Category Archives: SBO
Finfinne: A City Built on Bones
The Unfinished Business of Justice and the Betrayal of Reconciliation
By Israel Soboka
There are some truths that cannot be buried, no matter how much time passes, no matter how many official narratives are crafted, no matter how loudly the powerful insist that we move on. One such truth lies beneath the bustling streets, the government buildings, and the ambitious infrastructure of Finfinne—a city whose very foundations are steeped in blood.
The city we now know as Finfinne was not established upon empty land, descending from the heavens like a divine gift. It was built through genocide. When the army of Emperor Menelik settled upon this land, they did not find a vacant wilderness waiting for civilisation. They found the Oromo people—indigenous, thriving, rooted in the soil for generations. And they systematically removed them.
This is the uncomfortable, unavoidable reality: Finfinne is a city built on the bones of the Oromo people.
The Promise of Reconciliation
For a brief moment, there was hope. Across Ethiopia, a national dialogue was convened—a conversation intended to heal the deep, festering wounds of centuries. The expectation was clear: this commission would acknowledge the genocide committed against the southern peoples of the country, including the atrocities carried out across Oromia. It would offer recognition, pave the way for apology, and lay the foundation for lasting peace through mutual understanding.
Hope flickered in the hearts of many. Perhaps, at long last, history would be confronted rather than concealed. Perhaps the victims and their descendants would receive the dignity of acknowledgment. Perhaps Ethiopia could finally begin the arduous work of genuine reconciliation.
But hope, as it so often does in the face of entrenched power, proved fragile.
The Commission That Became a Conspiracy
The National Dialogue Commission was not established to heal. It was hijacked.
Instead of becoming a vehicle for truth and forgiveness, it was commandeered by the familiar machinery of political manipulation—the same old games of Abyssinian elite politics that have, for generations, prioritised control over justice. Rather than laying the groundwork for peace, the commission has become a catalyst for further tension. Rather than addressing the historical grievances of the Oromo and southern peoples, it has provided cover for continued denial and evasion.
The most egregious betrayal? The attempt to sever Finfinne from Oromia entirely. This is not a policy debate; it is an existential assault. To detach Finfinne from its Oromo identity is to complete the genocide—to erase not just the people, but the very memory that this land ever belonged to them. It is an attempt to annihilate the foundation upon which peace could be built.
The commission was never meant to support the perpetrators of genocide against the Oromo and southern peoples. Yet that is precisely what it has become: a shield for the guilty and a dagger aimed at the heart of the victims.
The Wound That Will Not Heal
The scars of history are not to be smoothed over; they are to be acknowledged. A wound that is covered without being cleaned does not heal—it festers. And that is what is happening now. The commission, in its current form, is not addressing the historical wounds; it is picking at them, ensuring that they remain raw, infected, and painful for generations to come.
This is not reconciliation. This is provocation disguised as dialogue. This is manipulation masquerading as peace-building. And the people of Oromia see it for what it is.
A New Generation Awakens
But here is the truth that the architects of this betrayal have failed to understand: the new Oromo generation is not weak.
This is not a generation that will beg for its freedom. This is not a generation that will quietly accept the denial of its history or the theft of its land. This is not a generation that will wait for permission to claim its rights.
A new Oromo generation has emerged—one that knows its history, one that understands its power, and one that possesses the capacity to defend its rights. The Addis Ababa forces—the heirs of Menelik’s imperial project—must abandon their hope of subduing this generation. Their dreams of perpetual dominance are finished. Their expectations of subjugation are obsolete.
The Oromo people are no longer asking for permission. They are asserting their existence.
The Illegitimacy of the Commission
Let us be clear: the National Dialogue Commission does not speak for the Oromo people. It has no mandate. It holds no legitimate authority to represent the will, the pain, or the aspirations of the Oromo. It is a collection of individuals—unelected, unaccountable, and unworthy of trust—who have inserted themselves into a process they have no business steering.
They do not have the right to dictate the terms of a peace that they have no intention of honouring. They do not have the authority to decide the fate of a land and a people whose suffering they refuse to acknowledge. And they must not be permitted to disrupt the legitimate quest for justice under the guise of dialogue.
A Call to Action
The time for polite fiction is over. The time for empty gestures and meaningless commissions is over. The time for half-measures and hollow promises is over.
What is needed now is clear and unwavering:
Recognition. The genocide committed against the Oromo and southern peoples must be acknowledged—not in vague, diplomatic language, but in explicit, undeniable terms.
Justice. The perpetrators of these crimes, past and present, must be held accountable. No one is above the law, and no one is beyond the reach of history.
Restoration. The land that was stolen, the dignity that was stripped, and the future that was denied must be returned to the Oromo people.
Peace. But peace with justice, not peace built on the suppression of truth. Peace that honours the victims, not peace that erases them.
The Final Word
Finfinne is a city built on bones. But those bones are not silent. They cry out for recognition. They cry out for justice. And a new generation—proud, strong, and unyielding—has risen to answer their call.
The forces of denial and domination may cling to their power for a little while longer. But history is not on their side. Justice is not on their side. And the will of the Oromo people is not on their side.
The architects of genocide and their modern-day apologists can delay the reckoning. But they cannot stop it. The truth will out. The land will be reclaimed. And the city built on bones will, one day, be a city built on justice.
In solidarity with the Oromo people and all who refuse to let the dead be forgotten.
“A people without the knowledge of their past history, origin and culture is like a tree without roots.” — Marcus Garvey
Beyond the Direct Translation: Asebe Regassa’s Reflection on the True Meaning of Gabrummaa
By Maatii Sabaa
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In the wake of a recent interview with Biqilaa Amanuu, a storm of interpretation has swept through Oromo intellectual circles. The subject? A word that carries the weight of centuries: gabrummaa.
To the casual observer, the translation seems straightforward. “Slavery.” “Enslavement.” A direct, uncomplicated rendering into English that fits neatly into Western frameworks of oppression. But as Asebe Regassa provocatively argues, this superficial translation does profound violence to the concept’s true meaning—and, more critically, misdirects our understanding of what the Oromo struggle has always been about.
The Misinterpretation That Misses the Mark
Following the interview, many commentators rushed to frame the discussion within a familiar narrative: Oromos were sold as slaves under Menelik’s system. They wrote it boldly, confidently, reducing a complex historical reality to a single, devastating equation. And while the historical record does indeed document the exploitation of Oromo peoples during that period, Regassa insists that this framing fundamentally misunderstands both the nature of the system and the nature of the resistance.
“The history is true,” Regassa acknowledges, “but the struggle against gabrummaa and the system of gabrummaa is not that.”
What Regassa identifies is a dangerous reductionism—the tendency of both scholars and activists to reach for the most emotionally resonant translation without interrogating whether that translation captures the full scope of what gabrummaa actually represents. The result, as he notes, has been confusion and controversy among those who engaged with the interview.
Unpacking the Concept: More Than Chains and Whips
So what does gabrummaa truly mean?
Regassa is unequivocal: “Gabrummaa does not mean enslavement/slavery. Enslavement is only a rough and direct translation.”
Instead, gabrummaa encompasses something far more systematic and insidious—”subjugation, servitude, and being kept under the yoke of oppression.” This is not merely a semantic distinction. It is a fundamental reorientation of how we understand both historical injustice and contemporary struggle.
Slavery implies a particular legal and social status—the ownership of one human being by another. It conjures images of chains, auctions, and plantations. But gabrummaa speaks to an entire architecture of domination: political, economic, cultural, and psychological. It is a system designed not merely to exploit but to subjugate, to render entire peoples subordinate through structures that penetrate every aspect of existence.
The General’s Vision: Dismantling the System
General Waaqoo Guutuu’s powerful declaration illuminates this distinction: “Gabrummaa iddaan buqqifna yoo dadhabne ilmaan itti guddifna”—”We shall dismantle gabrummaa at its place; if we fail, we shall raise our children upon it.”
When Regassa interprets this statement, he insists: the General was not speaking of ending slavery in the narrow sense. He was speaking of dismantling an oppressive system—a comprehensive project that requires nothing less than decolonizing the entire structure of power to emancipate the people from such subjugation.
This is a revolutionary vision, not a reformist one. It recognizes that gabrummaa is not a historical aberration or a set of discrete injustices that can be addressed piecemeal. It is a total system that demands total transformation. To merely end chattel slavery while leaving the underlying structures of subjugation intact would be to mistake the symptom for the disease.
The Intellectual Burden
Regassa’s reflection carries a pointed challenge for those who study Oromo history and society: “Warri ogbarruu Oromoo qorattanimmoo yaada itti kennaa, ulfaadhaa!”—”For those who study Oromo affairs, pay attention to this: it is weighty!”
The weight he speaks of is both intellectual and ethical. It is the burden of getting it right—of refusing the easy translation that flattens complexity, of resisting the temptation to map Oromo experience onto Western categories of oppression that may not fully apply. It is the responsibility of scholars and commentators to engage with the full richness of Oromo concepts rather than reducing them to the most convenient English equivalent.
