Category Archives: Sirna Oromo
The Gadaa System: A Living Democratic Heritage of the Oromo People
By Bona Oromia
FINFINNE — Ten years ago, on November 21, 2009, the Oromo Gadaa system was inscribed by UNESCO as Intangible Cultural Heritage. A decade later, the Gadaa system remains not merely a historical relic but a living, functioning democratic order that continues to regulate the political, economic, and social life of the Oromo people. Drawing on materials from the Oromia Culture and Sport Bureau, this feature explores the principles, institutions, and enduring significance of one of Africa’s most sophisticated indigenous governance systems.
A Democratic System of Governance
Gadaa is the traditional system of governance through which the Oromo people have organized their political, economic, and social life for centuries. It is a democratic system in which all members of society participate on equal footing. The system organizes the Oromo people into five Gadaa groups, without dividing them by clan or class, and each group governs in rotation for a period of eight years.
Gadaa is not limited to a single dimension of life. It encompasses all aspects of Oromo existence and provides guidance in every direction. As the source material emphasizes, “Gadaa is not merely a celebration or a feast. Within Gadaa, there are cultural institutions such as Guddifachaa (adoption), Gumaa (compensation), Araara (reconciliation), Meedhacha (mediation), Raakoo (assembly), Waaqeffannaa (traditional worship), Irreecha (thanksgiving festival), Siiqqee (women’s institution), Marabbaa (council), and many others.”
The Role of Women in Gadaa
In the Oromo Gadaa system, women hold an elevated and respected position. The dignity of women is an undeniable truth within the system. The major institutions associated with women under Gadaa include:
Qanafaa — a symbol of honor that Oromo women, particularly among the Arsii, wear on their heads during childbirth. The Qanafaa is tied with fresh grass, grain flowers, and butter.
Siiqqee — a straight staff made from the Harooressa tree, which a mother gives with honor to her daughter upon marriage, along with a Barree Itittuu and Buqqee (Hodhaa). The Siiqqee is the instrument through which Oromo women assert and protect their rights.
Ateetee — a system with its own rules and procedures, practiced by Oromo women, connected to spirituality. It is the cultural institution through which women honor their rights and pray to and through the Creator (Waaqayyo).
The Qeerroo and the Gadaa System
The term Qeerroo refers to a young man who has not yet married. In the Gadaa system, young men in the Kuusaa (Foollee) and Raabaa grades are considered Qeerroo. In the Gadaa system, young men in these grades do not marry; marriage is permitted when they reach the Doorii grade.
In the construction of Oromo military power, the special force trained for high military duty is known as Qeerroo or Buttuu. This force is selected from the Foollee (Kuusaa) grade and takes shape in the Raabaa grade.
In the Gadaa system, the military or defense force of the country is known as Raayyaa. The Oromo Raayyaa is composed of three types of soldiers: the Cavalry Force (Humna Waraana Fardaa), the Infantry Force (Humna Waraana Lafoo), and the Special Force (Humna Addaa). The Special Force, trained and organized for special missions, is known as Buttuu in some places and Qeerroo in others. The meaning is strong, decisive, fast, and unyielding—symbolizing determination.
Qaalluu and Ayyaantuu
In the Gadaa system, the Qaalluu is the leading religious institution, and below it are smaller religious leadership structures known as Waayyuu and Ayyaantuu. The Qaalluu institution is led by Abbaa Muudaa.
The Qaalluu exists among all Oromo groups, with the most senior being the Qaalluu of Warra Odituu. Others include the Qaalluu Beerree. Among the Gujii, the Qaalluu is Warra Odituu. The Odituu is known among the Maccaa, Tuulamaa, and Booranaa, while the Qaalluu of Warra Sapha is also known among the Tuulamaa. Among the institutions under the Qaalluu, Ayyaantuu is one, while Waayyuu is considered the backbone of the great Qaalluu. In some places, Waayyuu acts in place of the Qaalluu and leads the people.
