancient Story
The Irreechaa celebrations in Melbourne are a vivid reminder that distance does not diminish devotion. Under the open sky of a foreign land, Oromo families gather in their traditional attire, sing songs of praise, and perform the sacred rituals that have been passed down for centuries. The colors of the calanchi and the rhythm of the shaggooyyee echo the same spirit that fills the banks of the Hora Arsadi and the Awash River.
These gatherings are not merely cultural events; they are acts of survival. They are declarations that no matter where life takes a people, their identity remains rooted in their traditions.
The Power of Shared Memories
“Suuraalee Irreechaa Melbourne kana waliif qooduunis yaadannoo keenyatti lubbuu haa horru!”
Sharing the photos of this Irreechaa in Melbourne breathes life into our memory!
In the age of digital connection, every photograph, every video, every shared post becomes a vessel of memory. When we share these images, we are not simply documenting an event — we are breathing life into our collective story. We are telling the next generation: This is who we are. This is where we come from. This is what we carry with us.
For those who could not attend, these shared moments become a lifeline. For those who were present, they become anchors of joy. For those yet to be born, they become a legacy.
A Call to Keep the Flame Alive
We extend our deepest gratitude to Yadeta Lemu, Kasahun Soboka, Aliye Geleto, Dhabessa Wakjira, and Yadesa Bedhasa for their dedication in capturing and sharing the spirit of Irreechaa Melbourne. Their efforts ensure that the memory of this celebration does not fade with time but grows stronger with each passing year.
Their work reminds us that preserving culture is not a passive act. It requires effort, commitment, and love. It requires people who understand that when we share our traditions, we are not just looking back — we are building forward.
Conclusion: Irreechaa as a Bridge
Irreechaa is a bridge. It spans the distance between generations, between homelands, between hearts. It teaches us that as long as we remember, we are never truly far from home. As long as we celebrate, we are never truly alone.
So let us continue to share. Let us continue to remember. Let us continue to breathe life into our memories — for in doing so, we ensure that Irreechaa will indeed return, year after year, carrying our stories to generations yet to come.
Irreechaa fi yaadannoo keenya — dhalootaaf kahanii darbuu hin danda’u!
Irreechaa and our memory — they cannot pass beyond the reach of generations!
🩸 THREE MOMENTS. ONE PEOPLE. ONE NAME. 🩸
They tried to split us by faith. We chose to die as OROMO.
1️⃣ ARSII — 1966
📍 Hundee Tokkummaa Oromoo
In the mountains of Arsii, the foundation was laid. In 1966, brave Oromo sons — Muslim and Christian together — raised the banner of Oromo unity. The enemy’s plan was simple: use religion to break us. They failed. They dug deep foundations that no conspiracy could shake. From Arsii, the root of Oromo unity was planted in blood and fire. 🔥
“Hundee Tokkummaa Oromoo — Arsii, 1966”
2️⃣ SHINNIGAA — 1980
📍 Tokkummaa Oromoo Shinnigaa
In 1980, at Shinnigaa, they came with the same weapon — religion. “Separate yourselves,” they said. “Die apart.” But our heroes looked at the pit, looked at each other, and said:
“Maqaa amantaan gargar hin baanu.”
We do not divide the name by religion.
They refused to separate. They were massacred together, as one people, under one name. Their blood soaked the same ground. Their sacrifice became our foundation. 🕯️
“Tokkummaa Oromoo Shinnigaa — 1980”
3️⃣ BISHOOFTUU — 2016
📍 Walgaltee Ilmaan Oromiyaa
Thirty-six years later, in Bishooftuu Harsadii, the enemy tried again. Same tactic. Same lie. Separate the Muslim from the Christian. Divide the youth. Break the unity.
They failed again.
The youth of Oromiyaa refused to be divided. They were buried together — in one place, under one identity. They became the pillars of our identity (utubaa eenyummaa). We will never forget them. Not today. Not ever. ✊
“Walgaltee Ilmaan Oromiyaa — Bishooftuu Harsadii, 2016”
⚡ THE MESSAGE ⚡
From Arsii 1966 → Shinnigaa 1980 → Bishooftuu 2016
The enemy’s strategy never changed:
Use religion to divide. Use division to destroy.