This is not academic navel-gazing. The distinction between slavery and subjugation has real-world implications for how movements organize, how demands are articulated, and how the ultimate goals of liberation are conceived. A movement that aims only to end slavery might fight for legal reforms. A movement that aims to dismantle gabrummaa must fight to transform everything.
A Call for Deeper Engagement
Regassa’s intervention is ultimately a call for deeper engagement—with language, with history, and with the lived experience of Oromo people across generations. It is a reminder that the most powerful concepts resist easy translation, that the struggle for liberation is not served by reaching for the most familiar vocabulary but by insisting on the specificity and integrity of Oromo thought.
The controversy sparked by the interview was, in Regassa’s analysis, born of this very failure—the attempt by both interviewer and subject to explain gabrummaa through its most superficial rendering, generating confusion among audiences who deserved better.
As Oromo intellectual traditions continue to develop and engage with global conversations about justice, liberation, and decolonization, Regassa’s reflection stands as a crucial reminder: the words we use matter. The translations we choose shape the struggles we imagine. And the most profound acts of resistance may begin not with protests or declarations, but with the patient, painstaking work of getting the meaning right.
Gabrummaa is not slavery. It is something more fundamental, more encompassing, and more challenging to uproot. And recognizing that distinction may be the first step toward the genuine emancipation that General Waaqoo Guutuu envisioned—the dismantling of the entire oppressive system, at its very place.
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This article draws from Asebe Regassa’s reflections on the meaning of gabrummaa and its implications for Oromo historical understanding and contemporary struggle.
Oromo Cultural Renaissance: Reviving Ancient Traditions and Strengthening Identity
President Shimelis Abdisa outlines the progress and vision of Oromia’s cultural revival, emphasizing the restoration of traditional institutions and the celebration of indigenous heritage.
ADAMA, OROMIYA — In a powerful address to the 11th Regular Session of the 5th Year of the 6th Term of the Oromia Council, President Shimelis Abdisa declared that the Oromia Regional Government is actively pursuing cultural revival initiatives aimed at restoring the traditional morning customs and foundational practices of the Oromo people.
The President’s statement, “Haaromsi Aadaa Oromoo duudhaa ganamaa deebisaa jira” (The Oromo cultural revival is restoring the morning traditions), marks a significant milestone in the ongoing efforts to reclaim and celebrate the indigenous heritage of the Oromo nation.
The Revival of Traditional Practices
Reviving Festivals and Ceremonies: According to President Shimelis, the cultural revival initiatives have led to the resurgence of various traditional festivals and ceremonies that had been marginalized for extended periods due to historical suppression and neglect. These include the celebration of Irreechaa, the Oromo thanksgiving festival, which has grown in prominence not only within Oromia but also across the nation and in diaspora communities worldwide.
The revival of Irreechaa is viewed as more than a cultural celebration—it is a symbol of Oromo identity and resilience. The festival, which has attracted participants from across the region and beyond, is seen as evidence of the success of these cultural restoration efforts .
Restoration of the Gadaa System: The President also highlighted the peaceful power transfer ceremonies of the Gadaa system among the Karrayyu and Tulama Oromo communities. These ceremonies, conducted according to traditional protocol, demonstrate the enduring democratic principles of the Oromo Gadaa system. The Gadaa system, recognized by UNESCO as an Intangible Cultural Heritage of Humanity, continues to be a living example of indigenous governance and democratic participation.
Institutionalising Cultural Governance
Establishment of Traditional Courts: One of the most significant achievements of the cultural revival program has been the establishment of Traditional Courts. According to the President’s report, to date, 7,058 primary Traditional Courts and 373 appellate Traditional Courts have been established across the region. These courts play a vital role in enabling communities to seek justice according to their cultural norms and traditional customs.
Conflict Resolution: The establishment of these traditional institutions has had a tangible impact on community harmony. The President highlighted that in 2018 alone, over 393 community conflict cases were resolved through these traditional structures. Of these, more than 370 cases were successfully resolved, demonstrating the effectiveness of culturally grounded approaches to peacebuilding and reconciliation .
A Foundation for the Future
Integrating Culture with Modern Development: President Shimelis emphasized that the cultural revival of Oromo traditions is not merely about preserving the past—it is about creating a foundation that enables the Oromo people to move forward in step with education, technology, and economic development. By strengthening cultural identity and traditional governance structures, the community is better positioned to navigate the challenges of modernisation while maintaining its unique heritage.
Calls for Continued Progress: Community responses to the President’s address have expressed support for the revival efforts while calling for ongoing progress. Some have raised issues in specific regions that require continued attention, demonstrating the ongoing dialogue between leadership and citizens regarding the implementation of these cultural initiatives.
A Broader Cultural Movement
The Oromo cultural revival is part of a broader movement across Africa to reclaim and celebrate indigenous cultures, languages, and governance systems. By reviving traditional institutions and practices, the Oromo people are reasserting their identity and contributing to the diverse cultural tapestry of the continent.
Conclusion
President Shimelis Abdisa’s address to the Oromia Council reaffirms the regional government’s commitment to cultural revival as a cornerstone of Oromo identity and development. The restoration of traditional festivals, the peaceful conduct of Gadaa power transfers, and the establishment of Traditional Courts reflect a concerted effort to strengthen the cultural foundations of the Oromo people.
“Haaromsi Aadaa Oromoo eenyummaafi duudhaa Oromoo cimsuun, aadaa, barnoota, teeknooloojii fi diinagdee waliin tarkaanfachuuf bu’uura ta’aa jira” —The President noted that the cultural revival, by strengthening Oromo identity and traditions, serves as a foundation for advancing alongside education, technology, and economic development .
As the Oromo people continue this journey of cultural renewal, the revival of their traditions stands as a testament to the resilience and enduring spirit of one of Africa’s largest ethnic groups.
Cultural revival is not just about looking back—it’s about building a stronger foundation for the future.
WHEN DREAMS TAKE ROOT: Why an Oromia Freedom Struggle Dream Can Grow Better
A story of constitutional promise, cultural resurgence, and the long arc toward justice
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For generations, the Oromo freedom struggle has been defined by its resilience. Through decades of marginalization, forced displacement, and systemic exclusion, the dream has endured—not as a fading memory, but as a living force that refuses to be extinguished.
Today, that dream stands at a crossroads. The path forward is neither simple nor guaranteed. But beneath the surface of conflict and political turbulence, there are reasons to believe that the Oromo freedom struggle dream can grow better—not despite the challenges, but because of the lessons learned, the institutions built, and the constitutional foundations that remain, however imperfectly, in place.
This is the story of why that dream can flourish.
THE CONSTITUTIONAL FOUNDATION: A PROMISE WAITING TO BE KEPT
Every great struggle requires a legal and moral framework. For the Oromo people, that framework exists in Ethiopia’s 1995 Constitution—a document that, on paper, offers something remarkable.
Article 39 of the Constitution affirms that every “nation, nationality, and people” has the unconditional right to self-determination, including the right to secession. The Constitution established Ethiopia as a multinational federal state, granting autonomy to minorities based on territorial boundaries and empowering self-rule and regional control. Afaan Oromo is now used in Oromia’s courts, schools, and bureaucracy, reversing decades of marginalization.
Yet scholars describe a persistent gap between constitutional promise and political reality. Federal practice has remained markedly centralized. The question of Oromia’s special interests in Finfinne (Addis Ababa) remains largely unresolved.
This gap is not a reason for despair—it is a reason for hope. The Constitution exists. The legal framework is in place. The struggle ahead is not to create new rights, but to enforce existing ones. When constitutional guarantees are ignored, public trust erodes; but when they are finally implemented, the foundation for lasting peace is laid.
POLITICAL EVOLUTION: FROM ARMED STRUGGLE TO POLITICAL ENGAGEMENT
The Oromo Liberation Front (OLF), established in 1973 as a political organization advocating for the self-determination of the Oromo people, has undergone a remarkable transformation. In 2018, the Ethiopian government removed the OLF from its terrorist list, allowing its leaders to return from exile. In June 2025, the OLF officially regained access to its headquarters in Finfinne (Addis Ababa), which it had been unable to use since August 2020.
This is not merely symbolic. It represents a shift from armed resistance to political engagement—a recognition that sustainable change requires participation in the democratic process, however constrained that process may be.
The OLF has participated in elections, fielding 163 candidates for both the federal parliament and the regional council in the 2026 elections. Though it did not win a single seat, the party has used the narrow political space available to communicate its objectives and principles to the public.
Professor Merera Gudina, chairman of the Oromo Federalist Congress (OFC), has long championed a “stem and branches” philosophy: the belief that Oromia is the indispensable heart of Ethiopia, and that its people must secure self-rule and shared-rule within a unified, democratic state. His perspective, tempered by over five decades of activism, argues that Ethiopia still lacks the genuine political will required for deep-seated dialogue.