A Living Heritage
The Gadaa system’s inscription by UNESCO a decade ago was a recognition of its global significance as a democratic heritage. But for the Oromo people, Gadaa is not a museum piece. It is a living system that continues to shape governance, resolve disputes, transmit values, and bind the community together. Its principles—equality, rotation of power, accountability, and the participation of all—remain as relevant today as they have been for centuries.
As the Oromo people continue to navigate the challenges of the modern world, the Gadaa system offers a foundation rooted in their own history and traditions—a source of identity, resilience, and hope for the future.
Source: Barii (Gaazexaa Bariisaa), October 15, 2019; Oromia Culture and Sport Bureau; UNESCO Intangible Cultural Heritage.
Oromia Eyes AI, Agriculture, and Climate Finance in High-Level Talks with Nedamco Africa
By Dhabessa Wakjira
ADDIS ABABA — In a significant step toward positioning Oromia at the forefront of technological innovation and sustainable development, the President of the Oromia Region welcomed the Nedamco Africa team to the Oromia President Office for a forward-looking discussion on opportunities at the intersection of artificial intelligence, agriculture, climate finance, and international investment.
A Vision for Technology-Driven Development
The meeting, described by the President as “a pleasure,” explored exciting possibilities for leveraging technology and international partnerships to advance agricultural productivity, strengthen climate resilience, unlock investment, and build local technological capacity. The discussions signal a growing recognition that Oromia’s future prosperity will depend not only on its vast natural resources and agricultural potential but on its ability to harness the tools of the digital age.
Artificial intelligence, in particular, was identified as a transformative force capable of revolutionizing how the region approaches farming, resource management, and climate adaptation. By integrating AI into agricultural systems, Oromia could improve crop yields, optimize water usage, and provide farmers with data-driven insights that enhance productivity and sustainability.
Climate Finance and COP32
The timing of the discussions is significant. As Ethiopia prepares for COP32 and continues to advance its digital ambitions, the Oromia regional government is positioning itself as a key player in the global conversation on climate finance and sustainable development. The meeting with Nedamco Africa explored how international partnerships could unlock investment for climate-resilient infrastructure, renewable energy, and agricultural adaptation.
The President emphasized that bringing together innovation, investment, and development is essential to creating lasting benefits for the Oromo people. “I see significant potential in bringing together innovation, investment, and development to create lasting benefits for our people,” he stated.
Building Local Capacity
Beyond the immediate opportunities for investment and technology transfer, the discussions focused on building local technological capacity—a critical component of any sustainable development strategy. Without a skilled local workforce equipped to manage and innovate within these new systems, the benefits of AI and digital technology would remain dependent on external expertise.
The meeting with Nedamco Africa thus signals a commitment not only to attracting investment but to ensuring that Oromia develops the human capital needed to sustain and expand technological innovation in the years ahead.
A Promising Beginning
“I welcome Nedamco Africa’s interest in exploring these opportunities with us,” the President said. “This is the beginning of a promising conversation, and I look forward to what we can build together.”
The discussions represent a new chapter in Oromia’s engagement with the global technology and investment community. As the region continues to position itself as a hub for innovation and sustainable development, partnerships like the one with Nedamco Africa will be instrumental in transforming vision into reality.
#Oromia #Ethiopia #COP32 #AI #Agriculture #ClimateFinance #Innovation #SustainableDevelopment
Urjii Festival to Represent Oromo Gadaa on the World Stage in Dubai
By Dhabessa Wakjira
ADDIS ABABA — The Urjii Festival, a celebration of Oromo heritage and the Gadaa system, is preparing to represent Oromo culture on the global stage, with organizers calling on all stakeholders to support and stand alongside the initiative. The festival is scheduled to take place on 15 November 2026 in Dubai, United Arab Emirates.
Media Briefing Held in Addis Ababa
On Friday, 20 October 2026, a detailed media briefing on the Urjii Festival was held in Addis Ababa. In keeping with Oromo tradition, the briefing opened with blessings from Abbootii Gadaa (Gadaa leaders) and Haadholii Siinqee (women elders). The event was attended by invited guests, media professionals, and artists.