Our answer never changed either:
We are OROMO first. We die together. We rise together.
They built pits expecting us to fall apart.
We built monuments of unity from our bones.
🔥 “Seenaa keenya keessatti barayyuu cululuqee jiraata.” 🔥
In our history, it lives forever — shining.
🔁 SHARE if you refuse to be divided.
❤️ LIKE if you honor their sacrifice.
💬 COMMENT the name of your hero.
📌 SAVE this. Teach it. Never forget.
#Oromo #Oromia #Arsii1966 #Shinnigaa1980 #Bishooftuu2016 #MaqaaAmantaanGargarHinBaanu #TokkummaaOromoo #NeverForget #OromoUnity #SeenaaKeenya #Qeerroo #OromoIdentity #OnePeopleOneName
“Those who tried to bury them did not know: a people who refuse to be divided have found something stronger than death.” 🩸✊
Oromia Restructures: Six New Administrative Clusters and Their Administrators
Ethiopia’s largest federal state moves to a clustered governance model, appointing six vice presidents to oversee regional zones
(ONA, Finfinne — Oromia)– Ethiopia’s largest and most populous federal state, is undergoing a significant administrative restructuring. Under a newly approved arrangement, the state will be organized into six administrative “clusters,” each led by a vice president responsible for coordinating the zones within their region.
The plan was approved during the first session of the Oromia Regional Council (Caffee Oromia) held in Adama. Governor Shimelis Abdisa was successfully reelected, and he subsequently nominated six vice presidents, all of whom were confirmed by the council.
The Six Clusters and Their Administrators
According to the approved plan, Oromia will be divided into the following six administrative regions:
1. East Oromia (2 Zones) — Administrator Ato Abdurahman Abdela
Oversees West Hararghe and East Hararghe. These zones are located in eastern Oromia, bordering the Somali Region and the Harari region.
2. Southeast Oromia (4 Zones) — Administrator Ato Ahmed Idris
Oversees Arsi, Bale, West Arsi, and East Bale. This cluster spans the Rift Valley area and includes important ecological resources such as Bale Mountains National Park.
3. South Oromia (4 Zones) — Administrator Ato Ahmed Haji
Oversees Guji, West Guji, Borena, and East Borena. These areas border Kenya and are primarily characterized by pastoralism and cross-border trade.
4. West Oromia (4 Zones) — Administrator Ato Melaku Melaku
Oversees East Wollega, West Wollega, Kellem Wollega, and Horro Guduru Wollega. This region is one of Ethiopia’s important coffee-producing areas.
5. Southwest Oromia (3 Zones) — Administrator Dr. Reshad Kemal
Oversees Iluababor, Buno Bedele, and Jimma. Jimma is known as Ethiopia’s coffee capital, and the region is rich in agricultural and forestry resources.
6. Central Oromia (4 Zones) — Administrator Dr. Mengistu Bekele
Oversees East Shewa, North Shewa, Southwest Shewa, and West Shewa. This cluster surrounds the capital, Addis Ababa, and includes important cities such as Adama.
Background and Controversy
This administrative restructuring comes at a time of profound change in Ethiopia’s political landscape. Reports suggest that the ruling Prosperity Party is considering a broader “clusterization” reform of the federal system nationwide, and Oromia’s six-cluster plan may be part of that larger blueprint.
Supporters argue that dividing a vast administrative region into smaller management units can bring government closer to the people, improve administrative efficiency, and enhance public service delivery. Oromia covers an area of 353,600 square kilometers with a population of over 27 million, and single-tier management indeed faces enormous challenges.
However, criticism is equally strong. Some analysts suggest the restructuring may carry political motives — weakening Oromia’s cohesion and negotiating power as a single political entity by dividing it. Some commentators have described it as “a systematic weakening of Oromo political power.”
Human rights observers also worry that pushing through such a major administrative reform while security conditions in parts of Oromia remain unstable could exacerbate tensions at the local level.