But political will can be built. Institutions can be strengthened. The very fact that opposition parties continue to organize, to contest elections, and to demand accountability is evidence that the dream is alive and evolving.
CULTURAL RESURGENCE: THE REBIRTH OF IDENTITY
A freedom struggle is not only about politics—it is about identity, memory, and the right to be seen.
Irreechaa, the annual festival of the Oromo people, has undergone a remarkable transformation, evolving from a banned event to a recognized element of national cultural heritage and an attraction for international tourism. The 2025 theme, “Irreecha: For National Renewal,” embodies the spirit that sustainable progress must be grounded in cultural harmony and shared values.
Afaan Oromo, once reduced to minority status, is now experiencing revitalization efforts. Though implementation remains uneven, the language of wider communication in Ethiopia and neighboring countries is reclaiming its place. The Gadaa system has gained global recognition as a model of democracy and environmental stewardship.
Cultural revival is not a distraction from the struggle—it is the struggle’s soul. When a people remember who they are, they remember what they deserve.
ECONOMIC DEVELOPMENT: BUILDING THE MATERIAL FOUNDATION
Justice cannot be built on empty stomachs. Economic development in Oromia provides the material foundation upon which political dreams can be realized.
Development projects like the Welmel River Irrigation and the Sof Omer Luxury Lodge, alongside ongoing agricultural modernization and tourism efforts in Bale Zone, are pillars of economic transformation. The new Yabello airport is expected to significantly enhance regional trade, tourism, and investment while strengthening people-to-people ties.
The Oromia regional government has prioritized the expansion of domestic air travel to drive rapid development. Investment projects are expected to create employment opportunities for more than 284,174 individuals across various sectors, particularly in agriculture, manufacturing, and services.
When economic opportunities expand, political participation becomes more meaningful. When communities have a stake in the future, they are more willing to invest in the struggle for that future.
THE CHALLENGES THAT MUST BE OVERCOME
No honest assessment of the Oromo freedom struggle can ignore the profound challenges that remain.
The Oromo Liberation Army (OLA) has been fighting the Ethiopian government for more autonomy since 2018. The conflict has taken a devastating toll. In January 2025, the U.N. reported that 3.2 million children were not in school because of the fighting. Human rights conditions remain precarious, with documented arbitrary deprivations of life and liberty amid clashes in Oromia.
Political space has shrunk. Opposition leaders have been imprisoned. Electoral competition alone is no longer viewed as sufficient to address Oromia’s political challenges. The OLF has raised concerns that “Tsimdoo” (allied) forces have attempted attacks that caused harm to local residents.
These challenges are real. They are painful. They are not insurmountable.
THE PATH FORWARD: WHY THE DREAM CAN GROW BETTER
The Oromo freedom struggle dream can grow better because the conditions for its growth are being laid—not by outside forces, but by the Oromo people themselves.
First, constitutional tools exist. The 1995 Constitution provides a framework for self-determination that, however imperfectly implemented, remains a powerful legal weapon. The gap between promise and reality is not permanent—it can be closed through sustained political pressure and legal advocacy.
Second, political engagement is deepening. The OLF’s return from exile, its participation in elections, and its calls for inclusive dialogue represent a maturation of the struggle. The OLF has urged the government to demonstrate genuine political will in resolving ongoing grievances through justice, truth, and reconciliation.
Third, cultural identity is strengthening. The revival of Irreechaa, the resurgence of Afaan Oromo, and the global recognition of the Gadaa system provide a cultural foundation that no political repression can destroy.
Fourth, economic development is creating new possibilities. As Oromia’s economy grows, so does the capacity of its people to organize, to advocate, and to demand their rights.
Fifth, the international community is watching. Human rights reporting, U.N. documentation, and global advocacy create pressure for accountability. The Oromo cause is no longer invisible.
CONCLUSION: THE LONG ARC
The Oromo freedom struggle has been long. It has been costly. It has been marked by betrayal, violence, and heartbreak. But it has also been marked by resilience, courage, and an unshakeable commitment to justice.
The dream can grow better because it has already survived the worst that history could throw at it. It has endured because it is rooted in truth—not propaganda, not false narratives, but the lived reality of a people who know what they have lost and what they deserve.
As the OLF has stated, the situation in Oromia and across Ethiopia cannot be resolved merely by declaring an election victory. It requires “an inclusive, genuine, and transparent dialogue”. It requires the courage to acknowledge historical realities, the wisdom to respect differing perspectives, and the commitment to uphold the principles of constitutional democracy and the rule of law.
The Oromo freedom struggle dream can grow better because the Oromo people have never stopped dreaming. And dreams, when nurtured by truth, justice, and unwavering commitment, have a way of becoming reality.
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This feature is based on reporting from Addis Standard, The Reporter Ethiopia, OROMIA TODAY, the Associated Press, the Oversight Board, and other sources documenting the Oromo freedom struggle, political developments, and cultural resurgence in Ethiopia.
The Sacred Feast: Guyyoo Gobba Community Gathers for the Nyaachisaa Ceremony
Under the leadership of the 70th Abbaa Gadaa, the Oromo people come together to honour their ancient traditions and celebrate the bonds that unite generations
BORANA ZONE, OROMIYA — As the sun begins its descent over the vast plains of Borana, a sacred gathering is taking place. The sons of Guyyoo Gobba, descendants of the 70th Abbaa Gadaa, are converging at Ardaa Gaayoo, the ancestral seat of their leader. The air is filled with anticipation, for tonight marks the beginning of the Nyaachisaa ceremony—a ritual of profound significance in the Gadaa tradition.
The ceremony, known as “Jala Bultii Nyaachisaa,” is a sacred feast that brings the community together to honour their heritage, celebrate their unity, and strengthen the bonds that connect past, present, and future.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
The sons of Guyyoo Gobba are at Ardaa Gaayoo, engaged in the Nyaachisaa overnight ceremony!
The Gathering
“Ilmaan Abbaa Gadaa Boorana 70ffaa, Yuubaa Guyyoo Gobbaa, galgala kana Ardaa Gaayoo, qe’ee Abbaa Gadaatti walitti dhufaa jiru.”
The descendants of the 70th Abbaa Gadaa of Borana, the Yuubaa of Guyyoo Gobba, are gathering this evening at Ardaa Gaayoo, at the seat of the Abbaa Gadaa. This is not a casual meeting—it is a sacred assembly, a coming together of a community bound by blood, tradition, and shared destiny.
The Yuubaa are the elders of the Gadaa system—those who have passed through all the stages of life and now serve as the wise guardians of tradition. Their presence at this gathering signifies the continuity of the Gadaa system and the transmission of wisdom from one generation to the next.
“Sirna jala bultii nyaachisaa kabajuun sangaa qalanii eebbifachuuf qophii isaanii xumuraa jiru.”
They are making their final preparations to honour the Nyaachisaa overnight ceremony by slaughtering an ox and seeking blessings. The sacrifice of the ox is not a mere act of slaughter—it is a sacred ritual, a symbol of gratitude, a recognition of the interconnectedness of all life, and a petition for divine blessing.
The Significance of Nyaachisaa
“Sirni nyaachisaa kun Aadaa fi duudhaa Gadaa keessatti bakka olaanaa Kan qabu yoo ta’u, walitti dhufeenya hawaasaa, kabaja Aadaa fi dhaloota itti aanutti dabarsuuf taasifamu keessaa isa tokkodha.”
The Nyaachisaa ceremony holds a place of great importance in Gadaa culture and tradition. It is one of the key expressions of community solidarity, cultural reverence, and the transmission of heritage to future generations.
In the Gadaa system, the Nyaachisaa is more than a feast—it is a ritual of renewal and reaffirmation. Through the sharing of food, the community reaffirms its bonds of kinship and solidarity. Through the observance of tradition, the community honours the wisdom of the ancestors. Through the involvement of the younger generation, the community ensures the continuity of its culture.
The Nyaachisaa represents the sacred relationship between the people and their Creator, between the community and its traditions, and between the present and the future.
The Overnight Ceremony
“Jiltii Nyaachisaa kun Ardaa Gaayootti haala gammachuu, wal kabajuu fi aadaa leellisuun guutamee kan jiru yoo ta’u, sirni nyaachisaa kun bor ganama eebbaa fi sirna aadaatiin itti fufa.”
The Nyaachisaa night at Ardaa Gaayoo is filled with joy, mutual respect, and the celebration of culture. The ceremony will continue tomorrow morning with blessings and traditional rituals.
The overnight gathering is a time of singing, storytelling, and sharing. It is a time when the community comes together to remember their history, to honour their ancestors, and to reaffirm their commitment to each other. The fires burn bright, the voices rise in song, and the bonds of community are strengthened.
Tomorrow morning, the ceremony will continue with prayers and traditional rituals. The elders will bless the community, the younger generation will receive the wisdom of their elders, and the entire community will go forward strengthened by the experience.