The briefing provided comprehensive information about the upcoming festival, which is being organized to showcase Oromo culture, traditions, and the Gadaa system to an international audience. The festival is expected to serve as a platform for cultural exchange and economic engagement between Oromia and the diaspora community in the UAE.
A Call to the Diaspora
The organizers have extended an invitation to the Oromo community in the UAE and neighboring countries to participate in the festival and take part in the various programs being prepared. The festival is designed to strengthen social ties and community connections among Oromo people in the region.
The Urjii Festival in Dubai will feature a diverse program, including:
- Community gathering and social networking events
- An Investment Forum
- A Coffee Trade exhibition
- Short film screenings
- A photography gallery
- Book displays
- Fashion and traditional attire shows
- Dance performances
- A major music concert featuring numerous artists
The festival will also highlight tourism destinations in Oromia, promoting the region as a place of cultural and historical significance.
Recognition of Gadaa on the World Stage
The organizers emphasized that the Urjii Festival represents the Gadaa system and Oromo heritage on the world stage. “The Urjii Festival is going to represent our Gadaa system and showcase our culture to the world,” the organizers stated. “Therefore, every stakeholder should support it and stand alongside it.”
The festival is being organized with the support of the Yaa’ii Gullallee multi-media and event organization, which has pledged its commitment to ensuring the success of the event.
A Moment of Pride for the Oromo Nation
The Urjii Festival comes at a time when Oromo cultural expression is gaining increasing international recognition. The Gadaa system, inscribed by UNESCO as Intangible Cultural Heritage in 2016, is a source of pride for the Oromo people and a testament to their democratic traditions. The festival in Dubai will provide an opportunity for the global Oromo diaspora to celebrate their heritage, connect with one another, and share their culture with the world.
As the organizers prepare for the November event, the call has gone out to the community in the UAE and beyond: come, participate, and be part of this historic celebration.
For more information about the Urjii Festival, including registration and participation details, please contact the organizing committee at Elias Kiflu Tolera.
Ethiopia’s Leaders Trade Suits for Uniforms: A Wartime Cabinet in Training
By ONA Staff Reporter
ADDIS ABABA — In a striking image that has circulated widely across Ethiopian social media, Prime Minister Abiy Ahmed stands shoulder to shoulder with his cabinet members and senior officials, not in the dark suits of governance but in the olive-green fatigues of military trainees. The photographs, shared on the Prime Minister’s own social media pages on Saturday, October 31, 2026, reveal a government preparing for war—and framing that preparation as a strategic necessity.
A Cabinet in Uniform
Among those pictured in military training gear at the Hurso facility were Mufrihat Kamil, Speaker of the Federation Council; Dr. Fitsum Assefa, Minister of Finance; and Dr. Mekdes Daba, Minister of Health. They were not observing exercises from a distance. They were participating in them.
According to the Prime Minister’s statement, the officials are undergoing military training at Hurso, a site that has become synonymous with the government’s increasingly militarized approach to statecraft. The training, Abiy explained, is designed to help officials “properly understand and implement” the ideas contained in what he calls the “Great Strategy of Additive Civilization” (Ye Medemer Siltenie Talaku Strategy).
The “Additive Civilization” Doctrine
The strategy, as articulated by the Prime Minister, contains principles that read as much like a wartime manifesto as a governance blueprint: “ensuring national security at all times,” “building a strong country that cannot be bent by anyone or anything,” and “mobilizing the structure from bottom to top for a national purpose.”
Military science, Abiy wrote, “has no competitor in shaping the purpose and humanity of a person.” He described it as a discipline that makes people “physically, spiritually, morally, and in execution disciplined.” The knowledge, skills, and experience drawn “from military science and life,” he argued, are essential to implementing the strategy.
“Leaders of the Additive government are taking military training at the Hurso military training camp,” Abiy wrote. “Soldiers have targets; civilians have objectives. The goal of both is to register victory. By combining both disciplines, we will create a generation that hits the target and achieves the objective.”