What Comes Next
With the six vice presidents now in place, they are expected to begin forming coordination bodies for each cluster. However, the specific division of powers, financial arrangements, and relationships with existing zonal administrative units remain to be clarified.
In his address to the council, Governor Shimelis stated that the new term would “consolidate development gains and advance reforms,” but did not elaborate on the controversial aspects of the administrative reorganization.
For Oromia — a central player in Ethiopia’s political landscape — this quiet administrative revolution may have implications far beyond a single list of appointments.
The Poisoned Feast: The Unbroken Spirit of Jaal Daawud Ibsaa
A Feature Article on Sacrifice, Betrayal, and the Silence That Defeated Torture
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In the annals of the Oromo national struggle, certain stories refuse to fade. They are passed down not through official archives but through whispered testimonies, through the memories of those who survived, and through the written records of security officials who once sought to erase them. One such story belongs to Jaal Daawud Ibsaa, a name that resonates in the Horro Guduruu heartland and beyond—a man whose journey from student activist to underground fighter to silent prisoner embodies the most harrowing dimensions of resistance.
This account draws from a security report authored by Nugusee Fantaa, head of the Wollega administrative security, and Tasfaayee W/Sillasee, head of Information and National Security, as documented by journalist Abbaa Duulaa Gammada. The journalist himself was granted unusual access, recalling that when he sought to research this history, the security archives of both the Derg’s peace and wartime offices were opened to him. “Abbaa Duulaa told me,” the journalist recounts, “‘You are the only one who has ever asked me to research this story.'”
Roots of Resistance
Jaal Daawud Ibsaa was born in Horro Guduruu, in the western highlands of Oromia. Like many young Oromos of his generation, he pursued education with determination, attending Wingate—the same institution that shaped Mallas Zeenaawii, a student two years his senior. Daawud then entered Kilo 4 University, where he studied statistics. But his formal name tells only part of the story: while the struggle knew him as Daawud, his family called him Firew—a detail preserved in the security records that now serve as historical testimony.
His political consciousness crystallized during the student movements of the early Derg years. For two years, he was imprisoned for his involvement in student activism. Upon his release, he did not retreat. Instead, he joined the underground armed struggle of the ONLF—the Oromo National Liberation Front—immersing himself in a movement that would define the rest of his short life.
The Seventeen Who Crossed the Border
In 1968, when the ONLF elected its central committee of twenty-eight members, Daawud was among those chosen. Three years later, in 1971, the Front made a strategic decision to expand its armed operations into western Ethiopia. Jaal Daawud and Abbaa Caalaa Lataa were appointed to lead and coordinate the western struggle. In total, seventeen fighters—most from the Wallagga and Beegii regions—crossed the Sudanese border to begin operations.
The Derg regime took notice. The suppression of this western ONLF initiative became a priority, with officials including Gidaamii district chief Hiikaa Masaadii and Wollega provincial administrator Nugusee Fantaa devising plans to crush the movement.
Among the seventeen fighters was Obboleessi Zakkaariyaas Shoroo, a native of the region. The security apparatus saw in him a tool for betrayal. Zakkaariyaas was summoned and given his orders: “Feed your brother and his comrades. We will supply you with poison to add to the food. If you refuse, you and your family will be killed, your property confiscated, your land taken, your livestock seized.”
Zakkaariyaas recoiled. “How can I kill my own brother?”
The response was cold and absolute: “If you can, separate your brother so he does not eat. If you cannot—then let them die together.” The security report notes that Zakkaariyaas, under duress, eventually agreed.
The Feast
The fighters, dressed in peasant clothing to blend into the countryside, had gathered in the area. Zakkaariyaas was watched to ensure he did not falter. The poison, sent from Finfinnee through Nugusee Fantaa to Hiikaa Masaadii, was passed to Zakkaariyaas.
On the evening of the planned betrayal, Zakkaariyaas slaughtered a sheep and prepared a feast, claiming to honor his brother and comrades. The seventeen ONLF fighters had split into two groups; Abbaa Caalaa was moving with nine men in another direction, and thus was not present at the meal. But Daawud and the remaining fighters accepted Zakkaariyaas’s invitation and gathered at his home that evening.