The Gadaa Tradition
The Gadaa system is one of the most sophisticated indigenous governance structures in the world. It is a system that has guided the Oromo people for centuries—organizing their society, managing their resources, resolving their conflicts, and preserving their culture.
The Gadaa system is built on a foundation of values:
- Respect for Elders: The wisdom of the elders is recognized and honoured. They are the keepers of tradition, the guides for the community.
- Community Solidarity: The well-being of the individual is inseparable from the well-being of the community. Everyone has a role to play, and everyone is valued.
- Cultural Continuity: The traditions of the ancestors are preserved and passed on to the next generation. The past is not forgotten but honoured.
- Spiritual Connection: The relationship with the Creator is central to the Gadaa system. Rituals and ceremonies are expressions of gratitude and petitions for blessing.
- Justice and Equality: The Gadaa system is a democratic system that values fairness, justice, and the participation of all members of the community.
The Role of the Abbaa Gadaa
The Abbaa Gadaa is the leader of the Gadaa system—a figure who embodies the wisdom, authority, and responsibility of the community. The 70th Abbaa Gadaa of Borana holds a position of immense significance, representing the continuity of a tradition that stretches back centuries.
“Ilmaan Abbaa Gadaa Boorana 70ffaa…”
The sons of the 70th Abbaa Gadaa are gathering to honour their father’s legacy, to participate in the rituals of their culture, and to prepare themselves to carry forward the tradition into the future.
The Abbaa Gadaa is not merely a political leader—he is a spiritual leader, a cultural guardian, and a symbol of the community’s identity. His leadership is rooted not in force but in wisdom, not in coercion but in consensus, not in self-interest but in service.
A Community United
The gathering at Ardaa Gaayoo is a powerful expression of Oromo unity. It brings together:
- Elders who carry the wisdom of the ages
- Adults who are actively engaged in the life of the community
- Youth who are being prepared to take on their responsibilities
- Children who are learning the traditions that will guide their lives
Together, they form a single community, bound by their shared heritage and their common destiny.
The Meaning of the Feast
The Nyaachisaa ceremony is a feast of gratitude. It is a celebration of the abundance that the Creator has provided—the livestock, the land, the harvest, and the health of the community. It is an expression of thanks for the blessings of the past year and a petition for the blessings of the year to come.
But it is also a feast of community. The sharing of food is a powerful act of solidarity. When we eat together, we are not just nourishing our bodies—we are nourishing our relationships. We are saying to each other: “We are one. We share the same table. We share the same destiny.”
The feast is a reminder that we are not alone—that we are part of something larger than ourselves.
Looking to the Future
As the community gathers at Ardaa Gaayoo, they are not just honouring the past—they are preparing for the future. The younger generation is present, learning the traditions, absorbing the wisdom, and preparing to carry the culture forward.
The Nyaachisaa ceremony is a bridge between generations. It connects the ancestors who established the tradition to the children who will carry it forward. It ensures that the culture is not lost but preserved, not forgotten but renewed, not diminished but strengthened.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
A Blessing for All
As the dawn breaks over Ardaa Gaayoo and the ceremony continues with prayers and blessings, the community will go forward strengthened and renewed. They will carry the spirit of the Nyaachisaa with them—the spirit of gratitude, community, and cultural pride.
May the blessings of the ceremony extend to all who participate.
- May the elders continue to guide the community with wisdom.
- May the youth carry the culture forward with pride.
- May the community remain united in solidarity.
- May the traditions of the Gadaa system continue to flourish.
Conclusion
“Jiltii Nyaachisaa kun Ardaa Gaayootti haala gammachuu, wal kabajuu fi aadaa leellisuun guutamee kan jiru yoo ta’u, sirni nyaachisaa kun bor ganama eebbaa fi sirna aadaatiin itti fufa.”
The Nyaachisaa night at Ardaa Gaayoo is filled with joy, mutual respect, and the celebration of culture. The ceremony will continue tomorrow morning with blessings and traditional rituals.
The sons of Guyyoo Gobba, descendants of the 70th Abbaa Gadaa of Borana, have gathered to honour their heritage and celebrate their unity. Through the Nyaachisaa ceremony, they have reaffirmed the bonds that connect them to each other, to their ancestors, and to their Creator.
The tradition lives on. The community endures. And the Oromo people continue to celebrate their culture with pride.
“Ilmaan Guyyoo Gobbaa Ardaa Gaayootti Jala Bultii Nyaachisaa Irra Jiru!”
The sons of Guyyoo Gobba are at Ardaa Gaayoo, engaged in the Nyaachisaa overnight ceremony!
May the blessings of the ceremony be upon them all.
The Unfinished Struggle: Understanding the Qabsoo Bilisummaa Oromoo
What is the Oromo liberation struggle, and how is it being waged?
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I. Introduction: A Struggle Defined
The phrase Qabsoo Bilisummaa Oromoo translates from the Oromo language as the “Oromo Liberation Struggle.” At its core, it represents the decades-long political and armed movement by the Oromo people—Ethiopia’s largest ethnic group, comprising approximately a third of the nation’s nearly 130 million people—to achieve self-determination and freedom from what they characterize as internal colonization by successive Ethiopian regimes.
This is not a single organization or a monolithic movement. Rather, Qabsoo Bilisummaa Oromoo encompasses a complex ecosystem of political parties, armed groups, youth movements, diaspora activism, and cultural resistance, all united by a common aspiration: the liberation of the Oromo people and their ancestral homeland, Oromia.
“Qabsoo dhaabatu hin jalqabne, akeeka ijaarameef hamma galmaan ga’uttis hin dhaabatu.”
— Dawud Ibsa Ayana, Chairman of the Oromo Liberation Front (OLF), declaring in June 2025 that “the struggle we started will not stop until the goal we have set is achieved.”
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II. Historical Roots: The Genesis of a Movement
The modern Oromo liberation struggle traces its origins to the early 1970s, a period of political awakening among Oromo nationalists who sought to challenge what they viewed as “Abyssinian colonial rule” over the Oromo people.
The Founding of the OLF
In 1973, a clandestine group of Oromo nationalists from diverse backgrounds, brought together by figures like Baro Tumsa, established the Oromo Liberation Front (OLF)—known in Oromo as Adda Bilisummaa Oromoo (ABO). The OLF was founded to promote self-determination and independence for the Oromo people inhabiting what is today the Oromia Region and the Oromia Zone in the Amhara Region of Ethiopia.
The OLF’s ideological premise was that the Oromo were subject to internal colonization by the Ethiopian state, and its ultimate goal was secession from Ethiopia and the establishment of a sovereign Oromo nation.
The Armed Wing Emerges
By 1974, the OLF had formed its military wing, the Oromo Liberation Army (OLA)—Waraana Bilisummaa Oromoo (WBO) in Oromo. The armed struggle began in Eastern Oromia, marking the start of a military campaign that would continue, with varying intensity, for decades.
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III. The Actors: Who Fights for Freedom?
The Qabsoo Bilisummaa Oromoo is waged through multiple channels and by various actors, each with distinct methods and roles.
1. The Oromo Liberation Front (OLF) – Political Vanguard
The OLF remains the primary political organization representing the liberation struggle. After spending 27 years in exile, the OLF returned to Ethiopia in 2018 following a peace agreement with Prime Minister Abiy Ahmed’s government, committing to pursue its goals through peaceful political means.
However, the party has faced significant obstacles. In a November 2025 position statement, the OLF declared that “the current regime has deliberately closed the political arena and obstructed the lawful activities of the Oromo Liberation Front”. The party reported that its regional offices had been closed, its leaders arrested, and its members prevented from engaging with constituents.
Despite these challenges, the OLF continues to operate, maintaining offices in Addis Ababa, Washington D.C., and Berlin, from which it broadcasts radio programs in both Amharic and Oromo.
2. The Oromo Liberation Army (OLA) – Armed Resistance
The OLA is the armed opposition group active in the Oromia Region. It consists primarily of former armed members of the OLF who refused to disarm following the 2018 peace deal, skeptical of the government’s intentions, alongside former youth protesters who became disillusioned with nonviolent resistance.
Today, the OLA operates under the name OLF-OLA (or ABO-WBO in Oromo). While the Ethiopian government considers the OLF a legal political party, it has designated the OLA as a terrorist organization.
The armed conflict has exacted a devastating toll on civilians. Amnesty International reported in March 2026 that OLA fighters had subjected women and girls to sexual violence including rape, gang rape, sexual slavery, summary killings, and destruction of civilian property, acts that may amount to war crimes. Government forces have also been accused of systematic abuses, including extrajudicial killings and forced displacement.
3. Qeerroo – The Youth Movement
Perhaps the most dynamic force in recent years has been the Qeerroo—a youth movement that has emerged as a powerful voice for change. In traditional Oromo culture, the term means “bachelor” or “youth,” but within the political movement, it symbolizes the Oromo struggle for increased political freedom and greater ethnic representation.