The Context: A Region on Edge
The timing of the training is not incidental. It comes as the Ethiopian National Defense Force (ENDF) has moved closer to the border with Eritrea, amid mounting fears that the two countries—locked in a diplomatic freeze over accusations of supporting insurgents and a dispute over sea access—could be drawn into war. The two nations have severed diplomatic relations, and the threat of renewed conflict hangs over the Horn of Africa.
The training also comes as the government continues to consolidate its military posture. This week, during a visit to Russia, Prime Minister Abiy announced that Ethiopia had received Su-35 fighter jets—advanced aircraft that would make Ethiopia the first sub-Saharan African nation to operate them. The delivery represents a significant escalation in the country’s aerial capabilities.
The Prime Minister has repeatedly stated that strengthening Ethiopia’s military capacity across all sectors is among his objectives. The images of his cabinet in uniform are not merely symbolic; they are a signal that the government’s approach to governance has become inseparable from its approach to war.
A Government at War with Itself?
The photographs raise uncomfortable questions. A finance minister in fatigues, a health minister in combat gear—what does it mean for a government to train its civilian leadership for battle? The Prime Minister’s framing suggests a belief that military discipline is the antidote to the indiscipline of civilian governance, that the battlefield’s clarity of purpose should be brought to the messy work of running a state.
But critics may see something else: a government that has increasingly turned to military solutions for political problems. The training at Hurso, the procurement of advanced fighter jets, the escalating rhetoric—all of this unfolds against a backdrop of internal conflict, including renewed fighting with forces in northern Ethiopia and ongoing unrest in Oromia.
The government has not disclosed when the training began or how long it will last. What is clear is that the image of a cabinet in uniform is intended to convey a message: Ethiopia’s leadership is preparing for something. Whether that something is defense, deterrence, or the prosecution of war remains to be seen.
The Image That Speaks
In a region where symbols carry enormous weight, the photograph of Abiy and his officials in military fatigues is more than a social media post. It is a declaration of intent. The “Great Strategy of Additive Civilization” is being taught at a military camp, to a cabinet, in a country on the brink. The soldiers have targets; the civilians have objectives. And the Prime Minister has made clear that he expects both to hit them.
As Ethiopia navigates a precarious moment in its history, the sight of its leaders in uniform offers a glimpse of how they see the road ahead: not as a path of diplomacy and civilian governance, but as a campaign to be won.
Source: EBC (Ethiopian Broadcasting Corporation) and the Prime Minister’s official social media pages.
The Pen and the Sword: Remembering Jaal Kumsaa Buraayyuu, a Titan of the Oromo Struggle
By Dhabessa Wakjira
In the long and arduous history of the Oromo people’s struggle for self-determination, the weapons of resistance have not only been rifles and guerrilla tactics; they have also been the pen, the novel, and the printing press. On July 15, 2025, the Oromo nation lost one of its most formidable intellectual warriors. Jaal Kumsaa Buraayyuu (Kumsa Burayu Balo)—a prominent nationalist, author, journalist, and political activist—passed away, leaving behind a monumental legacy that fundamentally shaped Oromo literature and political consciousness.
His life was a testament to the power of words in the face of state repression. From the rural heartlands of East Wallagga to the global stage of international exile, Kumsaa Buraayyuu dedicated his life to ensuring that the Oromo story was not just preserved, but weaponized for liberation.
Forging a Cultural Renaissance
Born in November 1969 in the Horro Guduru zone of East Wallagga, Oromia, Kumsaa grew up immersed in the rich oral traditions and cultural heritage of his people. This early exposure to indigenous knowledge would become the bedrock of his later work.
The 1990s were a pivotal time for Ethiopia. As the brutal Derg regime collapsed, Kumsaa Buraayyuu emerged as a pioneering voice in the Oromo cultural recovery movement. In 1993, he authored Suuraa Abdii (The Picture of Hope), one of the earliest and most influential novels written in Afaan Oromo. The novel was not just a work of fiction; it was a searing, critical examination of the oppressive realities of the Derg regime. For a people whose language and history had been systematically marginalized, Suuraa Abdii was a radical act of reclaiming identity.