Zakkaariyaas could not bring himself to separate his brother. “You will eat later,” he urged. But Daawud refused and joined the meal. As his brother and comrades ate the poisoned food, Zakkaariyaas stood by, trembling, watching.
Daawud ate only a little. When he finished, he rose and went to the door to relieve the comrade who had been standing guard. The others continued eating. Then the convulsions began. Their bodies burned as if on fire. Screams filled the night as one by one they collapsed. Zakkaariyaas clutched his brother’s corpse to his chest.
Daawud had eaten less, but the poison did not spare him. Standing guard outside, he drank large quantities of water, then began convulsing, vomiting blood and bile. The pain in his stomach was unbearable. Yet he did not fall where he stood—he staggered back inside and collapsed among his fallen comrades in Zakkaariyaas’s compound.
Survival and Silence
The fighters in peasant disguise, waiting for the signal, arrived at Zakkaariyaas’s house as planned. They found seven comrades dead—and Daawud, gravely ill but still breathing.
He was rushed toward Dambidoolloo, then to Naqamte, as the ONLF sought both to extract intelligence and to save his life. But the Derg’s security apparatus had other plans. At Naqamte, once he had partially recovered, he was transferred to prison and the beatings began.
The Wollega security report is explicit: no intelligence was ever extracted from Jaal Daawud. Unable to break him through interrogation, they transferred him to Ma’ikelawwii Prison in Finfinnee. There, he was placed in a container filled with benzene and dirty water as interrogation intensified. The report details repeated searches and various forms of torture applied to him.
Daawud chose death over betrayal. Not a single word of intelligence escaped his lips. He endured until the end, and then he passed—unbroken, unbroken in spirit, unbroken in loyalty to the cause he had embraced as a student and carried to his final breath.
The Meaning of Nyaata Summaa’ee
The story of Daawud Ibsaa and the poisoned feast is more than a historical account of betrayal and heroism. It is a meditation on the impossible choices that colonial and authoritarian regimes force upon communities. Zakkaariyaas was not a willing traitor; he was a man crushed between the love of his brother and the threat to his family, his land, his very existence. The regime understood that the most effective weapons are not always guns—sometimes they are the bonds of kinship turned into instruments of destruction.
And yet, in the figure of Daawud Ibsaa, the story offers something else: the possibility of a fidelity that cannot be purchased, tortured, or poisoned away. He ate the food, drank the water, endured the benzene, and carried his secrets to the grave.
The security report that documents these events was never meant to celebrate him. It was meant to record the success of a suppression campaign. But in recording the methods of his torturers, it inadvertently preserved the evidence of his resistance. The archive of oppression became, in the end, a monument to the oppressed.
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This article is based on the security report authored by Nugusee Fantaa and Tasfaayee W/Sillasee, as documented by journalist.
Irreechaa: Its Significance in the Context of Other Religions
“Irreechaa is a Day of Thanksgiving!” — Why This Concept Embraces All Faiths
A study by Dr. Yoseph Mulugeta Baba (2024) examines the Irreechaa festival within the context of other religions and finds a central concept that cannot be logically wrong and carries a positive meaning. That concept is simply this: “Irreechaa is a Day of Thanksgiving.”
According to the paper, this concept carries the following meaning:
“Irreechaa is a day of thanksgiving where the gifts of the Creator are returned to the Creator in gratitude. Every individual who participates in the Irreechaa festival holds fresh green grass in both hands and gives thanks to their Creator. Fresh green grass is a symbol of peace and prosperity. Above all, they gather together to thank their great and holy Creator who saved them from the winter’s ice, heavy winds, floods, and storms. They also pray to their God to bless the harvest and the crops. Therefore, the Irreechaa festival is a tribute given to God who brought them from darkness to light.”
“Whom Are We Thanking?” — The Oromo Worldview’s Answer
A related question arises: “Whom are we thanking?” To answer this question correctly and unambiguously, we must clearly set out what the indigenous Oromo ontology (Oromo Ontology) teaches about the Creator, or Waaqa.