The BBC has described Qeerroo as “Ethiopia’s National Youth Movement for Freedom and Democracy,” which calls itself Qeerroo Bilisummaa Oromoo. The movement first emerged in 1991 but gained prominence through the 2016 Oromo protests and again in July 2020 following the assassination of Oromo singer Hacaaluu Hundeessaa.
4. The Diaspora – Global Advocacy
The Oromo diaspora has become an increasingly visible force in the liberation struggle. In September 2020, Oromo women marched through the streets of Berlin, Germany, demanding recognition for their struggle. These protests, called Hiriira in the Oromo language, highlight the transnational nature of the movement and its ability to garner international attention.
As one diaspora organizer put it, the goal is to ensure that “deeggarsii fi tumsi qabsoo bilisummaa akka itti fufiinsa argatu”—that “support and sustenance for the freedom struggle continues to receive continuity.”
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IV. How the Struggle is Waged: Methods and Tactics
The Qabsoo Bilisummaa Oromoo employs a multifaceted approach to achieve its objectives.
Armed Conflict
The OLA continues to engage in armed confrontations with Ethiopian government forces across Oromia. Clashes have been reported in various zones, including East Wollega, West Wollega, and Kellem Wollega. In August 2025, the OLA orchestrated a prison break in Gida Ayana, freeing over 150 inmates.
However, the armed struggle has not been without controversy. The OLA has been accused of attacking civilians, including a June 2025 attack that killed three civilians in the Arsi zone. Government forces have also been implicated in civilian deaths, with one mother telling Addis Standard that government soldiers fatally shot her toddler in July 2025.
Political Advocacy
The OLF pursues its goals through political channels, participating in elections and issuing statements condemning government actions. In the 2026 elections, the OLF fielded 163 candidates for federal parliament and regional councils. The party has also called for an independent international investigation into killings committed against the Oromo people.
Youth Mobilization and Protests
The Qeerroo movement has mobilized thousands of young Oromos through protests and demonstrations. These protests have sometimes turned violent, with clashes between protesters and security forces. The youth have also used social media and digital platforms as alternative communication channels and sites of political resistance.
Cultural Resistance
The struggle is also waged through cultural expression. Oromo protest songs have served as “weapons of resistance against domination” since the 1960s. The annual Irreecha thanksgiving festival has become a platform for political expression, with attendees using the occasion to hold anti-government protests.
Territorial Claims
The OLF has consistently defended the territorial integrity of Oromia. In July 2025, the party condemned the Somali regional government’s actions as “a blatant attempt to claim Oromo land,” calling it “a declaration of war”. In its November 2025 position statement, the OLF declared that “the territorial integrity of Oromia is non-negotiable”.
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V. The Human Cost: A People in Crisis
The ongoing conflict has exacted a devastating toll on civilians.
Mass Displacement
Since July 2025, renewed inter-communal violence between Oromo and Somali communities along the regional border has displaced over 288,000 people. The violence has resulted in widespread fatalities and damage to infrastructure.
Humanitarian Crisis
The Ethiopian Human Rights Commission has stated that the “right to life is in a critical condition” in the affected regions. Persistent violence has led to the breakdown of public services and the mass displacement of communities.
Political Repression
The OLF has accused the government of a “systematic campaign of torture,” employing tactics such as extrajudicial killings, forced displacement, and persecution. The party’s offices have been closed, and its leaders have been arrested.
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VI. The Future: An Unfinished Struggle
The Qabsoo Bilisummaa Oromoo shows no signs of abating. As Dawud Ibsa Ayana, the OLF chairman, declared in 2025: “The struggle we started will not stop until the goal we have set is achieved.”
Challenges Ahead
The movement faces significant challenges:
· Internal divisions: The split between the OLF (political wing) and the OLA (armed wing) has created organizational fragmentation.
· Government opposition: The Ethiopian government continues to view the armed struggle as a terrorist threat and has cracked down on political opposition.
· Humanitarian toll: The continued conflict has displaced hundreds of thousands and caused immense suffering.
· International scrutiny: Allegations of war crimes by both sides have drawn international attention.
A Persistent Hope
Despite these challenges, the movement persists. As one Oromo activist put it: “Addi Bilisummaa Oromoo… Qabsoo Itti Fufa. Bilisummaan Ni Dhufa.” — “The Oromo Liberation Front… The struggle continues. Freedom is coming.”
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VII. Conclusion: More Than a Struggle
The Qabsoo Bilisummaa Oromoo is more than a political or armed conflict. It is a movement rooted in a people’s desire for self-determination, dignity, and recognition. It encompasses the teenager protesting in the streets of Addis Ababa, the fighter in the mountains of Oromia, the exile in Berlin organizing a march, and the grandmother in a village dreaming of peace.
For nearly five decades, the Oromo people have pursued their liberation through political advocacy, armed resistance, youth mobilization, and cultural expression. The struggle has claimed countless lives, displaced hundreds of thousands, and left deep scars on Ethiopian society.
Yet, as the Oromo saying goes, “Bilisummaan Ni Dhufa”—Freedom is coming. Whether that freedom arrives through peaceful negotiation, political reform, or continued resistance remains the central question of Ethiopia’s most enduring conflict.
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“The Voice of Oromo Freedom: Strengthening the struggle, awakening the people, proclaiming the goal.”
The Next 50 Years: Honouring the Past, Building the Future
As we reflect on half a century of the Oromo liberation struggle, we look forward with hope and determination to the generations who will carry our culture, strength, identity, and resilience into the future.
There are moments in the life of a nation when the past and the future converge. When the struggles of previous generations meet the hopes of those yet to come. When the sacrifices of the present become the foundation upon which the dreams of tomorrow are built.
For the Oromo people, this is such a moment.
As we honour the past 50 years of the Oromo freedom struggle, we are called not only to remember—to honour the sacrifices, to celebrate the victories, to mourn the losses—but also to look forward. To imagine what the next 50 years might bring. To prepare the next generation to carry forward the torch of liberation.
The Journey of Half a Century
The Oromo liberation struggle is not a recent phenomenon. It stretches back more than a century to the late 19th century, when the Oromo people fell under the yoke of colonial domination. Yet the past 50 years represent a particularly significant chapter in this long history—a period of organized resistance, of growing political consciousness, of sustained struggle for self-determination.
From the establishment of the Oromo Liberation Front (OLF) in 1973, the Oromo people have waged a principled struggle for their rights.
The past five decades have witnessed:
- The articulation of a clear political vision for Oromo self-determination
- The mobilization of Oromo communities across the globe
- The documentation of Oromo history and culture
- The cultivation of Oromo leadership and political consciousness
- The resilience of the Oromo people in the face of immense challenges
This is not merely a political struggle—it is a struggle for the soul of a people. It is a struggle to reclaim what was taken: land, culture, language, identity, and dignity.
How Far We’ve Come
“As we honour the past 50 years Oromo freedom struggle journey and recognise how far we’ve come…”
The distance traveled is remarkable. Fifty years ago, the Oromo language was suppressed, Oromo identity was denied, and Oromo political expression was criminalized. Today, Afaan Oromo is widely spoken and written, Oromo culture is celebrated, and Oromo voices are heard on the international stage.
The journey has been long and arduous, but the progress is undeniable.
- Political Awareness: Oromo political consciousness has grown exponentially. The Oromo people understand their history, their rights, and their potential more clearly than ever before.
- Cultural Revival: The Oromo language and culture have experienced a renaissance. Afaan Oromo is now taught in schools, used in media, and celebrated in literature and the arts.
- Global Recognition: The Oromo cause is now known and supported internationally. Human rights organizations, governments, and civil society groups around the world have recognized the legitimacy of the Oromo struggle.
- Organizational Strength: The Oromo liberation movement has developed sophisticated organizational structures, political programs, and strategic capabilities.
- Resilience: Despite immense challenges, the Oromo people have demonstrated extraordinary resilience. They have survived repression, displacement, and attempts at cultural erasure.
Looking to the Future
“…we also want to look ahead to the next 50, our future generations of children and young people who carry our culture, strength, identity and resilience into the future Oromia.”
The struggle for Oromo liberation is not a one-generation project. It is a multi-generational endeavor that requires each generation to do its part, to make its sacrifices, and to prepare the next generation to continue the work.
The future of Oromia belongs to the children and young people who are growing up today. They are the inheritors of our culture, the carriers of our strength, the guardians of our identity, and the embodiment of our resilience.
The Responsibility of the Current Generation
We who stand in the present moment have a profound responsibility to the generations yet to come. We must ensure that:
Our culture endures. The Oromo language, traditions, and way of life must be passed on to the next generation. This requires not only preservation but also innovation—adapting our culture to new circumstances while maintaining its essence.
Our strength is sustained. The resilience that has carried the Oromo people through centuries of oppression must be nurtured in the younger generation. They must know their history, understand their rights, and have the courage to claim them.
Our identity is understood. The younger generation must know who they are, where they come from, and what they are fighting for. They must have a clear sense of Oromo identity—not as something to be ashamed of, but as something to be celebrated.