Furthermore, Kumsaa was an early and fierce advocate for the expansion of Afaan Oromo literacy using the Qubee (Latin) script. Recognizing that a language is the lifeblood of a culture, he championed the written word as the primary vehicle for Oromo emancipation.
The Cost of Truth
Kumsaa’s literary brilliance was matched by his journalistic courage. In 1993, he co-founded the Madda Walaabuu publishing and advertisement organization, which became a vital hub for Oromo intellectual thought. He also served as an editor for early Oromo political and cultural magazines, most notably Odolee.
Through these platforms, Kumsaa provided a space for Oromo voices that the state wanted silenced. But speaking truth to power in Ethiopia carries a heavy price. Because of his relentless work and his advocacy for Oromo rights, Kumsaa faced severe political persecution and imprisonment under the incoming EPRDF regime. The state recognized what many already knew: his ideas were a threat to their centralized, hegemonic control.
Exile and the Unyielding Struggle
Faced with the impossibility of continuing his work safely within Ethiopia, Kumsaa was forced to flee in 1996. After a brief period in Djibouti, he resettled in Australia in 1997. Yet, for a true patriot, exile is not a retreat; it is merely a change of battleground.
From his new home in the Global South, Kumsaa Buraayyuu remained highly active in the political struggle. He joined the Oromo Liberation Front (OLF/ABO), dedicating his strategic mind to the cause. From 1998 to 2009, he served as a senior OLF official and led the OLF South Pacific branches, organizing and mobilizing the Oromo diaspora across Australia and New Zealand.
In an era where the Ethiopian government and its allies actively abused their influence in international media and institutions to demonize the Oromo people and their organizations, Kumsaa’s diplomatic and journalistic work in the Pacific region became an essential counter-narrative. He understood that the struggle for Oromia had to be fought simultaneously in the homeland and in the halls of international opinion.
A Legacy that Breathes
Jaal Kumsaa Buraayyuu was a bridge between the traditional oral historians of the past and the modern, globalized digital activists of the future. He understood that the Gadaa system, the ancient democratic governance model of the Oromo, was not just a relic of history, but a guiding philosophy for a better future—one rooted in human security, compromise, and consensus.
His passing on July 15, 2025, is a profound loss to the Oromo nation. He leaves behind a generation of writers, readers, and activists who were inspired by Suuraa Abdii and who learned the Qubee script through his advocacy.
Though Kumsaa Buraayyuu is gone, the “picture of hope” he painted through his life’s work remains. He proved that while the state can imprison the body, it can never imprison the Afaan Oromo language, nor the indomitable spirit of the people who speak it.
May his memory be a blessing, and may his legacy continue to fuel the fight for freedom, justice, and self-determination for generations of Oromos to come.
Terror in Mandera: Ethiopian Oromos Seek Refuge After Fatal Stabbing Amid Rising Border Tensions
By Daandii Ragabaa
Fear has gripped the Ethiopian Oromo community in Mandera town, Kenya, following the brutal stabbing to death of one of their colleagues. In a desperate bid for survival, several members of the community have reportedly sought refuge at the Mandera Police Station, appealing to the Kenyan government and security agencies for urgent protection.
The killing, which has sent shockwaves through the cross-border community, highlights the precarious reality facing Ethiopian nationals living and working in Kenya, many of whom are fleeing the devastating conflict in their home country.
According to community members, the victim was targeted simply for being an Ethiopian Oromo. The group is insisting they are innocent civilians who should not be forced to pay the price for the ongoing political violence and tensions linked to events across the border.
“We are appealing to the authorities to intervene and guarantee our protection,” a community representative said. “We should not be held responsible for tensions or violence linked to events across the border. We are here to work and live in peace.”
The fatal stabbing has raised serious concerns about the security of Ethiopian nationals in Mandera, a town that sits squarely on the Ethiopia-Kenya border—a region already deeply scarred by arbitrary colonial borders, resource-based conflicts, and the spillover effects of the Ethiopian government’s military campaigns in Oromia.