The indigenous Oromo understanding defines Waaqa with care, and its definition is as follows:
“Waaqa is the Creator of all things. Waaqa is omniscient, omnipresent, eternal, absolute, and infinite. Waaqa is absolutely one.”
Relationship with Christianity and Islam
Within this definition, there is no concept that directly contradicts the teachings of either Christianity or Islam regarding the Creator. Why?
The famous Catholic philosopher and theologian St. Thomas Aquinas, in his magnificent work Summa Theologica, correctly observes:
“That there exists one truth which every human being calls ‘God’ — the beginning and end of all creatures — the human creature can comprehend in many ways!”
This is why the Bible, when translated into different languages, does not give a new name to the Creator. A name already known in the indigenous religion and capable of correctly expressing the attributes of the Creator listed above is directly adopted. For example: Magano, Waa, Yeri, Waaqayo, Egziabher, Jowok, and so on.
Where Does the Difference Lie?
Therefore, the difference lies not in the attributes of God, but in the canon, tradition, and rules that each religion follows and teaches. The source of this difference may be historical or related to our use of language in theological interpretation.
As St. Thomas Aquinas says:
“Regarding God, what we can comprehend is not what He is, but what He is not, and what He resembles in comparison with other creatures.”
This is called the problem of religious language. God is above all creatures. Therefore, our human thought must adjust its limited, image-bound, and imperfect language about God so that it does not distort the identity of God — which has no expression, which cannot be fully known, which is invisible and intangible. The words we use will always fall short of expressing the mystery of God!
“Guracha” — The Name of Waaqa and Its Meaning
For example, in the Oromo indigenous religion, the word Waaqa, whether written or spoken, is accompanied by the adjective “Guracha.” Its literal translation is “black,” and in Oromo ontology, blackness is not only a symbol of supremacy but also expresses the originality of Waaqa. Blackness is a concept that expresses that the essence of Waaqa is an absolutely perfect mystery that cannot be reached by the human mind.
Irreechaa and the Universal Knowledge of the Creator
Therefore, when we celebrate the Irreechaa festival, we do so in a manner that takes into account the attributes of God. Since such knowledge of the Creator is universal, a follower of any religion can celebrate it with joy and in a true spirit, giving it a positive meaning.
The American Example: Thanksgiving Day
Above all, we must avoid actions that undermine the unity of a people under the guise of religion without properly understanding religious studies.
America is a country with a population of 340 million and five of the world’s major religions. When the people celebrate “Thanksgiving Day” every year, they have never once entered into a hair-splitting question or argument about “Whom are they thanking?”
The Human Being Is a Spiritual Creature
In the world in general, and in Ethiopia in particular, let us take the following ontological characteristics of human existence as an example to show that there is confusion regarding religious studies.
The human being is a spiritual being. Two faculties are given to human beings alone among all creatures, and other creatures intrinsically do not possess them at all: intellect and free will.
The human race knows and chooses to follow natural law because by nature it has the capacity to know universal truth and morality. For example, a Christian or a Muslim is able to know the natural law “Do not steal!” not because the commandment is written in the Bible or the Holy Quran, or because it exists in their faith’s teachings, but because the human being by nature and calling has the capacity and power to know this natural law.
Cultural Values Are Products of the Intellect
Cultural values are products of the human intellect. The intellect was created by God. God created the intellect for the primary purpose that we might investigate and understand the world. It must be emphasized that the cultural values that human beings have established since ancient times have their source in this faculty and tool of thought — the intellect — granted by the Creator. In human history, every society was able to establish its own culture and indigenous religion because of the intellect and free will given by God.
Human Limitation and the Need for Careful Interpretation
However, because the human being is limited by space and time, their knowledge is limited. The human intellect cannot reach absolute knowledge. The human being is a historical being. We are all products of history and geography!
Therefore, no society in human history has ever possessed absolutely perfect and error-free cultural values. This is why cultural values or indigenous religions must receive a careful interpretation (hermeneutics) that gives correct meaning within the context of time and place.
This article is based on the study by Dr. Yoseph Mulugeta Baba (2024).