Our resilience is passed on. The capacity to endure hardship, to persist in the face of adversity, and to maintain hope in the darkest of times—this is the legacy we must leave to the next generation.
The Future Oromia
What does the future Oromia look like? What are we working toward?
The future Oromia is one in which:
- The Oromo people are free—free from colonial domination, free from political oppression, free from economic exploitation, and free from cultural suppression.
- The Oromo people are equal—equal to all other peoples, with the same rights, the same opportunities, and the same respect.
- The Oromo people are prosperous—able to develop their resources, pursue their aspirations, and build a better life for themselves and their children.
- The Oromo people are united—not divided by regionalism, not fragmented by factionalism, but united by a common history, a common culture, and a common vision.
- The Oromo people are proud—proud of their identity, their heritage, and their contributions to the world.
- The Oromo people are peaceful—living in peace with their neighbours, contributing to regional stability, and building a just and democratic society.
The Role of Children and Young People
Children and young people are not just the future—they are the present. They are already contributing to the struggle in their own ways.
- They are learning their language and culture, ensuring that they are not lost.
- They are studying their history, understanding the sacrifices of those who came before.
- They are organizing and advocating, making their voices heard in their communities and beyond.
- They are building the institutions and structures that will sustain the struggle into the future.
We must invest in our children and young people. We must educate them, empower them, and support them.
A Call to Action
As we honour the past 50 years of the Oromo struggle and look forward to the next 50, we are called to action:
To the current generation: We must continue the struggle, making the sacrifices necessary to achieve liberation. We must also prepare the next generation, ensuring that they are ready to carry the torch forward.
To the next generation: You are the hope of our people. You carry our culture, strength, identity, and resilience. You are the future Oromia. You must learn from those who came before, build on their achievements, and chart your own path.
To the Oromo community: We must work together, united in our purpose and committed to our cause. We must support our children and young people, investing in their education, their health, and their well-being. We must build institutions that will serve future generations. We must create a society in which Oromo children can thrive.
Conclusion
The next 50 years will be shaped by the choices we make today. If we invest in our children and young people, if we pass on our culture, strength, identity, and resilience, if we continue the struggle with determination and unity, then the future Oromia will be everything we have dreamed of.
The Oromo people have survived the worst that history has thrown at them. They have endured colonisation, suppression, exile, and attempts at cultural genocide. Yet they persist. They continue to struggle. They continue to hope.
“As we honour the past 50 years Oromo freedom struggle journey and recognise how far we’ve come, we also want to look ahead to the next 50, our future generations of children and young people who carry our culture, strength, identity and resilience into the future Oromia.”
The past 50 years have been a journey of struggle and sacrifice, of resilience and hope. The next 50 years will be a journey of rebuilding and renewal, of liberation and flourishing.
May the Oromo children and young people of the future look back on this moment and say: “They prepared the way for us. They gave us the foundation upon which we built our freedom.”
The struggle continues. The future awaits. And the Oromo people will prevail.
Bridging Continents, Building a Nation: OLF/ABO Annual Dialogue Heads to Minnesota
By Maatii Sabaa
As the autumn leaves begin to turn across the American Midwest, a familiar and powerful rhythm stirs within the Oromo diaspora. In just a few weeks, Minnesota—often affectionately called “Little Oromia” for hosting one of the largest Oromo populations outside of East Africa—will become the epicenter of a movement that refuses to fade. The Oromo Liberation Front (OLF/ABO) is set to hold its annual dialogue, a cornerstone tradition that weaves together strategy, solidarity, and the unyielding pursuit of self-determination.
The announcement is more than a calendar entry; it is a declaration. The tradition continues.
A Gathering of Purpose
For decades, the Oromo people have carried the weight of marginalization, yet they have also carried the tools of resistance. The OLF/ABO has been at the forefront of this resistance, and its annual dialogue represents a critical moment of reckoning and renewal. Leaders, intellectuals, activists, and everyday community members will converge in Minnesota to take stock of the movement’s progress, confront pressing challenges in the homeland, and chart a course for the year ahead.
But what makes this year’s event particularly noteworthy is its inclusivity. Organizers have extended a rare and welcoming invitation: the final day of the dialogue will be open to all Oromo Community members. This decision transforms a closed-door political meeting into a celebration of collective identity. It is a recognition that the struggle for Oromia’s liberation is not confined to the political elite—it belongs to the farmer in the countryside, the mother in the diaspora, the student in the university, and the elder who remembers a homeland before displacement.
Why Minnesota?
The choice of Minnesota is no accident. Over the past three decades, the state has become a sanctuary and a springboard for Oromo activism. From the bustling neighborhoods of Minneapolis to the suburban cities of St. Paul, Oromo culture thrives—through language, music, faith, and political organization. Holding the annual dialogue here acknowledges the diaspora not as a distant bystander, but as a vital pillar of the liberation project.
In this space, the past meets the present. Elders who witnessed the early days of the OLF sit alongside youth born in the West, forging an intergenerational bond that strengthens the movement’s resilience. It is a living classroom where history is taught, grievances are voiced, and hope is rekindled.
Consistency and Determination: The Unshakeable Foundation
The flyer circulating among community groups carries a powerful mantra: “As always, consistency and determination remain the foundation of lasting progress and success.”
These words are not empty rhetoric. In the long and often brutal struggle for Oromo self-determination, fads and fleeting passions have no place. What sustains the movement is the dogged, day-in and day-out commitment of a people who refuse to be erased. The annual dialogue is the embodiment of this ethic. It is a ritual of endurance—a moment to recalibrate, to reaffirm, and to recommit.
Consistency means showing up, year after year, regardless of the political winds. Determination means turning setbacks into stepping stones. The OLF/ABO has weathered imprisonment, exile, and state-sponsored repression, yet here it stands, preparing to convene once again in the heart of America. That is the quiet power of persistence.
An Open Door to the Community
The decision to open the final day to all Oromo community members is a strategic and symbolic masterstroke. It breaks down barriers between leadership and the grassroots, ensuring that the dialogue is not an ivory tower but a public square. It invites critical feedback, fresh perspectives, and the energy of those who may not hold formal titles but carry the daily lived experience of Oromo identity.
Whether one is a long-time activist or a young professional attending for the first time, the final day promises to be a space of belonging. It is a chance to ask questions, share concerns, and witness firsthand the democratic spirit that the OLF/ABO champions. In a world where liberation movements often become opaque, this open-door policy is a beacon of transparency and trust.
The Cry That Echoes: IUOf! 
As the event draws near, social media feeds and community bulletin boards will fill with the colors of the Oromo flag—red, green, and red—a trinity of courage, hope, and sacrifice. And when the dialogue reaches its crescendo, the hall will undoubtedly erupt with the rallying cry: “IUOf!” Or Victory to Oromo people —a spirited abbreviation for the Oromo phrase that resonates across generations, declaring the unshakable belief in the Oromo nation’s future.
The red hearts speak to the blood shed for freedom. The green hearts speak to the fertile land of Oromia that awaits full restoration. Together, they form a visual prayer for justice.
A Tradition That Transcends Time
The annual dialogue is more than a political event; it is a cultural anchor. In a diaspora scattered across the globe, it provides a rare moment of physical convergence. It reminds the Oromo people that they are not isolated individuals but members of a vast, resilient family with a shared destiny.
As the final day opens its doors to all, the Oromo community in Minnesota and beyond will have the chance to witness history in the making. The tradition continues—not as a relic of the past, but as a dynamic, living force that charts the path toward a free and sovereign Oromia.
So mark the date, spread the word, and prepare to gather. The dialogue awaits. The struggle endures. And as always, it is consistency and determination that will carry the Oromo people across the finish line.
IUOf!
The Political Boat Called “Tsimdo”: Where Are the Far-Right and Far-Left Extremists Steering It?
In the strange theater of modern politics, strange bedfellows emerge—temporary alliances born not of shared vision but of shared hatred
By Ibsaa Nagawoo
In the annals of modern political history, few phenomena are as remarkable—and as dangerous—as the spectacle of ideological opposites joining forces against a common enemy. The far-right and far-left, whose philosophies on economics, governance, and the role of the state stand in irreconcilable opposition, sometimes find themselves on the same side of a political struggle. Their alliance, however, is not built on shared principles or a common vision for the future. It is built on a single, fragile foundation: shared enmity.
This is the political boat called “Tsimdo” (or Cimdii)—a vessel that carries strange passengers, navigates treacherous waters, and ultimately leads nowhere good for anyone aboard.
The Strange Alliance
“One of the surprising phenomena in modern world politics is the emergence of forces that fundamentally oppose each other in their political philosophy, economic policies, and views on the role of government, yet temporarily unite against a common enemy.”
This is not a new phenomenon, but it is one that has become increasingly visible in recent years. The left and right, traditionally locked in ideological struggle, discover that their hatred for a particular leader, government, or political direction outweighs their differences. They form a temporary alliance—an “unholy coalition” that promises to overthrow the common enemy but offers no coherent vision for what should come after.