For many Oromos, crossing into Kenya is a matter of survival. As documented by human rights organizations, Oromo civilians displaced by government forces and state-aligned militias constitute the bulk of Ethiopian refugees fleeing to neighboring countries. Yet, as the tragedy in Mandera demonstrates, the search for safety often leads them into new environments of hostility and xenophobia, where they are scapegoated for broader geopolitical tensions.
The situation in Mandera remains highly volatile. The affected individuals are now calling on community leaders, the Kenyan government, and security agencies to step in immediately to prevent any retaliatory attacks and ensure calm and restraint among residents.
They emphasize a fundamental principle of human dignity: that all residents, regardless of their nationality or ethnic background, must be able to live and work without fear.
As the community mourns the loss of their colleague and huddles in police stations for safety, the incident serves as a stark reminder of the regional fallout of the crisis in the Horn of Africa. It is a humanitarian emergency that ignores national borders, demanding urgent attention and protection for vulnerable civilians caught in the crossfire of a conflict they did not choose.
Video credit: Dawa FM
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.
Family’s 30-Year Search for Missing Son Eliyaas Wadaajoo Fidaa
A Family’s Unwavering Hope: The Search for Eliyaas Continues After Three Decades
In the heart of Oromia, in West Wollega Zone, Bojji Chokorsa District, a family continues to hold onto hope after nearly 30 years of separation from their beloved son, Eliyaas Wadaajoo Fidaa.
Born and raised in Fiigaa Kobara Village, Kebele 01, Eliyaas completed his primary and secondary education at Fiigaa Kobara and Bojji Dirmaji schools respectively. Though the exact dates remain unclear, it is known that he graduated from college and worked as a teacher in the area before eventually venturing into business.
At the time he left his home region, Eliyaas was a young, unmarried man. However, for reasons that remain unknown, he departed from his birthplace approximately 30 years ago—and since that day, his family has had no knowledge of his whereabouts.
A Family’s Plea
For decades, Eliyaas’s family has been searching for him. His father and mother, along with his entire family, long to know where he is, how he is living, and whether he is safe. They have never given up hope, holding onto the possibility that they might one day hear news of him. Even if he has faced hardships, his family wants him to know they are waiting to embrace him with open arms.
How You Can Help
This is a heartfelt appeal to all who read this message:
- If you know Eliyaas Wadaajoo Fidaa or have any information about him, please share it with the family.
- If you know people who might recognize him, please pass this message along.
- If you have no information, please SHARE this message to help it reach as many people as possible.
Even the smallest piece of information could reunite a family that has been waiting for decades. One share could play a significant role in bringing together a family and a son who have been separated for far too long.
A Message to Eliyaas
Eliyaas, if you see this message, your family is searching for you. Please let them know you are safe.
Contact Information
Anyone with information about Eliyaas is kindly asked to reach out through the following numbers:
+251 920419911
+251 945322544
+251 932920632
+251 917928869
Share This Message—Help Reunite a Family
May God protect Eliyaas and bring joy to his family.
ULFAADHAA!!
Irreechaa: The Festival That Believes in the Beauty of the Human Soul
Every year, millions gather at the water’s edge to give thanks, seek forgiveness, and welcome a season of light. But the deeper story of Irreechaa is not only about a harvest or a river — it is about what humanity can become.
A Morning at the River
As the first light of Birraa — the Ethiopian spring — spills across the horizon, the banks of the Bishoftu lakes and the Awash River begin to fill. Elders in white näts’äla wraps arrive carrying bundles of fresh grass and yellow adey abeba flowers. Mothers lead daughters by the hand. Young men sing songs their grandfathers sang before them. The air smells of rain, wet earth, and gratitude.
This is Irreechaa, the great Thanksgiving festival of the Oromo people, celebrated at the end of the rainy season and the beginning of the harvest. To outsiders, it can look like a single day of celebration. To those who carry it in their blood, it is a whole philosophy of life — a yearly reminder of what it means to be human.
And at the heart of that philosophy lies a striking conviction: that the human soul is meant to be beautiful, and that beauty is not a luxury — it is a duty.