Irreechaa in Edmonton: How One Diaspora Community Turned a Sacred Tradition into a Recognized Civic Celebration
By Daandii Ragabaa
EDMONTON, Alberta — When the Oromo community of Edmonton gathered for Irreechaa Malkaa this year, they were not simply marking a religious holiday. They were making a statement — to themselves, to their children, and to the wider Canadian society — that Oromo culture, identity, and heritage deserve to be seen, respected, and celebrated at the highest levels of public life.
The celebration, held a week ago, was honored with an official Certificate of Recognition from the Government of Alberta, presented by representatives of the city and the provincial and federal governments who stood alongside the Oromo community in celebration. The recognition was not a casual gesture. As the community noted, this acknowledgment did not come easily or by accident. It was the result of years of persistent advocacy and grassroots organizing.
A Celebration That Speaks for Itself
The symbolism of Irreechaa is powerful, and the Edmonton community was intentional about ensuring it was understood. Irreechaa is not simply a “Thanksgiving” festival. It is rooted in Waaqeffannaa, the traditional Oromo belief in one God, and in the Gadaa system — the ancient democratic governance structure that UNESCO has recognized as Intangible Cultural Heritage.
For Oromos in the diaspora, Irreechaa is a spiritual act of gratitude to Waaqa for the blessings of the past year, a moment of reconciliation, and a prayer for peace in the year ahead. It is also a public declaration of identity — a refusal to be invisible.
As the community statement put it, the presence of elected officials and the presentation of the certificate of recognition was not simply an act of kindness by those in power. It was the product of sustained effort and organized advocacy by OCANA (the Oromo Community Association of Northern Alberta) and the broader Oromo community of the region.
The Leadership Behind the Recognition
The statement is clear that this achievement belongs to the community’s leadership and its collective will. “For our culture to flourish, for Oromos to be honored, and for Oromia to be viewed as a nation, the leadership of the Oromo Community Association of Northern Alberta played a lion’s share — and this is where it came from.”
That acknowledgment matters. In diaspora communities, recognition rarely arrives on its own. It must be cultivated — through relationship-building with local governments, through participation in multicultural events, through education, and through the persistence of community organizations.
A Model for Others
The Edmonton community also highlighted a striking achievement: at God-Hambaalee Edmonton, one of the city’s major multicultural festivals featuring over 90 countries, Oromia participated as a nation in its own right — complete with its own displays and presentations, which finished among the top ranks of participants.
For a community whose homeland has often been marginalized, denied recognition, and subjected to systemic oppression, this is no small thing. It is a reversal of the invisibility that has too often been imposed on Oromo people.
The statement also noted that many multicultural associations exist across Canada, but none has demonstrated the same strength, diplomatic skill, and ability to articulate the Oromo experience as this one. The community did not celebrate in isolation — it celebrated in public, with recognition, and with dignity.
Gratitude and Looking Forward
The message closes with gratitude — to the Oromo community of the region, to OCANA’s leadership, and to everyone who contributed to making Irreechaa 2026 a success. It also issues a challenge to other Oromo communities: learn from this example. The community intends to build on this momentum, and future plans are already taking shape.
To those who are honoring their country and culture, the community offers its blessing: Irreecha milkii — may your Irreechaa be fruitful and blessed.
Why This Matters
Irreechaa in Edmonton is not just a local story. It is a template for how diaspora communities can transform sacred traditions into civic recognition — without compromising the spiritual essence of the festival. It shows that cultural preservation and public engagement are not mutually exclusive. And it demonstrates that when a community organizes, advocates, and speaks with one voice, governments listen.
For Oromos across Australia, North America, Europe, and beyond, the Edmonton example offers both inspiration and a challenge: celebrate proudly, organize strategically, and ensure that Irreechaa is not only a memory carried from home, but a living tradition recognized by the nations in which it is celebrated.
Baga Irreecha milkiin geessan!
#Irreecha_Edmonton #Irreechaa #Oromo #Oromia #OCANA #Edmonton #Alberta #Diaspora #CulturalHeritage #Waaqeffannaa #Oromummaa