“However, such alliances are often short-lived because they are based not on shared vision and common political principles, but on shared animosity.”
This is the fatal flaw of these coalitions. They are unions of convenience, not conviction. They can tear down, but they cannot build. They can oppose, but they cannot propose. They can unite in hatred, but they cannot govern in peace.
Ethiopia’s Own Experience
“Both world history and Ethiopia’s political history provide many examples that confirm this.”
In recent years, Ethiopia has witnessed this phenomenon in stark relief. The conflict between the federal government and the TPLF, and the alliances that formed around it, created some of the most improbable political marriages in the country’s history.
“In Ethiopia, this trend has been clearly seen in recent years. One can observe and analyze the strange political alliances formed during the TPLF provocation, the war between the Federal Government of Ethiopia and the TPLF, and the resulting unconventional political marriages.”
Groups that had spent decades opposing each other—ideologically, politically, and sometimes militarily—found themselves on the same side of a conflict. The shared goal of removing the TPLF from power created a temporary unity that papered over fundamental disagreements about Ethiopia’s political future.
The Unholy Alliance Against Oromo Gains
“The far-right and far-left extremist forces that shed crocodile tears in the name of the Oromo people, the Amhara, the Tigray, and the Ethiopian people—no matter how strong their unholy alliance becomes—the Oromo people will not easily surrender the political, economic, and legal rights they have won through long struggle and years of sacrifice.”
This is the central warning of the reflection: the Oromo people, who have fought for generations to secure their rights, are not about to hand them over to an alliance of convenience—whether that alliance claims to speak for the Oromo or not.
“The matter has become one of survival. And the victory achieved is not something that can be stolen through temporary political pressure or false propaganda.”
The Oromo struggle is not a passing phase or a fleeting moment of political mobilization. It is a deep, sustained, and principled movement that has survived decades of repression, co-optation, and marginalization. It will not be undone by an alliance whose only common ground is opposition to Oromo self-determination.
The Blindness of Some Oromo
“As the struggle of the Oromo people within Ethiopia has been strengthening and registering some victories, some Oromo individuals and groups who could not see—or refused to believe—that organized anti-Oromo sentiment had been building for a long time, have failed to understand that the exaggerated political hatred, character assassination, and coordinated propaganda campaign against the reformist Prime Minister Dr. Abiy Ahmed is ultimately not just about Dr. Abiy but about the Oromo as a whole.”
This is a painful truth that some Oromo have been reluctant to face. The campaign against Prime Minister Abiy Ahmed is not merely a personal vendetta against one individual. It is an attack on Oromo leadership, Oromo gains, and Oromo aspirations. The fact that some Oromo have joined in this campaign, or remained silent in the face of it, is a betrayal of the Oromo cause.
“Only they themselves can answer why this happened.”
The reflection leaves this question hanging in the air, inviting self-examination. Why have some Oromo joined forces with those who fundamentally oppose Oromo rights? Why have some remained silent when anti-Oromo rhetoric has reached dangerous levels? Why have some failed to see that the attack on one Oromo leader is an attack on all Oromo?
The Washington Statement and Its Aftermath
“There is one thing we all cannot forget. The statement by the international Fano ‘intellectuals’ that was read in Washington contained dangerous rhetoric: ‘We will return the Gallas to Madagascar.’ This is still being echoed by Mahayimannu Fano. This hate speech did not remain merely words—many believe it has found expression in acts of violence against innocent Oromo in various places, especially today in East Wollega and Dera.”
This is a chilling reminder of the stakes involved. The anti-Oromo rhetoric that has been circulating is not harmless—it has real-world consequences. Innocent Oromo people have been targeted, attacked, and killed. The words of hate have become acts of violence.
“The sad part is that some forces who call themselves ‘freedom fighters’ have silently covered up or overlooked this issue. This silence itself carries a major political message.”
The silence of those who claim to fight for freedom is deafening. When the self-proclaimed champions of liberation refuse to condemn violence against Oromo, they reveal their true priorities. Their silence is not neutrality—it is complicity.
The Poisoned Boat
“Some Oromo politicians and activists, having lost their own political direction, have found themselves unwittingly in the same political boat (Tsimbo) as Amhara extremist unitarist far-right extremists. Since this act conflicts with the common interest and political will of the Oromo people, it should be remembered as a political lesson and historical warning for generations.”
This is perhaps the most pointed criticism in the reflection: some Oromo have lost their way. They have abandoned the principles of Oromo liberation and joined forces with those who have historically opposed—and continue to oppose—Oromo rights.
“Any individual or political organization that organizes in the name of Oromo must distance itself from political ideologies, philosophies, and economic policies that divide the Oromo people. Any idea presented as a ‘political reality’ that weakens Oromo unity, if it conflicts with the interests of Oromia, Ethiopia, and the Oromo nation, should not be accepted.”
This is a clear call to Oromo political actors: know who you are, know what you stand for, and know who your true allies and enemies are. The lines must be drawn clearly. There is no room for ambiguity when the survival of the Oromo people is at stake.
A Call to Abandon the Boat
“Therefore, if you find yourself in this propaganda of organized anti-Oromo hatred, you should distance yourself from this destructive political boat (Tsimbo). This boat does not benefit the Oromo people—it represents hatred, division, and destructive ideologies. It is not too late to distance yourself from this extremist political direction; the beneficial thing is to stop it.”
This is a call to choose. A call to abandon the alliance of hatred and return to the principles of justice, self-determination, and unity. A call to recognize that the path of extremism leads nowhere good.
“It is not too late to distance yourself from this extremist political direction; the beneficial thing is to stop it.”
There is still time to turn back. There is still time to choose the path of dialogue, mutual respect, and peaceful political competition. There is still time to build rather than destroy.
The Role of External Forces
“Finally, this extremist political and war ‘Tsimbo’ is not just an internal problem—it can also be a tool for the interests and proxy wars of external forces, and it is targeted as such. Therefore, it does not bring lasting benefit to the Oromo, the Amhara, the Tigray, or other nations and nationalities, nor to the Ethiopian people in general.”
The reflection recognizes that the forces driving the “Tsimbo” are not purely domestic. External actors have their own interests in Ethiopia’s political landscape. They seek to exploit divisions, weaken the country, and advance their own agendas. The Tsimbo serves their purposes, not the purposes of the Ethiopian people.
“Therefore, I believe that abandoning this politics of hatred, division, and extremism and returning to dialogue, trust, and peaceful political competition is the beneficial path for everyone.”
This is a vision of hope: a return to politics as a means of resolving differences, not a weapon for destroying enemies. A return to the belief that dialogue and trust are possible. A return to the conviction that Ethiopia’s future will be built, not destroyed.
The Way Forward
“Ethiopia’s future destiny will not be found in an alliance based on hatred. The country’s lasting peace, stability, and democratic progress can only be ensured when they are based on constitutional supremacy, the rule of law, mutual respect, genuine democratic dialogue, and a shared national vision.”
This is the heart of the message: the future belongs not to those who hate, but to those who build. Not to those who divide, but to those who unite. Not to those who destroy, but to those who create.
“One truth, however, is clear: an alliance based on hatred may change a government, but it cannot build a country.”
This is a profound insight. The Tsimbo may succeed in its immediate objective—the removal of a particular leader or the overthrow of a particular government. But what then? What vision does it offer for the future? What principles will guide it? What foundation will it build upon?
The answer is: none. An alliance based solely on hatred can only destroy; it cannot create. It can tear down; it cannot build. It can oppose; it cannot govern.
Conclusion: A Choice to Make
The political boat called Tsimbo is a dangerous vessel. It carries those who have lost their way, those who have confused hatred for principle, those who have abandoned the struggle for justice in favor of the easier path of revenge.
But there is another path. The path of dialogue, trust, and peaceful political competition. The path that builds rather than destroys. The path that unites rather than divides. The path that leads to lasting peace, stability, and democracy.
The choice is clear. The time for choosing is now.
“An alliance based on hatred may change a government, but it cannot build a country.”
Let us choose to build. Let us choose to unite. Let us choose the path of peace, justice, and shared national vision.
May we all make the right choice.
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*The above feature article is based on the reflection of Ibsaa Nagawoo
Why Oromia Needs Oromo Truth-Telling
A nation cannot move forward while refusing to honestly face its past. The wounds of history will not heal until they are acknowledged, understood, and addressed.
There is a profound truth that echoes across cultures and continents, through generations and civilizations: a society that refuses to confront its past is condemned to repeat its mistakes. The wounds left unacknowledged do not heal—they fester. The stories left untold do not disappear—they haunt. The injustices left unaddressed do not fade—they endure.
For Oromia, the need for truth-telling is not a luxury. It is a necessity. It is the foundation upon which a just and equitable future must be built.
The Great Silence
Many Oromians were never taught the full history of colonisation.
This is not an accident. It is a deliberate choice—a systematic erasure designed to serve the interests of those who benefit from the continued subjugation of the Oromo people.