Thanksgiving as a Way of Seeing
Irreechaa begins with galata — thanksgiving. But this is not the polite gratitude of a hurried prayer. It is gratitude as a lens through which the entire world is viewed.
The Oromo elders say that the person who cannot give thanks cannot truly see. When you thank the earth for its harvest, you begin to notice the earth. When you thank the rain for falling, you begin to honor the rain. Thanksgiving, in this tradition, is the first act of a beautiful soul — the recognition that life is a gift received, not a possession earned.
At Irreechaa, gratitude is offered for the harvest, for health, for children, for peace, for the return of the rains. But it is also offered for things unseen: for forgiveness granted, for conflicts resolved, for another year of life. In a world addicted to complaint, Irreechaa stands as a radical act of remembering the good.
The Work of Restoration and Forgiveness
But Irreechaa is not naive. Its joy is not the joy of those who pretend nothing is broken. It is the joy of those who have done the harder work first.
Before the celebration comes reconciliation. In the weeks leading up to Irreechaa, families settle disputes. Neighbors ask forgiveness. Debts of the heart are repaid. The festival cannot be entered with a grudge in the chest; tradition holds that the one who carries bitterness to the riverbank carries it alone.
This is where Irreechaa’s belief in beautiful souls becomes most demanding. A beautiful soul is not a flawless soul — it is a soul willing to be restored. Forgiveness here flows in two directions: the courage to ask, and the generosity to grant. Restoration is not merely the repair of what was broken; it is the creation of something stronger than what existed before.
In a time when division is profitable and resentment is addictive, Irreechaa whispers another way: you do not have to stay wounded.
Love, Harmony, and the Living World
Standing at the water’s edge, the Oromo faithful do not see nature as a backdrop. They see a relative.
The river is not a resource; it is a mother. The tree is not timber; it is a witness. The land is not property; it is an ancestor. This is why Irreechaa is celebrated near water — because water is the clearest sign of life’s interdependence. What happens to the river happens to the people.
This harmony with nature is not sentimentality. It is a moral claim: you cannot love people while abusing the world they live in. The same soul that forgives a neighbor must also protect the forest. The same heart that gives thanks for the harvest must refuse to poison the soil that produced it.
Irreechaa thus offers a vision of humanity that is ecological at its core — not because it is fashionable, but because it is ancient. To respect nature is to respect the Creator, the ancestors, and the children not yet born. It is to understand that renewal and regeneration are not just human projects; they are the rhythm of the whole living world.
Remembering the Ancestors
No Irreechaa is complete without remembrance.
Elders speak the names of those who have passed. Libations are poured. The generations stand together in one long chain, and the living are reminded that they did not invent themselves. They are the continuation of a story.
Remembering ancestors is not nostalgia. It is accountability. It asks: What did they hand to us, and what will we hand forward? A beautiful soul, in this tradition, is one that knows it is a link, not an island.
This remembrance also gives Irreechaa its famous hope: the bright season over the dark. The rainy months of scarcity and confinement give way to harvest, color, and gathering. Darkness is not denied — it is acknowledged, survived, and then overcome. Every year, the festival reenacts the truth that winter does not have the final word.
Renewal and the Regeneration of Humanity
At its deepest level, Irreechaa is about renewal — not just of the fields, but of the person.
The waters of the lake are a symbol of cleansing. The green grass is a symbol of new life. The yellow flower that blooms at the season’s turn is a symbol of hope that appears precisely when the old season ends. The festival asks each participant: What in you needs to be renewed this year?
And the answer it offers is a whole program for the human family: a kind heart, a good spirit, right relationships with people and with nature, respect for life, love as practice, harmony as goal. These are not abstract virtues. They are the daily disciplines of a soul that has decided to be beautiful.
The regeneration of humanity, Irreechaa insists, does not begin in parliaments or palaces. It begins in the heart that chooses gratitude over greed, forgiveness over revenge, and harmony over domination.
A Festival That Believes in Us
In the end, Irreechaa is not merely a celebration of a harvest. It is a declaration of faith in the human soul.