Generations of Oromo children have grown up learning history through the lens of the colonizer. They have been taught to celebrate conquerors while mourning the victims. They have learned the names of emperors and generals while remaining ignorant of the heroes who resisted. They have memorized the dates of battles while never understanding the human cost of those wars.
The history of colonisation is not a distant, academic subject. It is the story of how Oromia became what it is today. It is the story of how our grandparents’ grandparents lost their land, their freedom, and their way of life. It is the story of how the very fabric of our society was torn apart and rewoven according to the designs of others.
The Unlearned Lessons
The gaps in Oromo historical education are vast and consequential. Consider what has been left untaught:
Frontier Violence: The wars of conquest that swept through Oromia in the late 19th century were not gentle expansions—they were brutal campaigns of subjugation, marked by massacre, displacement, and destruction on an unimaginable scale. The stories of villages burned, families torn apart, and communities annihilated have been systematically silenced.
Stolen Land and Culture: The land of Oromia did not come to its current configuration through peaceful negotiation. It was taken—through force, through deception, through the imposition of alien legal systems that recognized neither the land rights nor the humanity of the Oromo people. Along with the land, the culture was attacked—the language forbidden, the traditions suppressed, the identity denied.
The Colonisation: Oromo colonisation is a unique and often misunderstood phenomenon. It was not a conquest from across the sea, but from within the continent—an African empire building itself upon the subjugation of other African peoples. This internal colonisation has been particularly insidious, as it has been denied, minimized, and even celebrated as “national unity.”
The Marginalised Generations: Not all Oromo experienced colonisation in the same way. Some were displaced; others were co-opted. Some were killed; others were enslaved. But generations of Oromo have lived under the shadow of this system—their opportunities limited, their voices silenced, their potential unrealized.
The Laws That Controlled Oromo Lives: The legal and administrative structures of colonisation were not neutral instruments—they were tools of control. From the forced labor systems to the land tenure regimes, from the restrictions on movement to the prohibitions on cultural expression, the laws of the Ethiopian Empire were designed to maintain Oromo subjugation.
The Past Is Not Past
Those events are not disconnected from the present. Their impacts can still be seen in families, communities, and institutions today.
The colonisation of Oromia is not a chapter of history that ended with independence or the signing of a treaty. Its effects continue to ripple through time, shaping the lives of Oromo people in ways both obvious and subtle.
In Families: The trauma of colonisation has been passed down through generations. The loss of land, the separation of families, the suppression of culture—these experiences have created patterns of pain that continue to manifest in family dysfunction, mental health challenges, and the intergenerational transmission of trauma.
In Communities: The divisions created by colonisation persist in the social fabric of Oromo communities. The legacy of divide-and-rule policies, of co-opting some Oromo against others, of creating hierarchies that served the colonizer—these continue to affect how Oromo relate to each other.
In Institutions: The colonial structures that were imposed on Oromia have not disappeared. They have been transformed, repurposed, and rebranded, but they remain—the legal systems, the administrative frameworks, the educational institutions, the economic structures. They continue to reflect the priorities and power dynamics of their colonial origins.
The Power of Truth-Telling
Oromo Truth-telling creates a shared understanding of how Oromia became the country it is.
Truth-telling is not about assigning blame or dwelling on grievances. It is about creating a common foundation of understanding upon which a just future can be built. It is about giving the Oromo people the tools they need to understand their own history and to chart their own destiny.
It allows Oromo voices to be heard instead of having our history explained for us.
For too long, the story of Oromia has been told by others—by conquerors who justified their actions, by governments that denied their crimes, by academics who studied Oromo from a comfortable distance. Oromo truth-telling reclaims the narrative. It gives Oromo people the opportunity to tell their own story, in their own words, from their own perspective.
This is not an act of aggression—it is an act of liberation.
From Understanding to Action
It is not about living in the past. It is about understanding the past so Oromia can build a fairer future.
Truth-telling is not about dwelling on grievances or nurturing resentments. It is about clearing the ground upon which a new society can be built. Just as a building cannot be constructed on a foundation of lies, a just society cannot be built on a denial of history.
To build a fairer future, Oromia must first understand:
- How the land was taken
- How the people were divided
- How the culture was suppressed
- How the institutions were designed
- How the wounds were inflicted
Only with this understanding can the work of healing truly begin. Only with this knowledge can the cycle of injustice be broken.
The Moral Imperative
You cannot heal what you refuse to acknowledge.
This is perhaps the most profound truth of all. Denial is not healing—it is a form of imprisonment. By refusing to acknowledge the past, we remain trapped in its patterns. By denying the wounds, we prevent their treatment. By silencing the stories, we perpetuate the suffering.
For Oromia, the refusal to acknowledge the history of colonisation has come at a tremendous cost. It has allowed the perpetrators to avoid accountability. It has denied the victims the recognition they deserve. It has prevented the healing that is possible only when the truth is spoken.
The moral imperative is clear: the truth must be told.
The Process of Truth-Telling
What would Oromo truth-telling look like? It would be:
Comprehensive: It would address the full scope of Oromo experience—the wars of conquest, the land dispossession, the cultural suppression, the legal discrimination, the economic exploitation.
Inclusive: It would center Oromo voices and perspectives, particularly those of the marginalized and the vulnerable. It would create space for all Oromo to share their experiences and their wisdom.
Courageous: It would face the difficult truths—the collaboration of some Oromo with the colonizer, the divisions that were created and exploited, the internal conflicts that weakened the resistance.
Forward-looking: It would be oriented toward building a better future—one that learns from the past without being imprisoned by it, one that acknowledges the wounds while working toward healing, one that seeks justice without perpetuating cycles of revenge.
Truthful: It would be honest about what happened and what continues to happen. It would not sanitize, minimize, or deny.
The Role of Oromo Journalism
The work of Oromo truth-telling has been carried forward by Oromo journalists, writers, and historians. From the early pioneers who risked imprisonment to publish in Afaan Oromo to the modern scholars who document the full scope of Oromo history, Oromo truth-tellers have kept the story alive.
Bariisaa, Yeroo, the Voice of Oromo Liberation—these and countless other Oromo media have been instruments of truth-telling, shining light into the darkness of suppression, giving voice to the voiceless, and preserving the memory of the Oromo people.
Oromo journalism is not just about reporting the news—it is about telling the truth. It is about documenting the history that others would erase, speaking the words that others would silence, and bearing witness to the experiences that others would deny.
The Healing Power of Truth
Truth-telling is not an end in itself—it is a beginning. It is the necessary first step on the long road to healing.
When Oromo history is finally told—in all its complexity and pain—it will not be an act of revenge. It will be an act of liberation. It will free the Oromo people from the burden of carrying a history they do not understand. It will free future generations from the weight of secrets and lies. It will create the conditions for genuine healing, reconciliation, and justice.
Truth-telling is not about keeping wounds open—it is about allowing them to heal properly. It is not about dwelling in the past—it is about building a future that is not haunted by it.
A Call to the Oromo People
The call to truth-telling is not a call to despair—it is a call to courage. It is a call to face the difficult truths of our history so that we can build a better future for our children and grandchildren.
It is a call to:
- Learn the history that was denied to us
- Speak the truth that was silenced
- Listen to the voices that were marginalized
- Remember the stories that were forgotten
- Heal the wounds that were ignored
- Build the future that is our birthright
The truth may be painful, but it is also liberating. The truth may be difficult, but it is also healing. The truth may be resisted, but it is also inevitable.
A Call to the International Community
The truth-telling imperative extends beyond Oromia. The international community has a role to play in supporting Oromo truth-telling, in recognizing the history of colonisation, and in working toward justice.
This is not about intervening in domestic affairs—it is about upholding universal principles of human rights, dignity, and justice. It is about recognizing that the past has not passed, that the impacts of colonisation continue to be felt, and that justice cannot be achieved without truth.
For Oromia to heal, the truth must be told. For Oromia to move forward, the past must be acknowledged. For Oromia to be free, the history of colonisation must be understood.
Conclusion: The Unfinished Work
The work of Oromo truth-telling is unfinished. It has been carried forward by generations of courageous individuals who refused to be silenced, who risked everything to tell the truth, who believed that justice would ultimately prevail.
We who stand today are the inheritors of that legacy. We are the ones who must complete the work. We are the ones who must tell the truth.
For the children who will grow up knowing their history—not the version sanitized by colonizers, but the full, complex, painful, and beautiful truth. For the communities that will finally understand how they were divided and how they can be healed. For the institutions that can be reformed and rebuilt on a foundation of justice. For the future that can be fairer and more equitable than the past.
You cannot heal what you refuse to acknowledge.
Let us acknowledge. Let us understand. Let us heal. Let us build.
“Oromo Truth-telling creates a shared understanding of how Oromia became the country it is. It allows Oromo voices to be heard instead of having our history explained for us. It is not about living in the past. It is about understanding the past so Oromia can build a fairer future.”
The work continues. The truth will be told. And Oromia will be free.
Advocacy for Oromia 