It believes that people can be kind. It believes that old wounds can heal. It believes that the earth can be honored and the ancestors remembered. It believes that light follows dark, that love is stronger than hatred, and that a good spirit is not a weakness but the highest form of strength.
To stand at the river at Irreechaa is to be told, by a tradition older than any empire: You were made for beauty. Live like it.
And perhaps that is the festival’s greatest gift to a fractured world — not just a day of thanksgiving, but a lifelong invitation to become the beautiful soul that Irreechaa has always believed we could be.
Happy Irreechaa! May your season be bright.
From Kenya with Love: Our Brothers and Sisters Who Journeyed Home for Irreecha Bishooftuu 2026
By Dhabessa Wakjira
HARSADII, OROMIA — The morning sun had barely touched the shores of Lake Harsadii when the first buses rolled in from the south. Dust rose from the unpaved roads, horns blared in celebration, and the unmistakable rhythm of drums began to echo across the water. Among the thousands gathered for Irreecha Bishooftuu 2026, a special group stood out — not because of their dress or their language, but because of the distance they had traveled to be here.
They came from Kenya.
“Kunneen firoottan keenya Keeniyaa: Irreecha Bishooftuu, Harsadii (2026) irratti hirmaatanii dha,” the announcement rang out across the grounds — “These are our brothers and sisters from Kenya who have come to participate in Irreecha Bishooftuu, Harsadii 2026.” The words were met with thunderous applause, ululations, and the waving of green flags that stretched as far as the eye could see.
For the Oromo community in Kenya, the journey to Irreecha is more than a trip. It is a homecoming.
A Bond That Crosses Borders
Irreecha is the great thanksgiving festival of the Oromo people — a celebration of the end of the rainy season, a moment to give thanks to Waaqa (God) for peace, fertility, and the bounty of the earth. Held along the shores of lakes and rivers, it draws millions of Oromo from Ethiopia and across the globe. But the Oromo nation does not end at Ethiopia’s borders. In Kenya, Oromo communities have lived for generations, preserving their language, their customs, and their faith.
This year, that connection was on full display at Harsadii.
“We have always known we are one people,” said one elder from Kenya, his voice thick with emotion as he stood near the water’s edge. “But to stand here, on this soil, with our brothers and sisters — it is something else. It is a healing.”
The delegation from Kenya arrived in colorful traditional attire, carrying green branches and singing songs passed down through generations. They joined the procession to the lake, participated in the rituals of thanksgiving, and shared in the communal feast that followed. For many, it was their first time experiencing Irreecha on Ethiopian soil — and for some, it was a return to the land of their ancestors.
A Celebration of Unity
The presence of the Kenyan delegation was a powerful reminder that Irreecha is not just an Ethiopian festival. It is an Oromo festival — and the Oromo are one people, bound by language, history, and a shared love for their land and their Creator.
Organizers of this year’s Irreecha Bishooftuu emphasized the significance of the Kenyan participation. “Irreecha is a celebration of peace and unity,” one organizer said. “When our brothers and sisters from Kenya join us, it shows the world that we are strong together. It shows that our culture knows no borders.”
Throughout the day, the Kenyan visitors were welcomed with open arms. Elders exchanged blessings. Young people danced together, their feet moving to the same beat. Women shared stories and laughter. And as the sun set over Harsadii, the crowd stood as one, raising their hands in thanksgiving.
A Message of Hope
For the Oromo in Kenya, the journey to Irreecha is also a statement — a declaration that they remain connected to their roots, their identity, and their people. In a world where borders often divide, Irreecha serves as a bridge.
“We are here to show our children where they come from,” said a Kenyan mother, her daughter clutching her hand. “We are here to teach them that they belong. That they are Oromo. That they are home.”
As the celebration drew to a close, the words of the announcement echoed in the hearts of all who heard them: “Kunneen firoottan keenya Keeniyaa.” These are our brothers and sisters from Kenya. And they came home.
Happy Irreecha Bishooftuu 2026. May peace, unity, and blessings be upon us all.
